T23n1440_薩婆多毗尼毗婆沙
大正藏第 23 冊 No. 1440 薩婆多毗尼毗婆沙
No. 1440
薩婆多毗尼毗婆沙卷第一
失譯人名今附秦錄
總序戒法異名等
佛陀者，秦言覺，覺了一切法相故。複次一切眾生長眠三界，佛道眼既開，自覺覺彼，故名為覺。佛於一切法，能一切知、能得一切說。
問曰：「佛云何一切說，為應時適會隨宜說耶？為部黨相從而說法耶？」
答曰：「佛隨物適時說一切法，后諸集法藏弟子以類撰之。佛或時為諸弟子制戒輕重有殘無殘，撰為律藏。或時說因果相生諸結諸使及以業相，集為阿毗曇藏。為諸天世人隨時說法，集為增一。是勸化人所習，為利根眾生說諸深義，名中阿含。是學問者所習，說種種隨禪法，是雜阿含。是坐禪人所習，破諸外道，是長阿含。」
問曰：「佛若一切說者，有經云：『佛坐一樹下捉一枝葉，問弟子曰：「此枝葉多、樹上葉多？」白佛言：「樹上葉多。」佛言：「我所知法如樹上葉，我所說法如手中葉。」』云何言佛一切說耶？」
答曰：「有別相一切、總相一切。今言別相一切。有言：佛能一切說，但眾生不能一切盡受，佛非不能說。有言：應云一切知，直云說也，不得言一切說。」
問曰：「
【現代漢語翻譯】 現代漢語譯本 No. 1440 《薩婆多毗尼毗婆沙》卷第一 失譯人名今附秦錄 總序戒法異名等 佛陀（Buddha），漢譯為『覺』，因為他覺悟了一切法的真相。進一步說，一切眾生都在三界中長久沉睡，佛陀的智慧之眼一旦開啟，就能自己覺悟，也能使他人覺悟，所以稱為『覺』。佛陀對於一切法，能夠完全知曉，能夠完全宣說。 有人問：『佛陀如何做到完全宣說？是應時應機，隨順眾生的根器而說呢？還是按照部派的傳承系統而說法呢？』 回答說：『佛陀是隨著眾生的根器和時機，宣說一切法，後來結集法藏的弟子們按照類別將這些教法整理出來。佛陀有時為弟子們制定戒律，區分輕重罪，以及有殘無殘，這些被整理為律藏。有時佛陀宣說因果相生的道理，各種煩惱結使以及業的現象，這些被結集為阿毗曇藏。佛陀為諸天和世人隨時說法，這些被結集為《增一阿含經》。這是勸導化導他人的人所學習的。佛陀為利根的眾生宣說各種深奧的義理，稱為《中阿含經》。這是學問研究者所學習的。佛陀宣說種種隨順禪定的方法，這是《雜阿含經》。這是坐禪修行人所學習的。佛陀爲了破斥各種外道邪說，宣說了《長阿含經》。』 有人問：『如果佛陀能夠完全宣說一切法，為什麼有經典說：『佛陀坐在一棵樹下，拿了一片樹葉，問弟子們說：「這片樹葉多，還是樹上的葉子多？」弟子回答說：「樹上的葉子多。」佛陀說：「我所知道的法，就像樹上的葉子那麼多，我所說出來的法，就像手中的葉子。」』這樣怎麼能說佛陀完全宣說一切法呢？』 回答說：『有別相一切和總相一切的區別。這裡說的是別相一切。有人說：佛陀能夠完全宣說一切法，只是眾生不能完全接受。並不是佛陀不能說。也有人說：應該說佛陀完全知曉一切法，直接說佛陀說法也可以，但不能說佛陀完全宣說一切法。』 有人問：
【English Translation】 English version No. 1440 Sarvastivada Vinaya Vibhasa, Volume 1 Lost in translation, now appended to the Qin Records General Introduction: Different Names for Precepts and Dharma Buddha (佛陀): In Chinese, it means '覺' (Jue), which translates to 'awakening,' because he awakened to the true nature of all dharmas. Furthermore, all sentient beings are in a long sleep within the Three Realms. Once the Buddha's eye of wisdom opens, he can awaken himself and awaken others, hence the name 'Awakened One.' The Buddha is able to fully know and fully expound all dharmas. Question: 'How does the Buddha fully expound? Does he speak appropriately and opportunely, according to the capacities of beings? Or does he teach according to the lineage and system of a particular school?' Answer: 'The Buddha expounds all dharmas according to the capacities and timing of beings. Later, the disciples who compiled the Dharma treasury categorized these teachings. Sometimes the Buddha established precepts for the disciples, distinguishing between heavy and light offenses, and whether there was residual karma or not. These were compiled into the Vinaya Pitaka (律藏). Sometimes the Buddha expounded the principle of dependent origination, the various afflictions and defilements, as well as the nature of karma. These were collected into the Abhidhamma Pitaka (阿毗曇藏). The Buddha taught the devas (諸天) and humans at various times, and these were compiled into the Ekottara Agama (增一阿含經). This is what those who persuade and guide others study. The Buddha expounded various profound meanings for beings with sharp faculties, called the Madhyama Agama (中阿含經). This is what scholars study. The Buddha expounded various methods that accord with dhyana (禪定), which is the Samyukta Agama (雜阿含經). This is what those who practice meditation study. The Buddha refuted various heretical views of external paths, and these were expounded in the Dīrgha Agama (長阿含經).' Question: 'If the Buddha is able to fully expound all dharmas, why does a sutra say: 'The Buddha sat under a tree, took a leaf, and asked the disciples, "Are there more leaves on this branch or on the tree?" The disciples replied, "There are more leaves on the tree." The Buddha said, "The dharmas I know are like the leaves on the tree, and the dharmas I expound are like the leaf in my hand."' How can you say that the Buddha fully expounds all dharmas?' Answer: 'There is a distinction between complete in specific aspects and complete in general aspects. Here, we are speaking of complete in specific aspects. Some say: The Buddha is able to fully expound all dharmas, but sentient beings are unable to fully receive them. It is not that the Buddha is unable to speak. Others say: It should be said that the Buddha fully knows all dharmas. It is acceptable to say that the Buddha teaches the Dharma, but it is not acceptable to say that the Buddha fully expounds all dharmas.' Question:
若佛知而能說，聲聞、辟支佛亦知而能說，何不稱佛耶？」
答曰：「不爾。佛知、說俱盡；聲聞、辟支佛知說，於法有所不盡。複次，佛解一切法，盡能作名；二乘不能。複次，佛得無邊法，能無邊說；二乘不能。複次，有共不共，聲聞、辟支佛所得共；佛所得不共。小乘所得，三乘同知；中乘所得，二乘共知；唯佛所得，二乘不知，獨佛自知。複次，函大蓋亦大，法相無邊，佛以無邊智知彼無邊法；二乘智有邊故，不稱知法相。複次，有根、有義。根者，慧根。義者，慧所緣法。佛根、義俱滿，慧所緣法無所不盡；二乘根、義二俱不滿。複次，佛得如實智名，於一切法相如實了故；二乘知法不盡深底，兼有所不周，是以不得稱如實知。以是種種義故，二乘不得稱佛陀。」
婆佉婆者，不可以音轉，可以義解，義云世尊，以能知一切對治法故。複次，世法言音不同，世人自不相解，佛悉知之，故云世尊。複次勒比丘，亦云凡二乘。凡夫自說得法，或樂靜默或入禪定，或以余緣，或秘惜不說；佛所得法，以慈悲力故、樂為他故。複次云已破三毒故，得稱世尊。
問曰：「二乘亦破三毒，何不名世尊耶？」
答曰：「不爾。二乘有退，佛不退故。退有三種：果退、不果退、所用退。果退者，小
【現代漢語翻譯】 現代漢語譯本：如果佛陀知道並且能夠說，聲聞（Śrāvakayāna，聽聞佛陀教誨而證悟的修行者）、辟支佛（Pratyekabuddha，不依師教，自己證悟的修行者）也知道並且能夠說，為什麼不稱他們為佛陀呢？
回答說：『不是這樣的。佛陀的知和說都達到圓滿的境地；聲聞和辟支佛的知和說，對於佛法有所不能完全瞭解的地方。』其次，佛陀瞭解一切法，完全能夠為一切法命名；二乘（Śrāvakayāna和Pratyekabuddhayāna，即聲聞乘和緣覺乘）不能。再次，佛陀證得無邊的佛法，能夠無邊地演說；二乘不能。再次，有共同和不共同之處，聲聞和辟支佛所證得的是共同的；佛陀所證得的是不共同的。小乘（Hīnayāna，即聲聞乘）所證得的，三乘（Triyāna，即聲聞乘、緣覺乘和菩薩乘）共同知道；中乘（Madhyamāyāna，即緣覺乘）所證得的，二乘共同知道；只有佛陀所證得的，二乘不知道，只有佛陀自己知道。再次，箱子大蓋子也大，佛法的法相無邊無際，佛陀以無邊的智慧瞭解那無邊的佛法；二乘的智慧有侷限，所以不能稱為知曉法相。再次，有根和義。根是指慧根（Prajñā-indriya，智慧之根）。義是指智慧所緣的法。佛陀的根和義都圓滿，智慧所緣的法沒有不完全瞭解的；二乘的根和義都不圓滿。再次，佛陀得到如實智（Yathābhūta-jñāna，如實了知一切法的智慧）的名稱，因為對於一切法的法相如實了知；二乘對於佛法的瞭解不徹底，兼有不周全的地方，因此不能稱為如實知。因為這些種種原因，二乘不能被稱為佛陀。』
婆佉婆（Bhagavat，佛陀的稱號之一）這個詞，不可以按照音來翻譯，可以按照意義來解釋，意義是世尊，因為能夠知曉一切對治法（Pratipakṣa-dharma，對治煩惱的方法）的緣故。其次，世間的語言聲音不同，世人自己不能互相理解，佛陀完全知道這些，所以稱為世尊。再次，勒比丘（Bhikṣu，比丘）也可以說是凡夫二乘。凡夫自己說得到佛法，或者喜歡安靜沉默，或者進入禪定，或者因為其他原因，或者秘藏而不說；佛陀所證得的佛法，因為慈悲的力量，樂於為他人演說。再次，說是已經破除三毒（Triviṣa，貪嗔癡）的緣故，得以稱為世尊。
問：『二乘也破除了三毒，為什麼不稱為世尊呢？』
回答說：『不是這樣的。二乘有退轉，佛陀沒有退轉的緣故。退轉有三種：果退、不果退、所用退。果退是指小乘（Hīnayāna）
【English Translation】 English version: 'If the Buddha knows and can speak, and the Śrāvakayāna (Disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddha (Solitary Buddhas who attain enlightenment independently) also know and can speak, why are they not called Buddhas?'
The answer is: 'It is not so. The Buddha's knowledge and speech are both exhaustive; the Śrāvakayāna and Pratyekabuddha know and speak, but they do not fully comprehend the Dharma. Furthermore, the Buddha understands all Dharmas and can name them all; the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot. Furthermore, the Buddha attains boundless Dharmas and can speak boundlessly; the Two Vehicles cannot. Furthermore, there are common and uncommon aspects; what the Śrāvakayāna and Pratyekabuddha attain is common; what the Buddha attains is uncommon. What the Hīnayāna (Smaller Vehicle, i.e., Śrāvakayāna) attains is known by the Three Vehicles (Triyāna, i.e., Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna); what the Madhyamāyāna (Middle Vehicle, i.e., Pratyekabuddhayāna) attains is known by the Two Vehicles; only what the Buddha attains is unknown by the Two Vehicles, and only the Buddha knows it himself. Furthermore, a large box has a large lid; the characteristics of the Dharma are boundless, and the Buddha knows those boundless Dharmas with boundless wisdom; the wisdom of the Two Vehicles is limited, so they are not called knowers of the characteristics of the Dharma. Furthermore, there are root and meaning. The root is the root of wisdom (Prajñā-indriya). The meaning is the Dharma that wisdom is directed towards. The Buddha's root and meaning are both complete, and there is nothing that the Dharma that wisdom is directed towards does not fully comprehend; the root and meaning of the Two Vehicles are both incomplete. Furthermore, the Buddha obtains the name of true knowledge (Yathābhūta-jñāna), because he truly knows the characteristics of all Dharmas; the Two Vehicles do not fully understand the Dharma to its depths, and they also have incomplete aspects, so they cannot be called true knowers. For these various reasons, the Two Vehicles cannot be called Buddhas.'
The term Bhagavān (Bhagavat, one of the titles of the Buddha) cannot be translated according to its sound, but can be explained according to its meaning, which is World-Honored One, because he is able to know all antidotal Dharmas (Pratipakṣa-dharma, methods to counteract afflictions). Furthermore, the languages and sounds of the world are different, and people cannot understand each other, but the Buddha knows all of them, so he is called World-Honored One. Furthermore, Bhikṣu (Bhikṣu, a Buddhist monk) can also be said to be ordinary Two Vehicles. Ordinary people claim to have attained the Dharma, or they like to be quiet and silent, or they enter into meditation, or for other reasons, or they secretly hoard and do not speak; the Dharma that the Buddha attains, because of the power of compassion, he is happy to speak for others. Furthermore, it is said that because he has broken the three poisons (Triviṣa, greed, hatred, and delusion), he is called World-Honored One.
Question: 'The Two Vehicles also break the three poisons, why are they not called World-Honored Ones?'
The answer is: 'It is not so. The Two Vehicles have regression, because the Buddha does not regress. There are three types of regression: regression from the fruit, non-regression from the fruit, and regression from what is used. Regression from the fruit refers to the Hīnayāna (Smaller Vehicle)
乘三果退，下果不退。中乘二種：若百劫習行成辟支佛不退，若本是小乘三果作辟支佛則果有退。佛果不退。不果退者，若向三乘人未得而退。若比丘修三業懈墮不進，凡所修習退而不勤，名不果退也。所用退者，凡有所得法不現前用，如佛十力小乘十智，用一余則不用。如誦十萬言經，若不誦時盡名所用退也。小乘不果退，中乘亦有不果退，佛無不果退，於一切行中無不勤故。二乘有所用退也，佛則不定。又云：佛十力中用一不用九，故名退也。又云：無不用退。如誦二十萬言經，凡人力劣故，或一日二日誦訖；佛能即時誦訖。十力亦爾，用能即用，無障礙故，無不用退。又云：佛無不用退，如著泥洹僧時不直爾著，如凡人法。皆為利眾生故，凡所用法，有益則用、無益則不用，非不能用，故無不用退也。雖各有所解，而云不可定也。佛意不可思議。」
問曰：「小乘何故三果退、下果不退？」
答曰：「三果以曾得故退，下果未曾得故不退。如人饑得美食，久則不忘，此義亦爾。又云：下果忍作無礙道、智作解脫道，三果智作無礙道、智作解脫道故退。又云：見諦道無退，思惟道有退，凈不凈想斷結故。思惟道有逼迫，見諦道無逼迫，見締結見理思惟生，故逼迫不退也。有云：見諦智力強，如大梁鎮
{ "translations": [ "現代漢語譯本：如果有人從聲聞三果的果位上退轉，一定是退轉到低於三果的果位，而不會退轉到更低的果位。中乘（緣覺乘）有兩種情況：如果經過百劫的修行才成就辟支佛（Pratyekabuddha，獨覺佛），就不會退轉；如果原本是小乘的三果聖者轉修成辟支佛，那麼他的果位就有可能退轉。佛的果位是不會退轉的。所謂『不果退』，是指那些發願修習三乘佛法的人，還沒有證得果位就退失了。或者，如果比丘（bhiksu，出家男眾）修習身、口、意三業時懈怠不精進，那麼他所修習的功德就會退失，不再勤奮修行，這就叫做『不果退』。所謂『所用退』，是指已經獲得的法，不能隨時現前運用。例如，佛的十力（dasabala，佛的十種力量）和小乘的十智（dasa-jnana，十種智慧），只能運用其中一部分，其餘的就不能運用。又如，如果背誦了十萬字的經典，如果不背誦的時候，就全部都忘記了，這就叫做『所用退』。小乘有『不果退』的情況，中乘也有『不果退』的情況，而佛沒有『不果退』的情況，因為佛在一切修行中都精進不懈。二乘（聲聞乘和緣覺乘）有『所用退』的情況，而佛則不一定。還有一種說法是：佛的十力中只用一種，不用其餘九種，所以也叫做『退』。還有一種說法是：佛沒有『不用退』的情況。例如，背誦二十萬字的經典，凡夫因為能力有限，可能需要一天或兩天才能背誦完；而佛能夠立即背誦完。十力也是這樣，佛能夠隨時運用，沒有障礙，所以沒有『不用退』的情況。還有一種說法是：佛沒有『不用退』的情況，例如，佛披著泥洹僧（nivarana-samghati，袈裟）的時候，並不是像凡人那樣隨便穿上，而是爲了利益眾生。凡是所用的法，如果對眾生有益就用，沒有益處就不用，而不是不能用，所以沒有『不用退』的情況。雖然各有各的理解，但都說不可確定。佛的意念是不可思議的。\",\n \"有人問：『為什麼小乘的三果會退轉，而低於三果的果位不會退轉呢？』\",\n "回答說：『三果是因為曾經證得過，所以會退轉；而低於三果的果位是因為沒有證得過，所以不會退轉。就像人飢餓時得到了美食，很久都不會忘記一樣，這個道理也是一樣的。』還有一種說法是：下果的忍（ksanti，忍辱）是無礙道（anantarya-marga，無間道），智（jnana，智慧）是解脫道（vimukti-marga，解脫道）；而三果的智是無礙道，智是解脫道，所以會退轉。還有一種說法是：見諦道（darsana-marga，見道）沒有退轉，思惟道（bhavana-marga，修道）有退轉，因為凈想（subha-samjna，凈想）和不凈想（asubha-samjna，不凈想）斷除了煩惱結使。思惟道有逼迫，見諦道沒有逼迫，因為見諦道是見真理而生起思惟，所以逼迫不會退轉。還有一種說法是：見諦的智慧力量強大，就像大梁鎮一樣。」\n ],\ "english_translations": [\ "English version: If someone regresses from the Sravaka's (hearer) third fruit (anagamin), they will regress to a lower fruit, but not to a fruit lower than that. There are two types of the Middle Vehicle (Pratyekabuddha Vehicle): if one cultivates for hundreds of kalpas (aeons) to become a Pratyekabuddha (Solitary Buddha), they will not regress; if one was originally a Sravaka of the third fruit and then becomes a Pratyekabuddha, then their fruit may regress. The fruit of Buddhahood does not regress. 'Non-fruit regression' refers to those who aspire to cultivate the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) but regress before attaining the fruit. Or, if a bhiksu (monk) is lazy and unmotivated in cultivating the three karmas (body, speech, and mind), then their cultivation will regress and they will no longer be diligent, which is called 'non-fruit regression'. 'Regression of application' refers to the inability to readily apply the Dharma (teachings) that one has attained. For example, of the Buddha's ten powers (dasabala) and the Sravaka's ten wisdoms (dasa-jnana), one can only apply some of them, while the rest cannot be applied. Also, if one recites a sutra (scripture) of one hundred thousand words, if one does not recite it, then it is all forgotten, which is called 'regression of application'. The Sravaka Vehicle has 'non-fruit regression', the Middle Vehicle also has 'non-fruit regression', while the Buddha does not have 'non-fruit regression', because the Buddha is diligent in all practices. The Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) have 'regression of application', while the Buddha is uncertain. Another explanation is: the Buddha only uses one of the ten powers and does not use the other nine, so it is also called 'regression'. Another explanation is: the Buddha has no 'non-application regression'. For example, reciting a sutra of two hundred thousand words, ordinary people may need one or two days to finish reciting it because of their limited ability; while the Buddha can recite it immediately. The ten powers are also like this, the Buddha can use them at any time, without any obstacles, so there is no 'non-application regression'. Another explanation is: the Buddha has no 'non-application regression', for example, when the Buddha wears the nivarana-samghati (robe), it is not worn casually like ordinary people, but for the benefit of sentient beings. All the Dharmas that are used, if they are beneficial to sentient beings, they are used; if they are not beneficial, they are not used, but it is not that they cannot be used, so there is no 'non-application regression'. Although there are different understandings, they all say that it is uncertain. The Buddha's intention is inconceivable.", "Someone asked: 'Why does the third fruit of the Sravaka regress, while the fruits lower than the third fruit do not regress?'", "The answer is: 'The third fruit regresses because it has been attained before; while the fruits lower than the third fruit do not regress because they have not been attained before. Just like a person who gets delicious food when hungry will not forget it for a long time, the same principle applies here.' Another explanation is: the forbearance (ksanti) of the lower fruit is the anantarya-marga (path of immediate result), and the wisdom (jnana) is the vimukti-marga (path of liberation); while the wisdom of the third fruit is the anantarya-marga, and the wisdom is the vimukti-marga, so it regresses. Another explanation is: the darsana-marga (path of seeing) does not regress, while the bhavana-marga (path of cultivation) regresses, because the subha-samjna (perception of purity) and asubha-samjna (perception of impurity) have eliminated the afflictions. The bhavana-marga has compulsion, while the darsana-marga has no compulsion, because the darsana-marga arises from seeing the truth and thinking, so the compulsion does not regress. Another explanation is: the power of the wisdom of seeing the truth is strong, like a great beam." ] }
物，思惟智弱故退也。有云：見諦欲界忍智二心能斷九品，上界忍智二心斷七十二品，結盡無色界故不退也。以是義故獨名世尊也。複次，佛習氣盡，二乘習氣不盡。如牛呞比丘常作牛呞，以世世牛中來故。如一比丘，雖得漏盡而常以鏡自照，以世世從淫女中來故。如一比丘常跳棚躑閣，以世世獼猴中來故。不得名世尊。」
「凡言如是我聞者，佛在世時言我聞、為是滅后？」
答曰：「佛自說法，何由言聞？是滅后也，撰法藏者言我聞。」
「佛二十年中說法，阿難不聞，何得言我聞？」
答曰：「云：諸天語阿難。有云：佛入世俗心令阿難知。有云：從諸比丘邊聞。有云：阿難從佛請願，愿佛莫與我故衣、莫令人請我食，我為求法恭敬佛故，侍佛所須不為衣食。諸比丘晨暮二時得見世尊，莫令我爾，令我欲見便見。有佛二十年中所說法，盡為我說。」
問曰：「二十年中所說多，何由可說？」
答曰：「善巧方便能於一句法中演無量法，能以無量法為一句。佛粗示其端緒，阿難盡得，以智速利強持力故。」
八萬法藏者，又云，如樹根鬚枝葉多名為一樹，佛為一眾生始終說法名為一藏。如是八萬。有云：佛一坐說法名為一藏，如是八萬。有云：十六字為半偈、三十二
【現代漢語翻譯】 現代漢語譯本：因為『物』的思惟智慧薄弱，所以會退轉。有人說：『見諦』（見證真理）的欲界『忍智』（對真理的忍可和智慧）二心能斷除九品煩惱，上界的『忍智』二心能斷除七十二品煩惱，因為結使斷盡沒有煩惱的緣故，所以不會退轉。因為這個緣故，佛才獨名為『世尊』（Bhagavan，擁有無上尊榮的人）。再者，佛的習氣已經斷盡，而二乘（聲聞和緣覺）的習氣沒有斷盡。例如『牛呞』（Go-khadaka）比丘常常作出牛反芻的樣子，因為他生生世世都從牛中來。又如一個比丘，雖然已經證得漏盡（煩惱斷盡），但仍然常常用鏡子照自己，因為他生生世世都從倡妓中來。又如一個比丘常常跳躍翻騰，因為他生生世世都從獼猴中來。這樣的人不能被稱為『世尊』。」 『凡言如是我聞者』，是佛在世的時候說的『我聞』，還是佛滅度后說的？ 回答說：『佛自己說法，怎麼會說是聽來的呢？這是佛滅度后說的，是結集法藏的人說的『我聞』。』 『佛二十年中說法，阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）沒有聽聞，怎麼能說『我聞』呢？』 回答說：『有人說：諸天告訴阿難。有人說：佛進入世俗心，讓阿難知道。有人說：從諸位比丘那裡聽聞。有人說：阿難向佛請求，愿佛不要給我舊衣服、不要讓人請我吃飯，我爲了求法恭敬佛的緣故，侍奉佛所需用，不是爲了衣食。諸位比丘早晚兩次才能見到世尊，不要讓我這樣，讓我想要見就能見到。佛二十年中所說的法，都為我說。』 問：『二十年中所說的法很多，怎麼能都說出來呢？』 答：『善巧方便的人能從一句法中演說出無量法，也能以無量法歸結為一句。佛只是粗略地顯示其端緒，阿難就能完全領會，因為他智慧敏捷、記憶力強。』 八萬法藏，又有人說，就像樹的根、須、枝、葉很多，總稱為一棵樹一樣，佛為一位眾生從始至終說法，稱為一藏。像這樣有八萬藏。有人說：佛一次靜坐說法，稱為一藏，像這樣有八萬藏。有人說：十六個字為半偈，三十二
【English Translation】 English version: Because the 'thing' (matter) has weak wisdom of thought, it regresses. Some say: The two minds of 'kshanti-jnana' (patience and wisdom) in the desire realm of 'darshana-marga' (path of seeing) can cut off nine grades of defilements, and the two minds of 'kshanti-jnana' in the upper realms can cut off seventy-two grades of defilements. Because the bonds are exhausted and there is no cause for defilement, it does not regress. For this reason, the Buddha is uniquely named 'Bhagavan' (World Honored One). Furthermore, the Buddha's habitual tendencies are exhausted, while the habitual tendencies of the two vehicles (Shravakas and Pratyekabuddhas) are not exhausted. For example, the Bhikshu 'Go-khadaka' (Cow-chewer) often acts like a cow chewing cud, because he comes from cows in every life. For example, a Bhikshu, although he has attained the exhaustion of outflows (end of afflictions), still often looks at himself in the mirror, because he comes from prostitutes in every life. For example, a Bhikshu often jumps and tumbles, because he comes from monkeys in every life. Such a person cannot be called 'Bhagavan'.' 『Whenever it is said, 『Thus have I heard,』 does it mean 『I heard』 when the Buddha was alive, or after the Buddha's Parinirvana (passing away)?』 The answer is: 『The Buddha himself taught the Dharma, how could it be said to be heard? It is said after the Parinirvana, and it is said by those who compiled the Dharma treasury, 『Thus have I heard.』 『The Buddha taught the Dharma for twenty years, and Ananda (one of the ten great disciples of the Buddha, known for his strong memory) did not hear it, how can it be said, 『Thus have I heard?』 The answer is: 『Some say: The devas (gods) told Ananda. Some say: The Buddha entered the worldly mind and let Ananda know. Some say: He heard it from the Bhikshus (monks). Some say: Ananda requested from the Buddha, 『May the Buddha not give me old clothes, and may no one invite me to eat, because I seek the Dharma and respect the Buddha, I serve the Buddha's needs not for clothing and food. The Bhikshus can see the World Honored One twice in the morning and evening, do not let me be like that, let me see him whenever I want to see him. All the Dharma that the Buddha has taught in the past twenty years, please tell me all of it.』 Question: 『What was taught in the past twenty years is a lot, how can it all be said?』 Answer: 『Those who are skilled in means can expound immeasurable Dharma from one sentence of Dharma, and can summarize immeasurable Dharma into one sentence. The Buddha only roughly showed the beginning, and Ananda could fully understand it, because he was quick-witted and had a strong memory.』 The eighty-four thousand Dharma treasuries, some say, just as the roots, whiskers, branches, and leaves of a tree are many and are collectively called one tree, the Buddha's teaching Dharma to one sentient being from beginning to end is called one treasury. There are eighty-four thousand such treasuries. Some say: The Buddha's teaching Dharma in one sitting is called one treasury, there are eighty-four thousand such treasuries. Some say: Sixteen words are half a verse, thirty-two
字為一偈，如是八萬，有長短偈。三十二字為一偈，如是八萬。有云：如半月說戒為一藏，如是八萬。有云：佛自說六萬六千偈為一藏，如是八萬。有云：佛說塵勞有八萬，法藥亦有八萬，名八萬法藏。
問曰：「契經、阿毗曇不以佛在初，獨律誦以佛在初。」
答曰：「以勝故、秘故、佛獨制故。如契經中諸弟子說法，有時如釋提桓因自說佈施為第一。何以故。我以施故得為天王，所愿如意。佛言如是。有時化作化佛，化佛說法。律則不爾，一切佛說。是故以佛在初。有如契經隨處隨決，律則不爾。若屋中有事不得即結，必當出外；若白衣邊有事，必在眾結；若聚落中有事，亦在眾結；若於五眾邊有事，必當比丘、比丘尼邊結。是以佛在初。」
毗耶離者，或有國以王為名、或以地為稱、或以城為號。此國以龍名目。
迦蘭陀聚落者，以鳥名之。有云：聚落主名。
須提那者，父母求請神祇得故，名曰求得。
富貴者，富有二種：一眾生類、二非眾生類。非眾生類者，多有金銀七寶、倉庫財帛、田疇舍宅；眾生類者，奴婢僕使、象馬牛羊、村落封邑，故名富。貴者，或為村主、或有德美人所宗重，故言貴也。多財種種成就，自歸三寶受三歸法。
問曰：「三歸以何為性
【現代漢語翻譯】 現代漢語譯本 字為一偈（梵語：gatha，頌），像這樣有八萬偈，有長偈和短偈。三十二字為一偈，像這樣有八萬偈。有人說：如半月誦戒為一藏，像這樣有八萬藏。有人說：佛陀自己說六萬六千偈為一藏，像這樣有八萬藏。有人說：佛陀說眾生的煩惱有八萬種，對治煩惱的法藥也有八萬種，所以稱為八萬法藏。
問：『為什麼契經（梵語：sutra，佛經）、阿毗曇（梵語：Abhidhamma，論藏）不是以佛陀開始，只有律藏的誦出以佛陀開始？』
答：『因為律藏殊勝、秘密，而且是佛陀獨自製定的。例如契經中，諸位弟子說法，有時像釋提桓因（梵語：Śakra Devānām Indra，帝釋天）自己說佈施是第一。為什麼呢？因為我通過佈施才得以成為天王，所求如意。佛陀說：『是這樣的。』有時化作化佛，化佛說法。律藏則不是這樣，一切都是佛陀所說。所以以佛陀開始。還有，像契經可以隨處隨時決定，律藏則不是這樣。如果在屋子裡有事，不得立即結罪，必須到外面；如果在白衣（在家信徒）身邊有事，必須在大眾中結罪；如果在聚落中有事，也在大眾中結罪；如果在五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）身邊有事，必須在比丘、比丘尼身邊結罪。因此以佛陀開始。』
毗耶離（梵語：Vaiśālī）這個名稱，有的國家以國王的名字命名，有的以土地的名字稱呼，有的以城池的名字命名。這個國家以龍的名字命名。
迦蘭陀（梵語：Kalandaka）聚落，以鳥的名字命名。也有人說：以聚落主的名字命名。
須提那（梵語：Sudinna），因為他的父母祈求神祇才得到他，所以名叫求得。
富貴，富有有兩種：一是眾生類的富有，二是非眾生類的富有。非眾生類的富有，是說有很多金銀七寶、倉庫財帛、田地房屋；眾生類的富有，是說有很多奴婢僕使、象馬牛羊、村落封邑，所以叫做富。貴，有的是村長，有的因為有德行而被人們所尊重，所以叫做貴。擁有很多財富，種種成就，自己歸依三寶，受三歸法。
問：『三歸（皈依佛、皈依法、皈依僧）以什麼為體性？』
【English Translation】 English version A word is a gatha (Sanskrit: gatha, verse), like this there are eighty thousand gathas, with long and short gathas. Thirty-two words are a gatha, like this there are eighty thousand. Some say: reciting the precepts every half month is one collection, like this there are eighty thousand collections. Some say: the Buddha himself spoke sixty-six thousand gathas as one collection, like this there are eighty thousand collections. Some say: the Buddha said that the defilements of sentient beings are eighty thousand, and the antidotes to defilements are also eighty thousand, hence the name eighty thousand collections of teachings.
Question: 'Why do the Sutras (Sanskrit: sutra, scriptures) and Abhidhamma (Sanskrit: Abhidhamma, treatises) not begin with the Buddha, but only the recitation of the Vinaya (Sanskrit: Vinaya, monastic rules) begins with the Buddha?'
Answer: 'Because the Vinaya is superior, secret, and solely established by the Buddha. For example, in the Sutras, the disciples preach, sometimes like Śakra Devānām Indra (Sanskrit: Śakra Devānām Indra, Lord Indra) himself saying that giving is the foremost. Why? Because I became the king of gods through giving, and my wishes are fulfilled. The Buddha said: 'It is so.' Sometimes he transforms into a transformation Buddha, and the transformation Buddha preaches. The Vinaya is not like this; everything is spoken by the Buddha. Therefore, it begins with the Buddha. Also, like the Sutras, decisions can be made anywhere and anytime, but the Vinaya is not like this. If there is a matter in a house, one cannot immediately settle the offense, but must go outside; if there is a matter near a layperson, it must be settled in the assembly; if there is a matter in a village, it is also settled in the assembly; if there is a matter near the five assemblies (bhikshus, bhikshunis, shikshamanas, sramaneras, sramanerikas), it must be settled near the bhikshus and bhikshunis. Therefore, it begins with the Buddha.'
The name Vaiśālī (Sanskrit: Vaiśālī), some countries are named after the king, some are named after the land, and some are named after the city. This country is named after a dragon.
The Kalandaka (Sanskrit: Kalandaka) village is named after a bird. Some say: it is named after the village chief.
Sudinna (Sanskrit: Sudinna), because his parents prayed to the deities to obtain him, he is named 'obtained by prayer'.
Wealth and nobility, wealth is of two kinds: one is the wealth of sentient beings, and the other is the wealth of non-sentient beings. The wealth of non-sentient beings refers to having much gold, silver, seven treasures, storehouses of wealth, fields, and houses; the wealth of sentient beings refers to having many slaves, servants, elephants, horses, cattle, sheep, villages, and fiefdoms, hence the name wealth. Nobility refers to being a village chief or being respected by virtuous and beautiful people, hence the name nobility. Having much wealth and various accomplishments, one takes refuge in the Three Jewels and receives the Three Refuges.
Question: 'What is the nature of the Three Refuges (refuge in the Buddha, refuge in the Dharma, refuge in the Sangha)?'
？」
「有論者言：三歸是教、無教性。受三歸時，胡跪合掌口說三歸，是名身口教；若淳重心有身口無教，是謂教無教也。有云：三歸是三業性身口意業。有云：三歸是善五陰，以眾生善五陰為三歸，以三寶為所歸。所歸以救護為義，譬如有人有罪于王，投向異國以求救護。異國王言：『汝求無畏者，莫出我境界、莫違我教，必相救護。』眾生亦爾，系屬於魔有生死過罪，歸向三寶以求救護。若誠心三寶更無異向，不違佛教，于魔邪惡無如之何。如昔有一鴿為鷹所追，入舍利弗影戰懼不安；移入佛影泰然不怖，大海可移此鴿不動。所以爾者，佛有大慈大悲；舍利弗無大慈大悲。佛習氣盡；舍利弗習氣未盡。佛三阿僧祇劫修菩薩行；舍利弗六十劫中修習苦行。以是因緣鴿入舍利弗影中猶有怖畏，入佛影中而無怖畏。」
問曰：「若歸向三寶能除罪過息怖畏者，提婆達多亦歸依三寶，以信出家受具足戒，而犯三逆墮阿鼻獄？」
答曰：「凡救護者，救可救者。提婆達多罪惡深大，兼是定業，是故叵救。」
問曰：「若有大罪佛不能救，若無罪者不須佛救，云何三寶能有救護？」
答曰：「提婆達多雖歸三寶，心不真實、三歸不滿，常求利養名聞，自號一切智人，與佛共競。以是因緣，三
【現代漢語翻譯】 現代漢語譯本 有人評論說：『三歸』（皈依佛、法、僧）具有教示和非教示的性質。受三歸時，以胡跪的姿勢合掌，口中唸誦三歸，這稱為身口教示；如果內心真誠恭敬，即使身口沒有唸誦，也算是教示和非教示的結合。有人說：『三歸』是身、口、意三業的體現。也有人說：『三歸』是善良的五蘊（色、受、想、行、識），以眾生的善良五蘊作為三歸，以三寶（佛、法、僧）作為所歸依的對象。所歸依的意義在於尋求救護，比如有人觸犯了國王的罪行，投奔到其他國家以尋求救護。異國國王說：『你若想尋求無畏，就不要離開我的國境，不要違揹我的教令，我必定會救護你。』眾生也是如此，被魔所束縛，有生死的罪過，所以歸向三寶以尋求救護。如果真心歸依三寶，不再有其他的想法，不違背佛教的教導，那麼魔的邪惡就奈何不了你。就像過去有一隻鴿子被老鷹追趕，躲入舍利弗（佛陀十大弟子之一，以智慧著稱）的影子下，仍然戰戰兢兢，感到不安；當它移入佛陀的影子下時，就泰然自若，不再害怕。這是因為佛陀具有大慈大悲，而舍利弗沒有大慈大悲。佛陀的習氣已經斷盡，而舍利弗的習氣還沒有斷盡。佛陀經歷了三大阿僧祇劫（極長的時間單位）修菩薩行，而舍利弗在六十劫中修習苦行。因為這樣的因緣，鴿子躲入舍利弗的影子中仍然感到恐懼，而躲入佛陀的影子中就沒有恐懼。 有人問：『如果歸向三寶能夠消除罪過，平息恐懼，那麼提婆達多（佛陀的堂兄弟，後背叛佛陀）也歸依了三寶，以信心出家，受了具足戒，卻犯下三逆罪（殺父、殺母、殺阿羅漢），墮入阿鼻地獄（八大地獄中最苦之處），這是為什麼呢？』 回答說：『凡是救護，都是救護可以被救護的人。提婆達多的罪惡深重巨大，而且是已經註定的業報，所以無法救護。』 有人問：『如果有大罪，佛陀都不能救護，如果沒有罪的人，就不需要佛陀救護，那麼三寶的救護作用體現在哪裡呢？』 回答說：『提婆達多雖然歸依三寶，但內心不真誠，三歸沒有圓滿，常常追求利益供養和名聲，自稱是一切智人，與佛陀爭鬥。因為這樣的因緣，三
【English Translation】 English version A commentator says: 'The Three Refuges' (皈依佛, 皈依法, 皈依僧 - taking refuge in the Buddha, the Dharma, and the Sangha) have the nature of teaching and non-teaching. When taking the Three Refuges, kneeling with palms together and verbally reciting the Three Refuges is called physical and verbal teaching; if one has a pure and sincere heart, even without physical and verbal teaching, it is considered a combination of teaching and non-teaching. Some say: 'The Three Refuges' are the embodiment of the three karmas of body, speech, and mind. Others say: 'The Three Refuges' are the virtuous five skandhas (色, 受, 想, 行, 識 - form, feeling, perception, volition, consciousness), with the virtuous five skandhas of sentient beings as the Three Refuges, and the Three Jewels (佛, 法, 僧 - Buddha, Dharma, Sangha) as the objects of refuge. The meaning of refuge lies in seeking protection, just as someone who has committed a crime against a king flees to another country to seek protection. The king of the foreign country says: 'If you seek fearlessness, do not leave my territory, do not violate my teachings, and I will surely protect you.' Sentient beings are also like this, bound by the demon, having the sins of birth and death, so they turn to the Three Jewels to seek protection. If one sincerely takes refuge in the Three Jewels and has no other intentions, and does not violate the Buddha's teachings, then the evil of the demon can do nothing to you. Just like in the past, a pigeon was chased by a hawk and hid in the shadow of Shariputra (舍利弗 - one of the Buddha's ten great disciples, known for his wisdom), still trembling and uneasy; when it moved into the Buddha's shadow, it was at ease and no longer afraid. This is because the Buddha has great compassion, while Shariputra does not have great compassion. The Buddha's habits are exhausted, while Shariputra's habits are not yet exhausted. The Buddha practiced the Bodhisattva path for three great asamkhya kalpas (阿僧祇劫 - extremely long units of time), while Shariputra practiced asceticism for sixty kalpas. Because of this cause and condition, the pigeon still felt fear when it hid in Shariputra's shadow, but had no fear when it hid in the Buddha's shadow. Someone asks: 'If taking refuge in the Three Jewels can eliminate sins and quell fears, then why did Devadatta (提婆達多 - Buddha's cousin who later betrayed him), who also took refuge in the Three Jewels, left home with faith, received the full precepts, but committed the three rebellious acts (殺父, 殺母, 殺阿羅漢 - patricide, matricide, killing an Arhat) and fell into Avici Hell (阿鼻地獄 - the most painful of the eight great hells)?' The answer is: 'All protection is for those who can be protected. Devadatta's sins are deep and great, and they are also fixed karma, so he cannot be saved.' Someone asks: 'If the Buddha cannot save those with great sins, and those without sins do not need the Buddha's salvation, then where is the protective function of the Three Jewels reflected?' The answer is: 'Although Devadatta took refuge in the Three Jewels, his heart was not sincere, and his Three Refuges were not complete. He often sought profit, offerings, and fame, calling himself the All-Knowing One, and competing with the Buddha. Because of this cause and condition, the Three
寶雖有大力，不能救也。如阿阇世王，雖有逆罪應入阿鼻獄，以誠心向佛故，滅阿鼻罪、入黑繩地獄，如人中七日重罪即盡。是謂三寶救護力也。」
問曰：「若調達罪不可救者，又經云：『若人歸依佛者，不墮三惡道。』是義云何？」
答曰：「調達以歸三寶故，雖入阿鼻獄，受苦輕微，亦時得暫息。有如人在山林曠野怖畏之處，若唸佛功德，怖畏即滅。是故歸依三寶，救護不虛也。三寶於四諦中，何諦所攝？於二十二根中，何根所攝？於十八界中，何界所攝？十二入中，何入所攝？於五陰中，何陰所攝？三寶於四諦中，二諦所攝。根中，三根所攝：未知根、已知根、無知根。十八界中，三界所攝：意界、意識界、法界。十二入中，意入、法入所攝。五陰中，無漏五陰所攝。佛寶於四諦中，道諦少入。法寶於四諦中，盡諦所攝。僧寶於四諦中，道諦少入。佛寶於二十二根中，無知根所攝。法寶是盡諦，無為故，非根所攝。僧寶二十二根中，三無漏根所攝。佛寶於十八界中，意界、意識界、法界少入。十二入中，意入、法入少入。五陰中，無漏五陰少入。法寶於十八界中，法界少入。十二入中，法入少入。法寶非五陰所攝也，陰是有為、法寶是無為故。僧寶於十八界中，意識界、法界少入。十二入，中意
【現代漢語翻譯】 現代漢語譯本：即使是寶物有再大的力量，也不能救你。比如阿阇世王（Ajatasattu，印度摩揭陀國國王），雖然有弒父的逆罪，本應墮入阿鼻地獄（Avici Hell，八大地獄中最下層），但因為他真心向佛，所以消滅了阿鼻地獄的罪業，轉而進入黑繩地獄（Kalasutra Hell，八熱地獄第二層），就像人在人間受七天的重罪就結束一樣。這就是三寶（Three Jewels，佛、法、僧）的救護力量啊。
有人問：『如果提婆達多（Devadatta，釋迦牟尼佛的堂兄弟）的罪業不可救贖，但經書上又說：『如果有人皈依佛，就不會墮入三惡道（Three Evil Realms，地獄、餓鬼、畜生）。』這又是什麼意思呢？』
回答說：『提婆達多因為皈依三寶的緣故，雖然墮入阿鼻地獄，所受的痛苦也比較輕微，有時還能暫時得到休息。就像人在山林曠野等恐怖的地方，如果唸誦佛的功德，恐懼就會消失一樣。所以，皈依三寶，救護的力量不是虛假的。三寶在四諦（Four Noble Truths，苦、集、滅、道）中，屬於哪一諦所包含？在二十二根（Twenty-two Faculties，眼根等）中，屬於哪一根所包含？在十八界（Eighteen Dhatus，眼界等）中，屬於哪一界所包含？在十二入（Twelve Entrances，眼入等）中，屬於哪一入所包含？在五陰（Five Skandhas，色、受、想、行、識）中，屬於哪一陰所包含？三寶在四諦中，屬於滅諦和道諦所包含。在二十二根中，屬於三無漏根（Three Anagami Roots，未知當知根、已知根、無知根）所包含。在十八界中，屬於意界（Mano-dhatu，意識的根源）、意識界（Mano-vijnana-dhatu，意識的領域）、法界（Dharma-dhatu，事物存在的領域）所包含。在十二入中，屬於意入（Manayatana，意識的入口）、法入（Dharmayatana，事物存在的入口）所包含。在五陰中，屬於無漏五陰（Anasrava Skandhas，沒有煩惱的五陰）所包含。佛寶在四諦中，屬於道諦的一部分。法寶在四諦中，屬於滅諦所包含。僧寶在四諦中，屬於道諦的一部分。佛寶在二十二根中，屬於無知根所包含。法寶是滅諦，是無為法（Asamskrta，非因緣和合而生的法），所以不屬於根所包含。僧寶在二十二根中，屬於三無漏根所包含。佛寶在十八界中，屬於意界、意識界、法界的一部分。在十二入中，屬於意入、法入的一部分。在五陰中，屬於無漏五陰的一部分。法寶在十八界中，屬於法界的一部分。在十二入中，屬於法入的一部分。法寶不屬於五陰所包含，因為五陰是有為法（Samskrta，因緣和合而生的法），而法寶是無為法。僧寶在十八界中，屬於意識界、法界的一部分。在十二入中，屬於意
【English Translation】 English version: Even if a treasure has great power, it cannot save you. For example, King Ajatasattu (King of Magadha in India), although he committed the heinous crime of patricide and should have fallen into Avici Hell (the lowest of the eight great hells), because he sincerely turned to the Buddha, he extinguished the sins of Avici Hell and entered Kalasutra Hell (the second of the eight hot hells), just as a person in the human realm who suffers a heavy sin for seven days will be finished. This is the protective power of the Three Jewels (Buddha, Dharma, Sangha).'
Someone asked: 'If Devadatta's (cousin of Shakyamuni Buddha) sins are irredeemable, but the scriptures say: 'If a person takes refuge in the Buddha, he will not fall into the three evil realms (hell, hungry ghosts, animals).' What does this mean?'
The answer is: 'Because Devadatta took refuge in the Three Jewels, although he fell into Avici Hell, the suffering he endured was relatively light, and he could sometimes get a temporary respite. Just as a person in a fearful place such as a mountain forest or wilderness, if he recites the merits of the Buddha, the fear will disappear. Therefore, taking refuge in the Three Jewels, the protective power is not false. Among the Four Noble Truths (suffering, accumulation, extinction, path), which truth do the Three Jewels belong to? Among the Twenty-two Faculties (eye faculty, etc.), which faculty do they belong to? Among the Eighteen Dhatus (eye dhatu, etc.), which dhatu do they belong to? Among the Twelve Entrances (eye entrance, etc.), which entrance do they belong to? Among the Five Skandhas (form, feeling, perception, volition, consciousness), which skandha do they belong to? Among the Four Noble Truths, the Three Jewels belong to the Truth of Extinction and the Truth of the Path. Among the twenty-two faculties, they belong to the three Anagami Roots (unknown root, known root, unknowable root). Among the eighteen realms, they belong to the mind realm (Mano-dhatu, the root of consciousness), the consciousness realm (Mano-vijnana-dhatu, the realm of consciousness), and the dharma realm (Dharma-dhatu, the realm of the existence of things). Among the twelve entrances, they belong to the mind entrance (Manayatana, the entrance of consciousness) and the dharma entrance (Dharmayatana, the entrance of the existence of things). Among the five skandhas, they belong to the Anasrava Skandhas (five skandhas without afflictions). The Buddha Jewel belongs to a part of the Path Truth in the Four Noble Truths. The Dharma Jewel belongs to the Truth of Extinction in the Four Noble Truths. The Sangha Jewel belongs to a part of the Path Truth in the Four Noble Truths. The Buddha Jewel belongs to the unknowable root among the twenty-two faculties. The Dharma Jewel is the Truth of Extinction, and is Asamskrta (a dharma that is not born from the combination of causes and conditions), so it does not belong to the faculties. The Sangha Jewel belongs to the three Anagami Roots among the twenty-two faculties. The Buddha Jewel belongs to a part of the mind realm, the consciousness realm, and the dharma realm among the eighteen realms. Among the twelve entrances, it belongs to a part of the mind entrance and the dharma entrance. Among the five skandhas, it belongs to a part of the Anasrava Skandhas. The Dharma Jewel belongs to a part of the dharma realm among the eighteen realms. Among the twelve entrances, it belongs to a part of the dharma entrance. The Dharma Jewel does not belong to the five skandhas, because the five skandhas are Samskrta (dharmas born from the combination of causes and conditions), while the Dharma Jewel is Asamskrta. The Sangha Jewel belongs to a part of the consciousness realm and the dharma realm among the eighteen realms. Among the twelve entrances, it belongs to the mind
入、法入少入。五陰中，無漏五陰少入。」
問曰：「歸依佛者，為歸依釋迦文佛？為歸依三世佛耶？」
答曰：「歸依三世佛，以法身同故。若歸依一佛，則是歸依三世諸佛，以佛無異故。又云：若歸依三世諸佛者，有諸天自說：『我是迦葉佛弟子、我拘留孫佛弟子。』如是七佛中各稱我是某佛弟子。以是因緣，正應歸依一佛，不應三世佛也。又云：不應爾也。何以故？如《毗沙門經》說：『毗沙門王歸依三寶，歸依過去未來現在佛。』以是義故，應歸依三世諸佛。」
問曰：「若爾者，如諸天各稱某甲佛弟子，此義云何？」
答曰：「諸天所說何足以定實義？有諸天各稱一佛為師，亦歸依三世諸佛，直以一佛為證耳。」
問曰：「何所歸依名為歸佛？」
答曰：「歸依語迴轉一切智無學功德。」
問曰：「為歸依色身、歸依法身耶？」
答曰：「歸依法身，不歸依色身，不以色身為佛故也。」
問曰：「若色身非佛者，何以出佛身血而得逆罪？」
答曰：「以色身是法身器故、法身所依故，若害色身則得逆罪；不以色身是佛故得逆罪也。」
「歸依法者，何所歸依名歸依法？」
答曰：「歸依語迴轉斷欲無慾盡諦涅槃，是名歸依法也
【現代漢語翻譯】 現代漢語譯本 問：『入、法入、少入』是什麼意思？五陰（蘊）中，無漏的五陰屬於少入嗎？ 答：歸依佛的人，是歸依釋迦文佛（Sakyamuni Buddha），還是歸依過去、現在、未來三世一切諸佛？ 答：應當歸依三世一切諸佛，因為法身是相同的。如果只歸依一佛，實際上就是歸依三世一切諸佛，因為諸佛之間沒有差別。又有人說：如果歸依三世一切諸佛，那麼有些天人會自己說：『我是迦葉佛（Kasyapa Buddha）的弟子，我是拘留孫佛（Krakucchanda Buddha）的弟子。』這樣，過去七佛中，每個人都聲稱自己是某佛的弟子。因此，應該只歸依一佛，不應該歸依三世一切諸佛。又有人說：不應該這樣理解。為什麼呢？因為《毗沙門經》（Vaisravana Sutra）中說：『毗沙門王（Vaisravana）歸依三寶，歸依過去、未來、現在一切諸佛。』因此，應該歸依三世一切諸佛。 問：如果像您說的那樣，為什麼諸天各自聲稱自己是某某佛的弟子呢？這又是什麼意思呢？ 答：諸天所說的話，怎麼能用來確定真實的意義呢？有些天人雖然各自稱一佛為師，但實際上也歸依三世一切諸佛，只是以一佛作為證明罷了。 問：歸依什麼才叫做歸依佛呢？ 答：歸依語言所迴轉的一切智和無學功德。 問：是歸依佛的色身，還是歸依佛的法身呢？ 答：應當歸依佛的法身，不歸依佛的色身，因為色身不是佛。 問：如果色身不是佛，為什麼傷害佛的色身會構成逆罪呢？ 答：因為色身是法身的載體，是法身所依之處，所以傷害色身就會構成逆罪；並不是因為色身是佛才構成逆罪。 歸依法，歸依什麼才叫做歸依法？ 答：歸依語言所迴轉的斷欲、無慾、盡諦和涅槃，這叫做歸依法。
【English Translation】 English version Question: What are 『sense-fields (ayatana), dharma-sense-fields (dharma-ayatana), and minimal-sense-fields (alpa-ayatana)』? Among the five skandhas (aggregates), do the non-outflow five skandhas belong to the minimal-sense-fields? Question: When one takes refuge in the Buddha, does one take refuge in Sakyamuni Buddha, or does one take refuge in the Buddhas of the three times (past, present, and future)? Answer: One should take refuge in the Buddhas of the three times, because the Dharmakaya (Dharma-body) is the same. If one takes refuge in one Buddha, it is actually taking refuge in all the Buddhas of the three times, because there is no difference between the Buddhas. Furthermore, it is said: If one takes refuge in the Buddhas of the three times, then some devas (gods) will say themselves: 『I am a disciple of Kasyapa Buddha,』 『I am a disciple of Krakucchanda Buddha.』 Thus, among the seven Buddhas of the past, each claims to be a disciple of a certain Buddha. Therefore, one should only take refuge in one Buddha, and not in the Buddhas of the three times. Again, it is said: It should not be understood this way. Why? Because the Vaisravana Sutra says: 『Vaisravana (the King) takes refuge in the Three Jewels, taking refuge in the Buddhas of the past, future, and present.』 Therefore, one should take refuge in the Buddhas of the three times. Question: If that is the case, as you say, why do the devas each claim to be a disciple of a certain Buddha? What does this mean? Answer: How can the words of the devas be used to determine the true meaning? Although some devas each claim one Buddha as their teacher, they actually also take refuge in the Buddhas of the three times, simply using one Buddha as evidence. Question: Taking refuge in what is called taking refuge in the Buddha? Answer: Taking refuge in the omniscient and non-learning merits that the language revolves around. Question: Is one taking refuge in the Rupakaya (form body) of the Buddha, or is one taking refuge in the Dharmakaya (Dharma body) of the Buddha? Answer: One should take refuge in the Dharmakaya, not the Rupakaya, because the Rupakaya is not the Buddha. Question: If the Rupakaya is not the Buddha, why does causing blood to flow from the Buddha's body constitute a heinous crime? Answer: Because the Rupakaya is the vessel of the Dharmakaya, the place where the Dharmakaya relies, so harming the Rupakaya constitutes a heinous crime; it is not because the Rupakaya is the Buddha that it constitutes a heinous crime. Taking refuge in the Dharma, taking refuge in what is called taking refuge in the Dharma? Answer: Taking refuge in the cessation of desire, non-desire, the ultimate truth, and Nirvana (extinction) that the language revolves around, this is called taking refuge in the Dharma.
。」
問曰：「為歸依自身盡處、他身盡處？」
答曰：「歸依自身盡處亦他身盡處，是歸依法。」
問曰：「若歸依僧者，何所歸依？」
答曰：「歸依語迴轉良祐福田聲聞學無學功德，是名歸依僧。」
問曰：「為歸依俗諦僧、為歸依第一義諦僧？若歸依第一義諦僧者，佛與提謂波利受三自歸，不應言：『未來有僧，汝應歸依第一義諦僧，常在世間故。』」
答曰：「以俗諦僧是第一義諦僧所依，故言未來有僧汝應歸依。有欲尊重俗諦僧故如是說。佛自說一切諸眾中佛眾為第一。譬如從乳出酪、從酪出酥、從酥出醍醐，醍醐于中最勝最妙最為第一。佛弟子眾亦復如是，若有眾僧集會，是中必有四向四得無上福田，於一切九十六種中最尊最上無能及者。是故言未來有僧汝應歸依，不傷正義也。」
問曰：「佛亦是法，法亦是佛，僧亦是法。正是一法，有何差別？」
答曰：「雖是一法，以義而言有種種差別。以三寶而言，無師大智及無學地一切功德，是謂佛寶。盡諦無為，是謂法寶。聲聞學無學功德智慧，是謂僧寶。以法而言，無師無學法，是謂佛寶。盡諦無為非學非無學法，是名法寶。聲聞學無學法，是名僧寶。以根而言，佛是無知根，法寶非根法也，僧是三
【現代漢語翻譯】 現代漢語譯本 問：『是皈依自身窮盡之處，還是他身窮盡之處？』 答：『皈依自身窮盡之處也是他身窮盡之處，這是皈依法。』 問：『如果皈依僧，是皈依什麼？』 答：『皈依語（Vac）迴轉的良善福田，聲聞（Śrāvaka）有學（Śaikṣa）和無學（Arhat）的功德，這叫做皈依僧。』 問：『是皈依世俗諦（Saṃvṛti-satya）的僧，還是皈依第一義諦（Paramārtha-satya）的僧？如果皈依第一義諦的僧，那麼佛與提謂（Trapusa）波利（Bhallika）接受三自皈依時，不應該說：『未來有僧，你應該皈依第一義諦的僧，因為他常在世間。』』 答：『因為世俗諦的僧是第一義諦的僧所依賴的，所以說未來有僧你應該皈依。這是爲了尊重世俗諦的僧才這樣說的。佛自己說一切諸眾中佛眾為第一。譬如從乳出酪、從酪出酥、從酥出醍醐，醍醐于中最勝最妙最為第一。佛弟子眾也是這樣，若有眾僧**，其中必有四向四得（指須陀洹向、須陀洹果、斯陀含向、斯陀含果、阿那含向、阿那含果、阿羅漢向、阿羅漢果）的無上福田，在一切九十六種外道中最尊最上，沒有誰能比得上。所以說未來有僧你應該皈依，沒有違背正義。』 問：『佛也是法，法也是佛，僧也是法。本來就是一法，有什麼差別？』 答：『雖然是一法，但從意義上來說有種種差別。從三寶（Tri-ratna）來說，無師大智以及無學地（Aśaikṣa-bhūmi）的一切功德，這叫做佛寶。盡諦（Nirodha-satya）無為（Asaṃskṛta），這叫做法寶。聲聞有學和無學的功德智慧，這叫做僧寶。從法來說，無師無學法，這叫做佛寶。盡諦無為非學非無學法，這叫做法寶。聲聞有學無學法，這叫做僧寶。從根（Indriya）來說，佛是無知根，法寶不是根法，僧是三
【English Translation】 English version Question: 'Is it refuge in the exhaustion of one's own body, or the exhaustion of another's body?' Answer: 'Taking refuge in the exhaustion of one's own body is also taking refuge in the exhaustion of another's body; this is taking refuge in the Dharma (Dharma).' Question: 'If one takes refuge in the Sangha (Saṃgha), in what does one take refuge?' Answer: 'Taking refuge in the auspicious field of merit that is the transformation of speech (Vac), the virtues of the Śrāvaka (Śrāvaka) who are still learning (Śaikṣa) and those who have completed their learning (Arhat); this is called taking refuge in the Sangha.' Question: 'Is it taking refuge in the Sangha of conventional truth (Saṃvṛti-satya), or taking refuge in the Sangha of ultimate truth (Paramārtha-satya)? If it is taking refuge in the Sangha of ultimate truth, then when the Buddha (Buddha) and Trapusa (Trapusa) and Bhallika (Bhallika) received the three refuges, it should not have been said: 'In the future there will be a Sangha; you should take refuge in the Sangha of ultimate truth, because it is always in the world.'' Answer: 'Because the Sangha of conventional truth is what the Sangha of ultimate truth relies on, it is said that in the future there will be a Sangha in which you should take refuge. This is said to show respect for the Sangha of conventional truth. The Buddha himself said that among all assemblies, the Buddha assembly is the foremost. For example, from milk comes cream, from cream comes butter, from butter comes ghee, and ghee is the most excellent, the most wonderful, and the foremost of all. The assembly of the Buddha's disciples is also like this; if there is an assembly of monks**, there must be the unsurpassed field of merit of the four paths and four fruits (referring to Stream-enterer path, Stream-enterer fruit, Once-returner path, Once-returner fruit, Non-returner path, Non-returner fruit, Arhat path, Arhat fruit), which is the most venerable and supreme among all ninety-six kinds of heretics, and none can compare. Therefore, it is said that in the future there will be a Sangha in which you should take refuge, and this does not violate the correct meaning.' Question: 'The Buddha is also the Dharma, the Dharma is also the Buddha, and the Sangha is also the Dharma. Fundamentally, it is one Dharma; what is the difference?' Answer: 'Although it is one Dharma, there are various differences in meaning. In terms of the Three Jewels (Tri-ratna), the wisdom without a teacher and all the merits of the ground of no-more-learning (Aśaikṣa-bhūmi) are called the Buddha Jewel. The cessation truth (Nirodha-satya) and the unconditioned (Asaṃskṛta) are called the Dharma Jewel. The merits and wisdom of the Śrāvaka who are still learning and those who have completed their learning are called the Sangha Jewel. In terms of the Dharma, the Dharma without a teacher and without learning is called the Buddha Jewel. The cessation truth and the unconditioned, which are neither learning nor no-more-learning, are called the Dharma Jewel. The Dharma of the Śrāvaka who are still learning and those who have completed their learning is called the Sangha Jewel. In terms of the faculties (Indriya), the Buddha is the faculty of non-knowing, the Dharma Jewel is not a faculty-Dharma, and the Sangha is the three
無漏根。以諦而言，佛是道諦少入，法寶是滅諦，僧是道諦少入。以沙門果而言，佛是沙門，法寶是沙門果；僧是沙門，法寶是沙門果。以婆羅門而言，佛是婆羅門，法寶是婆羅門果；僧是婆羅門，法寶是婆羅門果。以梵行而言，佛是梵行，法寶是梵行果；僧是梵行，法寶是梵行果。以因果而言，佛是因，法寶是果；僧是因，法寶是果。以道果而言，佛是道，法寶是道果；僧是道，法寶是道果。佛以法為師，佛從法生，法是佛母，佛依法生。」
問曰：「佛若以法為師者，於三寶中何不以法為初？」
答曰：「法雖是佛師，而法非佛不弘，所謂道弘由人也，是以佛在初。」
問曰：「若受三歸，或時先稱法寶、后稱佛者，成三歸不？」
答曰：「若無所曉知說不次第者，自不得罪，得成三歸。若有所解故倒說者，得突吉羅，亦不成三歸。」
問曰：「若稱佛及法不稱僧者，成三歸不？若稱法、僧不稱佛寶，成三歸不？若稱佛、僧不稱法寶，成三歸不？」
答曰：「不成三歸。」
問曰：「若不受三歸，得五戒不？若不受三歸，得八齋不？若不受三歸，得十戒不？若不白四羯磨，得具戒不？」
答曰：「一切不得。若欲受五戒，先受三歸。受三歸竟，爾時已得五戒。
【現代漢語翻譯】 現代漢語譯本： 無漏根（anāsrava-mūla，指斷除煩惱的根本）。就諦（satya，真理）而言，佛是道諦（mārga-satya，通往解脫的真理）的一部分，法寶（dharma-ratna，佛法）是滅諦（nirodha-satya，煩惱止息的真理），僧（saṃgha，僧團）是道諦的一部分。就沙門果（śrāmaṇya-phala，修道者的果位）而言，佛是沙門，法寶是沙門果；僧是沙門，法寶是沙門果。就婆羅門（brāhmaṇa，指修行者）而言，佛是婆羅門，法寶是婆羅門果；僧是婆羅門，法寶是婆羅門果。就梵行（brahmacarya，清凈的行為）而言，佛是梵行，法寶是梵行果；僧是梵行，法寶是梵行果。就因果（hetu-phala，原因和結果）而言，佛是因，法寶是果；僧是因，法寶是果。就道果（mārga-phala，道路和結果）而言，佛是道，法寶是道果；僧是道，法寶是道果。佛以法為師，佛從法生，法是佛母，佛依法生。
問：『佛如果以法為師，為什麼在三寶（tri-ratna，佛、法、僧）中不以法為首？』
答：『法雖然是佛的老師，但法若沒有佛就不能弘揚，所謂道由人弘揚，所以佛在最前面。』
問：『如果受三歸（tri-śaraṇa-gamana，皈依佛、法、僧），有時先稱法寶、后稱佛，這樣能成就三歸嗎？』
答：『如果對次第不瞭解而說錯了順序，自身沒有罪過，可以成就三歸。如果有所瞭解卻故意顛倒順序，會犯突吉羅（duḥkṛta，輕罪），也不能成就三歸。』
問：『如果稱佛和法，不稱僧，能成就三歸嗎？如果稱法和僧，不稱佛寶，能成就三歸嗎？如果稱佛和僧，不稱法寶，能成就三歸嗎？』
答：『不能成就三歸。』
問：『如果不受三歸，能得五戒（pañca-śīla，不殺生、不偷盜、不邪淫、不妄語、不飲酒）嗎？如果不受三歸，能得八齋（aṣṭāṅga-upavāsa，八條戒律）嗎？如果不受三歸，能得十戒（daśa-śīla，沙彌或沙彌尼遵守的十條戒律）嗎？如果不進行白四羯磨（jñapti-caturtha-karma，一種僧團儀式），能得具足戒（upasampadā，比丘或比丘尼的戒律）嗎？』
答：『一切都不能得到。如果想要受五戒，先要受三歸。受三歸完畢，那時就已經得到了五戒。』
【English Translation】 English version: Anāsrava-mūla (root of non-outflow, referring to the root of eradicating afflictions). In terms of the Satyas (truths), the Buddha is a part of the Mārga-satya (truth of the path, the truth of the path to liberation), the Dharma-ratna (jewel of the Dharma, the Buddha's teachings) is the Nirodha-satya (truth of cessation, the truth of the cessation of suffering), and the Saṃgha (community of monks) is a part of the Mārga-satya. In terms of Śrāmaṇya-phala (fruits of the ascetic life), the Buddha is a Śrāmaṇa (ascetic), the Dharma-ratna is the fruit of the Śrāmaṇa; the Saṃgha is a Śrāmaṇa, the Dharma-ratna is the fruit of the Śrāmaṇa. In terms of Brāhmaṇa (referring to a practitioner), the Buddha is a Brāhmaṇa, the Dharma-ratna is the fruit of the Brāhmaṇa; the Saṃgha is a Brāhmaṇa, the Dharma-ratna is the fruit of the Brāhmaṇa. In terms of Brahmacarya (pure conduct), the Buddha is Brahmacarya, the Dharma-ratna is the fruit of Brahmacarya; the Saṃgha is Brahmacarya, the Dharma-ratna is the fruit of Brahmacarya. In terms of Hetu-phala (cause and effect), the Buddha is the cause, the Dharma-ratna is the effect; the Saṃgha is the cause, the Dharma-ratna is the effect. In terms of Mārga-phala (path and fruit), the Buddha is the path, the Dharma-ratna is the fruit of the path; the Saṃgha is the path, the Dharma-ratna is the fruit of the path. The Buddha takes the Dharma as his teacher, the Buddha is born from the Dharma, the Dharma is the Buddha's mother, the Buddha is born from the Dharma.
Question: 'If the Buddha takes the Dharma as his teacher, why is the Dharma not placed first among the Tri-ratna (three jewels: Buddha, Dharma, Saṃgha)?'
Answer: 'Although the Dharma is the Buddha's teacher, the Dharma cannot be propagated without the Buddha. As it is said, the path is propagated by people, therefore the Buddha is placed first.'
Question: 'If one takes the Tri-śaraṇa-gamana (three refuges: refuge in the Buddha, Dharma, and Saṃgha), and sometimes recites the Dharma-ratna before the Buddha, does one accomplish the three refuges?'
Answer: 'If one does not understand the proper order and speaks incorrectly, one is not at fault and can accomplish the three refuges. If one understands but intentionally reverses the order, one commits a Duḥkṛta (minor offense) and does not accomplish the three refuges.'
Question: 'If one recites the Buddha and the Dharma but not the Saṃgha, does one accomplish the three refuges? If one recites the Dharma and the Saṃgha but not the Buddha-ratna, does one accomplish the three refuges? If one recites the Buddha and the Saṃgha but not the Dharma-ratna, does one accomplish the three refuges?'
Answer: 'One does not accomplish the three refuges.'
Question: 'If one does not take the three refuges, can one obtain the Pañca-śīla (five precepts: no killing, no stealing, no sexual misconduct, no lying, no intoxicants)? If one does not take the three refuges, can one obtain the Aṣṭāṅga-upavāsa (eight precepts)? If one does not take the three refuges, can one obtain the Daśa-śīla (ten precepts, observed by novice monks or nuns)? If one does not perform the Jñapti-caturtha-karma (formal acts of the Sangha), can one obtain the Upasampadā (full ordination, precepts of a monk or nun)?'
Answer: 'One cannot obtain any of them. If one wishes to receive the five precepts, one must first take the three refuges. After taking the three refuges, one has already obtained the five precepts.'
所以說五戒名者，欲使前人識五戒名字故。白四羯磨竟，已得具戒。所以說四依、四墮、十三僧殘者，但為知故說也。有言：受三歸竟說不殺一戒，爾時得戒。所以說一戒得五戒者，為能持一戒，五戒盡能持故。有以五戒勢分相著故，兼本意誓受五戒故。有言：受五戒竟然後得戒。于諸說中，受三歸已得五戒者，此是定義。如白四羯磨法，若受八戒、若受十戒，如五戒說。若五戒、十戒、八戒，但受三歸便得戒。若受具戒，要白四羯磨而得具戒，不以三歸也。凡具戒者，功德深重，不以多緣多力無由致得，是故三師、十僧、白四羯磨而後得也。五戒、八戒、十戒，功德力少，是故若受三歸即便得戒，不須多緣多力。受具戒已。何以但說四波羅夷、十三僧殘，不說餘篇耶？此二篇戒最是重者。一篇戒若犯永不起，二篇雖起難起，若波利婆沙摩那埵，二十眾中而後出罪。若難持而能持者，余易持戒不須說也。是故但說二篇，不說餘篇。」
問曰：「是波羅提木叉戒，是無漏戒、是禪戒不？」
答曰：「非無漏戒，亦非禪戒。此波羅提木叉戒，若佛在世則有此戒，佛不在世則無此戒。禪無漏戒，若佛在世若不在世，一切時有。波羅提木叉戒從教而得，禪無漏戒不從教得。波羅提木叉戒從他而得，禪無漏戒不從他
【現代漢語翻譯】 現代漢語譯本： 之所以說五戒的名字，是爲了讓人們知道五戒（Pañca-śīla）的名字。在完成白四羯磨（catukamma，通過四次羯磨儀式）后，就已經獲得了具足戒（upasampadā）。之所以說四依（catasso nissaya，比丘生活的四個依靠）、四墮（cattāro pārājikā，四種根本重罪）、十三僧殘（teḷasa saṅghādisesā，十三種僧團殘罪），只是爲了讓大家瞭解它們。有人說：受了三歸依（tisaraṇa，皈依佛、法、僧）后，再說不殺生這一條戒律，那時就得到了戒。之所以說受一條戒就等於得到了五戒，是因為能夠持守一條戒，就能夠持守全部五戒。也有人認為，五戒的各個部分是相互關聯的，並且本意就是要誓願受持五戒。還有人說：受了五戒之後才能得到戒。在各種說法中，受了三歸依就得到五戒，這是確定的說法。如同白四羯磨法一樣，如果受八戒（aṭṭhaṅgasīla）、或者受十戒（dasa-sīla），就像五戒一樣。無論是五戒、十戒、還是八戒，只要受了三歸依就得到了戒。如果要受具足戒，必須通過白四羯磨才能得到具足戒，不能僅僅通過三歸依。凡是受具足戒的人，功德非常深厚，不是通過很多因緣和力量無法得到的，因此需要三師（tisso ācariyā，三位導師）、十僧（dasa bhikkhu，十位比丘）、白四羯磨之後才能得到。五戒、八戒、十戒，功德力量較小，因此只要受了三歸依就能得到戒，不需要很多因緣和力量。受了具足戒之後，為什麼只說四波羅夷（cattāro pārājikā，四種斷頭罪）、十三僧殘，而不說其他的戒律呢？因為這兩篇戒律是最嚴重的。犯了波羅夷戒就永遠無法恢復，犯了僧殘戒雖然可以恢復但很難，需要通過波利婆沙（parivāsa，別住）、摩那埵（mānatta，行懺）等儀式，在二十位僧眾中才能出罪。如果難以持守的戒律都能持守，那麼容易持守的戒律就不需要說了。所以只說這兩篇戒律，而不說其他的戒律。 有人問：『這波羅提木叉戒（Pāṭimokkha，別解脫戒）是無漏戒（anāsava-sīla，無煩惱的戒）、是禪戒（jhāna-sīla，禪定之戒）嗎？』 回答說：『不是無漏戒，也不是禪戒。這波羅提木叉戒，如果佛在世就有這種戒，佛不在世就沒有這種戒。禪戒和無漏戒，無論佛在世還是不在世，任何時候都有。波羅提木叉戒是從教法中得到的，禪戒和無漏戒不是從教法中得到的。波羅提木叉戒是從他人那裡得到的，禪戒和無漏戒不是從他人那裡得到的。
【English Translation】 English version: Therefore, the reason for mentioning the names of the Five Precepts (Pañca-śīla) is to make people aware of them. After completing the White Four Karmas (catukamma, through four Kamma procedures), one has already obtained the Full Ordination (upasampadā). The reason for mentioning the Four Refuges (catasso nissaya, the four supports for a bhikkhu's life), the Four Defeats (cattāro pārājikā, the four root offenses), and the Thirteen Saṅghādisesas (teḷasa saṅghādisesā, the thirteen offenses requiring a meeting of the Sangha) is simply to make them known. Some say that after taking the Three Refuges (tisaraṇa, refuge in the Buddha, Dhamma, and Sangha) and then stating the precept of not killing, one obtains the precepts at that time. The reason for saying that receiving one precept is equivalent to receiving all five is because if one can uphold one precept, one can uphold all five. Some believe that the parts of the Five Precepts are interconnected, and the original intention is to vow to uphold all five. Others say that one obtains the precepts after receiving the Five Precepts. Among these various views, the definitive statement is that one obtains the Five Precepts upon taking the Three Refuges. Just like the White Four Karmas procedure, if one takes the Eight Precepts (aṭṭhaṅgasīla) or the Ten Precepts (dasa-sīla), it is like the Five Precepts. Whether it is the Five Precepts, Ten Precepts, or Eight Precepts, one obtains the precepts simply by taking the Three Refuges. If one wants to receive Full Ordination, one must obtain it through the White Four Karmas; it cannot be obtained merely through the Three Refuges. Those who have received Full Ordination have very profound merit, which cannot be attained without many causes and conditions and much effort. Therefore, it is obtained after having three preceptors (tisso ācariyā, three teachers), ten monks (dasa bhikkhu, ten monks), and the White Four Karmas. The Five Precepts, Eight Precepts, and Ten Precepts have less merit and power, so one obtains the precepts simply by taking the Three Refuges, without needing many causes and conditions and much effort. After receiving Full Ordination, why are only the Four Pārājikas (cattāro pārājikā, the four defeats) and the Thirteen Saṅghādisesas mentioned, and not the other sections of the Vinaya? Because these two sections of precepts are the most serious. If one violates a Pārājika precept, one can never recover. Although one can recover from violating a Saṅghādisesa precept, it is difficult, requiring procedures such as Parivāsa (parivāsa, probation) and Mānatta (mānatta, penance), and absolution by a group of twenty monks. If one can uphold the precepts that are difficult to uphold, then there is no need to mention the precepts that are easy to uphold. Therefore, only these two sections of precepts are mentioned, and not the others. Someone asks: 'Is this Pāṭimokkha (Pāṭimokkha, the code of monastic discipline) precept a non-outflow precept (anāsava-sīla, precept free from defilements), or a meditation precept (jhāna-sīla, precept of meditation)?' The answer is: 'It is neither a non-outflow precept nor a meditation precept. This Pāṭimokkha precept exists when the Buddha is in the world, and does not exist when the Buddha is not in the world. Meditation precepts and non-outflow precepts exist at all times, whether the Buddha is in the world or not. The Pāṭimokkha precept is obtained from teachings, while meditation precepts and non-outflow precepts are not obtained from teachings. The Pāṭimokkha precept is obtained from others, while meditation precepts and non-outflow precepts are not obtained from others.'
得。波羅提木叉戒，不問眠與不眠、善惡無記心，一切時有；禪無漏戒，必無漏心中禪心中有戒，餘一切心中無也。波羅提木叉戒但人中有，禪無漏戒人天俱有。波羅提木叉戒但欲界中有，禪戒無漏戒欲色界俱有，無色戒成就無漏戒。波羅提木叉戒但佛佛弟子有，禪戒外道俱有。」
問曰：「優婆塞五戒，幾是實罪？幾是遮罪？」
答曰：「四是實罪，飲酒一戒是遮罪。飲酒所以得與四罪同類結為五戒者，以飲酒是放逸之本也能犯四戒。如迦葉佛時，有優婆塞以飲酒故，邪淫他婦、盜他雞殺。他人問言：『何以故爾？』答言：『不作，以酒亂故，一時能破四戒。』又以飲酒故，能犯四逆，唯不能破僧耳。雖非宿業有狂亂報。以飲酒故，迷惑倒亂猶若狂人。以飲酒故，廢失正業坐禪誦經佐助眾事。雖非實罪，以是因緣與實罪同例。」
問曰：「優婆塞戒，但于眾生上得戒？非眾生上亦得戒不？但于可殺可盜可淫可妄語眾生上得戒耶？若於不可殺不可淫不可盜不可欺誑眾生亦得戒耶？」
答曰：「于眾生上得四戒，于非眾生上得不飲酒戒。若眾生可殺不可殺、可盜不可盜、可淫不可淫、可妄語不可妄語，一切得戒。下至阿鼻地獄，上至非想處及三千世界，乃至如來，一切有命之類盡得此四戒。以
【現代漢語翻譯】 現代漢語譯本： 問：『波羅提木叉戒（Pratimoksha，別解脫戒），無論睡眠與否、善惡無記之心，一切時都有；禪無漏戒（Dhyana-anasrava-sila，禪定中的無漏戒），必定在無漏心中、禪心中才有戒，其餘一切心中沒有。波羅提木叉戒只在人道中有，禪無漏戒人道和天道都有。波羅提木叉戒只在欲界中有，禪戒和無漏戒欲界和色界都有，無色界成就無漏戒。波羅提木叉戒只有佛和佛的弟子有，禪戒外道也有。』
問：『優婆塞五戒（Upasaka-panca-sila，在家男居士所受的五條戒律），哪些是實罪（本質上就是罪惡的行為）？哪些是遮罪（爲了防止犯實罪而制定的戒律）？』
答：『四條是實罪，飲酒一戒是遮罪。飲酒之所以能與四罪同類結為五戒，是因為飲酒是放逸的根本，能導致犯四戒。例如迦葉佛（Kasyapa Buddha）時，有優婆塞因為飲酒的緣故，邪淫他人的妻子、偷盜他人的雞並殺害。他人問他說：『為什麼這樣做？』他回答說：『不是我本意要做的，因為酒醉昏亂的緣故，一時能破四戒。』又因為飲酒的緣故，能犯四逆罪（matricide, patricide, arhat-slaying, causing schism in the Sangha），唯獨不能破僧（造成僧團分裂）而已。雖然不是宿業導致的狂亂果報，但因為飲酒的緣故，迷惑顛倒猶如狂人。因為飲酒的緣故，廢棄正業，如坐禪、誦經、佐助眾事。雖然不是實罪，因為這個因緣，與實罪同等看待。』
問：『優婆塞戒，只能在眾生身上得戒嗎？在非眾生身上也能得戒嗎？只能在可殺、可盜、可淫、可妄語的眾生身上得戒嗎？若在不可殺、不可淫、不可盜、不可欺誑的眾生身上也能得戒嗎？』
答：『在眾生身上得四戒，在非眾生身上得不飲酒戒。若眾生可殺不可殺、可盜不可盜、可淫不可淫、可妄語不可妄語，一切都能得戒。下至阿鼻地獄（Avici hell），上至非想非非想處（Neither perception nor non-perception）以及三千世界，乃至如來（Tathagata），一切有命之類都能得此四戒。』
【English Translation】 English version: Question: 'The Pratimoksha precepts (Pratimoksha-sila, precepts of individual liberation) are present at all times, regardless of whether one is asleep or awake, or whether the mind is wholesome, unwholesome, or neutral; the Dhyana-anasrava-sila (precepts of non-outflow in meditation) are necessarily present in a mind free from outflows, in a meditative mind, and are absent in all other minds. The Pratimoksha precepts are only found in the human realm, while the Dhyana-anasrava-sila are found in both the human and heavenly realms. The Pratimoksha precepts are only found in the desire realm, while the Dhyana-sila and anasrava-sila are found in both the desire and form realms; the formless realm attains the anasrava-sila. The Pratimoksha precepts are only held by the Buddhas and their disciples, while the Dhyana-sila are also held by non-Buddhists.'
Question: 'Of the Upasaka five precepts (Upasaka-panca-sila, the five precepts taken by lay male practitioners), which are intrinsically evil (real offenses)? Which are prohibitive offenses (precepts established to prevent real offenses)?'
Answer: 'Four are real offenses, and the precept against drinking alcohol is a prohibitive offense. The reason why drinking alcohol is grouped with the four offenses to form the five precepts is that drinking alcohol is the root of heedlessness and can lead to the violation of the four precepts. For example, during the time of Kasyapa Buddha, there was an Upasaka who, due to drinking alcohol, committed adultery with another man's wife, stole another man's chicken, and killed it. Others asked him: 'Why did you do this?' He replied: 'I didn't intend to do it, but because of the confusion caused by alcohol, I broke four precepts at once.' Furthermore, due to drinking alcohol, one can commit the four heinous crimes (matricide, patricide, arhat-slaying, causing schism in the Sangha), only one cannot break up the Sangha. Although it is not a karmic retribution of madness, due to drinking alcohol, one becomes confused and disoriented like a madman. Due to drinking alcohol, one abandons proper activities such as meditation, reciting scriptures, and assisting in community affairs. Although it is not a real offense, it is regarded as equivalent to real offenses because of this reason.'
Question: 'Can the Upasaka precepts only be obtained with respect to sentient beings? Can they also be obtained with respect to non-sentient beings? Can they only be obtained with respect to sentient beings that can be killed, stolen from, engaged in sexual misconduct with, or lied to? Can they also be obtained with respect to sentient beings that cannot be killed, engaged in sexual misconduct with, stolen from, or deceived?'
Answer: 'The four precepts are obtained with respect to sentient beings, and the precept against drinking alcohol is obtained with respect to non-sentient beings. Whether sentient beings can be killed or not, stolen from or not, engaged in sexual misconduct with or not, lied to or not, all can obtain the precepts. Down to Avici hell, up to Neither perception nor non-perception, and throughout the three thousand worlds, even the Tathagata, all living beings can obtain these four precepts.'
初受戒時一切不殺、一切不盜、一切不淫、一切不妄語無所限齊。以是故，一切眾生上無不得戒。凡受戒法，先與說法引導開解，令於一切眾生上起慈愍心。既得增上心，便得增上戒。夫得戒法，於一切眾生上各得四戒，四戒差別有十二戒。於一切眾生上不殺、不盜、不淫、不妄語。凡起四惡，有三因緣：一以貪故起、二以瞋故起、三以癡故起。於一切眾生上有十二惡，以反惡故，得十二善戒色也。一切無邊眾生上亦復如是。後有百萬千萬阿羅漢入于涅槃，先於此阿羅漢上所得戒，始終成就，不以羅漢泥洹故此戒亦失也。得不飲酒戒時，此一身始終三千世界內，一切所有酒上咽咽得戒色，以受戒時一切酒盡不飲故。設酒滅盡，戒常成就而不失也。
「先受戒時，於一切女人上三瘡門中得不淫戒，而後取婦，犯此戒不？」
答曰：「不犯。所以爾者，本于女上得不邪淫戒。今是自婦，以非邪淫故不犯此戒。以此語推，一切同爾。以八戒、十戒，眾生、非眾生類，得戒亦如是。二百五十戒，一切眾生上各得七戒，以義分別有二十一戒。如一眾生上起身口七惡。凡起此惡，有三因緣：一以貪故起、二以瞋故起、三以癡故起。以三因緣起此七惡，三七二十一惡。反噁心得戒，一眾生上得二十一戒色，一切眾生上亦
【現代漢語翻譯】 現代漢語譯本 初次受戒時，對於一切不殺生、一切不偷盜、一切不邪淫、一切不妄語，都沒有任何限制。因此，一切眾生都能得到戒律。凡是受戒的儀式，先要說法引導開解，使受戒者對一切眾生生起慈悲憐憫之心。既然得到了增上的慈悲心，便能得到增上的戒律。得到戒律的方法是，在一切眾生身上各自得到四條戒律，這四條戒律差別開來，共有十二條戒律。即對於一切眾生，不殺生、不偷盜、不邪淫、不妄語。凡是生起這四種惡行，有三種因緣：一是由於貪慾而生起，二是由於嗔恨而生起，三是由於愚癡而生起。在一切眾生身上有十二種惡行，因為斷除這些惡行，所以能得到十二種善戒的戒體。對於一切無邊無際的眾生，也是這樣。後來有百萬千萬的阿羅漢（Arhat，已證得涅槃的聖者）進入涅槃，先前在此阿羅漢身上所得到的戒律，始終成就，不會因為阿羅漢進入涅槃而失去。得到不飲酒戒時，此人自身始終在三千世界內，對於一切所有的酒，每嚥一口都能得到戒體，因為受戒時發誓一切酒都戒除不喝。即使酒全部滅盡，戒律仍然成就而不會失去。
『先前受戒時，在一切女人身上的三個瘡門（指不凈之處）中得到不邪淫戒，之後娶妻，是否犯此戒？』
回答說：『不犯。因為最初在女人身上得到的是不邪淫戒。現在是自己的妻子，因為不是邪淫，所以不犯此戒。』以此話推論，一切情況都是如此。對於八戒、十戒，眾生、非眾生之類，得到戒律也是這樣。二百五十戒，在一切眾生身上各自得到七條戒律，從意義上分別有二十一條戒律。就像在一個眾生身上生起身口七種惡行。凡是生起這些惡行，有三種因緣：一是由於貪慾而生起，二是由於嗔恨而生起，三是由於愚癡而生起。因為這三種因緣而生起這七種惡行，三七二十一種惡行。以斷除惡行的心而得到戒律，在一個眾生身上得到二十一條戒體，在一切眾生身上也是如此。
【English Translation】 English version When initially taking the precepts, there are no limitations on abstaining from all killing, all stealing, all sexual misconduct, and all false speech. Therefore, all sentient beings can receive the precepts. In the ceremony of receiving precepts, one should first explain the Dharma to guide and enlighten the recipient, causing them to generate compassion and pity towards all sentient beings. Once they have attained an enhanced mind of compassion, they will attain enhanced precepts. The method of obtaining precepts is to receive four precepts individually on all sentient beings, and these four precepts differentiate into twelve precepts. That is, towards all sentient beings, one abstains from killing, stealing, sexual misconduct, and false speech. Whenever these four evil deeds arise, there are three causes: first, they arise from greed; second, they arise from anger; and third, they arise from delusion. There are twelve evil deeds on all sentient beings, and by reversing these evil deeds, one obtains the twelve good precepts. It is the same for all boundless sentient beings. Later, when millions and millions of Arhats (Arhat, enlightened saints who have attained Nirvana) enter Nirvana, the precepts previously obtained on these Arhats are always accomplished and are not lost because the Arhat enters Nirvana. When obtaining the precept of not drinking alcohol, throughout the three thousand worlds, every sip of all alcohol will result in obtaining the precept, because one vows to abstain from all alcohol when taking the precepts. Even if all alcohol is completely destroyed, the precept remains accomplished and is not lost.
'When initially taking the precepts, one obtains the precept of abstaining from sexual misconduct in the three impure orifices of all women. If one then marries a wife, does one violate this precept?'
The answer is: 'No, one does not violate it. Because initially, one obtained the precept of abstaining from sexual misconduct with women. Now, this is one's own wife, and because it is not sexual misconduct, one does not violate this precept.' By extrapolating from this statement, all situations are the same. For the eight precepts and the ten precepts, sentient and non-sentient beings obtain the precepts in the same way. For the two hundred and fifty precepts, one obtains seven precepts individually on all sentient beings, which can be differentiated into twenty-one precepts in terms of meaning. It is like the seven evil deeds of body, speech, and mind that arise in one sentient being. Whenever these evil deeds arise, there are three causes: first, they arise from greed; second, they arise from anger; and third, they arise from delusion. Because of these three causes, these seven evil deeds arise, resulting in twenty-one evil deeds. By reversing the mind of evil deeds, one obtains the precepts. One obtains twenty-one precepts on one sentient being, and it is the same for all sentient beings.
復如是。有五種子，如一種子中破一粒麥一粒粟、斷一根果、摘一枝葉，隨所破所斷，各得一罪。隨所得罪處，反罪得戒得爾所戒。本受戒時不殺一切草木，一切草木上盡得戒色，如不掘地戒。一微塵上得一戒色，三千世界下至金剛地際，一一微塵上得一戒色亦復如是。二百五十戒中，若眾生非眾生類上得戒多少，以義而推可以類解。得戒時，一時一一戒上得無量戒。如一不殺戒，一眾生上各得三戒，凡殺法以三因緣故殺：一以貪故、二以瞋故、三以癡故殺。以反殺得三戒色。若以貪故殺一人者，於一人上，三不殺戒中但犯一不殺戒，二不殺戒不犯，一切眾生上一切不犯。而犯此一戒，得波羅夷，以罪重故。譬如穿器不受道水，不能得沙門四果故，名非沙門。初犯一戒已毀破受道器，名波羅夷。后更殺人，得突吉羅。實罪雖重，無波羅夷名，以更無道器可破故。而此比丘故名破戒比丘，不名非比丘也。以此義推，可一時得無量戒，不可一時盡犯也，而得一時舍戒也。凡破戒法，若破重戒更無勝進，后還舍戒后更受者，更不得戒也。如破八戒中重戒，更受八戒、若受五戒、若受十戒、若受具戒，兼禪無漏戒，一切不得。若破五戒中重戒，若更受八戒、十戒、具戒，並禪無漏戒，一切不得。若破五戒中重戒已，欲舍五戒更
【現代漢語翻譯】 現代漢語譯本： 再說另一種情況。有五種種子，比如從一種子中破壞一粒麥子或一粒粟米，折斷一根果樹枝，摘取一片樹葉，根據所破壞或折斷的程度，分別得到一種罪過。根據所得罪過之處，反過來就能得到相應的戒律。原本受戒時，不殺害一切草木，那麼在一切草木上都能得到戒色（戒體的顯色），如同不挖掘土地的戒律一樣。在一微塵上得到一種戒色，三千世界下至金剛地際，每一微塵上都能得到一種戒色，情況也是如此。在二百五十條戒律中，對於眾生和非眾生類別上得到戒律的多少，可以根據道理進行推斷和理解。得到戒律時，一時之間每一條戒律上都能得到無量的戒律。比如一條不殺戒，在一個眾生上可以得到三種戒律，凡是殺生的行為都是因為三種因緣：一是貪慾，二是嗔恚，三是愚癡。通過反殺生可以得到三種戒色。如果因為貪慾而殺害一個人，那麼在這個人身上，三種不殺戒中只犯了一種不殺戒，另外兩種不殺戒沒有犯，在一切眾生身上的一切不殺戒都沒有犯。而犯了這一條戒，就構成波羅夷（斷頭罪），因為罪過嚴重。譬如穿漏的器皿無法容納道水，因此不能證得沙門的四種果位，所以被稱為『非沙門』。初次犯一條戒就已經毀壞了接受道法的器皿，所以稱為波羅夷。之後再殺人，就只得到突吉羅（輕罪）。雖然實際罪過很重，但沒有波羅夷的罪名，因為已經沒有可以再次破壞的道器了。但這個比丘仍然被稱為破戒比丘，而不是非比丘。根據這個道理推斷，可以一時得到無量的戒律，但不可能一時全部觸犯，但可以一時捨棄戒律。凡是破戒的行為，如果破了重戒就無法再進步，之後即使舍戒再重新受戒，也無法再次得到戒律。比如破了八戒中的重戒，再受八戒、五戒、十戒、或具足戒，以及禪定和無漏戒，都無法得到。如果破了五戒中的重戒，再受八戒、十戒、具足戒，以及禪定和無漏戒，也都無法得到。如果破了五戒中的重戒后，想要捨棄五戒再 受
【English Translation】 English version: Furthermore, it is like this. There are five kinds of seeds. For example, if one breaks a grain of wheat or a grain of millet from a seed, or breaks a branch of a fruit tree, or plucks a leaf, one obtains a sin according to what is broken or cut off. According to the place where the sin is obtained, one obtains a corresponding precept by reversing the sin. Originally, when taking the precepts, one does not kill any plants or trees, and one obtains the '戒色' (jie se, the visible form of the precept) on all plants and trees, just like the precept of not digging the ground. One obtains one '戒色' on one dust mote. The same is true for each dust mote in the three thousand worlds down to the edge of the diamond ground. Among the two hundred and fifty precepts, the amount of precepts obtained on sentient and non-sentient beings can be inferred and understood by reasoning. When obtaining the precepts, one obtains immeasurable precepts on each precept at one time. For example, with one precept of not killing, one obtains three precepts on each sentient being. All acts of killing are due to three causes: first, greed; second, hatred; and third, ignorance. By reversing the act of killing, one obtains three '戒色'. If one kills a person out of greed, then on that person, one violates only one precept of not killing among the three precepts of not killing; the other two precepts of not killing are not violated, and all precepts of not killing are not violated on all sentient beings. However, violating this one precept constitutes '波羅夷' (bo luo yi, Parajika, defeat), because the sin is severe. It is like a leaky vessel that cannot hold the water of the Dharma, and therefore cannot attain the four fruits of a '沙門' (sha men, Sramana, ascetic), so it is called a '非沙門' (fei sha men, non-Sramana). The first time one violates a precept, one has already destroyed the vessel for receiving the Dharma, so it is called '波羅夷'. If one kills again later, one only obtains '突吉羅' (tu ji luo, Dukkata, minor offense). Although the actual sin is severe, there is no '波羅夷' offense, because there is no vessel to be destroyed again. However, this '比丘' (bi qiu, Bhiksu, monk) is still called a '破戒比丘' (po jie bi qiu, precept-breaking monk), not a '非比丘' (fei bi qiu, non-Bhiksu). Based on this reasoning, one can obtain immeasurable precepts at one time, but one cannot violate all of them at one time, but one can renounce the precepts at one time. In all cases of breaking the precepts, if one breaks a heavy precept, there is no further progress. Later, even if one renounces the precepts and takes them again, one cannot obtain the precepts again. For example, if one breaks a heavy precept among the eight precepts, one cannot obtain the eight precepts, five precepts, ten precepts, or full precepts, as well as the precepts of '禪' (chan, Dhyana, meditation) and '無漏' (wu lou, Anasrava, without outflows). If one breaks a heavy precept among the five precepts, one cannot obtain the eight precepts, ten precepts, or full precepts, as well as the precepts of '禪' and '無漏'. If one breaks a heavy precept among the five precepts and then wants to renounce the five precepts and then
受戒者，無有是處。若舍戒已，更受五戒，若受八戒、十戒、具戒，並禪無漏戒，一切不得也。若破十戒、具戒中重戒者，若欲勝進、若欲舍戒還受戒者，如五戒中說。」
問曰：「禪戒、無漏戒、波羅提木叉戒，於三戒中何戒為勝？」
答曰：「禪戒、無漏戒為勝。有云：波羅提木叉戒勝。所以爾者，若佛出世得有此戒；禪戒無漏戒一切時有。於一切眾生非眾生類得波羅提木叉戒，禪戒無漏戒但于眾生上得。於一切眾生上慈心得波羅提木叉戒，禪戒無漏戒不以慈心得也。夫能維持佛法，有七眾在世間，三乘道果相續不斷，盡以波羅提木叉為根本，禪無漏戒不爾，是故於三界中最為殊勝。初受戒時，白四羯磨已成就戒色，始一念戒色，名業亦名業道。第二念已后所生戒色，但是業，非業道。所以爾者，初一念戒色，思愿滿足，以思通故，名思業道；以前戒色為因故，后戒色任運自生，是故但名業，非業道。初一念戒，有教有無教；后次第生戒，但有無教，無有教也。初一念戒亦名為戒，亦名善行，亦名律儀；后次續生戒，亦有此三義。」
問曰：「三世中何世得戒？」
答曰：「現在一念得戒。過去未來是法，非眾生，故不得戒；現在一念是眾生，故得戒。亦有此三義。」
問曰：「
【現代漢語翻譯】 現代漢語譯本：
受過戒的人，沒有可能再受同樣的戒。如果捨棄了戒律，想要再受五戒、八戒、十戒、具足戒，乃至禪定無漏戒，都是不可能的。如果破了十戒或具足戒中的重戒，想要提升戒行，或者想要舍戒后再重新受戒，都如同五戒中所說的那樣處理。
問：『禪戒（Dhyana-sila，通過禪定獲得的戒律）、無漏戒（Anasrava-sila，超越煩惱的戒律）、波羅提木叉戒（Pratimoksa-sila，別解脫戒），這三種戒律中哪一種最為殊勝？』
答：『禪戒和無漏戒更為殊勝。』也有人說：『波羅提木叉戒更為殊勝。』之所以這樣說，是因為只有佛陀出世時才會有這種戒律；而禪戒和無漏戒在任何時候都有。一切眾生和非眾生都能得到波羅提木叉戒，而禪戒和無漏戒只能在眾生身上獲得。對於一切眾生，以慈悲心才能得到波羅提木叉戒，而禪戒和無漏戒不是通過慈悲心獲得的。能夠維持佛法，使七眾弟子存在於世間，使三乘道果相續不斷，完全依賴於波羅提木叉戒作為根本，禪戒和無漏戒則不然，因此在三界中波羅提木叉戒最為殊勝。初次受戒時，通過白四羯磨（Baisi Jiemo，通過四次羯磨儀式）已經成就了戒色（戒體），最初一念的戒色，稱為業，也稱為業道。第二念之后所產生的戒色，只是業，不是業道。之所以這樣，是因為最初一念的戒色，思愿已經滿足，因為有思的作用，所以稱為思業道；因為之前的戒色作為原因，所以之後的戒色自然而然地產生，因此只稱為業，不是業道。最初一念的戒，有教（通過教導而得）也有無教（自然而得）；之後次第產生的戒，只有無教，沒有教。最初一念的戒也稱為戒，也稱為善行，也稱為律儀；之後次第相續產生的戒，也有這三種含義。』
問：『在過去、現在、未來三世中，哪一世可以得戒？』
答：『現在一念可以得戒。過去和未來是法，不是眾生，所以不能得戒；現在一念是眾生，所以可以得戒。』也有這三種含義。
問：
【English Translation】 English version:
For one who has already taken vows, there is no possibility of taking the same vows again. If one has relinquished the vows and wishes to take the five precepts, eight precepts, ten precepts, full precepts (Bhikkhu precepts), or even the meditative and non-outflow precepts (Anasrava-sila), it is all impossible. If one has broken a serious precept among the ten precepts or the full precepts, and wishes to advance further, or wishes to renounce the vows and retake them, it should be handled as described in the case of the five precepts.
Question: 'Among Dhyana-sila (戒, precepts obtained through meditation), Anasrava-sila (無漏戒, precepts free from outflows), and Pratimoksa-sila (波羅提木叉戒, precepts of individual liberation), which is the most superior?'
Answer: 'Dhyana-sila and Anasrava-sila are more superior.' Some say: 'Pratimoksa-sila is more superior.' The reason for this is that this precept only exists when a Buddha appears in the world; while Dhyana-sila and Anasrava-sila exist at all times. All beings and non-beings can obtain Pratimoksa-sila, while Dhyana-sila and Anasrava-sila can only be obtained by sentient beings. For all sentient beings, Pratimoksa-sila can be obtained through loving-kindness, while Dhyana-sila and Anasrava-sila are not obtained through loving-kindness. The ability to maintain the Buddha-dharma, with the seven assemblies (of disciples) existing in the world, and the continuous succession of the fruits of the Three Vehicles, relies entirely on Pratimoksa-sila as its foundation, which is not the case for Dhyana-sila and Anasrava-sila. Therefore, among the three realms, Pratimoksa-sila is the most superior. When initially taking the precepts, the precept-essence (戒色) is accomplished through the fourfold announcement (白四羯磨). The initial thought of the precept-essence is called both karma and the path of karma. The precept-essence that arises after the second thought is only karma, not the path of karma. The reason for this is that the initial thought of the precept-essence fulfills the intention and aspiration, and because of the function of thought, it is called the path of intentional karma (思業道); because the previous precept-essence is the cause, the subsequent precept-essence arises naturally, so it is only called karma, not the path of karma. The initial thought of the precept has both instruction (教) and non-instruction (無教); the precepts that arise subsequently only have non-instruction, and no instruction. The initial thought of the precept is also called a precept, also called a virtuous act, and also called discipline; the precepts that arise subsequently also have these three meanings.'
Question: 'In which of the three times—past, present, or future—can one obtain precepts?'
Answer: 'One can obtain precepts in the present moment. The past and future are dharma, not sentient beings, so one cannot obtain precepts; the present moment is a sentient being, so one can obtain precepts.' It also has these three meanings.
Question:
為善心中得戒、為不善心中？為無記心中、為無心中得戒耶？」
答曰：「一切盡得。先以善心禮僧足已，受衣缽，求和上，問清凈，乞受戒。胡跪合掌白四羯磨已，相續善心戒色成就，是謂善心中得戒。若先次第法中，常生善心起諸教業，白四羯磨時或起貪慾瞋恚等諸不善念，於此心中成就戒色，是名不善心得戒也。以本善心善教力故而得此戒，非不善心力也。先以善心起于教業，白四羯磨時或睡或眠或於眠心而得戒色，是名無記心中而得戒也。先以善心起于教業，白四羯磨時入滅盡定，即于爾時成就戒色，是名無心中而得戒也。」
問曰：「若白衣不受五戒，直受十戒，得戒不？」
答曰：「一時得二種戒：得優婆塞戒、得沙彌戒。若不受五戒、十戒，直受具戒，一時得三種戒。」
問曰：「若受具戒一時得三種戒者，何須次第先受五戒、次受十戒、后受具戒耶？」
答曰：「雖一時得三種戒，深習佛法必須次第。先受五戒以自調伏，信樂漸增次受十戒。既受十戒善心轉深，次受具戒。如是次第得佛法味，好樂堅固難可退敗。如游大海漸漸深入，入佛法海亦復如是。若一時受具戒者，既失次第又破威儀。複次，或有眾生應受五戒而得道果，或有眾生因受十戒而得道果。以是種種因
【現代漢語翻譯】 現代漢語譯本：問：『在行善的心中可以得戒嗎？在作惡的心中呢？在無記（既非善亦非惡）的心中呢？在無心（沒有意識）的狀態下可以得戒嗎？』 答：『一切情況都可以得戒。先以善心禮敬僧人的雙足，然後接受衣缽，請求和尚（Upadhyaya，親教師），詢問是否清凈，乞求受戒。胡跪合掌，完成四次羯磨（Karma，業）的陳述后，相續的善心使戒體成就，這叫做在善心中得戒。如果在之前的次第法中，常常生起善心，開始各種教業，但在陳述四次羯磨時，或許生起貪慾、瞋恚等各種不善的念頭，在這種心中也能成就戒體，這叫做在不善心中得戒。這是因為原本的善心和善的教導的力量，而不是因為不善心的力量。先以善心開始教業，但在陳述四次羯磨時，或許昏昏欲睡或者睡眠，或者在睡眠的心中得到戒體，這叫做在無記心中得戒。先以善心開始教業，但在陳述四次羯磨時進入滅盡定（Nirodha-samāpatti，一種甚深的禪定狀態），就在那個時候成就戒體，這叫做在無心中得戒。』 問：『如果在家居士（白衣）不接受五戒，直接接受十戒，可以得戒嗎？』 答：『可以同時得到兩種戒：得到優婆塞戒（Upasaka，近事男戒）、得到沙彌戒（Sramanera，勤策男戒）。如果不接受五戒、十戒，直接接受具足戒（Bhiksu，比丘戒），可以同時得到三種戒。』 問：『如果接受具足戒時可以同時得到三種戒，為什麼需要按照次第先接受五戒、再接受十戒、最後接受具足戒呢？』 答：『雖然可以同時得到三種戒，但要深入學習佛法必須按照次第。先接受五戒來調伏自己，信心和喜好逐漸增長，然後接受十戒。已經接受十戒后，善心更加深厚，然後接受具足戒。這樣按照次第才能得到佛法的滋味，愛好變得堅固，難以退轉。就像遊覽大海一樣，漸漸深入，進入佛法之海也是這樣。如果同時接受具足戒，既失去了次第，又破壞了威儀。此外，或許有眾生應該接受五戒而得到道果，或許有眾生因為接受十戒而得到道果。因為這些種種原因。』
【English Translation】 English version: Question: 'Is it possible to obtain the precepts with a mind of goodness? What about with a mind of unwholesomeness? What about with a mind of neutral feeling (neither good nor bad)? What about with a mind of no-thought (unconscious state)?' Answer: 'It is possible in all cases. First, with a mind of goodness, one pays homage to the feet of the Sangha (community of monks), then receives the robes and bowl, requests the Upadhyaya (preceptor), inquires about purity, and begs to receive the precepts. Kneeling with joined palms, after reciting the four Karmas (formal acts of the Sangha) , the continuous mind of goodness causes the precept-essence to be accomplished. This is called obtaining the precepts with a mind of goodness. If, in the preceding gradual practice, one constantly generates a mind of goodness and begins various teaching activities, but during the recitation of the four Karmas, perhaps arises greed, hatred, or other unwholesome thoughts, the precept-essence can still be accomplished in this mind. This is called obtaining the precepts with a mind of unwholesomeness. This is due to the power of the original good mind and good teachings, not the power of the unwholesome mind. First, with a mind of goodness, one begins the teaching activities, but during the recitation of the four Karmas, perhaps one becomes drowsy or falls asleep, or obtains the precept-essence in a sleeping mind. This is called obtaining the precepts with a mind of neutral feeling. First, with a mind of goodness, one begins the teaching activities, but during the recitation of the four Karmas, one enters Nirodha-samāpatti (cessation of perception and feeling), and at that very moment, the precept-essence is accomplished. This is called obtaining the precepts with a mind of no-thought.' Question: 'If a layperson (Upasaka) does not receive the five precepts but directly receives the ten precepts, can they obtain the precepts?' Answer: 'They can simultaneously obtain two kinds of precepts: the Upasaka precepts (vows of a male lay follower) and the Sramanera precepts (vows of a novice monk). If one does not receive the five precepts or the ten precepts but directly receives the Bhiksu precepts (full monastic vows), one can simultaneously obtain three kinds of precepts.' Question: 'If one can simultaneously obtain three kinds of precepts when receiving the Bhiksu precepts, why is it necessary to receive the five precepts first, then the ten precepts, and finally the Bhiksu precepts in sequence?' Answer: 'Although one can simultaneously obtain three kinds of precepts, to deeply study the Buddha's teachings, it is necessary to follow the sequence. First, receive the five precepts to tame oneself, and as faith and joy gradually increase, then receive the ten precepts. Having received the ten precepts, the mind of goodness becomes even deeper, and then receive the Bhiksu precepts. In this way, following the sequence, one can obtain the flavor of the Buddha's teachings, and the love and joy become firm and difficult to regress. Just like exploring the ocean, gradually going deeper, entering the ocean of the Buddha's teachings is also like this. If one receives the Bhiksu precepts simultaneously, one loses the sequence and violates the proper conduct. Furthermore, perhaps there are beings who should receive the five precepts and attain the fruit of the path, or perhaps there are beings who attain the fruit of the path because of receiving the ten precepts. Because of these various reasons.'
緣，是故如來說此次第。若先受五戒、次受十戒，受十戒時亦成就二戒：五戒、十戒。已學戒已，次受具戒，受具戒時成就三種戒：五戒、十戒、具戒。七種受戒中，唯白四羯磨戒次第三時得，餘六種受戒但一時得，無三時次第得也。若一時得三種戒，若欲舍時，若言：『我是沙彌、非比丘。』即失具戒；二種戒在：五戒、十戒。若言：『我是優婆塞、非沙彌。』即失十戒，五戒在。若言：『在家出家一切盡舍，我是三歸優婆塞。』三種一時盡失，不失三歸。若次第得三種戒，舍法次第如一時得戒中說。」
「若先受優婆塞五戒，后出家受十戒，舍五戒不？」
答曰：「不捨，但失名、失次第，不失戒也。失優婆塞名，得沙彌名。失白衣次第，得出家次第。」
「若沙彌受具足戒時，失十戒、五戒不？」
答曰：「不失。但失名、失次第，不失戒也。失沙彌名，得比丘名。失沙彌次第，得比丘次第。始終常是一戒，而隨時受名。譬如樹葉，春夏則青、秋時則黃、冬時則白，隨時異故樹葉則異，而始終故是一葉。戒亦如是，常是一戒，隨時有異。有如乳、酪、酥、醍醐四時差別，雖隨時有異，而故是一乳也。戒亦如是，雖三時有異，戒無異也。」
問曰：「凡受優婆塞戒，設不能具受五
【現代漢語翻譯】 現代漢語譯本：因緣的緣故，所以如來這樣說次第。如果先受五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），然後受十戒（不殺生、不偷盜、不淫、不妄語、不飲酒、不著香華鬘、不歌舞倡伎、不坐臥高廣大床、不非時食、不蓄金銀財寶），受十戒時也成就兩種戒：五戒、十戒。已經學習戒律后，接著受具足戒（比丘或比丘尼所受的完整戒律），受具足戒時成就三種戒：五戒、十戒、具足戒。七種受戒方式中，只有白四羯磨戒（通過四次羯磨儀式受戒）是按照次第分三次得到的，其餘六種受戒方式都是一次得到的，沒有分三次次第得到的。如果一次得到三種戒，如果要捨棄時，如果說：『我是沙彌（出家男子），不是比丘（受具足戒的出家男子）。』就失去具足戒；兩種戒還在：五戒、十戒。如果說：『我是優婆塞（在家男居士），不是沙彌。』就失去十戒，五戒還在。如果說：『在家出家一切都捨棄，我是三歸優婆塞（皈依佛、法、僧的在家男居士）。』三種戒一時全部失去，但不失去三歸依。如果按照次第得到三種戒，捨棄的方法次第如一次得到戒律時所說的那樣。」
『如果先受優婆塞五戒，後來出家受十戒，捨棄五戒嗎？』
回答說：『不捨棄，只是失去名稱、失去次第，不失去戒體。失去優婆塞的名稱，得到沙彌的名稱。失去白衣的次第，得出家的次第。』
『如果沙彌受具足戒時，失去十戒、五戒嗎？』
回答說：『不失去。只是失去名稱、失去次第，不失去戒體。失去沙彌的名稱，得到比丘的名稱。失去沙彌的次第，得到比丘的次第。始終常常是一個戒，而隨時接受不同的名稱。譬如樹葉，春夏時是青色的、秋天時是黃色的、冬天時是白色的，隨著時間不同樹葉的顏色就不同，但始終還是一片葉子。戒律也是這樣，常常是一個戒，隨著時間有不同的表現。有如乳、酪、酥、醍醐四種狀態的差別，雖然隨著時間不同而有不同，但仍然是同一種乳。戒律也是這樣，雖然三個階段有所不同，但戒體沒有不同。』
問：『凡是受優婆塞戒，如果不能全部受持五戒』
【English Translation】 English version: 'Due to conditions, the Tathagata (如來, one of the titles of a Buddha) speaks of this order. If one first receives the Five Precepts (五戒, not to kill, not to steal, not to commit sexual misconduct, not to lie, not to take intoxicants), then receives the Ten Precepts (十戒, not to kill, not to steal, not to engage in sexual activity, not to lie, not to take intoxicants, not to adorn oneself with garlands or perfumes, not to sing or dance, not to sit on high or luxurious beds, not to eat at improper times, not to possess gold or silver), upon receiving the Ten Precepts, one also accomplishes two sets of precepts: the Five Precepts and the Ten Precepts. Having learned the precepts, one then receives the Full Ordination (具戒, the complete set of precepts for monks or nuns); upon receiving the Full Ordination, one accomplishes three sets of precepts: the Five Precepts, the Ten Precepts, and the Full Ordination. Among the seven ways of receiving precepts, only the White Four Karmas Precepts (白四羯磨戒, precepts received through a formal ceremony with four acts of declaration) are obtained in three stages according to the order; the other six ways of receiving precepts are obtained at once, without being obtained in three stages. If one obtains three sets of precepts at once, if one wishes to renounce them, if one says: 『I am a Shramanera (沙彌, a novice monk), not a Bhikshu (比丘, a fully ordained monk),』 then one loses the Full Ordination; two sets of precepts remain: the Five Precepts and the Ten Precepts. If one says: 『I am an Upasaka (優婆塞, a lay male follower), not a Shramanera,』 then one loses the Ten Precepts, and the Five Precepts remain. If one says: 『I renounce everything, both lay and monastic, I am a Three Refuges Upasaka (三歸優婆塞, a lay male follower who has taken refuge in the Buddha, Dharma, and Sangha),』 then all three sets of precepts are lost at once, but one does not lose the Three Refuges. If one obtains three sets of precepts in order, the method of renunciation is as described for obtaining the precepts at once.'
『If one first receives the Five Precepts of an Upasaka, and later leaves home and receives the Ten Precepts, does one renounce the Five Precepts?』
The answer is: 『One does not renounce them, but one loses the name and the order, but one does not lose the precepts themselves. One loses the name of Upasaka, and gains the name of Shramanera. One loses the order of a layperson, and gains the order of a monastic.』
『If a Shramanera receives the Full Ordination, does one lose the Ten Precepts and the Five Precepts?』
The answer is: 『One does not lose them. But one loses the name and the order, but one does not lose the precepts themselves. One loses the name of Shramanera, and gains the name of Bhikshu. One loses the order of a Shramanera, and gains the order of a Bhikshu. From beginning to end, it is always one precept, but one receives different names at different times. For example, a tree leaf is green in spring and summer, yellow in autumn, and white in winter; the color of the leaf changes with time, but it is still one leaf from beginning to end. The precepts are also like this, it is always one precept, but it has different manifestations at different times. It is like the four stages of milk, cream, butter, and ghee; although they are different at different times, they are still the same milk. The precepts are also like this, although they are different in three stages, the essence of the precepts is not different.』
Question: 'If one receives the Upasaka precepts, and is unable to fully uphold the five precepts'
戒，若受一戒乃至四戒，受得戒不？」
答曰：「不得。」
「若不得者，有經說：『有少分優婆塞、多分優婆塞、滿分優婆塞。』此義云何？」
答曰：「所以作是說者，欲明持戒功德多少，不言有如是受戒法也。」
問曰：「若受一日二日乃至十日五戒，得如是受不？」
答曰：「不得。佛本制戒各有限齊，若受五戒必盡形受，若受八戒必一日一夜，是故不得異也。夫白四羯磨戒有上中下，五戒是下品戒，十戒是中品戒，具戒是上品戒。又五戒中亦有三品，若微品心受戒，得微品戒；若中品心受，得中品戒；若上品心受戒，得上品戒。十戒、具戒亦各有三品，如五戒說。若微品心受戒，得五戒已，后以中上品心受十戒者，先得五戒更無增無勝。於五戒外，乃至不非時食等殘餘五戒，得增上五戒，先得五戒仍本微品也。即先微品五戒更無增無勝，仍本五戒；自五戒外一切諸戒，以受具戒時心增上故得增上戒。以是義推，波羅提木叉戒無有重得。以次第而言，五戒是微品，十戒是中品，具戒是上品。以義而推，亦可以上品心得五戒，是上品戒；中品心得十戒，是中品戒；下品心得具戒，是下品戒。以是義故，隨心有上中下得戒不同，無有定限也。若先請和上，受十戒時和上不現前，亦
【現代漢語翻譯】 現代漢語譯本 問：如果只受一條戒律，乃至四條戒律，這樣受戒能算數嗎？ 答：不算數。 問：如果這樣不算數，為什麼經典里說有『少分優婆塞（Upasaka，在家男居士）、多分優婆塞、滿分優婆塞』呢？這是什麼意思？ 答：這樣說的目的是爲了說明持戒功德的多少，並不是說有這樣受戒的方法。 問：如果受一日、二日乃至十日的五戒，這樣受可以嗎？ 答：不可以。佛陀原本制定的戒律各有一定的期限，如果受五戒必須盡形壽受持，如果受八戒必須一日一夜受持，所以不能改變。白四羯磨（Baisi jiemo，通過四次羯磨儀式）受戒有上、中、下三種，五戒是下品戒，十戒是中品戒，具足戒（具戒）是上品戒。而且五戒中也有三品，如果以微品心受戒，就得到微品戒；如果以中品心受戒，就得到中品戒；如果以上品心受戒，就得到上品戒。十戒、具戒也各有三品，和五戒一樣。如果以微品心受了五戒，之後又以中品或上品心受十戒，那麼先前得到的五戒不會增加也不會變得更好。在五戒之外，乃至不非時食（bu feishi shi，不在規定的時間外進食）等剩餘的五戒，可以得到增上的五戒，但先前得到的五戒仍然是原本的微品。也就是說，先前的微品五戒不會增加也不會變得更好，仍然是原本的五戒；從五戒之外的一切諸戒，因為受具足戒時心意增上的緣故，可以得到增上的戒律。根據這個道理推斷，波羅提木叉戒（Boluo timu cha jie，別解脫戒）沒有重複得到的。按照次第來說，五戒是微品，十戒是中品，具戒是上品。按照意義來推斷，也可以用上品心受五戒，就是上品戒；用中品心受十戒，就是中品戒；用下品心受具戒，就是下品戒。因為這個緣故，隨著心意的上、中、下，得到的戒律也不同，沒有固定的限制。如果先請了和尚（heshang，主持僧侶），受十戒時和尚不在場，也
【English Translation】 English version Question: If one receives only one precept, or even four precepts, is the receiving of these precepts valid? Answer: It is not valid. Question: If it is not valid, why does the scripture say: 'There are Upasakas (Upasaka, lay male devotees) with few precepts, Upasakas with many precepts, and Upasakas with full precepts.' What does this mean? Answer: The reason for saying this is to clarify the amount of merit from upholding the precepts, not to say that there is such a method of receiving precepts. Question: If one receives the five precepts for one day, two days, or even ten days, is such receiving valid? Answer: It is not valid. The Buddha originally established precepts with specific time limits. If one receives the five precepts, one must uphold them for life. If one receives the eight precepts, one must uphold them for one day and one night. Therefore, it cannot be changed. The Bai si jiemo (Baisi jiemo, through four Karma rituals) for receiving precepts has superior, middle, and inferior grades. The five precepts are inferior grade precepts, the ten precepts are middle grade precepts, and the full precepts (Ju jie) are superior grade precepts. Furthermore, the five precepts also have three grades. If one receives the precepts with an inferior mind, one obtains inferior grade precepts; if one receives them with a middle mind, one obtains middle grade precepts; if one receives them with a superior mind, one obtains superior grade precepts. The ten precepts and the full precepts also each have three grades, like the five precepts. If one receives the five precepts with an inferior mind, and later receives the ten precepts with a middle or superior mind, the previously obtained five precepts will not increase or become better. In addition to the five precepts, even the remaining five precepts such as not eating at improper times (bu feishi shi, not eating outside of the prescribed times), one can obtain enhanced five precepts, but the previously obtained five precepts are still the original inferior grade. That is to say, the previous inferior grade five precepts will not increase or become better, they are still the original five precepts; from all precepts other than the five precepts, because the mind is enhanced when receiving the full precepts, one can obtain enhanced precepts. Based on this reasoning, the Pratimoksha precepts (Boluo timu cha jie, precepts of individual liberation) cannot be obtained repeatedly. In terms of sequence, the five precepts are inferior grade, the ten precepts are middle grade, and the full precepts are superior grade. In terms of meaning, one can also receive the five precepts with a superior mind, which are superior grade precepts; receive the ten precepts with a middle mind, which are middle grade precepts; receive the full precepts with an inferior mind, which are inferior grade precepts. For this reason, depending on whether the mind is superior, middle, or inferior, the precepts obtained are different, there is no fixed limit. If one first invites a monk (heshang, presiding monk), and the monk is not present when receiving the ten precepts, also
得十戒。若受十戒時和上死者，若聞知死，受戒不得；若不聞死，受戒得戒。若白四羯磨受具足戒，和上不現在前，不得受戒，以僧數不滿故。若僧數滿，設無和上，亦得受戒。」
問曰：「五戒優婆塞得販賣不？」
答曰：「得聽販賣。但不得作五業：一不販賣畜生以此為業，若自有畜生直賣者聽，但不得賣與屠兒。二者不得販賣弓箭刀杖以此為業，若自有者直聽賣。三者不得沽酒為業，若自有者亦聽直賣。四者不得壓油為業，以油多殺蟲故，天竺法爾。自罽賓已來麻中一切無蟲，若無蟲處壓油無過也。五者不得作五大色染為業，以多殺蟲故。洛沙等外國染法多殺諸蟲，是故不聽。謂秦地染青法亦多殺蟲，墮五大染數。」
問曰：「夫以齋法過中不食，乃有九法，何故八事得名？」
答曰：「齋法以過中不食為體，以八事助成齋體共相支援，名八支齋法。是故言八齋，不云九也。若受八戒人，於七眾中為在何眾？雖不受終身戒，以有一日一夜戒故，應名優婆塞。有云：若名優婆塞，無終身戒；若非優婆塞，有一日一夜戒，但名中間人。」
問曰：「若七眾外，有波羅提木叉戒不？」
答曰：「有，八齋是。以是義推，若受八戒，不在七眾也。受八齋法，應言一日一夜不殺生，
{ "translations": [ "現代漢語譯本：\n\n得十戒。若受十戒時和尚（Upadhyaya，親教師）死者，若聞知死，受戒不得；若不聞死，受戒得戒。若白四羯磨（Caturtha-karma，四次羯磨法）受具足戒，和尚不現在前，不得受戒，以僧數不滿故。若僧數滿，設無和尚，亦得受戒。", "問曰：『五戒優婆塞（Upasaka，近事男）得販賣不？』", "答曰：『得聽販賣。但不得作五業：一不販賣畜生以此為業，若自有畜生直賣者聽，但不得賣與屠兒。二者不得販賣弓箭刀杖以此為業，若自有者直聽賣。三者不得沽酒為業，若自有者亦聽直賣。四者不得壓油為業，以油多殺蟲故，天竺（India）法爾。自罽賓（Kashmir）已來麻中一切無蟲，若無蟲處壓油無過也。五者不得作五大色染為業，以多殺蟲故。洛沙等外國染法多殺諸蟲，是故不聽。謂秦地染青法亦多殺蟲，墮五大染數。』", "問曰：『夫以齋法過中不食，乃有九法，何故八事得名？』", "答曰：『齋法以過中不食為體，以八事助成齋體共相支援，名八支齋法。是故言八齋，不云九也。若受八戒人，於七眾中為在何眾？雖不受終身戒，以有一日一夜戒故，應名優婆塞。有云：若名優婆塞，無終身戒；若非優婆塞，有一日一夜戒，但名中間人。』", "問曰：『若七眾外，有波羅提木叉（Pratimoksha，戒經）戒不？』", "答曰：『有，八齋是。以是義推，若受八戒，不在七眾也。受八齋法，應言一日一夜不殺生，』" ], "english_translations": [ "English version:\n\nOne obtains the ten precepts. If the Upadhyaya (親教師, preceptor) dies while one is receiving the ten precepts, if one hears of the death, one cannot receive the precepts; if one does not hear of the death, one obtains the precepts. If one receives the full precepts through the Caturtha-karma (四次羯磨法, fourfold act of Sangha), and the Upadhyaya is not present, one cannot receive the precepts, because the number of the Sangha is not complete. If the number of the Sangha is complete, even without an Upadhyaya, one can receive the precepts.", "Question: 'Is it permissible for a Upasaka (近事男, a male lay follower) who has taken the five precepts to engage in trade?'", "Answer: 'It is permissible to engage in trade. However, one must not engage in five occupations: First, one must not make a business of selling living beings. If one owns living beings and sells them directly, it is permissible, but one must not sell them to butchers. Second, one must not make a business of selling bows, arrows, knives, and staves. If one owns them, it is permissible to sell them directly. Third, one must not make a business of selling wine. If one owns it, it is permissible to sell it directly. Fourth, one must not make a business of pressing oil, because oil production kills many insects; this is the custom in India (天竺). Since Kashmir (罽賓), there are no insects in hemp, so pressing oil where there are no insects is not a fault. Fifth, one must not make a business of dyeing with the five major colors, because it kills many insects. Foreign dyeing methods such as those of Raksha kill many insects, so it is not permitted. The method of dyeing blue in the Qin region also kills many insects, and it falls under the category of the five major dyes.'", "Question: 'The fasting practice involves not eating after midday, and there are nine aspects to it. Why is it called the eight-fold observance?'", "Answer: 'The essence of the fasting practice is not eating after midday, and the eight aspects help to complete and support the fasting practice, hence it is called the eight-branch fasting practice. Therefore, it is called the eight precepts, not nine. If a person takes the eight precepts, in which of the seven assemblies does he belong? Although he does not take lifelong precepts, because he has the precepts for one day and one night, he should be called a Upasaka. Some say: If he is called a Upasaka, he does not have lifelong precepts; if he is not a Upasaka, he has the precepts for one day and one night, but is called an intermediate person.'", "Question: 'Outside of the seven assemblies, are there Pratimoksha (戒經, code of monastic rules) precepts?'", "Answer: 'Yes, the eight precepts are. Based on this meaning, if one takes the eight precepts, one is not in the seven assemblies. When taking the eight precepts, one should say, \'For one day and one night, I will not kill living beings,\'" ] }
令言語決絕，莫使與終身戒相亂也。」
問曰：「受八戒法，得二日三日乃至十日一時受不？」
答曰：「佛本制一日一夜，不得過限。若有力能受，一日過已次第更受。如是隨力多少，不計日數也。夫受齋法必從他受。於何人邊受？五眾邊。已受八戒，若鞭打眾生，齋不清凈。雖即日不鞭打眾生，若待明日鞭打眾生，亦不清凈。以要而言，若身口作不威儀事，雖不破齋，齋不清凈。設身口清凈，若心起貪覺、欲覺、瞋恚覺、惱害覺，亦名齋不清凈。雖身口意三業清凈，若不修六念，亦名齋不清凈。受八戒已精修六念，是名齋清凈。有經說：若作閻浮提王，于閻浮提中一切人民、金銀財寶于中自在。雖有如是功德，以八齋功德分作十六分，閻浮提王功德於十六分中不及一分，所謂最後清凈八齋也。若人慾受八齋，先恣情女色、或作音樂、或貪飲啖、種種戲笑，如是等放逸事盡心作已而後受齋，不問中前中后，盡不得齋。若本無心受齋，而作種種放逸事，后遇善知識即受齋者，不問中前中后，一切得齋。若欲受齋，而以事難自礙、不得自在，事難解已而受齋者，不問中前中后，一切得齋。」
問曰：「若欲限受晝日齋法、不受夜齋，得八齋不？若欲受夜齋、不受晝齋，得八齋不？」
答曰：「
【現代漢語翻譯】 現代漢語譯本：要使言語決絕，不要讓它與終身的戒律相混淆。'
問：『受持八關齋戒，可以一次受二日、三日乃至十日嗎？』
答：『佛陀原本規定一日一夜，不得超過這個期限。如果精力允許，可以一日過後依次再受。這樣根據自己的能力多少，不計算日數。受齋戒必須從他人處受。從何人處受？從比丘、比丘尼、沙彌、沙彌尼、式叉摩那五眾處受。已經受持八戒，如果鞭打眾生，齋戒不清凈。即使當日不鞭打眾生，如果打算明日鞭打眾生，也不清凈。總而言之，如果身口做出不合威儀的事情，即使不破齋，齋戒也不清凈。假設身口清凈，如果心中生起貪慾的念頭、情慾的念頭、嗔恚的念頭、惱害的念頭，也叫做齋戒不清凈。即使身口意三業清凈，如果不修習六念，也叫做齋戒不清凈。受持八戒后精進修習六念，這叫做齋戒清凈。有經典說：如果做了閻浮提（Jambudvipa，指我們所居住的這個世界）的國王，在閻浮提中對一切人民、金銀財寶都自在。即使有這樣的功德，用八齋的功德分成十六份，閻浮提國王的功德在十六份中不及一份，這裡說的是最後清凈的八齋。如果有人想要受持八齋，先縱情于女色、或者作音樂、或者貪圖飲食、種種嬉戲，像這樣等放逸的事情盡心做完之後才受齋，不論是中午之前、中午之後，都不能得到齋戒。如果本來沒有心受齋，而做了種種放逸的事情，後來遇到善知識才受齋的，不論是中午之前、中午之後，一切都能得到齋戒。如果想要受齋，而因為事情的困難自己受到阻礙、不能自在，事情的困難解除之後才受齋的，不論是中午之前、中午之後，一切都能得到齋戒。』
問：『如果只想受持白天的齋法、不受持夜晚的齋戒，能得到八齋嗎？如果只想受持夜晚的齋戒、不受持白天的齋戒，能得到八齋嗎？』
答：『
【English Translation】 English version: 'Let speech be decisive, and do not let it be confused with lifelong precepts.'
Question: 'Is it permissible to take the Eight Precepts for two days, three days, or even ten days at a time?'
Answer: 'The Buddha originally prescribed one day and one night, and it should not exceed this limit. If one has the strength, one can take them again successively after one day has passed. In this way, according to one's ability, the number of days is not counted. Taking the precepts must be received from another person. From whom should one receive them? From the five assemblies: Bhikshus (monks), Bhikshunis (nuns), Shramaneras (male novices), Shramanerikas (female novices), and Shikshamanas (probationary nuns). Having taken the Eight Precepts, if one whips sentient beings, the precepts are not pure. Even if one does not whip sentient beings on that day, if one intends to whip sentient beings tomorrow, it is also not pure. In short, if one's body and mouth perform actions that are not dignified, even if one does not break the precepts, the precepts are not pure. Suppose one's body and mouth are pure, but if one's mind arises with thoughts of greed, lust, anger, or harm, it is also called impure precepts. Even if the three karmas of body, mouth, and mind are pure, if one does not cultivate the six recollections, it is also called impure precepts. Having taken the Eight Precepts and diligently cultivating the six recollections, this is called pure precepts. There is a sutra that says: If one becomes the king of Jambudvipa (the world we live in), and has freedom over all the people, gold, silver, and treasures in Jambudvipa. Even if one has such merit, if the merit of the Eight Precepts is divided into sixteen parts, the merit of the king of Jambudvipa is not even one part of the sixteen parts, referring to the final pure Eight Precepts. If a person wants to take the Eight Precepts, and first indulges in female company, or makes music, or is greedy for food and drink, or engages in various kinds of play and laughter, and after doing such things of indulgence with all one's heart, then takes the precepts, whether it is before noon or after noon, one cannot obtain the precepts. If one originally had no intention of taking the precepts, but did various things of indulgence, and later meets a good teacher and then takes the precepts, whether it is before noon or after noon, one can obtain the precepts. If one wants to take the precepts, but is hindered by difficulties and cannot be free, and after the difficulties are resolved, then takes the precepts, whether it is before noon or after noon, one can obtain the precepts.'
Question: 'If one only wants to take the precepts during the day and not at night, can one obtain the Eight Precepts? If one only wants to take the precepts at night and not during the day, can one obtain the Eight Precepts?'
Answer: '
不得。所以爾者，佛本聽一日一夜齋法，以有定限不可違也。」
問曰：「若不得者，如皮革中說，億耳在曠野，是諸餓鬼種種受罪，或晝則受福、夜則受罪，或夜則受福、晝則受罪。所以爾者，以本人中晝受齋法、夜作惡行，或夜受齋法、晝作惡行，是以不同。此義云何？」
答曰：「凡是本生因緣不可依也。此中說者，非是修多羅、非是毗尼，不可以定義也。有云：此是迦旃延欲度億耳，故作變化感悟其心，非是實事。若受齋已欲舍齋者，不必要從五眾而舍齋也。若欲食時趣語一人，齋即舍。凡得波羅提木叉戒者，以五道而言，唯人道得戒，餘四道不得。如天道以著樂深重不能得戒。如昔一時大目揵連以弟子有病，上忉利天以問耆婆，正值諸天入歡喜園。爾時目連在路側立，一切諸天無顧看者。耆婆后至，顧見目連向舉一手，乘車直過。目連自念：『此本人間是我弟子，而今受天福，以著天樂都失本心。』即以神力制車令住。耆婆下車禮目連足。目連種種因緣責其不可。耆婆答目連曰：『以我人中為大德弟子，是故舉手問訊。頗見諸天有爾者不？生天上著樂染心不得自在，是使爾耳。』目連問耆婆曰：『弟子有病，當云何治？』耆婆答曰：『唯以斷食為本。』有時目連勸釋提桓因：『佛世難值，何不
【現代漢語翻譯】 現代漢語譯本： 答：『不得。之所以這樣說，是因為佛陀原本只允許一日一夜的齋戒法，因為它有固定的期限，不可違背。』
問：『如果不能這樣，那麼如《皮革經》中所說，億耳（Ekasruti，人名）在曠野中，那些餓鬼種種遭受罪苦，或者白天享受福報，夜晚遭受罪苦，或者夜晚享受福報，白天遭受罪苦。之所以這樣，是因為他們在人道中白天持齋，夜晚作惡，或者夜晚持齋，白天作惡，所以才會有這樣的不同。這又是什麼道理呢？』
答：『凡是本生因緣的故事，不可作為依據。這裡所說的，不是修多羅（Sutra，經），也不是毗尼（Vinaya，律），不可以作為定論。有人說：這是迦旃延（Katyayana，佛陀弟子）想要度化億耳，所以作變化來感悟他的心，不是真實的事情。如果受齋之後想要舍齋，不必要從五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）處舍齋。如果想要吃東西的時候，告訴一個人，齋戒就捨棄了。凡是得到波羅提木叉戒（Pratimoksha，戒律）的人，從五道來說，只有人道可以得戒，其餘四道不得戒。比如天道，因為貪著享樂深重，不能得戒。如過去一時，大目犍連（Mahamaudgalyayana，佛陀弟子）因為弟子有病，上忉利天（Trayastrimsa，三十三天）去問耆婆（Jivaka，名醫），正趕上諸天進入歡喜園。當時目連在路邊站立，一切諸天都沒有看他一眼。耆婆後來到，看到目連向他舉了一下手，乘車徑直過去。目連心想：『這個人間曾經是我的弟子，而今享受天福，因為貪著天上的享樂，都失去了本心。』於是用神力制止了車子。耆婆下車禮拜目連的腳。目連用種種因緣責備他不應該這樣。耆婆回答目連說：『因為我在人間是您的大德弟子，所以舉手問訊。您可曾見過諸天有這樣的舉動嗎？生到天上貪著享樂，染著心不得自在，就是這個緣故啊。』目連問耆婆說：『弟子有病，應當如何治療？』耆婆回答說：『只有以斷食為根本。』有時目連勸釋提桓因（Sakro devanam indrah，帝釋天）：『佛世難得值遇，為什麼不……』
【English Translation】 English version: Answer: 'It is not allowed. The reason for this is that the Buddha originally only permitted the one-day-one-night fasting practice, because it has a fixed limit that cannot be violated.'
Question: 'If it is not allowed, then as it is said in the Leather Sutra, Ekasruti (a name) was in the wilderness, and those hungry ghosts suffered various torments. Some enjoyed blessings during the day and suffered torments at night, while others enjoyed blessings at night and suffered torments during the day. The reason for this is that they observed the fasting precepts during the day and committed evil deeds at night, or observed the fasting precepts at night and committed evil deeds during the day, so there is such a difference. What is the meaning of this?'
Answer: 'Stories of past lives should not be relied upon. What is said here is neither a Sutra (Sutra, discourse) nor a Vinaya (Vinaya, monastic rules), and cannot be taken as a definitive conclusion. Some say: This is Katyayana (Katyayana, Buddha's disciple) wanting to liberate Ekasruti, so he created a transformation to awaken his mind, it is not a real event. If one wants to abandon the fast after observing it, it is not necessary to renounce the fast in front of the five assemblies (bhikshus, bhikshunis, sramaneras, sramanerikas, siksamana). If one wants to eat, telling one person will break the fast. Among those who receive the Pratimoksha (Pratimoksha, precepts), only humans can receive the precepts in the five realms; the other four realms cannot. For example, the heavenly realm is deeply attached to pleasure and cannot receive the precepts. Once upon a time, Mahamaudgalyayana (Mahamaudgalyayana, Buddha's disciple) went to Trayastrimsa Heaven (Trayastrimsa, Heaven of Thirty-three) to ask Jivaka (Jivaka, famous doctor) about a sick disciple, just as the gods were entering the Joyful Garden. At that time, Maudgalyayana was standing by the side of the road, and none of the gods looked at him. Jivaka arrived later, saw Maudgalyayana, raised his hand to him, and drove straight past. Maudgalyayana thought to himself: 'This person was my disciple in the human realm, but now he is enjoying heavenly blessings and has lost his original mind because of his attachment to heavenly pleasures.' So he used his supernatural power to stop the chariot. Jivaka got out of the chariot and bowed at Maudgalyayana's feet. Maudgalyayana rebuked him for various reasons. Jivaka replied to Maudgalyayana: 'Because I was your virtuous disciple in the human realm, I raised my hand to greet you. Have you ever seen the gods do such a thing? Being born in heaven and being attached to pleasure, the defiled mind is not free, that is the reason.' Maudgalyayana asked Jivaka: 'My disciple is sick, how should he be treated?' Jivaka replied: 'Only fasting is the foundation.' Sometimes Maudgalyayana advised Sakro devanam indrah (Sakro devanam indrah, Indra): 'It is rare to encounter a Buddha in the world, why not...'
數數相近咨受正法？』帝釋欲解目連意故，遣使敕一天子令來，反覆三喚猶故不來。此一天子唯有一婦有一伎樂，以染欲情深，雖復天王命重，不能自割。后不獲已而來，帝釋問曰：『何故爾耶？』即以實而對。帝釋白目連曰：『此天子唯有一天女一妓樂以自娛樂，不能自割。況作天王，種種宮觀無數天女，天須陀食自然百味，百千妓樂以自娛樂，視東忘西。雖知佛世難遇、正法難聞，而以染樂纏縛不得自在。知可如何？』凡受戒法，以勇猛心自誓決斷，然後得戒。諸天著樂，心多善、心力弱，何由得戒？餓鬼以飢渴苦身心焦然；地獄無量苦惱種種楚毒，心意著痛無緣得戒。畜生中以業障故，無所曉知，無受戒法。雖處處經中說龍受齋法，以善心故而受八齋。一日一夜得善心功德，不得齋也，以業障故。以四天下而言，唯三天下：閻浮提、瞿耶尼、弗婆提，及三天下中間海洲上人一切得戒。如瞿耶尼，佛遣賓頭盧往彼大作佛事，有四部眾；東方亦有比丘在彼而作佛事，有四部眾；唯郁單越無有佛法，亦不得戒，以福報障故、並愚癡故，不受聖法。有四種：一男、二女、三黃門、四二根。四種人中唯男女得戒，二種人不得戒：黃門、二根。如是男女中，若殺父母、殺阿羅漢、出佛身血、破僧輪、污比丘尼、賊住越濟人斷
【現代漢語翻譯】 現代漢語譯本 『有多少天神能夠接受並遵循真正的佛法？』 帝釋（Devanam Indra，眾神之王）明白目連（Maudgalyayana，佛陀的著名弟子，以神通著稱）的意思，於是派遣使者命令一位天子前來，反覆呼喚三次，那位天子仍然沒有來。這位天子只有一個妻子和一個樂伎，沉溺於強烈的慾望之中，即使天王的命令很重要，他也無法割捨。後來，他不得已來了，帝釋問道：『為什麼這樣？』 他如實回答。帝釋告訴目連說：『這位天子只有一個天女和一個樂伎來娛樂自己，都不能割捨。更何況是做天王，有各種各樣的宮殿和無數的天女，享用天上的美食和各種各樣的音樂，沉迷於享樂之中。雖然知道佛世難遇、正法難聞，卻被享樂纏縛而不得自在。這可怎麼辦呢？』 凡是接受戒律，都要以勇猛的心自誓決斷，然後才能得戒。諸天沉溺於享樂，善心多而心力弱，怎麼能得戒呢？餓鬼被飢渴折磨，身心焦灼；地獄有無量的苦惱和各種各樣的刑罰，心意專注于痛苦，沒有機會得戒。畜生因為業障的緣故，什麼都不懂，沒有接受戒律的方法。雖然在很多經典中說龍接受齋戒，那是因為善心的緣故而受持八齋戒。一日一夜得到善心的功德，但不能真正得齋戒，因為業障的緣故。以四天下而言，只有三個天下：閻浮提（Jambudvipa，我們所居住的世界）、瞿耶尼（Godaniya，西牛貨洲）、弗婆提（Purvavideha，東勝身洲），以及這三個天下中間海洲上的人，一切都能得戒。例如瞿耶尼，佛陀派遣賓頭盧（Pindola Bharadvaja，十六羅漢之一）去那裡大作佛事，有四部眾；東方也有比丘在那裡作佛事，有四部眾；只有郁單越（Uttarakuru，北俱盧洲）沒有佛法，也不能得戒，因為福報的障礙和愚癡的緣故，不接受聖法。有四種人：一男、二女、三黃門（eunuch，太監）、四二根（hermaphrodite，陰陽人）。這四種人中只有男女可以得戒，兩種人不得戒：黃門、二根。像這樣的男女中，如果殺了父母、殺了阿羅漢（Arhat，已證得涅槃的聖人）、使佛陀流血、破壞僧團、玷污比丘尼（bhikkhuni，女出家人）、盜取僧團的財物等，斷滅善根的人
【English Translation】 English version 『How many Devas (gods) are capable of receiving and upholding the true Dharma?』 Devana Indra (King of the Gods) understood Maudgalyayana's (a prominent disciple of the Buddha known for his supernatural powers) intention, so he sent a messenger to order a certain Deva-putra (son of the gods) to come. He summoned him three times repeatedly, but that Deva-putra still did not come. This Deva-putra had only one wife and one female musician, and he was deeply immersed in sensual desires. Even though the King of Gods' command was important, he could not bring himself to part with them. Later, he had no choice but to come, and Devana Indra asked him: 『Why is this so?』 He replied truthfully. Devana Indra said to Maudgalyayana: 『This Deva-putra has only one celestial woman and one musician to entertain himself, and he cannot bear to part with them. How much more so for a King of Gods, who has all kinds of palaces and countless celestial women, enjoys heavenly food and hundreds and thousands of musicians to entertain himself, becoming so engrossed in pleasure that he forgets everything else. Although he knows that encountering a Buddha and hearing the true Dharma is rare, he is bound by sensual pleasures and cannot be free. What can be done about this?』 All those who receive the precepts must make a vow with a courageous mind and resolve to make a firm decision, and then they can receive the precepts. The Devas are attached to pleasure, have much good intention but weak mental strength, how can they receive the precepts? The hungry ghosts are tormented by hunger and thirst, their bodies and minds are scorched; the hells have immeasurable suffering and all kinds of tortures, their minds are focused on pain, and they have no opportunity to receive the precepts. Because of karmic obstacles, animals do not understand anything and have no way to receive the precepts. Although it is said in many sutras that dragons receive the precepts of fasting, it is because of their good intentions that they observe the eight precepts of fasting. They gain the merit of good intention for one day and one night, but they cannot truly receive the precepts of fasting because of their karmic obstacles. In terms of the four continents, only three continents: Jambudvipa (the world we live in), Godaniya (Western Aparagodaniya), and Purvavideha (Eastern Purvavideha), and all the people on the islands in the middle of these three continents can receive the precepts. For example, in Godaniya, the Buddha sent Pindola Bharadvaja (one of the sixteen Arhats) to do great Buddha deeds there, and there are four assemblies; in the east, there are also Bhikkhus (monks) doing Buddha deeds there, and there are four assemblies; only Uttarakuru (Northern Uttarakuru) has no Buddha Dharma and cannot receive the precepts, because of the obstacles of blessings and ignorance, they do not accept the holy Dharma. There are four types of people: male, female, eunuch, and hermaphrodite. Among these four types of people, only males and females can receive the precepts, and two types of people cannot receive the precepts: eunuchs and hermaphrodites. Among such males and females, if they kill their parents, kill an Arhat (a saint who has attained Nirvana), cause the Buddha to bleed, destroy the Sangha (monastic community), defile a Bhikkhuni (female monastic), steal the property of the Sangha, etc., those who cut off their roots of goodness
善根，如是等人盡不得戒。大而觀之，愛佛法者蓋不足言，若天若龍、若鬼神、若郁單越、若不男二根種種罪人，盡得受三歸也。」
問曰：「三世諸佛得戒等不？」
答曰：「不等。凡得戒者，于眾生、非眾生類上得戒。而一佛出世，度無量阿僧祇眾生入無餘涅槃。而後佛出世，於此眾生盡不得戒。如是諸佛先後得戒各各不等。如迦葉佛，度無數阿僧祇眾生入無餘涅槃，而迦葉佛於此眾生盡皆得戒，釋迦文佛於此眾生盡不得戒。一切諸佛有三事等：一者行等、二者法身等、三度眾生等。一切諸佛盡三阿僧祇劫修菩薩行，盡具五分法身、十力、四無所畏、十八不共法，盡度無數阿僧祇眾生入于泥洹。」
問曰：「經云：『一佛出世度九十那由他眾生入于泥洹。』何以言無數阿僧祇眾生耶？」
答曰：「此經說一佛出世度九十那由他眾生者，但云從佛得度者有爾所眾生。而眾生或自從佛得度、或從佛弟子、或遺法中而得度者，言九十那由他眾生，直佛邊得度者統而言之。無數阿僧祇眾生入無餘泥洹，三世諸佛三事盡等，而得戒不等。」
問曰：「惡律儀戒，眾生類、非眾生類上得耶？能以不能盡得戒不？」
答曰：「但于眾生上得惡律儀戒，非眾生類上不得惡律儀戒。有云：但于
【現代漢語翻譯】 現代漢語譯本 『善根』不足的人，像這樣的人都不能得戒。但從廣義上來看，喜愛佛法的人不在話下，無論是天、龍、鬼神，還是郁單越（北俱盧洲，四大部洲之一）、不男二根（指沒有男性性器官或同時具有兩性性器官的人）等各種罪人，都可以受三歸依。』
問：『過去、現在、未來三世諸佛所得的戒律都一樣嗎？』
答：『不一樣。凡是得戒的人，都是在有情眾生和無情眾生之上得戒。但一位佛出世，度無量阿僧祇（極大的數字單位）眾生進入無餘涅槃（完全的解脫）。後來的佛出世，對於這些眾生就不能得戒。像這樣，諸佛先後得戒各有不同。比如迦葉佛，度無數阿僧祇眾生進入無餘涅槃，迦葉佛對於這些眾生都能得戒，釋迦文佛對於這些眾生就都不能得戒。一切諸佛有三件事是相同的：一是行持相同，二是法身相同，三是度化眾生相同。一切諸佛都經歷三阿僧祇劫（極長的時間單位）修菩薩行，都具足五分法身（戒、定、慧、解脫、解脫知見），十力（佛具有的十種力量），四無所畏（佛具有的四種無所畏懼的品質），十八不共法（佛獨有的十八種功德），都度無數阿僧祇眾生進入涅槃。』
問：『經中說：『一佛出世度九十那由他（極大的數字單位）眾生進入涅槃。』為什麼又說度無數阿僧祇眾生呢？』
答：『這部經說一佛出世度九十那由他眾生，只是說從佛直接得到度化的眾生有這麼多。而眾生或者從佛得到度化，或者從佛的弟子得到度化，或者從遺法（佛滅度后留下的教法）中得到度化。說九十那由他眾生，只是統指從佛那裡直接得到度化的。無數阿僧祇眾生進入無餘涅槃，三世諸佛在三件事上完全相同，但在得戒上不相同。』
問：『惡律儀戒（指違反戒律的行為），是在有情眾生和無情眾生之上得的嗎？能以不能盡得戒不？』
答：『只在有情眾生之上得惡律儀戒，在無情眾生之上不能得惡律儀戒。有人說：只在
【English Translation】 English version Those who lack 『wholesome roots』 (善根), such individuals cannot receive precepts. But broadly speaking, those who love the Buddha's teachings are beyond question. Whether they are Devas (天, gods), Nagas (龍, dragons), demons (鬼神, spirits), or residents of Uttarakuru (郁單越, one of the four continents), or those with two non-male genders (不男二根, those without male sexual organs or with both male and female sexual organs), all kinds of sinners can take the Three Refuges (三歸).』
Question: 『Are the precepts obtained by the Buddhas of the three times (三世, past, present, and future) the same?』
Answer: 『They are not the same. Generally, those who receive precepts do so in relation to sentient beings (眾生) and non-sentient beings. However, when one Buddha appears in the world, he delivers immeasurable Asamkhya (阿僧祇, an extremely large number) beings into Nirvana without remainder (無餘涅槃, complete liberation). When a subsequent Buddha appears, he cannot obtain precepts in relation to these beings. Thus, the precepts obtained by the Buddhas differ according to their sequence. For example, Kashyapa Buddha (迦葉佛) delivered countless Asamkhya beings into Nirvana without remainder, and Kashyapa Buddha could obtain precepts in relation to all these beings, but Shakyamuni Buddha (釋迦文佛) cannot obtain precepts in relation to these beings. All Buddhas are equal in three aspects: first, their conduct is equal; second, their Dharmakaya (法身, the body of the Dharma) is equal; and third, their deliverance of beings is equal. All Buddhas cultivate the Bodhisattva path for three Asamkhya kalpas (三阿僧祇劫, extremely long periods of time), fully possess the fivefold Dharmakaya (五分法身, the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation), the ten powers (十力, the ten powers of a Buddha), the four fearlessnesses (四無所畏, the four kinds of fearlessness possessed by a Buddha), the eighteen unshared qualities (十八不共法, the eighteen unique qualities of a Buddha), and deliver countless Asamkhya beings into Nirvana (泥洹).』
Question: 『The Sutra says: 『One Buddha appears in the world and delivers ninety nayutas (那由他, an extremely large number) of beings into Nirvana.』 Why do you say that he delivers countless Asamkhya beings?』
Answer: 『This Sutra says that one Buddha appears in the world and delivers ninety nayutas of beings, but it only refers to the number of beings who are directly delivered by the Buddha. However, beings may be delivered by the Buddha, or by the Buddha's disciples, or through the remaining Dharma (遺法, the teachings left after the Buddha's passing). The statement of ninety nayutas of beings refers only to those who are directly delivered by the Buddha. Countless Asamkhya beings enter Nirvana without remainder. The Buddhas of the three times are completely equal in three aspects, but they are not equal in obtaining precepts.』
Question: 『Are the precepts of evil conduct (惡律儀戒, precepts related to unethical behavior) obtained in relation to sentient beings and non-sentient beings? Can one obtain all the precepts without exception?』
Answer: 『The precepts of evil conduct are only obtained in relation to sentient beings; they cannot be obtained in relation to non-sentient beings. Some say: only in
能殺眾生上得惡戒，不可殺眾生上不得惡戒。有云：可殺、不可殺眾生上，盡得惡戒。如屠兒殺羊，常懷殺心作意，殺羊無所齊限。設在人天中，今者不殺，而受生展轉，有墮羊中理，是故於一切眾生盡得惡戒。十二惡律儀亦如是。十二惡律儀者：一者屠羊、二者魁膾、三者養豬、四者養雞、五者捕魚、六者獵師、七者網鳥、八者捕蟒、九者咒龍、十者獄吏、十一者作賊、十二者王家常差捕賊人。是為十二惡律儀。養蠶皆不離惡律儀也。惡律儀戒有三時舍：死時、欲愛盡時、受律儀戒時。如受三歸時，始初一說即舍惡戒，第二第三說時即得善戒。」
問曰：「善戒人作惡戒人時，何時舍善戒得惡戒？」
答曰：「一說言我作屠兒，即舍善戒；第二第三說我作屠兒，即得惡戒。又云，隨何時舍善戒即得惡戒。若善戒人未自誓作屠兒，但以貪利養，共屠兒作殺害事，爾時名犯善戒，未舍善戒、未得惡戒。必自誓作屠兒，而得惡戒。若受惡戒，自誓便得，不從他受。若欲受一日二日乃至十日一年二年惡律儀戒，隨誓心久近隨意即得。所以爾者，以是惡法順生死流無勝進義，是故隨心即得，不同善律儀也。」
薩婆多毗尼毗婆沙卷第一 大正藏第 23 冊 No. 1440 薩婆多毗尼毗婆沙
【現代漢語翻譯】 現代漢語譯本 能殺死眾生的行為會讓人得到惡戒，不能殺死眾生的行為不會讓人得到惡戒。有人說：對於可殺和不可殺的眾生，都會得到惡戒。比如屠夫殺羊，心中常懷殺念，並且實際行動去殺羊，殺羊的數量沒有限制。即使（屠夫）轉生到人或天道中，現在不殺生，但因為業力的延續，有可能會墮落到羊道中，因此對於一切眾生都得到了惡戒。十二惡律儀也是如此。十二惡律儀包括：一是屠羊，二是劊子手，三是養豬，四是養雞，五是捕魚，六是獵師，七是網鳥，八是捕蟒，九是咒龍，十是獄吏，十一是作賊，十二是王家常派的捕賊人。這就是十二惡律儀。養蠶也都不離惡律儀。惡律儀戒有三種情況下會捨棄：死亡時、欲愛斷盡時、受律儀戒時。比如受三歸（Trisarana）時，最初一說就捨棄了惡戒，第二第三說時就得到了善戒。
問：善戒之人轉變為作惡戒之人時，何時捨棄善戒而得到惡戒？
答：一說『我做屠夫』，就捨棄了善戒；第二第三說『我做屠夫』，就得到了惡戒。也有人說，隨何時捨棄善戒，就得到了惡戒。如果受持善戒的人沒有發誓要做屠夫，只是因為貪圖利益，和屠夫一起做殺害的事情，這時叫做違犯了善戒，沒有捨棄善戒，也沒有得到惡戒。必須自己發誓要做屠夫，才能得到惡戒。如果受惡戒，自己發誓就可以得到，不需要從他人那裡接受。如果想要受一日、二日乃至十日、一年、二年的惡律儀戒，隨著發誓之心的長短，隨意就可以得到。之所以這樣，是因為這是惡法，順應生死流轉，沒有進步的意義，所以隨心就可以得到，不同於善律儀。
《薩婆多毗尼毗婆沙》（Sarvastivada Vinaya Vibhasa）卷第一 《大正藏》第23冊 No. 1440 《薩婆多毗尼毗婆沙》
【English Translation】 English version The act of killing sentient beings leads to the acquisition of evil precepts; the act of not killing sentient beings does not lead to the acquisition of evil precepts. Some say: Regarding both killable and unkillable sentient beings, one acquires evil precepts. For example, a butcher who slaughters sheep constantly harbors the intention to kill and actively slaughters sheep without any limit to the number of sheep killed. Even if (the butcher) is reborn in the human or heavenly realms, and does not kill in this life, due to the continuation of karma, there is a possibility of falling into the realm of sheep. Therefore, one acquires evil precepts towards all sentient beings. The twelve evil observances (Dvadasa-akusalaniyamah) are also like this. The twelve evil observances include: first, butchering sheep; second, being an executioner; third, raising pigs; fourth, raising chickens; fifth, fishing; sixth, being a hunter; seventh, netting birds; eighth, catching pythons; ninth, cursing dragons; tenth, being a prison warden; eleventh, being a thief; twelfth, being a thief-catcher regularly dispatched by the royal family. These are the twelve evil observances. Raising silkworms is also inseparable from evil observances. There are three occasions when evil observance precepts are relinquished: at the time of death, at the time of the exhaustion of desire and love, and at the time of receiving observance precepts. For example, when taking the Three Refuges (Trisarana), the evil precepts are relinquished with the first utterance, and the good precepts are acquired with the second and third utterances.
Question: When a person with good precepts transforms into a person with evil precepts, when does one relinquish the good precepts and acquire the evil precepts?
Answer: With the first utterance 'I am a butcher,' one relinquishes the good precepts; with the second and third utterances 'I am a butcher,' one acquires the evil precepts. Some also say that whenever one relinquishes the good precepts, one acquires the evil precepts. If a person holding good precepts does not vow to become a butcher, but merely engages in killing activities with a butcher out of greed for profit, at that time it is called violating the good precepts, without relinquishing the good precepts and without acquiring the evil precepts. One must vow to become a butcher in order to acquire the evil precepts. If one receives evil precepts, one can acquire them by making a vow oneself, without receiving them from others. If one wishes to receive evil observance precepts for one day, two days, up to ten days, one year, or two years, one can acquire them at will, according to the length of one's vow. The reason for this is that this is an evil dharma, which follows the cycle of birth and death and has no progressive meaning, so it can be acquired at will, unlike good observances.
Sarvastivada Vinaya Vibhasa, Volume 1 Taisho Tripitaka Volume 23, No. 1440, Sarvastivada Vinaya Vibhasa
薩婆多毗尼毗婆沙卷第二
失譯人名今附秦錄
七種得戒法
問曰：「佛在世幾年便聽白四羯磨受戒？」
答曰：「有言：佛初得道一年後聽白四羯磨受具足戒。有言：四年後。有言：八年後。以義而推，八年者是正義也。佛以二月八日弗星現時初成等正覺，亦以二月八日弗星出時生，以八月八日弗星出時轉法輪，以八月八日弗星出時取般涅槃。佛初得道，於七七日中游諸法門及觀眾生。初七日八喜法門，第二七日入樂法門，第三七日入諸解脫，第四七日遊入大舍，第五七日入逆順觀十二因緣，第六七日重複遊歷前諸法門，第七七日觀諸眾生應受化者。」
問曰：「佛三阿僧祇劫習菩薩行，為成佛道度諸眾生。何故四十九日遊諸法門而不度耶？」
答曰：「佛先自安身而後度彼，是故游諸法門以自娛樂，令身心調適后度眾生。又為憍陳如五人根未熟故、又為佛法尊重故。詳而後說。又為滿梵天王本願故。梵天王本願，成佛道時要先請佛轉於法輪。是故待梵天王請而後說法。過七七日佛即生念，令梵天王知。爾時梵王如屈伸臂頃於色界沒來至佛所，請轉法輪。佛受彼請已，然後觀諸眾生誰應度者。譬如大龍從大海出，令密雲彌布欲注大雨，觀閻浮提何處國土應可雨者。佛亦如是
【現代漢語翻譯】 現代漢語譯本 《薩婆多毗尼毗婆沙》卷第二 失譯人名今附秦錄 七種得戒法 問：『佛陀在世多少年後才允許用白四羯磨（Baisi jiemo，指一種佛教儀式，通過四次宣告和確認來完成）受戒？』 答：『有人說，佛陀初次得道一年後允許用白四羯磨受具足戒（juzujie，佛教中的正式出家戒律）。有人說，四年後。有人說，八年後。從道理上推斷，八年後的說法是正確的。佛陀在二月八日弗星（fuxing，星名）出現時初成等正覺（dengzhengjue，佛教術語，指完全覺悟），也在二月八日弗星出現時誕生，在八月八日弗星出現時轉法輪（zhuanfalun，佛教術語，指開始宣講佛法），在八月八日弗星出現時進入般涅槃（ban niepan，佛教術語，指完全寂滅）。佛陀初次得道后，在四十九天中游歷各種法門以及觀察眾生。最初七天遊歷八喜法門（baxifamen），第二個七天進入樂法門（lefamen），第三個七天進入各種解脫，第四個七天遊歷進入大舍（dashe，佛教術語，指偉大的捨棄），第五個七天進入逆順觀十二因緣（nishunguan shier yinyuan，佛教術語，指從順逆兩個方面觀察十二因緣），第六個七天重複遊歷之前的各種法門，第七個七天觀察哪些眾生應該被度化。』 問：『佛陀經歷了三大阿僧祇劫（asengqijie，佛教術語，極長的時間單位）修習菩薩行（pusa xing，指菩薩的修行），爲了成就佛道（fodao，指成佛的道路）度化眾生。為什麼在四十九天里遊歷各種法門而不去度化眾生呢？』 答：『佛陀先讓自己安身，然後才去度化他人，所以遊歷各種法門來讓自己感到快樂，讓身心調適之後再去度化眾生。另外，也是因為憍陳如（qiaochenru，人名，佛陀最早的五位弟子之一）等五人的根基尚未成熟，以及爲了佛法的尊重，所以詳細考慮之後才開始說法。還有，也是爲了滿足梵天王（fantianwang，佛教中的天神）的本願。梵天王的本願是，佛陀在成就佛道時，要先請佛陀轉法輪。所以等待梵天王來請求之後才說法。過了四十九天，佛陀就生起念頭，讓梵天王知道。當時梵天王像屈伸手臂一樣迅速地從**沒來到佛陀所在的地方，請求轉法輪。佛陀接受了他的請求之後，然後觀察哪些眾生應該被度化。譬如大龍從大海中出來，讓密雲佈滿天空，想要降下大雨，觀察閻浮提（yanfuti，佛教術語，指我們所居住的世界）的哪個地方應該降雨。佛陀也是這樣。』
【English Translation】 English version Sarvastivada Vinaya Vibhasha, Volume 2 The name of the translator is lost, now attached to the Qin record. Seven Methods of Obtaining Precepts Question: 'After how many years of the Buddha's presence in the world was the acceptance of precepts through the White Four Karmas (Baisi jiemo, referring to a Buddhist ritual involving four announcements and confirmations) permitted?' Answer: 'Some say that the Buddha, one year after his initial enlightenment, permitted the acceptance of full precepts (juzujie, the formal monastic precepts in Buddhism) through the White Four Karmas. Some say four years later. Some say eight years later. Reasoning from the principles, the eight-year account is the correct one. The Buddha first attained complete and perfect enlightenment (dengzhengjue, a Buddhist term for complete awakening) on the eighth day of the second month when the Phussa star (fuxing, a star name) appeared, and was also born on the eighth day of the second month when the Phussa star appeared, turned the Wheel of Dharma (zhuanfalun, a Buddhist term for beginning to preach the Dharma) on the eighth day of the eighth month when the Phussa star appeared, and entered Parinirvana (ban niepan, a Buddhist term for complete cessation) on the eighth day of the eighth month when the Phussa star appeared. After the Buddha's initial enlightenment, he wandered through various Dharma gates and observed sentient beings for forty-nine days. For the first seven days, he wandered through the Eight Joys Dharma Gate (baxifamen); for the second seven days, he entered the Bliss Dharma Gate (lefamen); for the third seven days, he entered various liberations; for the fourth seven days, he wandered into Great Renunciation (dashe, a Buddhist term for great relinquishment); for the fifth seven days, he entered the observation of the Twelve Links of Dependent Origination in forward and reverse order (nishunguan shier yinyuan, a Buddhist term for observing the twelve links of dependent origination from both forward and reverse perspectives); for the sixth seven days, he repeatedly wandered through the previous Dharma gates; for the seventh seven days, he observed which sentient beings should be saved.' Question: 'The Buddha practiced the Bodhisattva path (pusa xing, referring to the practice of a Bodhisattva) for three great Asankhya kalpas (asengqijie, a Buddhist term for an extremely long unit of time) in order to achieve Buddhahood (fodao, referring to the path to becoming a Buddha) and liberate sentient beings. Why did he wander through various Dharma gates for forty-nine days without liberating sentient beings?' Answer: 'The Buddha first secured himself before liberating others, so he wandered through various Dharma gates to delight himself, and after adjusting his body and mind, he then liberated sentient beings. Also, it was because the roots of the five people including Kondanna (qiaochenru, a person's name, one of the Buddha's first five disciples) were not yet mature, and for the sake of respecting the Dharma, he began to preach after careful consideration. Furthermore, it was also to fulfill the original vow of Brahma King (fantianwang, a deity in Buddhism). Brahma King's original vow was that when the Buddha achieved Buddhahood, he should first be requested to turn the Wheel of Dharma. Therefore, he waited for Brahma King to request him before preaching the Dharma. After forty-nine days, the Buddha generated the thought to let Brahma King know. At that time, Brahma King came from ** to the place where the Buddha was as quickly as stretching and bending his arm, requesting him to turn the Wheel of Dharma. After the Buddha accepted his request, he then observed which sentient beings should be liberated. For example, a great dragon emerges from the great ocean, causing dense clouds to fill the sky, wanting to pour down heavy rain, observing which land in Jambudvipa (yanfuti, a Buddhist term for the world we live in) should receive the rain. The Buddha is also like this.'
，從無量大法海出，佈慈悲云無所不遍。欲雨法雨，觀諸眾生誰可度者。先念阿蘭迦蘭待接有禮，及郁頭藍弗等異道諸師。諸人已先命終。佛即言曰：『彼為長衰。甘露當開，汝何不聞？生死往來何緣得息？』」
問曰：「若彼諸人必應入道，不應命終而得聞法。若不應聞不入道者，佛何故生念欲度彼人？」
答曰：「佛欲令眾生不忘恩德。此諸人等先有小恩，佛憶欲度，而況大恩而可忘者！又此異道諸師，時人所宗，咸謂得道。欲滅一切邪憶想故、明九十六種無出要法故，痛彼長衰生死不息。唯先五人應食甘露，是故詣彼鹿園欲度五人。佛與五人安居一時。或三人乞食、二人聽法，或二人乞食、三人聽法。」
問曰：「何以故二人三人各異？等侶去住不同耶？」
答曰：「三人是佛父親，而愛多；二人是佛母親，而見多。是故二人三人各為等侶。所以二人三人去住不同者，若二人乞食、三人聽法，若三人乞食、二人聽法。即得食還，佛及五人共食此食。食既得辦，聽法不空。是故五人去住不俱。爾時五人雖未得戒，而剃髮著袈裟與佛相似。六年樹下給侍菩薩時，儀式已爾不適今日。安居九十日常為說法，施戒生天及陰界入種種異法以調伏之。爾時佛與五人前三月安居，過安居已至八月八日
【現代漢語翻譯】 現代漢語譯本：從無量大法海中涌出，佈施慈悲的雲朵，無所不覆蓋。想要降下佛法之雨，觀察哪些眾生可以被度化。首先想到阿蘭迦蘭（Ālāra Kālāma，一位哲學家）待人接物有禮，以及郁頭藍弗（Udraka Rāmaputra，一位哲學家）等其他外道老師。但這些人已經去世了。佛陀便說：『他們真是長期衰敗啊。甘露即將開啟，你們為何聽不到呢？生死輪迴，要怎樣才能停止呢？』
問：『如果那些人註定要入道，就不應該在聽到佛法之前就死去。如果他們不應該聽聞佛法，不入佛道，佛陀為何還要生起念頭想要度化他們呢？』
答：『佛陀想要讓眾生不忘記恩德。這些人先前有過小小的恩惠，佛陀憶念著想要度化他們，更何況是大的恩惠怎麼可以忘記呢！而且這些外道老師，是當時人們所尊崇的，都認為他們已經得道。佛陀想要滅除一切邪惡的念想，闡明九十六種外道沒有解脫之法，痛惜他們長期衰敗，生死輪迴沒有止息。只有最初的五個人應該食用甘露，所以才前往鹿野苑想要度化這五個人。佛陀與這五個人一起安居。有時三人乞食，二人聽法；有時二人乞食，三人聽法。』
問：『為什麼有時是二人，有時是三人，各不相同呢？他們的同伴離開和留下也不一樣嗎？』
答：『三人是佛陀的父親，愛比較多；二人是佛陀的母親，見解比較多。所以二人和三人各自成為同伴。之所以二人和三人離開和留下不同，是因為如果二人乞食，三人聽法；或者三人乞食，二人聽法。他們得到食物回來后，佛陀和五個人一起食用這些食物。食物既然已經得到，聽法也不會落空。所以五個人離開和留下並不一致。當時這五個人雖然還沒有受戒，但是已經剃了頭髮，穿著袈裟，與佛陀相似。在六年時間裡，他們在菩提樹下侍奉菩薩，儀式已經如此，不是今天才開始的。安居九十天，經常為他們說法，講述佈施、持戒可以昇天，以及陰、界、入等種種不同的佛法，來調伏他們。當時佛陀與五個人一起度過了前三個月的安居，安居結束後到了八月八日。
【English Translation】 English version: Emerging from the immeasurable great Dharma sea, spreading clouds of loving-kindness and compassion that cover everything. Desiring to rain down the Dharma rain, observing which sentient beings can be liberated. First, he thought of Ālāra Kālāma (Ālāra Kālāma, a philosopher) who was courteous in his interactions, and Udraka Rāmaputra (Udraka Rāmaputra, a philosopher) and other non-Buddhist teachers. But these people had already passed away. The Buddha then said: 'They are truly in long-term decline. The nectar is about to be opened, why do you not hear it? How can the cycle of birth and death be stopped?'
Question: 'If those people were destined to enter the path, they should not have died before hearing the Dharma. If they were not meant to hear the Dharma and enter the path, why did the Buddha even think of wanting to liberate them?'
Answer: 'The Buddha wants to ensure that sentient beings do not forget kindness. These people had previously shown small acts of kindness, and the Buddha remembers wanting to liberate them, let alone forgetting greater kindness! Moreover, these non-Buddhist teachers were revered by the people of that time, who all believed they had attained enlightenment. The Buddha wanted to eliminate all evil thoughts, clarify that the ninety-six non-Buddhist paths have no way to liberation, and lamented their long-term decline and the endless cycle of birth and death. Only the first five people were meant to partake of the nectar, so he went to the Deer Park to liberate these five people. The Buddha stayed in retreat with these five people. Sometimes three would go for alms, and two would listen to the Dharma; sometimes two would go for alms, and three would listen to the Dharma.'
Question: 'Why was it sometimes two and sometimes three, each different? Were their companions different in leaving and staying?'
Answer: 'Three were like the Buddha's father, with more affection; two were like the Buddha's mother, with more views. Therefore, two and three each became companions. The reason why two and three differed in leaving and staying was that if two went for alms and three listened to the Dharma, or if three went for alms and two listened to the Dharma. After they obtained food and returned, the Buddha and the five people would eat this food together. Since the food had been obtained, listening to the Dharma would not be in vain. Therefore, the five people did not leave and stay together. At that time, although these five people had not yet received the precepts, they had already shaved their heads and wore robes, resembling the Buddha. For six years, they served the Bodhisattva under the Bodhi tree, the rituals were already like this, not just starting today. During the ninety-day retreat, he often taught them the Dharma, explaining that giving and keeping precepts can lead to rebirth in heaven, as well as the various different Dharmas of the skandhas (aggregates), realms, and entrances to tame them. At that time, the Buddha spent the first three months of the retreat with the five people, and after the retreat, it was the eighth day of the eighth month.
，得入見諦成須陀洹。爾時始名轉於法輪授於前人。佛及五人，始有六聖人在世間。次度寶稱等五人，皆是善來。次度五十人，亦是善來。如是次第度人轉多。佛敕諸比丘令遊行世間，欲令法處處流佈。爾時世人棄俗入道詣諸比丘，或三語受戒、或三歸受戒，以眾生宿業力故。若應三語得戒者，三語則止。若應三歸得戒者，三歸便止。以業力故，自然使爾。牛呞比丘先將七萬人詣諸比丘，諸比丘各盡與三語受戒。次大迦葉來詣佛所言：『佛是我師，我是弟子。世尊修伽陀是我師，我是弟子。』是名自誓受戒。次後優樓頻螺迦葉兄弟門徒千人，舍利弗、目連等門徒二百五十人，合千二百五十人，儘是善來。所以常偏稱千二百五十人者，以是諸人同是婆羅門中出家故、又以門徒師眾大故、又俱是善來故、又以皆是阿羅漢故。佛遣阿難與大愛道八法受戒。十四年後聽白四羯磨受戒。凡七種受戒：一者見諦受戒、二者善來得戒、三者三語得戒、四者三歸受戒、五者自誓受戒、六者八法受戒、七者白四羯磨受戒。於七種中，見諦得戒唯五人得，余更無得者。善來得戒、三語、三歸，佛在世得，滅后不得。自誓，唯大迦葉一人得，更無得者。八法受戒，唯大愛道一人得，更無得者。白四羯磨戒，佛在世得，滅后亦得。」
問
【現代漢語翻譯】 現代漢語譯本：
得入見諦（dérù jiàndì，證入真理）成為須陀洹（xūtuóhuán，入流果）。那時才開始稱為轉法輪（zhuǎnfǎlún，開始傳播佛法），傳授給最初的人。佛陀和五比丘，最初有六位聖人在世間。之後度化寶稱（bǎochēng）等五人，都是『善來』（shànlái，歡迎加入）的方式。之後度化五十人，也是『善來』的方式。這樣次第度化的人越來越多。佛陀敕令眾比丘到世間弘法，希望佛法處處流佈。那時世人捨棄世俗生活，入道拜訪諸比丘，或者通過三語（sānyǔ，三次口頭承諾）受戒，或者通過三歸（sānguī，皈依佛、法、僧）受戒，這是由於眾生宿業力的緣故。如果應該通過三語得戒的，三語就停止。如果應該通過三歸得戒的，三歸就停止。因為業力的緣故，自然會這樣。牛呞（niúchī）比丘先前帶領七萬人拜訪諸比丘，諸比丘都用三語為他們授戒。之後大迦葉（dàjiāshè）來拜訪佛陀說：『佛陀是我的老師，我是弟子。世尊修伽陀（shìzūn xiūjiātuó）是我的老師，我是弟子。』這稱為自誓受戒（zìshì shòujiè）。之後優樓頻螺迦葉（yōulóupínluó jiāshè）兄弟及其門徒一千人，舍利弗（shèlìfú）、目連（mùlián）等及其門徒二百五十人，共計一千二百五十人，都是『善來』的方式。所以常常特別提到一千二百五十人，是因為這些人都是婆羅門（póluómén）中出家的，又因為他們的門徒和師眾眾多，又都通過『善來』的方式，又因為他們都是阿羅漢（āluóhàn）。佛陀派遣阿難（ānán）為大愛道（dààidào）授八法戒（bāfǎ jiè）。十四年後允許通過白四羯磨（báisì jiémó）受戒。總共有七種受戒方式：一是見諦受戒，二是善來得戒，三是三語得戒，四是三歸受戒，五是自誓受戒，六是八法受戒，七是白四羯磨受戒。在這七種中，見諦得戒只有五人得到，其餘人沒有得到。善來得戒、三語、三歸，佛陀在世時可以得到，佛陀滅度后不能得到。自誓，只有大迦葉一人得到，沒有其他人得到。八法受戒，只有大愛道一人得到，沒有其他人得到。白四羯磨戒，佛陀在世時可以得到，佛陀滅度后也可以得到。 問
【English Translation】 English version:
Having attained the insight of truth (dérù jiàndì, entering the truth) and becoming a Stream-enterer (xūtuóhuán). At that time, it was first called turning the Wheel of Dharma (zhuǎnfǎlún, setting the Dharma in motion), imparting it to the first people. The Buddha and the five monks, initially there were six saints in the world. Subsequently, converting Bao Cheng (bǎochēng) and the other five, all through the 'Welcome' (shànlái, welcome to join) method. Afterwards, converting fifty people, also through the 'Welcome' method. In this way, the number of people converted gradually increased. The Buddha instructed the monks to propagate the Dharma in the world, desiring the Dharma to spread everywhere. At that time, people abandoned their worldly lives, entered the path, and visited the monks, either receiving precepts through the three verbal pronouncements (sānyǔ, three verbal commitments), or receiving precepts through the Three Refuges (sānguī, taking refuge in the Buddha, Dharma, and Sangha), due to the power of beings' past karma. If one was meant to attain precepts through the three verbal pronouncements, the three verbal pronouncements would suffice. If one was meant to attain precepts through the Three Refuges, the Three Refuges would suffice. Due to the power of karma, it would naturally be so. The Bhikkhu Niu Chi (niúchī) previously led seventy thousand people to visit the monks, and the monks all gave them precepts through the three verbal pronouncements. Later, Maha Kasyapa (dàjiāshè) came to visit the Buddha and said, 'The Buddha is my teacher, and I am a disciple. The World Honored One, Sugata (shìzūn xiūjiātuó), is my teacher, and I am a disciple.' This is called self-vow ordination (zìshì shòujiè). Afterwards, Uruvilva Kasyapa (yōulóupínluó jiāshè) and his brothers and disciples, one thousand people, Sariputra (shèlìfú), Maudgalyayana (mùlián), and their disciples, two hundred and fifty people, totaling one thousand two hundred and fifty people, all through the 'Welcome' method. The reason why one thousand two hundred and fifty people are often specifically mentioned is because these people all renounced from the Brahmin (póluómén) caste, and also because their disciples and teachers were numerous, and also because they all came through the 'Welcome' method, and also because they were all Arhats (āluóhàn). The Buddha sent Ananda (ānán) to give Mahaprajapati Gotami (dààidào) the Eight Garudhammas (bāfǎ jiè). Fourteen years later, ordination through the formal procedure of quadruple announcement (báisì jiémó) was permitted. In total, there are seven types of ordination: first, ordination through seeing the truth; second, ordination through 'Welcome'; third, ordination through the three verbal pronouncements; fourth, ordination through the Three Refuges; fifth, self-vow ordination; sixth, ordination through the Eight Garudhammas; seventh, ordination through the formal procedure of quadruple announcement. Among these seven, only five people attained ordination through seeing the truth, and no one else attained it. Ordination through 'Welcome', the three verbal pronouncements, and the Three Refuges, could be attained when the Buddha was alive, but could not be attained after the Buddha's Parinirvana. Self-vow ordination, only Maha Kasyapa attained it, and no one else attained it. Ordination through the Eight Garudhammas, only Mahaprajapati Gotami attained it, and no one else attained it. Ordination through the formal procedure of quadruple announcement could be attained when the Buddha was alive, and could also be attained after the Buddha's Parinirvana. Question
曰：「佛與辟支佛云何得戒？」
答曰：「無師得戒。」
問曰：「從教得戒、不從教得耶？」
答曰：「不從教得。有言：從教得，如佛在樹下結跏趺坐言：『我要不解此坐而得漏盡。』即身教成就、口教成就，后得漏盡，戒亦俱得，是謂身教得戒。辟支佛亦爾。若有百劫積行辟支佛，無佛法時于中出世，正得有一、不得有二。譬如犀有一角無第二角。離俗出家獨處閑靜，而自說偈：『遠離惡法，當得善法。善惡俱滅，然後得道。』爾時亦身口教二俱成就，后得漏盡戒亦俱得。是名從教得戒。若須陀洹、斯陀含、阿那含此三道人，佛法滅后若得漏盡，是鈍根辟支佛。佛法滅后，此鈍根辟支佛出，不限多少，或一或二乃至眾多。佛與百劫積行辟支佛，一坐漏盡無有階差，見諦得戒。或言：從教得戒。或言：不從教得。言從教得者，安居一時乞食聽法，身口二教亦俱成就，然後見諦戒亦俱得，是名從教得戒。佛與辟支佛及見諦得戒，是三種戒有同有異。佛與辟支佛、見諦得戒，同是具戒、同障身口七惡、同無漏心中得，是名為同。云何為異？佛與辟支佛此二戒是無師得，見諦戒是從佛得。又此二戒，大盡智現在前得；見諦戒，道未知智現在前得。又此二戒無學人得，見諦戒是學人得。是名為異。」
【現代漢語翻譯】 現代漢語譯本 問：『佛（Buddha，覺悟者）與辟支佛（Pratyekabuddha，緣覺）是如何獲得戒律的？』 答：『他們是無師自得戒律。』 問：『（獲得戒律）是從教法中獲得，還是不從教法中獲得？』 答：『不是完全從教法中獲得。有人說：從教法中獲得，例如佛在菩提樹下結跏趺坐，說：『我若不解開此坐姿，誓不證得漏盡（煩惱止息）。』當時他的身教（身體的示範）和口教（語言的教導）都已成就，之後證得漏盡，戒律也同時獲得，這可稱為身教得戒。辟支佛也是如此。如果有經歷百劫積累修行功德的辟支佛，在沒有佛法的時代出現於世，最多隻能有一位，不可能有兩位。譬如犀牛隻有一隻角，沒有第二隻角。他們遠離世俗，出家修行，獨自處於閑靜之處，並且自己說偈語：『遠離惡法，應當獲得善法。善與惡都滅盡，然後才能證得道。』那時，他們的身教和口教也都成就，之後證得漏盡，戒律也同時獲得。這稱為從教得戒。如果須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）這三種聖者，在佛法滅盡之後證得漏盡，那就是鈍根的辟支佛。佛法滅盡后，這種鈍根的辟支佛出現，數量不限，或者一個，或者兩個，乃至很多。佛與經歷百劫積累修行功德的辟支佛，一坐證得漏盡，沒有階位上的差別，見諦（證悟真理）的同時就獲得戒律。或者說：從教法中獲得戒律。或者說：不從教法中獲得戒律。說從教法中獲得戒律的人認為，安居（雨季的閉關修行）期間，一時乞食，聽聞佛法，身教和口教都同時成就，然後見諦，戒律也同時獲得，這稱為從教得戒。佛與辟支佛以及見諦得戒，這三種戒律有相同之處，也有不同之處。佛與辟支佛、見諦得戒，相同之處在於都是具足戒，都能阻止身口七種惡行，都是在無漏心中獲得，這稱為相同之處。不同之處是什麼呢？佛與辟支佛這兩種戒律是無師自得，見諦戒是從佛陀那裡獲得。而且這兩種戒律，是大盡智（一切煩惱已盡的智慧）現在前時獲得；見諦戒，是道未知智（對道的未知之智）現在前時獲得。而且這兩種戒律是無學（已經完成修學）的人獲得，見諦戒是學人（還在修學）的人獲得。這稱為不同之處。』
【English Translation】 English version Question: 'How do Buddhas (Buddha, the awakened one) and Pratyekabuddhas (Pratyekabuddha, solitary awakened ones) receive the precepts?' Answer: 'They receive the precepts without a teacher.' Question: 'Is receiving the precepts from teachings, or not from teachings?' Answer: 'Not entirely from teachings. Some say: from teachings, for example, when the Buddha sat in the lotus position under the Bodhi tree and said: 'If I do not unravel this sitting posture, I vow not to attain the extinction of outflows (cessation of afflictions).' At that time, his body teaching (demonstration through body) and mouth teaching (teaching through language) were both accomplished, and after attaining the extinction of outflows, the precepts were also obtained simultaneously. This can be called receiving precepts through body teaching. Pratyekabuddhas are also like this. If there is a Pratyekabuddha who has accumulated merit through hundreds of kalpas (aeons) of practice, and appears in the world when there is no Buddha's Dharma, there can only be one, not two. For example, a rhinoceros has only one horn, not a second horn. They leave the secular world, renounce their homes, live alone in quiet places, and recite verses themselves: 'Stay away from evil dharmas, one should obtain good dharmas. When both good and evil are extinguished, then one can attain the path.' At that time, their body teaching and mouth teaching are both accomplished, and after attaining the extinction of outflows, the precepts are also obtained simultaneously. This is called receiving precepts from teachings. If Srotapannas (Srotapanna, stream-enterers), Sakrdagamins (Sakrdagamin, once-returners), and Anagamins (Anagamin, non-returners), these three types of noble ones, attain the extinction of outflows after the Buddha's Dharma has perished, then they are Pratyekabuddhas with dull faculties. After the Buddha's Dharma has perished, these Pratyekabuddhas with dull faculties appear, and their number is not limited, either one, or two, or even many. Buddhas and Pratyekabuddhas who have accumulated merit through hundreds of kalpas of practice, attain the extinction of outflows in one sitting, without any difference in stages, and obtain the precepts at the same time as seeing the truth (realizing the truth). Some say: receiving precepts from teachings. Some say: not receiving precepts from teachings. Those who say receiving precepts from teachings believe that during the rainy season retreat (Vassa), begging for food at times, listening to the Dharma, both body teaching and mouth teaching are accomplished simultaneously, and then seeing the truth, the precepts are also obtained simultaneously. This is called receiving precepts from teachings. Buddhas, Pratyekabuddhas, and those who obtain precepts through seeing the truth, these three types of precepts have similarities and differences. Buddhas, Pratyekabuddhas, and those who obtain precepts through seeing the truth, the similarity is that they are all full precepts, they can all prevent the seven evil actions of body and speech, and they are all obtained in a mind free from outflows, this is called the similarity. What are the differences? The two types of precepts of Buddhas and Pratyekabuddhas are obtained without a teacher, the precepts of seeing the truth are obtained from the Buddha. Moreover, these two types of precepts are obtained when the Great Exhaustion Wisdom (wisdom of complete exhaustion of all afflictions) is present; the precepts of seeing the truth are obtained when the Wisdom of the Path Not Yet Known (wisdom of the unknown about the path) is present. Moreover, these two types of precepts are obtained by those who are beyond learning (those who have completed their training), the precepts of seeing the truth are obtained by those who are still learning (those who are still in training). This is called the difference.'
問曰：「此三戒十智中，何智現前得？」
答曰：「佛與辟支佛戒，大盡智現在前得。」
問曰：「無漏心中雲何得有漏戒？」
答曰：「法應有爾。以業力故，無漏心中得有漏、無漏二種戒。見諦戒道未知智現在前得。無漏心中得有漏、無漏二種戒，亦如前說。見諦得戒，五人中憍陳如為上座，以先見諦故；善來中寶稱為上座，以先來故。如是善來比丘次第為上座。三語、三歸亦以先至為上座。見諦得戒、善來比丘、自誓得戒，此三種得戒必從佛得。」
問：「得稱佛作和上阿阇梨不？」
答曰：「于弟子有和上阿耆利義；佛不為人作和上阿耆利，是故不得稱也。」
「從諸比丘三語、三歸受戒，得稱和上阿耆利不？」
答曰：「不稱和上，得稱阿耆利。大愛道八法受戒，亦得稱阿難作阿耆利，不得作和上也。」
問曰：「佛何以不為人作和上、阿耆利？」
答曰：「為平等故。佛等心一切令盡，事以無偏，不與彼作和上、不與此作和上。又止斗諍故，若作和上、阿耆利則有親有疏，既有親疏則有斗諍。又為止誹謗故，若作和上，外道當言：『沙門瞿曇自言慈等一切，與一作和上、不與一作和上，與凡人無異。』又為成三歸故，若佛作和上則墮僧數
【現代漢語翻譯】 現代漢語譯本 問：『在這三戒十智（San jie shi zhi）中，哪種智慧現前才能獲得戒律？』 答：『佛（Fo）與辟支佛（Pizhi Fo）的戒律，是大盡智（Da jin zhi）現前才能獲得。』 問：『在無漏心（Wu lou xin）中，怎麼能獲得有漏戒（You lou jie）呢？』 答：『法理本應如此。因為業力（Ye li）的緣故，無漏心中能獲得有漏、無漏兩種戒律。見諦戒（Jian di jie）是道未知智（Dao wei zhi zhi）現前才能獲得。無漏心中能獲得有漏、無漏兩種戒律，也如前面所說。見諦得戒（Jian di de jie）時，五人中憍陳如（Jiao Chen Ru）為上座，因為他先見諦；善來（Shan lai）中寶稱（Bao cheng）為上座，因為他先來。像這樣，善來比丘（Shan lai biqiu）按次第為上座。三語（San yu）、三歸（San gui）也是以先到者為上座。見諦得戒、善來比丘、自誓得戒（Zi shi de jie），這三種得戒方式必定是從佛處獲得。』 問：『可以稱佛為和上（He shang，親教師）、阿阇梨（A she li，軌範師）嗎？』 答：『對於弟子來說，佛有和上、阿阇梨的意義；但佛不為人作和上、阿阇梨，所以不能這樣稱呼。』 『從諸比丘（Biqiu）處通過三語、三歸受戒，可以稱他們為和上、阿阇梨嗎？』 答：『不能稱和上，可以稱阿阇梨。大愛道（Da ai dao）通過八法受戒，也可以稱阿難（A Nan）為阿阇梨，但不能作和上。』 問：『佛為什麼不為人作和上、阿阇梨？』 答：『爲了平等。佛以平等心對待一切，使一切都達到圓滿，做事沒有偏頗，不與這個人作和上，也不與那個人作和上。又爲了止息鬥爭，如果作和上、阿阇梨，就會有親疏之分，有了親疏就會有鬥爭。又爲了止息誹謗，如果作和上，外道（Wai dao）會說：『沙門瞿曇（Shamen Qutan）自稱慈悲平等對待一切，卻與一人作和上，不與另一人作和上，與凡人沒有區別。』又爲了成就三歸，如果佛作和上，就會墮入僧數（Seng shu）。』
【English Translation】 English version Question: 'Among these three precepts and ten wisdoms (San jie shi zhi), which wisdom must be present to obtain the precepts?' Answer: 'The precepts of the Buddha (Fo) and Pratyekabuddha (Pizhi Fo) are obtained when the Great Exhaustion Wisdom (Da jin zhi) is present.' Question: 'How can defiled precepts (You lou jie) be obtained in an undefiled mind (Wu lou xin)?' Answer: 'The Dharma should be like this. Because of the power of karma (Ye li), both defiled and undefiled precepts can be obtained in an undefiled mind. The precepts of seeing the truth (Jian di jie) are obtained when the Wisdom of the Path Not Yet Known (Dao wei zhi zhi) is present. Obtaining both defiled and undefiled precepts in an undefiled mind is as previously stated. When the precepts are obtained through seeing the truth (Jian di de jie), Ajnata Kaundinya (Jiao Chen Ru) among the five is the senior, because he saw the truth first; Bao Cheng (Bao cheng) among those who came with 'Welcome' (Shan lai) is the senior, because he came first. Thus, the Bhikshus (Biqiu) who came with 'Welcome' are seniors in order. The Three Statements (San yu) and Three Refuges (San gui) also follow the order of arrival for seniority. The precepts obtained through seeing the truth, the Bhikshus who came with 'Welcome', and the precepts obtained through self-vow (Zi shi de jie), these three ways of obtaining precepts must be obtained from the Buddha.' Question: 'Can the Buddha be called Preceptor (He shang) and Acharya (A she li)?' Answer: 'For disciples, the Buddha has the meaning of Preceptor and Acharya; but the Buddha does not act as Preceptor or Acharya for others, so he cannot be called that.' 'Can those Bhikshus from whom one receives precepts through the Three Statements and Three Refuges be called Preceptor and Acharya?' Answer: 'They cannot be called Preceptor, but they can be called Acharya. Mahaprajapati (Da ai dao) receiving precepts through the Eight Rules can also call Ananda (A Nan) Acharya, but not Preceptor.' Question: 'Why doesn't the Buddha act as Preceptor or Acharya for others?' Answer: 'For the sake of equality. The Buddha treats everything with an equal mind, making everything complete, and acts without bias, not acting as Preceptor for this one or that one. Also, to stop disputes, if one acts as Preceptor or Acharya, there will be closeness and distance, and with closeness and distance, there will be disputes. Also, to stop slander, if one acts as Preceptor, outsiders (Wai dao) will say: 'The Shramana Gautama (Shamen Qutan) claims to treat everything with compassion and equality, but acts as Preceptor for one and not for another, no different from ordinary people.' Also, to accomplish the Three Refuges, if the Buddha acts as Preceptor, he will fall into the number of the Sangha (Seng shu).'
。如受具戒，三師七僧十眾受戒，若作和上則入十眾，若入十眾即墮僧數，無有佛寶。若無佛寶，不成三歸。又為成四不壞凈故，若作和上則無佛不壞凈。又為成六念故，若作和上則無念佛。複次若作和上，弟子有病，應當看視飲食醫藥種種所須，豈是自在法王所應為耶？複次若作和上，弟子有病及諸苦難，則應營理供給，所乏則滅前人所有功德。如昔一時有一比丘應得羅漢，而有轉輪王業障不得漏盡。佛欲除其障故，即為比丘一正富羅，轉輪王福一時滅盡，即得無著。以是因緣故，若作和上有損無益。複次佛法流佈有近有遠，若作和上，設有弟子若欲受戒，不問近遠一切盡來，則令眾生多受苦惱。若不作和上、阿耆利，則令諸弟子無有如是諸苦難也。複次若作和上，佛在世時理則可爾；若佛滅后，誰作和上？以是種種因緣，佛不為弟子作和上、阿耆利也。」
問曰：「七種受戒，幾從佛得？幾不從佛得？」
答曰：「大而言之，七種受戒盡從佛得，以佛出世有是戒故。以義而推，三種戒從佛而得：一者見諦得戒、二者善來得戒、三者自誓得戒，是從佛得。餘四種受戒從弟子得：一者三語、二者三歸、三者八法受戒、四者白四羯磨，此四種戒從弟子得。」
「七種受戒，幾從他得？幾從自得？」
【現代漢語翻譯】 現代漢語譯本： 『如果受具足戒，需要三位律師和七位僧人，共十人來傳授戒律。如果擔任和尚（Upadhyaya，戒師），就會加入這十人之中，如果加入十人之中，就會被算入僧侶的數量，這樣就沒有佛寶（Buddha-ratna，佛陀的珍寶）。如果沒有佛寶，就不能成就三歸依（Trisarana，皈依佛、法、僧）。此外，爲了成就四不壞凈（catu-vaisharadyani，四種無畏的清凈心），如果擔任和尚，就沒有佛不壞凈。又爲了成就六念（sad-anussati，六種憶念），如果擔任和尚，就沒有唸佛。再者，如果擔任和尚，弟子生病時，應該照料飲食醫藥等各種所需，這難道是自在法王（Dharmaraja，佛陀）應該做的事嗎？再者，如果擔任和尚，弟子有病或遭遇各種苦難，就應該操持料理供給，如果缺乏，就會損滅之前所積累的功德。例如過去有一位比丘本應證得阿羅漢果位，但因有轉輪王（Chakravartin，統治世界的理想君主）的業障而無法斷盡煩惱。佛陀爲了消除他的業障，就為這位比丘縫製了一件正富羅（Sanghati，僧伽梨，一種袈裟），轉輪王的福報一時滅盡，比丘立刻證得無著（無所執著）。因此，如果擔任和尚，只有損害而沒有益處。再者，佛法流佈有遠有近，如果擔任和尚，假設有弟子想要受戒，無論遠近都全部前來，就會使眾生遭受許多痛苦。如果不擔任和尚或阿耆利（Acharya，導師），就不會讓弟子們有這些苦難。再者，如果擔任和尚，佛陀在世時或許可以；如果佛陀滅度后，誰來擔任和尚呢？因為這些種種因緣，佛陀不為弟子擔任和尚或阿耆利。』
有人問：『七種受戒方式中，有幾種是從佛陀那裡得到的？有幾種不是從佛陀那裡得到的？』
回答說：『從廣義上講，七種受戒方式都是從佛陀那裡得到的，因為佛陀出世才有這些戒律。從意義上推論，有三種戒是從佛陀那裡得到的：第一種是見諦得戒（darsana-satyani，通過證悟真諦而得戒），第二種是善來得戒（ehi-bhiksu，佛陀說「善來比丘」而得戒），第三種是自誓得戒（svayam-pratijna，自己發誓而得戒），這三種是從佛陀那裡得到的。其餘四種受戒是從弟子那裡得到的：第一種是三語（trivacana，通過三次說出皈依語而得戒），第二種是三歸（trisarana，皈依佛、法、僧而得戒），第三種是八法受戒（asta-dharma，通過接受八種戒律而得戒），第四種是白四羯磨（jnapti-chaturtha-karma，通過四次羯磨儀式而得戒），這四種戒是從弟子那裡得到的。』
『七種受戒方式中，有幾種是從他人那裡得到的？有幾種是從自己那裡得到的？』
【English Translation】 English version: 『If one receives the full monastic vows (bhiksu ordination), it requires three preceptors (Upadhyaya) and seven monks, a total of ten individuals, to bestow the precepts. If one acts as the Upadhyaya (preceptor), one joins the group of ten. If one joins the group of ten, one is counted among the Sangha (monastic community), and there is no Buddha-ratna (the jewel of the Buddha). If there is no Buddha-ratna, the Three Refuges (Trisarana - refuge in the Buddha, Dharma, and Sangha) are not complete. Furthermore, to achieve the Four Assurances (catu-vaisharadyani - four kinds of fearlessness), if one acts as the Upadhyaya, there is no assurance in the Buddha. Also, to achieve the Six Recollections (sad-anussati - six kinds of mindfulness), if one acts as the Upadhyaya, there is no mindfulness of the Buddha. Moreover, if one acts as the Upadhyaya, when a disciple is ill, one should care for their food, medicine, and various needs. Is this something that the sovereign Dharma-king (Dharmaraja - Buddha) should do? Furthermore, if one acts as the Upadhyaya, when a disciple is ill or encounters various difficulties, one should manage and provide for them. If there is a lack, it will diminish the merits accumulated previously. For example, once upon a time, there was a bhiksu (monk) who should have attained Arhatship, but due to the karmic obstacle of being a Chakravartin (wheel-turning king - ideal universal ruler), he could not exhaust his defilements. The Buddha, wanting to remove his obstacle, sewed a Sanghati (outer robe) for the bhiksu. The Chakravartin's merit was exhausted at once, and the bhiksu immediately attained non-attachment. Therefore, if one acts as the Upadhyaya, there is only harm and no benefit. Furthermore, the propagation of the Buddha's teachings has near and far reaches. If one acts as the Upadhyaya, if disciples want to receive the precepts, regardless of distance, they will all come, causing much suffering to sentient beings. If one does not act as the Upadhyaya or Acharya (teacher), the disciples will not have such difficulties. Furthermore, if one acts as the Upadhyaya, it might be acceptable when the Buddha is in the world; but after the Buddha's Parinirvana, who will act as the Upadhyaya? Because of these various reasons, the Buddha does not act as the Upadhyaya or Acharya for his disciples.』
Someone asked: 『Of the seven types of ordination, how many are received from the Buddha? How many are not received from the Buddha?』
The answer is: 『Broadly speaking, all seven types of ordination are received from the Buddha, because these precepts exist because the Buddha appeared in the world. Logically, three types of ordination are received from the Buddha: first, ordination through seeing the truth (darsana-satyani - ordination through realizing the truth); second, ordination through 『Welcome, Bhiksu』 (ehi-bhiksu - ordination by the Buddha saying 'Welcome, Bhiksu'); third, ordination through self-vow (svayam-pratijna - ordination through self-declaration). These three are received from the Buddha. The remaining four types of ordination are received from disciples: first, the three statements (trivacana - ordination through reciting the refuge formula three times); second, the Three Refuges (trisarana - taking refuge in the Buddha, Dharma, and Sangha); third, ordination through the eight precepts (asta-dharma - ordination through accepting eight precepts); fourth, ordination through the Jnapti-chaturtha-karma (formal act of declaration and three motions). These four precepts are received from disciples.』
『Of the seven types of ordination, how many are received from others? How many are received from oneself?』
答曰：「六從他得，一須分別。見諦得戒以根本而言，以佛說法故得證聖諦，名從他得。以義而推，自以忍智明照真諦而得具戒，則名自得。」
問曰：「七種戒，幾白得？幾不白得？」
答曰：「六種戒不由白得，正有白四羯磨戒由白而得。」
問曰：「七種受戒，幾是業？幾非是業耶？」
答曰：「七種戒儘是業也。」
問曰：「七種戒，幾是比丘，不共比丘尼？」
答曰：「五是比丘，不共比丘尼：一者見諦戒、二者善來、三者三語、四者三歸、五者自誓。」
問曰：「七種受戒，幾是比丘尼，不共比丘？」
答曰：「一是比丘尼，不共比丘，所謂八法受戒。」
問曰：「七種受戒，幾是比丘比丘尼共？」
答曰：「一是比丘比丘尼共，所謂白四羯磨戒也。」
問曰：「七種戒，幾通三天下？幾不通三天下？」
答曰：「一種戒通三天下，所謂白四羯磨戒也。餘六種戒，但在閻浮提，不通三天下。」
問曰：「七種戒，幾戒羸？幾戒不羸？幾戒舍？幾戒不捨？幾根變？幾根不變？幾斷善根？幾不斷善根？」
答曰：「一戒羸，六戒不羸。一戒舍，六戒不捨。一根變，六根不變。一斷善根，六不斷善根。一戒者，
【現代漢語翻譯】 現代漢語譯本 答：'六從他得，一須分別'。見諦得戒（通過證悟真諦而獲得戒律）以根本而言，因為聽聞佛陀說法而證得聖諦，所以說是'從他得'。但從義理上推論，憑藉自身的忍辱和智慧，明瞭照見真諦而獲得具足戒，則可稱為'自得'。 問：七種得戒方式中，有幾種是通過'白'（公開宣告）的方式獲得？有幾種不是通過'白'的方式獲得？ 答：六種戒不是通過'白'的方式獲得，只有通過'白四羯磨'（通過四次羯磨會議宣告）才能獲得戒律。 問：七種受戒方式中，哪些是'業'（行為，karma）？哪些不是'業'？ 答：七種戒都是'業'。 問：七種戒中，哪些是比丘（bhiksu，男性出家人）獨有，不與比丘尼（bhiksuni，女性出家人）共通的？ 答：五種是比丘獨有，不與比丘尼共通：一是見諦戒（通過證悟真諦獲得的戒律）、二是善來（通過佛陀說'善來'而獲得的戒律）、三是三語（通過三次說特定語句獲得的戒律）、四是三歸（通過皈依三寶獲得的戒律）、五是自誓（通過自己發誓獲得的戒律）。 問：七種受戒方式中，哪些是比丘尼獨有，不與比丘共通的？ 答：一種是比丘尼獨有，不與比丘共通，即通過八法受戒（接受八條特殊戒律）。 問：七種受戒方式中，哪些是比丘和比丘尼共通的？ 答：一種是比丘和比丘尼共通的，即通過白四羯磨戒（通過四次羯磨會議宣告獲得的戒律）。 問：七種戒中，哪些通行於三天下（指欲界、色界、無色界）？哪些不通行於三天下？ 答：一種戒通行於三天下，即白四羯磨戒。其餘六種戒，只在閻浮提（Jambudvipa，我們所居住的娑婆世界），不通行於三天下。 問：七種戒中，哪些會因違犯而'羸'（減損）？哪些不會'羸'？哪些會因捨棄而失去？哪些不會因捨棄而失去？哪些會因根變（性別的改變）而改變？哪些不會因根變而改變？哪些會斷善根？哪些不會斷善根？ 答：一種戒會'羸'，六種戒不會'羸'。一種戒會舍，六種戒不會舍。一種根變，六種根不變。一種斷善根，六種不斷善根。這'一種戒'指的是...
【English Translation】 English version Answer: 'Six are obtained from others, one requires distinction.' Obtaining precepts through seeing the truth (見諦得戒) is fundamentally speaking, obtained 'from others' because one attains the noble truths by hearing the Buddha's teachings. However, reasoning from the meaning, if one obtains the full precepts through one's own forbearance and wisdom, clearly illuminating the true reality, then it is called 'self-obtained'. Question: Among the seven types of precept reception, how many are obtained through 'announcement' (白)? How many are not obtained through 'announcement'? Answer: Six types of precepts are not obtained through 'announcement'; only the precepts obtained through 'White Four Karmas' (白四羯磨) are obtained through 'announcement'. Question: Among the seven types of precept reception, how many are 'karma' (業)? How many are not 'karma'? Answer: All seven types of precepts are 'karma'. Question: Among the seven types of precepts, which are unique to bhikshus (比丘, male monastics) and not shared with bhikshunis (比丘尼, female monastics)? Answer: Five are unique to bhikshus and not shared with bhikshunis: first, the precepts obtained through seeing the truth (見諦戒); second, 'Welcome' (善來, referring to precepts obtained through the Buddha saying 'Welcome'); third, 'Three Utterances' (三語, precepts obtained through uttering three specific phrases); fourth, 'Three Refuges' (三歸, precepts obtained through taking refuge in the Three Jewels); fifth, 'Self-Vow' (自誓, precepts obtained through self-vow). Question: Among the seven types of precept reception, which are unique to bhikshunis and not shared with bhikshus? Answer: One is unique to bhikshunis and not shared with bhikshus, namely, receiving precepts through the Eight Rules (八法受戒). Question: Among the seven types of precept reception, which are shared by both bhikshus and bhikshunis? Answer: One is shared by both bhikshus and bhikshunis, namely, the precepts obtained through White Four Karmas (白四羯磨戒). Question: Among the seven types of precepts, which are universal throughout the Three Realms (三天下, referring to the Desire Realm, Form Realm, and Formless Realm)? Which are not universal throughout the Three Realms? Answer: One type of precept is universal throughout the Three Realms, namely, the precepts obtained through White Four Karmas. The remaining six types of precepts are only in Jambudvipa (閻浮提, the world we inhabit) and are not universal throughout the Three Realms. Question: Among the seven types of precepts, which are 'weakened' (羸) by violations? Which are not 'weakened'? Which are lost by renunciation (舍)? Which are not lost by renunciation? Which change with a change of roots (根變, referring to a change in gender)? Which do not change with a change of roots? Which sever roots of goodness (斷善根)? Which do not sever roots of goodness? Answer: One precept is 'weakened', six precepts are not 'weakened'. One precept is lost, six precepts are not lost. One changes with a change of roots, six do not change with a change of roots. One severs roots of goodness, six do not sever roots of goodness. This 'one precept' refers to...
所謂白四羯磨戒也，以眾生福德淺薄感得此戒，致使不能牢固，有諸災患也。六種戒者，所謂見諦戒乃至八法受戒，以眾生福德深厚致得此戒，始終堅固，無災患也。」
問曰：「七種戒，幾是增上尊重？幾不尊重？」
答曰：「大而言之，七種戒儘是尊重，以義分別則有差別也。六種得戒，眾生功德力重致得此戒，則名為勝。然不能大唯持正法，是以不勝。如見諦得戒、自誓得戒、八法得戒，此三種戒，正有一得無有重得。如善來得戒，極至須跋，后更無得也。三語得戒、三歸得戒，佛成道已八年中得，八年後更無得者。白四羯磨戒，若佛在世、若佛滅后，一切時得。佛法始終以白四羯磨戒為宗本，能繼續三寶作無邊利益，莫上于白四羯磨戒，是故於七種戒中最勝最妙最為尊重。」
問曰：「於七眾中，幾從佛得受？幾不從佛得受耶？」
答曰：「大而言之，七眾盡從佛得受，以佛出世故有此七種。以事而言，七眾中比丘、優婆塞、優婆夷三眾從佛得受；沙彌中正有二沙彌從佛得受：一者難提、二者耶奢；餘三眾比丘尼、式叉摩尼、沙彌尼，佛不受也，為止誹謗故。佛若自受三眾，外道當言：『瞿曇沙門本在王宮在婇女中，今雖出家，自度女人以自娛樂。』以是因緣佛不度也。複次佛為法
【現代漢語翻譯】 現代漢語譯本：所謂的白四羯磨戒（Baisa Jiemo Jie，通過四次羯磨儀式授予的戒律），是因為眾生福德淺薄而感得的這種戒律，因此不能牢固，會有各種災患。而六種戒，也就是見諦戒（Jian諦Jie，通過證悟真理獲得的戒律）乃至八法受戒（Bafa Shoujie，通過八種方法獲得的戒律），是因為眾生福德深厚而得到的這種戒律，始終堅固，沒有災患。
問：七種戒中，哪些是增上尊重（Zengshang Zunzhong，更加尊重的）？哪些是不尊重的？
答：總的來說，七種戒都是尊重的，但從意義上區分則有差別。六種得戒（Liuzhong Dejie，六種獲得戒律的方式），眾生功德力深厚而得到這種戒律，就稱為殊勝。然而不能弘揚正法，因此不算最殊勝。比如見諦得戒、自誓得戒（Zishi Dejie，通過自己發誓獲得的戒律）、八法得戒，這三種戒，只有一次獲得，沒有重複獲得。比如善來得戒（Shanlai Dejie，佛陀說「善來比丘」而獲得的戒律），最多到須跋（Xuba，佛陀最後度化的弟子）為止，之後就沒有了。三語得戒（Sanyu Dejie，通過三次語言表達獲得的戒律）、三歸得戒（Sangui Dejie，通過皈依三寶獲得的戒律），是佛陀成道后八年中才有的，八年後就沒有了。白四羯磨戒，無論佛陀在世還是佛陀滅度后，任何時候都可以獲得。佛法始終以白四羯磨戒為根本，能夠延續三寶，作出無邊的利益，沒有比白四羯磨戒更殊勝的了，因此在七種戒中是最殊勝、最微妙、最尊重的。
問：在七眾（Qizhong，佛教中的七種僧眾）中，哪些是從佛陀那裡接受戒律的？哪些不是從佛陀那裡接受戒律的？
答：總的來說，七眾都是從佛陀那裡接受戒律的，因為佛陀出世才有了這七種僧眾。具體來說，七眾中的比丘（Biqiu，男性出家人）、優婆塞（Youposai，在家男居士）、優婆夷（Youpoyi，在家女居士）這三眾是從佛陀那裡接受戒律的；沙彌（Shami，小沙彌）中只有兩位沙彌是從佛陀那裡接受戒律的：一位是難提（Nanti），一位是耶奢（Yeshe）；其餘三眾比丘尼（Bqiuni，女性出家人）、式叉摩尼（Shichamani，準出家女）、沙彌尼（Shamini，小沙彌尼），佛陀不親自接受她們的戒律，是爲了防止誹謗。佛陀如果親自接受這三眾的戒律，外道會說：『瞿曇沙門（Qutan Shamen，釋迦牟尼佛）原本在王宮裡，在婇女之中，現在雖然出家了，卻自己度化女人來娛樂自己。』因為這個原因，佛陀不親自度化她們。而且佛陀是爲了正法。
【English Translation】 English version: The so-called Baisa Jiemo Jie (White Four Karmas Precepts, precepts conferred through four Karma rituals) are obtained because sentient beings have shallow merit and virtue, resulting in these precepts not being firm and having various disasters. The six kinds of precepts, namely Jian諦Jie (Seeing Truth Precepts, precepts obtained through realizing the truth) up to Bafa Shoujie (Eight Methods Precepts, precepts obtained through eight methods), are obtained because sentient beings have deep merit and virtue, resulting in these precepts being firm from beginning to end, without disasters.
Question: Among the seven kinds of precepts, which are Zengshang Zunzhong (more respected)? Which are not respected?
Answer: Generally speaking, all seven kinds of precepts are respected, but there are differences in meaning. Liuzhong Dejie (Six Ways of Obtaining Precepts), sentient beings obtain these precepts because of the great power of merit and virtue, and they are called supreme. However, they cannot greatly promote the Dharma, so they are not the most supreme. For example, Jian諦Jie, Zishi Dejie (Self-Vow Precepts, precepts obtained through self-vows), and Bafa Shoujie, these three kinds of precepts are obtained only once, not repeatedly. For example, Shanlai Dejie (Welcome Precepts, precepts obtained by the Buddha saying 'Welcome, Bhikkhu'), at most up to Xuba (Subha, the last disciple converted by the Buddha), after that there are no more. Sanyu Dejie (Three Words Precepts, precepts obtained through three verbal expressions), and Sangui Dejie (Three Refuges Precepts, precepts obtained through taking refuge in the Three Jewels), were only available in the eight years after the Buddha's enlightenment, and after eight years there were no more. Baisa Jiemo Jie can be obtained at any time, whether the Buddha is alive or after the Buddha's Nirvana. The Buddha's Dharma always takes Baisa Jiemo Jie as its foundation, which can continue the Three Jewels and create boundless benefits. Nothing is more supreme than Baisa Jiemo Jie, therefore it is the most supreme, most subtle, and most respected among the seven kinds of precepts.
Question: Among the Qizhong (Seven Assemblies, the seven types of Buddhist followers), which receive precepts from the Buddha? Which do not receive precepts from the Buddha?
Answer: Generally speaking, all seven assemblies receive precepts from the Buddha, because these seven assemblies exist because of the Buddha's appearance in the world. Specifically, among the seven assemblies, Biqiu (Bhikkhu, male monastic), Youposai (Upasaka, male lay follower), and Youpoyi (Upasika, female lay follower) receive precepts from the Buddha; among Shami (Sramanera, novice monk), only two Shami receive precepts from the Buddha: one is Nanti, and the other is Yeshe; the remaining three assemblies Biqiuni (Bhikkhuni, female monastic), Shichamani (Siksamana, probationary nun), and Shamini (Sramanerika, novice nun), the Buddha does not personally accept their precepts, in order to prevent slander. If the Buddha personally accepts the precepts of these three assemblies, outsiders would say: 'Qutan Shamen (Gautama Samana, Sakyamuni Buddha) was originally in the royal palace, among the concubines, and now although he has left home, he himself converts women to entertain himself.' For this reason, the Buddha does not personally convert them. Moreover, the Buddha is for the sake of the Dharma.
王，與一切眾生作大師，導引眾生背俗入道，先令眾生信向無疑，然後道教得化流天人。是故如來舍近取遠，自不度也。」
結淫戒因緣第一
除卻鬚髮著袈裟。
問曰：「不除鬚髮，得戒不？」
答曰：「得戒，但非威儀。」
「若無衣缽，得戒不？」
答言：「得戒。」
問曰：「若無衣缽必得受戒者，何故必須衣缽？」
答曰：「一為威儀故；二為生前人信敬篤心故，如獵師著袈裟，鹿以服善故則無怖心；三以表異相故，內德既異、外相亦異。」
生信心者，信三寶生人天中、信邪墮三惡道。信知苦斷習證滅修道。不信者，不信善惡四諦。
信家非家，家者，父母兄弟妻子眷屬。非家者，無常變壞不可久保故、多增貪慾瞋恚斗訟諍亂種種惡法故，非是功德善法之家。
遠離鄉土者，夫出家者為滅垢累，家者是煩惱因緣，是故宜應極遠離也。
施食者，得五功德：一者得色、二者端政、三者得力、四者得辯、五者得壽。
次第乞食者，一、日到一家，得食則食，不足即止；次第到七家，得食則食，不得亦止。又云：次第從家至家，食足則止，不限多少。後日乞食，還從先次從家至家，是名次第乞食法。何故受乞食法？凡在家者
【現代漢語翻譯】 現代漢語譯本：國王啊，（佛）對於一切眾生來說是偉大的導師，引導眾生背離世俗進入正道，首先讓眾生對（佛法）生起堅定的信仰，然後佛法教義才能教化並流傳於天人和人間。因此，如來（Tathagata）捨棄近處的利益而追求長遠的利益，自己不先得度（而是先度眾生）。
結淫戒因緣第一
剃除鬚髮，穿上袈裟。
問：『不剃除鬚髮，可以受戒嗎？』
答：『可以受戒，但不是如法的威儀。』
『如果沒有衣缽，可以受戒嗎？』
答：『可以受戒。』
問：『如果即使沒有衣缽也可以受戒，為什麼還必須要有衣缽呢？』
答：『一是為威儀的緣故；二是為使人生起信敬之心，如獵人穿著袈裟，鹿因為（獵人）穿著善服而沒有恐懼之心；三是爲了表明（出家人的）不同之處，內在的德行既然不同，外在的形象也應該不同。』
生起信心的人，相信三寶（佛、法、僧）能使人往生人天善道，相信不信正法會墮入三惡道。相信通過了解苦，斷除苦的根源，證得涅槃，修習正道。不信的人，不相信善惡和四聖諦（苦、集、滅、道）。
相信家不是真正的家。家指的是父母、兄弟、妻子、眷屬。說它不是真正的家，是因為它是無常變化的，不能長久保持的，而且會增長貪慾、瞋恚、鬥爭、訴訟、諍論等種種惡法，不是積累功德善法的地方。
遠離鄉土，出家是爲了滅除塵垢和煩惱，家是煩惱的因緣，所以應該儘量遠離。
佈施食物的人，可以獲得五種功德：一是獲得好的容貌，二是獲得端正的相貌，三是獲得力量，四是獲得辯才，五是獲得長壽。
次第乞食的方法是：一天到一家乞食，得到食物就吃，不夠就停止；依次到七家乞食，得到食物就吃，得不到也停止。另一種說法是：依次從一家到另一家，食物足夠就停止，不限制多少。第二天乞食，還從上次的順序從一家到另一家，這叫做次第乞食法。為什麼要實行乞食法呢？因為凡是在家的人
【English Translation】 English version: O King, (the Buddha) is a great teacher to all sentient beings, guiding them away from worldly life and onto the path of enlightenment, first causing them to have unwavering faith, and then the teachings can transform and spread among gods and humans. Therefore, the Tathagata (如來) abandons immediate gains for long-term benefits, not seeking liberation for himself first (but liberating others first).
The First Cause and Condition of Establishing the Precept Against Sexual Misconduct
Shaving off the beard and hair and wearing the kasaya (袈裟, monastic robe).
Question: 'Is it possible to receive the precepts without shaving off the beard and hair?'
Answer: 'It is possible to receive the precepts, but it is not proper conduct.'
'If there are no robes and alms bowl, is it possible to receive the precepts?'
Answer: 'It is possible to receive the precepts.'
Question: 'If it is possible to receive the precepts even without robes and an alms bowl, why are robes and an alms bowl necessary?'
Answer: 'Firstly, for the sake of proper conduct; secondly, to inspire faith and respect in others, like a hunter wearing a kasaya (袈裟), deer will not be afraid because (the hunter) is wearing virtuous clothing; thirdly, to signify the difference (of a renunciate), since the inner virtue is different, the outer appearance should also be different.'
Those who generate faith believe that the Three Jewels (三寶, Buddha, Dharma, Sangha) can lead to rebirth in the realms of humans and gods, and that disbelief in the true Dharma leads to falling into the three evil realms. They believe in understanding suffering, cutting off the causes of suffering, realizing cessation (Nirvana), and cultivating the path. Those who do not believe do not believe in good and evil and the Four Noble Truths (四聖諦, suffering, origin, cessation, path).
Believing that home is not a true home. Home refers to parents, siblings, wife, and relatives. It is said that it is not a true home because it is impermanent and changing, cannot be maintained for long, and increases greed, hatred, strife, lawsuits, disputes, and various evil dharmas; it is not a place for accumulating merit and good dharmas.
Leaving one's homeland, those who renounce the world do so to eliminate defilements and afflictions; home is the cause of afflictions, so it should be avoided as much as possible.
Those who give food obtain five merits: first, they obtain a good complexion; second, they obtain a handsome appearance; third, they obtain strength; fourth, they obtain eloquence; and fifth, they obtain longevity.
The method of begging for food in order is: going to one house a day, eating if food is obtained, and stopping if it is not enough; going to seven houses in order, eating if food is obtained, and stopping if it is not obtained. Another saying is: going from house to house in order, stopping when enough food is obtained, without limiting the amount. The next day, begging for food, returning to the previous order from house to house, this is called the method of begging for food in order. Why practice the method of begging for food? Because all those who are at home
多諸惱害，以眾法因緣故。二、以鞭打僧祇人民共相瞋惱，多諸非法因緣，食不清凈。三、以觀他意色心不安泰。四、以少欲知足修聖種故。若受檀越請者亦有過失，以請因緣故，若食先粗更令精細，若少敕作令多，若受惡味教增眾饌。又既受請心有希望，則非少欲聖種之法。五、稱檀上四依之教。又若受請者，常懷彼我得失之心。若乞食者，肅然無系意無增減。六、以眾食有盡乞食無窮，但天下有人要必有食，是以乞食無盡。佛教弟子修無盡法。
佛法難成者，如人入海采寶多沒少還，入佛法海多壞少成。如以利刀自割身體，能不自傷甚為難也。受佛禁戒修凈法身，內懷煩惱惡法利刀，不毀法身甚是難有。
未結此者，唯說一切惡莫作，而未結五篇罪相輕重，故言未結戒也。
行淫慾者，一、久習煩惱故。二、以須父母交會，有福德子應受生故。三、以余報淫不盡。如人從生至長，不行淫慾便得漏盡，有人要經淫慾而得漏盡，以宿世淫慾因緣有盡不盡故。四、為結戒因緣故，若不爾者無由結戒。
如是再三者，為懷妊故。其母三反三問，得子便止。
續種者，凡世立字各有因緣：一、以宿命名字即以為名；二、以星宿立字；三、因緣立字，如須提那，以無子因緣故字為續種；四、因
【現代漢語翻譯】 現代漢語譯本 多諸惱害，因為種種法和因緣的緣故。 二、因為用鞭子抽打僧團和人民，互相嗔恨惱怒，產生很多非法的因緣，食物也不清凈。 三、因為觀察他人的臉色和心思，內心不安寧。 四、因為缺少慾望，不能知足，不能修習聖種的緣故。如果接受施主的邀請，也有過失，因為接受邀請的緣故，如果食物原本粗糙，反而要求做得精細，如果食物原本少量，反而要求做得更多，如果食物味道不好，就教唆增加更多的菜餚。而且既然接受了邀請，心中就有所希望，這就不是少欲知足的聖種之法。 五、稱揚施主勝過四依之教。而且如果接受邀請，常常懷著彼此得失的念頭。如果乞食，就會嚴肅而沒有牽掛，心中沒有增減的念頭。 六、因為眾人的食物有盡時，而乞食是無窮盡的，只要天下有人，就必定有食物，所以乞食是無窮盡的。佛教弟子修習無窮盡的法。
佛法難以成就，就像人進入大海采寶，大多沉沒而很少返回，進入佛法之海，大多壞滅而很少成就。就像用鋒利的刀子割自己的身體，能夠不傷害自己是非常困難的。接受佛的禁戒，修習清凈的法身，內心懷著煩惱惡法的利刀，不毀壞法身是非常少有的。
沒有結此戒的人，只是說一切惡事都不要做，而沒有確定五篇罪的輕重，所以說沒有結戒。
行淫慾的原因：一、因為長久以來習慣了煩惱的緣故。二、因為需要父母交合，有福德的子女應該來受生的緣故。三、因為過去世的淫慾業報沒有窮盡。比如有人從出生到長大，不行淫慾就能證得漏盡，有人需要經過淫慾才能證得漏盡，因為前世淫慾的因緣有窮盡和沒有窮盡的緣故。四、爲了結戒的因緣，如果不這樣，就沒有辦法結戒。
像這樣再三詢問，是爲了確定是否懷孕。母親三次反覆詢問，如果懷孕了就停止。
延續後代的原因，凡是世間設立名字，各有因緣：一、用宿命中的名字作為名字；二、用星宿來立字；三、因為因緣來立字，比如須提那（Sudinna），因為沒有兒子的因緣，所以字為續種；四、因為...
【English Translation】 English version Many are the afflictions, due to various Dharma causes and conditions. 2. Because of whipping the Sangha (community of monks) and the people, causing mutual anger and resentment, many unlawful causes and conditions arise, and the food is not pure. 3. Because of observing others' expressions and thoughts, the mind is not at peace. 4. Because of lacking desire, not being content, and not cultivating the noble lineage. If one accepts an invitation from a donor, there is also fault, because of the invitation, if the food was originally coarse, one demands it to be refined; if the food was originally little, one demands it to be more; if the food tastes bad, one instigates the addition of more dishes. Moreover, since one has accepted the invitation, the mind has expectations, which is not the Dharma of contentment and the noble lineage. 5. Praising the donor above the teachings of the Four Reliances. Moreover, if one accepts an invitation, one constantly harbors thoughts of gain and loss for oneself and others. If one begs for food, one is solemn and unattached, with no thoughts of increase or decrease. 6. Because the food of the multitude is finite, while begging for food is infinite. As long as there are people in the world, there must be food, so begging for food is infinite. Buddhist disciples cultivate the infinite Dharma.
The Buddha-dharma is difficult to achieve, like a person entering the sea to collect treasures, most sink and few return. Entering the sea of Buddha-dharma, most are destroyed and few are accomplished. It is like cutting one's own body with a sharp knife; it is very difficult not to injure oneself. Receiving the Buddha's precepts and cultivating a pure Dharma-body, while harboring the sharp knife of afflictions and evil dharmas within, it is very rare not to destroy the Dharma-body.
Those who have not taken this precept only say 'Do no evil,' but have not determined the severity of the five categories of offenses, so it is said that they have not taken the precept.
The reasons for engaging in sexual activity: 1. Because of long-standing habituation to afflictions. 2. Because the union of parents is necessary, so that virtuous children may be born. 3. Because the karmic retribution for past sexual misconduct has not been exhausted. For example, someone who does not engage in sexual activity from birth to adulthood can attain the exhaustion of outflows (arahantship), while someone else needs to experience sexual activity to attain the exhaustion of outflows, because the causes and conditions for sexual desire from past lives are either exhausted or not exhausted. 4. For the sake of establishing the precept; if not for this, there would be no way to establish the precept.
Asking in this way three times is to determine if there is a pregnancy. The mother asks repeatedly three times, and if there is a pregnancy, she stops.
Continuing the lineage: In general, the establishment of names in the world has various causes and conditions: 1. Using the name from a past life as the name; 2. Establishing the name based on the constellations; 3. Establishing the name based on causes and conditions, such as Sudinna (須提那), whose name means 'continuing the lineage' because of the cause and condition of having no son; 4. Because...
德立字，如律師，因以知律名為律師，如阿毗曇師、如三藏師，是因德立字。
欲想者，身口不動，但心想女人。
欲覺者，心既瞢醉身體𧄼瞢。
欲熱者，二身交會。
集僧者，佛現不自專輒。二、佛不集眾共籌量輕重而後結戒，但共眾和合令罪者心伏。三、以如國王持國雖得自在，凡有國事與諸臣議之，國得久住。佛法王亦爾，雖於法自在，為持佛法故，凡有法事集眾共和，法得久住。四、以為肅現在將來弟子，凡是僧事不問有力無力，要問眾詳議不得專獨。五、諸佛法爾，不獨一佛。
僧者，凡有五種：一者群羊僧、二者無慚愧僧、三者別眾僧、四者清凈僧、五者第一義諦僧。群羊僧者，不知布薩行籌說戒自恣羯磨，一切僧事盡皆不知，猶如群羊，故名群羊僧。無慚愧僧者，舉眾共行非法，如行淫飲酒過中食，凡是犯戒非法一切同住，名無慚愧僧。別眾僧者，如羯磨死比丘物以貪穢心，設客比丘來不同羯磨。凡是隨心別眾羯磨，名為別眾僧。清凈僧者，一切凡夫僧持戒清凈、眾無非法，名清凈僧。第一義諦僧者，四得四向名第一義諦僧。
問曰：「集僧者，五種僧中集何等僧？」
答曰：「集二種僧。有言：三種僧雖皆非法，俱是佛弟子，云何獨集二種僧？義應盡
【現代漢語翻譯】 現代漢語譯本：
『德立字』，例如律師（指精通法律的人），因為精通法律而得名律師，如同阿毗曇師（精通阿毗曇論的人）、三藏師（精通經、律、論三藏的人），這是因為德行而建立的名稱。 『欲想』，指身口沒有動作，只是心中想著女人。 『欲覺』，指心中已經昏昧迷醉，身體也開始蠢蠢欲動。 『欲熱』，指男女二身交合。 『集僧』，佛陀示現不自己專斷。第二，佛陀不召集大眾共同商議事情的輕重之後才制定戒律，而是與大眾和合，使犯戒的人心悅誠服。第三，如同國王持國，雖然可以自在行事，但凡有國家大事，都會與各位大臣商議，國家才能長久安穩。佛法之王也是如此，雖然對於佛法可以自在運用，但爲了護持佛法，凡有佛法之事，都會召集大眾共同商議，佛法才能長久住世。第四，爲了整肅現在和未來的弟子，凡是僧團事務，不論有力無力，都要詢問大眾，詳細商議，不得專斷獨行。第五，這是諸佛的常法，並非只有一佛如此。 『僧』，總共有五種：一是群羊僧、二是無慚愧僧、三是別眾僧、四是清凈僧、五是第一義諦僧。群羊僧，指不知道布薩（每半月舉行的誦戒儀式）、行籌（分配食物或住所的籌碼）、說戒（宣說戒律）、自恣（僧眾互相指出過失）、羯磨（僧團的議事程式），對於一切僧團事務都一無所知，就像一群羊一樣，所以稱為群羊僧。無慚愧僧，指大眾共同做出非法之事，例如行淫、飲酒、過午食用，凡是違犯戒律的非法行為都一起做，稱為無慚愧僧。別眾僧，例如用貪婪污穢的心來處理死去的比丘的遺物，如果有外來的比丘，就不同意一起進行羯磨。凡是隨心所欲，區別對待大眾的羯磨，稱為別眾僧。清凈僧，指一切凡夫僧持戒清凈，僧團中沒有非法之事，稱為清凈僧。第一義諦僧，指證得四果（須陀洹、斯陀含、阿那含、阿羅漢）和四向（趨向于證得四果的修行者）的聖者，稱為第一義諦僧。 問：『集僧』，這五種僧中，召集的是哪種僧？ 答：召集兩種僧。有人說：三種僧雖然都是非法的，但都是佛弟子，為什麼只召集兩種僧？按道理應該全部召集。
【English Translation】 English version:
『Delizi』 (virtue establishes the name), such as a lawyer (referring to someone proficient in law), who is named lawyer because of their proficiency in law, like Abhidhamma masters (those proficient in Abhidhamma treatises), and Tripitaka masters (those proficient in the Sutra, Vinaya, and Shastra of the three pitakas), these are names established because of virtue. 『Desire-thought』 refers to the body and mouth not moving, but the mind thinking of a woman. 『Desire-feeling』 refers to the mind already being dazed and intoxicated, and the body also beginning to stir. 『Desire-heat』 refers to the union of two bodies, male and female. 『Assembling the Sangha』 means that the Buddha manifests not acting arbitrarily on his own. Second, the Buddha does not convene the assembly to discuss the importance of matters before establishing precepts, but harmonizes with the assembly to make those who violate the precepts sincerely submit. Third, like a king who governs a country, although he can act freely, he consults with various ministers on national affairs so that the country can be stable for a long time. The King of Dharma, the Buddha, is also like this. Although he can freely use the Dharma, for the sake of upholding the Dharma, he convenes the assembly to discuss Dharma matters together so that the Dharma can abide for a long time. Fourth, in order to discipline present and future disciples, in all Sangha affairs, regardless of whether they have the ability or not, they must consult the assembly and discuss in detail, and must not act arbitrarily. Fifth, this is the Dharma of all Buddhas, not just one Buddha. 『Sangha』 has five types in total: first, the sheep-flock Sangha; second, the shameless Sangha; third, the separate-group Sangha; fourth, the pure Sangha; and fifth, the Sangha of the ultimate truth. The sheep-flock Sangha refers to those who do not know the Posadha (the recitation of precepts held every half month), the distribution of tokens (for food or lodging), the recitation of precepts, the self-surrender (monks pointing out each other's faults), and the Karma (procedures of the Sangha's deliberations). They know nothing about all Sangha affairs, just like a flock of sheep, so they are called the sheep-flock Sangha. The shameless Sangha refers to the masses jointly doing illegal things, such as engaging in sexual misconduct, drinking alcohol, and eating after noon. They all commit illegal acts that violate the precepts together, and are called the shameless Sangha. The separate-group Sangha refers to, for example, handling the belongings of a dead Bhikkhu with a greedy and defiled mind, and if there are visiting Bhikkhus, they do not agree to perform Karma together. All Karma that is done arbitrarily and treats the masses differently is called the separate-group Sangha. The pure Sangha refers to all ordinary Bhikkhus who uphold the precepts purely, and there are no illegal things in the Sangha, and is called the pure Sangha. The Sangha of the ultimate truth refers to the sages who have attained the four fruits (Sotapanna, Sakadagami, Anagami, Arhat) and the four paths (those who are practicing towards attaining the four fruits), and is called the Sangha of the ultimate truth. Question: 『Assembling the Sangha,』 which of these five types of Sangha is being assembled? Answer: Two types of Sangha are assembled. Some say: Although the three types of Sangha are all illegal, they are all disciples of the Buddha, so why only assemble two types of Sangha? In principle, all should be assembled.
集五種僧。」
知而故問者，一以諸佛常法。二以佛無事不知，欲令前人伏罪，順自言治法。三以為安眾生故。佛無事不知無事不見，若不問前人，自以知見說其罪過，則眾生常壞怖懼不能自安，非是集眾安眾生法。四以若逆察人心，非大人聖主儀體。
知時問者，要在比丘眾中問，沙彌白衣前不問。二以今是結戒時故問。
有益問者，須提那常懷憂悔，今佛既問，知先作無罪得除憂悔。二以因之結戒，滅將來非法。三以佛既結戒，知罪輕重、有殘無殘、可懺不可懺，決將來疑網。四以有十利功德故。
有因緣問者，以結戒因緣故。
是愚癡人者，佛大慈大悲兼無惡口，云何言愚癡人？答曰：佛是稱實之語、非是惡口。此具縛煩惱眾生具足愚癡故。二慈悲心故，呵責折伏，如今和上阿耆利教誡弟子故，稱言癡人，非是惡口。
開諸漏門者，須提那于劫初來，未有男女作淫慾事，而此人于彼最初行淫，作惡法根本。今佛法清凈未有非法，而須提那最初為惡，作將來非法罪過之始，故言開諸漏門。
寧以身份內毒蛇口中。蛇有三事害人：有見而害人、有觸而害人、有吞嚙害人。女人亦爾，有三種賊，害人善法。若見女人心發欲想，滅人善法；若觸女身犯僧殘罪，滅人善法；若
【現代漢語翻譯】 現代漢語譯本： 『集五種僧』：指聚集五種型別的僧侶。
『知而故問者』，有以下原因：第一，這是諸佛通常的做法。第二，佛陀無所不知，但爲了讓對方承認罪行，順從佛陀的教導和治理方法。第三，爲了安定眾生。佛陀無所不知、無所不見，如果不詢問當事人，直接根據自己的知見說出其罪過，那麼眾生會常常感到恐慌不安，這不符合聚集大眾、安定眾生的方法。第四，如果暗中揣測人心，不符合大人聖主的儀態。
『知時問者』，需要在比丘眾中詢問，不在沙彌或在家信徒面前詢問。第二，因為現在是結戒的時候，所以才詢問。
『有益問者』，因為須提那（Sudinna）常常懷有憂愁和後悔，現在佛陀既然詢問，他知道自己先前所做的事情沒有罪過，可以消除憂愁和後悔。第二，因為通過這件事可以制定戒律，消除將來可能出現的非法行為。第三，因為佛陀制定戒律后，大家可以知道罪行的輕重、是否有殘罪、是否可以懺悔，從而解決將來的疑惑。第四，因為這樣做有十種利益功德。
『有因緣問者』，因為有結戒的因緣，所以才詢問。
『是愚癡人者』，佛陀具有大慈大悲，而且沒有惡語，為什麼說他是愚癡的人呢？回答說：佛陀說的是真實的情況，不是惡語。因為這個被煩惱束縛的眾生確實具有愚癡。第二，因為出於慈悲心，所以呵責折服他，就像和尚（Upajjhaya）和阿阇梨（Acariya）教誡弟子一樣，稱他們為癡人，這不是惡語。
『開諸漏門者』，須提那在劫初的時候，還沒有男女進行淫慾之事，而這個人最初做了這種行為，是作惡法的根本。現在佛法清凈，還沒有非法行為，而須提那最初作惡，是將來出現非法罪過的開始，所以說他開啟了諸漏之門。
『寧以身份內毒蛇口中』。毒蛇有三種方式傷害人：有的看見就傷害人，有的接觸就傷害人，有的吞噬咬嚙就傷害人。女人也是這樣，有三種賊，會損害人的善法。如果看見女人，心中產生慾望，就會滅除人的善法；如果接觸女人的身體，就會犯僧殘罪，滅除人的善法；如果……
【English Translation】 English version: 'Gathering the five kinds of Sangha': Refers to gathering five types of monks.
'Asking knowing, yet asking': There are the following reasons: First, it is the usual practice of all Buddhas. Second, the Buddha knows everything, but in order to make the other party admit their guilt and obey the Buddha's teachings and governance methods. Third, for the sake of pacifying sentient beings. The Buddha knows everything and sees everything. If he does not ask the person involved and directly states their guilt based on his own knowledge and views, then sentient beings will often feel panic and unease, which is not in accordance with the method of gathering the masses and pacifying sentient beings. Fourth, if one secretly speculates on people's hearts, it does not conform to the demeanor of a great and holy ruler.
'Asking at the right time': It is necessary to ask in the assembly of Bhikkhus (monks), not in front of Shramaneras (novice monks) or lay followers. Second, because now is the time for establishing precepts, that's why the question is asked.
'Asking beneficially': Because Sudinna often harbored sorrow and regret, now that the Buddha is asking, he knows that what he did earlier was not sinful and can eliminate sorrow and regret. Second, because through this incident, precepts can be established to eliminate future illegal behaviors. Third, because after the Buddha establishes the precepts, everyone can know the severity of the sins, whether there are residual sins, and whether they can be repented, thereby resolving future doubts. Fourth, because doing so has ten benefits and merits.
'Asking with a cause': Because there is a cause for establishing precepts, that's why the question is asked.
'Being a foolish person': The Buddha has great compassion and kindness, and does not use harsh words, so why say he is a foolish person? The answer is: The Buddha is speaking the truth, not using harsh words. Because this sentient being bound by afflictions truly possesses foolishness. Second, because out of compassion, he rebukes and subdues him, just like the Upajjhaya (preceptor) and Acariya (teacher) admonish their disciples, calling them foolish people, this is not harsh words.
'Opening the gates of all outflows': In the beginning of the Kalpa (aeon), there were no men and women engaging in sexual acts, and this person was the first to do this behavior, which is the root of evil deeds. Now the Buddha's Dharma is pure and there are no illegal behaviors, but Sudinna was the first to do evil, which is the beginning of future illegal sins, so it is said that he opened the gates of all outflows.
'Rather put one's body into the mouth of a poisonous snake'. Poisonous snakes harm people in three ways: some harm people by seeing them, some harm people by touching them, and some harm people by swallowing and biting them. Women are also like this, there are three kinds of thieves that will harm people's good Dharma. If one sees a woman and desires arise in the heart, it will destroy one's good Dharma; if one touches a woman's body, one will commit a Sanghavasesa (formal meeting to confess) offense, destroying one's good Dharma; if...
共交會犯波羅夷，滅人善法。若為毒蛇所害，害此一身；若為女人所害，害無數身。二者毒蛇所害，害報得無記身；女人所害，害善法身。三者毒蛇所害，害五識身；女人所害，害六識身。四者毒蛇所害，故得與眾行籌說戒，得在十四人數一切羯磨；女人所害，不與僧同此眾事。五者毒蛇所害，故得生天上人中值遇賢聖；女人所害，入三惡道。六者毒蛇所害，故得沙門四果；女人所害，正使八正道滿於世間，猶如大海於此無益。七者毒蛇所害，人則慈念而救護之；女人所害，眾共棄捨無心喜樂，天龍善神一切遠離，諸賢聖人之所呵責。以如是因緣，故云寧以身份內毒蛇口中，終不以此觸彼女人。
以十利故者，若結此戒，順此十利功德、得此十利功德。若持一戒，將來得一戒果報，兼得十利功德果報。如是一切戒當分各爾，非一切通得十利功德也。
不共住者，不共作一切羯磨同於僧事。所以不共住者，為生四部天龍鬼神信敬心故。若行惡之人與共同事，則無由信敬。二以現佛法無私無愛無憎，若清凈者共住、不清凈者不共住。三者為止誹謗故，若與惡人同事，外道邪見及以世人咸生誹謗，當言佛法有何可貴，不問善惡一切共事。四者以持戒者得安樂住，增上善根故；破戒者生慚愧心，折伏噁心故。
【現代漢語翻譯】 現代漢語譯本 共交會犯波羅夷（根本重罪），滅人善法。如果被毒蛇所傷害，只是傷害這一個身體；如果被女人所傷害，會傷害無數個身體。這兩者相比，毒蛇所傷害的，只是報得的無記身（非善非惡的身）；女人所傷害的，是善法身。毒蛇所傷害的，只是五識身（眼、耳、鼻、舌、身）；女人所傷害的，是六識身（眼、耳、鼻、舌、身、意）。被毒蛇所傷害，仍然可以與大眾一起行籌說戒，可以在十四人中參與一切羯磨（僧團事務）；被女人所傷害，不能與僧眾共同參與這些事務。被毒蛇所傷害，還有機會生到天上人間，值遇賢聖；被女人所傷害，會墮入三惡道。被毒蛇所傷害，還有機會證得沙門四果（須陀洹、斯陀含、阿那含、阿羅漢）；被女人所傷害，即使八正道充滿世間，也猶如大海對其毫無益處。被毒蛇所傷害，人們還會慈悲憐憫而救護他；被女人所傷害，大眾共同拋棄，沒有歡喜之心，天龍善神一切遠離，被諸位賢聖之人所呵責。因為這樣的因緣，所以說寧願將身體放入毒蛇口中，終究不以此身去觸碰女人。
以十利故，如果結此戒，就能順應這十種利益功德，得到這十種利益功德。如果持守一條戒律，將來就能得到一條戒律的果報，同時得到十種利益功德的果報。像這樣，一切戒律都各自如此，並非一切戒律都能普遍得到十種利益功德。
不共住，就是不共同進行一切羯磨（僧團事務），不與僧眾共同處理事務。之所以不共住，是爲了生起四部天龍鬼神（天眾、龍眾、夜叉、乾闥婆等）的信敬心。如果與行為惡劣的人共同處理事務，就無法使他們產生信敬。第二，爲了展現佛法的無私無愛無憎，清凈的人共同居住，不清凈的人不共同居住。第三，爲了止息誹謗，如果與惡人共同處理事務，外道邪見以及世俗之人都會產生誹謗，會說佛法有什麼可貴的，不問善惡一切共同處理事務。第四，因為持戒的人能夠安樂居住，增長善根；破戒的人會生起慚愧心，折服噁心。
【English Translation】 English version Association leading to transgression of Pārājika (root offense), destroying people's good Dharma. If harmed by a venomous snake, it harms only this one body; if harmed by a woman, it harms countless bodies. Of the two, harm from a venomous snake harms only the retribution-obtained neutral body; harm from a woman harms the body of good Dharma. Harm from a venomous snake harms only the five consciousnesses; harm from a woman harms the six consciousnesses. Harm from a venomous snake still allows one to participate in the communal drawing of lots and recitation of precepts, and to be among the fourteen people participating in all Karmas (Sangha affairs); harm from a woman prevents one from participating in these communal affairs with the Sangha. Harm from a venomous snake still allows one to be born in the heavens or among humans, encountering the virtuous and holy; harm from a woman leads to the three evil paths. Harm from a venomous snake still allows one to attain the four fruits of a Śrāmaṇa (stream-enterer, once-returner, non-returner, Arhat); harm from a woman, even if the Noble Eightfold Path were to fill the world, would be of no benefit, like the ocean to a corpse. If harmed by a venomous snake, people will compassionately think of rescuing and protecting him; if harmed by a woman, the masses will abandon him, without joy, the benevolent gods of dragons and heavens will all distance themselves, and he will be rebuked by all the virtuous and holy. Because of such causes and conditions, it is said that one would rather place one's body into the mouth of a venomous snake than to touch a woman with this body.
Because of the ten benefits, if one undertakes this precept, one will accord with these ten benefits and virtues, and obtain these ten benefits and virtues. If one upholds one precept, in the future one will obtain the retribution of one precept, and also obtain the retribution of the ten benefits and virtues. Likewise, all precepts are each like this, not that all precepts universally obtain the ten benefits and virtues.
Not dwelling together means not jointly performing all Karmas (Sangha affairs), not being the same as the Sangha in affairs. The reason for not dwelling together is to generate faith and reverence in the four assemblies of gods, dragons, and spirits (Devas, Nagas, Yakshas, Gandharvas, etc.). If those who engage in evil deeds jointly handle affairs, there will be no way to generate faith and reverence. Secondly, to demonstrate that the Buddha-dharma is without selfishness, love, or hatred, the pure dwell together, and the impure do not dwell together. Thirdly, to stop slander, if one jointly handles affairs with evil people, external paths, heretical views, and worldly people will all generate slander, saying that what is valuable about the Buddha-dharma, not asking about good or evil, everything is jointly handled. Fourthly, because those who uphold the precepts can dwell in peace and joy, increasing good roots; those who break the precepts will generate shame and remorse, subduing evil minds.
有一比丘獨坐林中者，以在眾多事多惱妨修善法故。以二智慧偏多，以在眾多聞多見多語多論，雖生智慧少於禪定，宜在靜處以修其心；若定多者，則宜在眾廣求知見。
佛雖先結淫戒不得與女人行淫，未制畜生。佛必因事漸制，是以因此比丘與畜生共作惡法，隨事更制。畜生於六道最是邊鄙，是故乃至畜生。既下至畜生，凡可淫處一切盡結。凡犯罪有三種：一犯業道罪、二犯惡行罪、三犯戒罪。須提那於三罪中得犯惡行罪，淫是惡法故。無業道罪，自己妻故；無犯戒罪，佛未結戒故。林中比丘得二罪：得惡行罪，淫是惡法故；得業道罪，雌獼猴屬雄獼猴故。不得犯戒罪，佛未結戒故。此二比丘俱名先作，是故無犯戒罪。
若比丘者，一切七種得戒比丘盡皆在中。
學學者，三學：學戒增、學心增、學慧增。
問曰：「學多，何以正齊三學？」
答曰：「三學攝一切學。如是五篇戒，防身口惡、凈修身口，無法不盡；學心增者，息於心垢，無法不周；學慧增者，明見法相，根本除惡。學戒增者，學律藏；學心增者，學契經；學慧增者，學阿毗曇。又云：學戒增者，學五篇戒；學心增者，得初禪五支、二禪四支乃至四禪，名學心增；學慧增者，明見四諦。複次，滅惡律儀戒及一切威
【現代漢語翻譯】 現代漢語譯本
一位比丘獨自坐在林中，因為在人群中容易被各種事務干擾，難以修行善法。有兩種智慧偏頗的情況：一種是聞見多而智慧少，因為在人群中聽得多、見得多、說得多、爭論多，即使產生智慧也少於禪定，所以適合在安靜的地方修心；另一種是禪定多而知見少，則適合在人群中廣泛求取知識和見解。
佛陀雖然先前制定了淫戒，禁止與女人行淫，但尚未禁止與畜生行淫。佛陀總是根據具體事件逐漸制定戒律，因此，因為有比丘與畜生共同行不善之法，佛陀才根據具體情況制定戒律。畜生在六道中最為邊鄙，所以戒律甚至涉及畜生。既然下至畜生，那麼所有可以行淫之處都完全禁止。凡是犯罪有三種：一是犯業道罪，二是犯惡行罪，三是犯戒罪。須提那（Sudinna）在三種罪中犯了惡行罪，因為淫是惡法。他沒有犯業道罪，因為對象是自己的妻子；也沒有犯戒罪，因為佛陀尚未制定相關戒律。林中的比丘犯了兩種罪：犯了惡行罪，因為淫是惡法；犯了業道罪，因為雌獼猴屬於雄獼猴。他沒有犯戒罪，因為佛陀尚未制定相關戒律。這兩位比丘都屬於先前作惡，所以沒有犯戒罪。
如果說是比丘，那麼一切七種得戒比丘都包含在內。
學習者所學的三種學問：增進戒律的學習、增進心性的學習、增進智慧的學習。
問：『學習的內容很多，為什麼只說正齊三學呢？』
答：『三學涵蓋了一切學習。比如五篇戒（five sections of precepts），防止身口之惡、清凈身口，沒有哪種惡行不能包含在內；增進心性的學習，止息心中的污垢，沒有哪種污垢不能周遍止息；增進智慧的學習，明瞭地認識法的真相，從根本上消除惡行。學習增進戒律，就是學習律藏（Vinaya Pitaka）；學習增進心性，就是學習契經（Sutra Pitaka）；學習增進智慧，就是學習阿毗曇（Abhidhamma）。』又說：『學習增進戒律，就是學習五篇戒；學習增進心性，就是獲得初禪的五支、二禪的四支乃至四禪，這叫做學習增進心性；學習增進智慧，就是明瞭地認識四諦（Four Noble Truths）。』再次，滅除惡律儀戒以及一切威儀 English version
A certain Bhiksu (monk) was dwelling alone in a forest, because being in a crowd caused many disturbances and hindered the cultivation of good Dharma. There are two kinds of wisdom that are biased: one is having much hearing and seeing but little wisdom, because in a crowd one hears much, sees much, speaks much, and argues much, and even if wisdom arises, it is less than that gained from Samadhi (meditative absorption), so it is suitable to cultivate the mind in a quiet place; the other is having much Samadhi but little knowledge and views, then it is suitable to seek knowledge and views widely in a crowd.
Although the Buddha had previously established the precept against sexual misconduct, forbidding intercourse with women, he had not yet forbidden intercourse with animals. The Buddha always gradually established precepts based on specific events, therefore, because a Bhiksu engaged in unwholesome conduct with an animal, the Buddha established precepts according to the specific circumstances. Animals are the most marginal of the six realms, so the precepts even extend to animals. Since it goes as far as animals, then all places where sexual misconduct can occur are completely forbidden. There are three kinds of offenses: first, offenses against the path of Karma (action); second, offenses of unwholesome conduct; and third, offenses against precepts. Sudinna committed an offense of unwholesome conduct among the three offenses, because sexual misconduct is an unwholesome Dharma. He did not commit an offense against the path of Karma, because the object was his own wife; nor did he commit an offense against precepts, because the Buddha had not yet established the relevant precept. The Bhiksu in the forest committed two offenses: he committed an offense of unwholesome conduct, because sexual misconduct is an unwholesome Dharma; and he committed an offense against the path of Karma, because the female monkey belonged to the male monkey. He did not commit an offense against precepts, because the Buddha had not yet established the relevant precept. Both of these Bhiksus committed the act before the precept was established, so they did not commit an offense against precepts.
If it is said 'Bhiksu', then all seven kinds of Bhiksus who have received the precepts are included.
Learners learn three kinds of learning: learning to increase precepts, learning to increase mind, and learning to increase wisdom.
Question: 'There are many things to learn, why only say that the three learnings are complete?'
Answer: 'The three learnings encompass all learning. For example, the five sections of precepts prevent evil of body and speech, purify body and speech, and there is no evil that is not included; increasing the learning of mind, stops the defilements of the mind, and there is no defilement that is not completely stopped; increasing the learning of wisdom, clearly sees the true nature of Dharma, and fundamentally eliminates evil. Learning to increase precepts is learning the Vinaya Pitaka (monastic discipline); learning to increase mind is learning the Sutra Pitaka (discourses); learning to increase wisdom is learning the Abhidhamma (higher teachings).』 It is also said: 『Learning to increase precepts is learning the five sections of precepts; learning to increase mind is attaining the five factors of the first Dhyana (meditative state), the four factors of the second Dhyana, and so on up to the fourth Dhyana, this is called learning to increase mind; learning to increase wisdom is clearly seeing the Four Noble Truths.』 Furthermore, eliminating the precepts of evil conduct and all forms of deportment.
【English Translation】 A certain Bhiksu (monk) was dwelling alone in a forest, because being in a crowd caused many disturbances and hindered the cultivation of good Dharma. There are two kinds of wisdom that are biased: one is having much hearing and seeing but little wisdom, because in a crowd one hears much, sees much, speaks much, and argues much, and even if wisdom arises, it is less than that gained from Samadhi (meditative absorption), so it is suitable to cultivate the mind in a quiet place; the other is having much Samadhi but little knowledge and views, then it is suitable to seek knowledge and views widely in a crowd. Although the Buddha had previously established the precept against sexual misconduct, forbidding intercourse with women, he had not yet forbidden intercourse with animals. The Buddha always gradually established precepts based on specific events, therefore, because a Bhiksu engaged in unwholesome conduct with an animal, the Buddha established precepts according to the specific circumstances. Animals are the most marginal of the six realms, so the precepts even extend to animals. Since it goes as far as animals, then all places where sexual misconduct can occur are completely forbidden. There are three kinds of offenses: first, offenses against the path of Karma (action); second, offenses of unwholesome conduct; and third, offenses against precepts. Sudinna committed an offense of unwholesome conduct among the three offenses, because sexual misconduct is an unwholesome Dharma. He did not commit an offense against the path of Karma, because the object was his own wife; nor did he commit an offense against precepts, because the Buddha had not yet established the relevant precept. The Bhiksu in the forest committed two offenses: he committed an offense of unwholesome conduct, because sexual misconduct is an unwholesome Dharma; and he committed an offense against the path of Karma, because the female monkey belonged to the male monkey. He did not commit an offense against precepts, because the Buddha had not yet established the relevant precept. Both of these Bhiksus committed the act before the precept was established, so they did not commit an offense against precepts. If it is said 'Bhiksu', then all seven kinds of Bhiksus who have received the precepts are included. Learners learn three kinds of learning: learning to increase precepts, learning to increase mind, and learning to increase wisdom. Question: 'There are many things to learn, why only say that the three learnings are complete?' Answer: 'The three learnings encompass all learning. For example, the five sections of precepts prevent evil of body and speech, purify body and speech, and there is no evil that is not included; increasing the learning of mind, stops the defilements of the mind, and there is no defilement that is not completely stopped; increasing the learning of wisdom, clearly sees the true nature of Dharma, and fundamentally eliminates evil. Learning to increase precepts is learning the Vinaya Pitaka (monastic discipline); learning to increase mind is learning the Sutra Pitaka (discourses); learning to increase wisdom is learning the Abhidhamma (higher teachings).』 It is also said: 『Learning to increase precepts is learning the five sections of precepts; learning to increase mind is attaining the five factors of the first Dhyana (meditative state), the four factors of the second Dhyana, and so on up to the fourth Dhyana, this is called learning to increase mind; learning to increase wisdom is clearly seeing the Four Noble Truths.』 Furthermore, eliminating the precepts of evil conduct and all forms of deportment.
儀五篇戒清凈，名學戒增；以戒清凈故得心清凈，名學心增；更思尋深理增長善法，名學慧增。四複次，經中修戒修心修慧，故知三學攝一切學。五又云：八正道中正語、正業、正命是學戒增，正定是學心增，正見、正志、正方便、正念是學慧增。複次，得五篇戒名學戒增，得禪戒名學心增，得無漏戒名學慧增。復有三學，學威儀增、學毗尼增、學波羅提木叉增。威儀增者，一切威儀戒。毗尼者，滅一切惡法。波羅提木叉者，五篇戒。」
問曰：「何以重分別學戒增？」
答曰：「外道亦云學戒增，是以重分別也。明外道無學戒增，外道斷結至三空，而不能斷非想處結。佛法斷結根本都盡，是以得學戒增。複次，外道斷結，一切假上地斷下地。而佛法不爾，亦以上地斷下地，亦能以下地斷上地。又云：外道亦制四重：一不淫師婦、二不盜金、三不殺婆羅門、四不飲白酒。佛法不爾，一一切不淫、二一切不盜、三一切不殺、四一切不妄語。」
同入學法者，如初受具足戒比丘所學，百歲比丘亦如是學。
問曰：「若百歲比丘同初受戒比丘所學者，初受戒比丘掃地塗地取水種種役使，百歲比丘亦應同不？」
答曰：「百歲比丘亦從少至長，初受戒比丘亦當從少至長。是故如初受戒比丘所學
【現代漢語翻譯】 現代漢語譯本：儀五篇戒清凈，名為學戒增；因為戒律清凈的緣故，得到心的清凈，名為學心增；更進一步思索探尋深奧的道理，增長善法，名為學慧增。四、再次說明，經典中修習戒、修習心、修習慧，因此可知三學涵蓋了一切學問。五、又說：八正道中，正語、正業、正命是學戒增，正定是學心增，正見、正志、正方便、正念是學慧增。再次說明，得到五篇戒名為學戒增，得到禪戒名為學心增，得到無漏戒名為學慧增。還有三種學，學威儀增、學毗尼增（Vinaya，戒律）增、學波羅提木叉（Pratimoksha，別解脫戒）增。威儀增，指一切威儀戒。毗尼，指滅除一切惡法。波羅提木叉，指五篇戒。
問：『為什麼要再三分別學戒增？』
答：『因為外道也說學戒增，所以要再三分別說明。表明外道沒有學戒增，外道斷除煩惱最多到三空定，而不能斷除非想非非想處天的煩惱。佛法斷除煩惱從根本上徹底斷盡，因此才能得到學戒增。再次說明，外道斷除煩惱，一切都是憑藉高層次的禪定來斷除低層次的煩惱。而佛法不是這樣，既可以用高層次的禪定來斷除低層次的煩惱，也可以用低層次的禪定來斷除高層次的煩惱。』又說：『外道也制定了四條重戒：一、不與師父的妻子邪淫，二、不偷盜金錢，三、不殺害婆羅門（Brahmin，印度教祭司），四、不飲用白酒。佛法不是這樣，一、一切邪淫都不能做，二、一切偷盜都不能做，三、一切殺生都不能做，四、一切妄語都不能說。』
一同進入佛法修學的人，就像初次受具足戒的比丘（bhikkhu，佛教出家男眾）所學的那樣，百歲比丘也是這樣學習。
問：『如果百歲比丘和初次受戒的比丘所學的一樣，那麼初次受戒的比丘掃地、塗地、取水、做各種雜事，百歲比丘也應該一樣做嗎？』
答：『百歲比丘也是從年少到年長，初次受戒的比丘也會從年少到年長。因此，就像初次受戒的比丘所學的那樣』
【English Translation】 English version: The purity of the five sections of precepts is called 'increasing in the study of precepts'; because of the purity of precepts, one attains purity of mind, which is called 'increasing in the study of mind'; further contemplation and seeking of profound principles, increasing good dharmas, is called 'increasing in the study of wisdom'. Fourth, in the sutras, the cultivation of precepts, the cultivation of mind, and the cultivation of wisdom, therefore it is known that the Three Learnings encompass all learning. Fifth, it is also said: among the Eightfold Path, Right Speech, Right Action, and Right Livelihood are 'increasing in the study of precepts', Right Samadhi (concentration) is 'increasing in the study of mind', Right View, Right Thought, Right Effort, and Right Mindfulness are 'increasing in the study of wisdom'. Furthermore, obtaining the five sections of precepts is called 'increasing in the study of precepts', obtaining the precepts of dhyana (meditation) is called 'increasing in the study of mind', obtaining the precepts free from outflows is called 'increasing in the study of wisdom'. There are also three learnings: increasing in the study of deportment, increasing in the study of Vinaya (discipline), and increasing in the study of Pratimoksha (individual liberation precepts). Increasing in deportment refers to all precepts of deportment. Vinaya refers to the eradication of all evil dharmas. Pratimoksha refers to the five sections of precepts.
Question: 'Why is there repeated distinction of increasing in the study of precepts?'
Answer: 'Because non-Buddhists also speak of increasing in the study of precepts, therefore there is repeated distinction. It clarifies that non-Buddhists do not have increasing in the study of precepts; non-Buddhists sever afflictions up to the Three Empty Realms, but cannot sever the afflictions of the Realm of Neither Perception nor Non-Perception. The Buddhist Dharma severs afflictions from the root, completely and exhaustively, therefore one attains increasing in the study of precepts. Furthermore, non-Buddhists sever afflictions, all by relying on higher realms to sever lower realms. But the Buddhist Dharma is not like this; it can use higher realms to sever lower realms, and it can also use lower realms to sever higher realms.' It is also said: 'Non-Buddhists also establish four major prohibitions: first, not to commit adultery with the teacher's wife; second, not to steal gold; third, not to kill Brahmins (priests); fourth, not to drink white liquor. The Buddhist Dharma is not like this: first, all sexual misconduct is prohibited; second, all stealing is prohibited; third, all killing is prohibited; fourth, all false speech is prohibited.'
Those who enter the Dharma together to study, like a newly ordained bhikkhu (monk) who has received the full precepts, a hundred-year-old bhikkhu also studies in the same way.
Question: 'If a hundred-year-old bhikkhu studies the same as a newly ordained bhikkhu, then should the hundred-year-old bhikkhu also sweep the floor, plaster the ground, fetch water, and perform various tasks, just like the newly ordained bhikkhu?'
Answer: 'The hundred-year-old bhikkhu also progressed from youth to old age, and the newly ordained bhikkhu will also progress from youth to old age. Therefore, just as the newly ordained bhikkhu studies.'
，百歲比丘亦如是學，是名同入比丘學法。此中言學者，學二百五十戒一切威儀法也。」
我舍佛者，此中凡有二十一事舍戒，從舍佛乃至不復與汝共作同學。二十一事中但得一事，皆名舍戒事。
問曰：「舍佛者，是根本棄背三寶，更得出家不？」答曰：「有論者言：更不得出家，以是根本惡故。又云：故得出家，以不墮百一遮故。以根本舍戒清凈無所違故，先雖舍佛今還歸依佛。經云：『無有一法疾於心者。』凡夫心輕躁或善或惡，不可以暫惡便永棄也。雖爾，若根本舍佛后還得出家，然舍佛已現世則無吉祥善事，所作無吉無利、災禍歸身。欲舍戒無過者，若舍具戒，當言：『我舍具戒，我是沙彌。』若捨出家戒者，當言：『我捨出家戒，是優婆塞。』若舍五戒者，當言：『歸依優婆塞。』如是則成舍戒亦無過咎。又言：若已著白衣被服，有人問言：『汝何故爾？』答曰：『我罷道，我作白衣。』亦名舍戒。若舍戒時都無出家人，若得白衣，不問佛弟子非佛弟子，但使言音相聞解人情去就，亦得舍戒。舍戒一說便舍，不須三說。」
問曰：「受戒時須三師七僧，舍戒何故一人便舍？」
答曰：「求增上法故，則須多緣多力。舍戒如從高墜下，故不須多也。又云：不欲生前人惱噁心故。若
【現代漢語翻譯】 現代漢語譯本：百歲比丘也要這樣學習，這叫做共同進入比丘的學習方法。這裡所說的『學者』，是指學習二百五十條戒律和一切威儀法度。」
我捨棄佛，這裡總共有二十一件事情會導致舍戒，從捨棄佛開始，直到不再與你共同修行。這二十一件事情中，只要發生一件，都叫做舍戒的事情。
問：『捨棄佛，是根本上背棄了三寶（佛、法、僧），還能再次出家嗎？』答：『有的論師說：不能再次出家，因為這是根本的惡行。又有人說：還是可以出家，因為沒有觸犯一百零一種遮止出家的罪行。因為根本的舍戒是清凈的，沒有違背任何戒律，先前雖然捨棄了佛，現在又可以歸依佛。經書上說：『沒有一種法比心念更快。』凡夫的心輕浮躁動，時善時惡，不可以因為一時的惡念就永遠拋棄。』雖然如此，如果根本上舍棄佛之後還能再次出家，但是捨棄佛之後，現世就沒有吉祥如意的事情，所做的事情沒有吉利和利益，災禍會降臨到自己身上。想要舍戒而沒有過失的，如果捨棄具足戒，應當說：『我捨棄具足戒，我是沙彌（佛教術語，指出家后尚未受具足戒的男子）。』如果捨棄出家戒，應當說：『我捨棄出家戒，是優婆塞（佛教術語，指在家男居士）。』如果捨棄五戒，應當說：『歸依優婆塞。』這樣就完成了舍戒，也沒有過錯。又有人說：如果已經穿上俗家的衣服，有人問：『你為什麼這樣？』回答說：『我停止修行了，我做俗家人了。』也叫做舍戒。如果舍戒的時候沒有出家人在場，即使是俗家人，不論是不是佛弟子，只要言語能夠被理解，知道對方的意圖，也可以完成舍戒。舍戒說一次就生效，不需要說三次。」
問：『受戒的時候需要三師七僧，舍戒為什麼一個人就可以完成？』
答：『因為求取增上的法，就需要更多的因緣和力量。舍戒就像從高處墜落，所以不需要太多條件。』又有人說：『不希望生起先前人的惱怒和厭惡之心。』如果
【English Translation】 English version: A Bhikshu (Buddhist monk) of a hundred years should also learn in this way; this is called jointly entering the Bhikshu's learning method. The 'learner' mentioned here refers to learning the two hundred and fifty precepts and all the rules of conduct."
『I renounce the Buddha.』 Here, there are a total of twenty-one matters that lead to renouncing the precepts, starting from renouncing the Buddha up to no longer practicing together with you. Among these twenty-one matters, the occurrence of even one is called a matter of renouncing the precepts.
Question: 『If one renounces the Buddha, fundamentally abandoning the Three Jewels (Buddha, Dharma, Sangha), can one ordain again?』 Answer: 『Some commentators say: one cannot ordain again because this is a fundamental evil act. Others say: one can still ordain because it does not fall under the one hundred and one prohibitive offenses. Because the fundamental renunciation of precepts is pure and does not violate anything, although one previously renounced the Buddha, one can now return to refuge in the Buddha. The scriptures say: 『There is no Dharma (teaching) faster than the mind.』 The mind of an ordinary person is light and restless, sometimes good and sometimes evil; one cannot be permanently abandoned due to a temporary evil thought.』 Even so, if one can ordain again after fundamentally renouncing the Buddha, there will be no auspicious or good things in this life after renouncing the Buddha; what one does will have no good fortune or benefit, and disasters will befall oneself. If one wants to renounce the precepts without fault, if renouncing the full precepts, one should say: 『I renounce the full precepts; I am a Shramanera (Buddhist novice monk).』 If renouncing the monastic precepts, one should say: 『I renounce the monastic precepts; I am an Upasaka (Buddhist layman).』 If renouncing the five precepts, one should say: 『I take refuge as an Upasaka.』 In this way, the renunciation of precepts is completed without fault. Furthermore, some say: if one has already put on lay clothes and someone asks: 『Why are you doing this?』 One should answer: 『I have ceased practicing; I am a layman.』 This is also called renouncing the precepts. If there are no monastics present when renouncing the precepts, even if it is a layperson, whether a Buddhist disciple or not, as long as the words can be understood and the other person's intention is known, the renunciation of precepts can be completed. Renouncing the precepts is effective with one declaration; it does not need to be said three times.』
Question: 『When receiving precepts, three teachers and seven monks are required; why can renouncing precepts be done by one person?』
Answer: 『Because seeking higher Dharma (teachings) requires more conditions and strength. Renouncing precepts is like falling from a high place, so it does not require many conditions.』 Others say: 『It is to avoid causing anger and aversion in the previous person.』 If
須多緣者，前人當言：『佛多緣多惱，受戒時可須多人，舍戒何須多也。』又云：受戒如得財寶，舍戒如失財寶。如入海采寶，無數方便然後得之。及其失時，盜賊水火須臾散滅，舍戒亦爾也。舍三寶所以成舍戒者，以受戒時歸向三寶得戒故。舍和上、阿耆利成舍戒者，以因和上、阿耆利得戒故。舍比丘乃至優婆夷，乃至不復與汝共作同學，成舍戒者，以本同歸向一味一道。今若舍之，則佛法義斷，以是背佛法故戒則去也。」
和上者，四種和上：一有法無衣食、二有衣食無法、三有法有衣食、四無法無衣食。今舍和上者，一切舍之。
阿耆利者，有五種：一受戒、二威儀、三依止、四受經、五出家。舍者，一切舍之。
行淫法者，或有行淫身不相觸，如比丘身弱口中行淫；有一比丘男根長，自後道中作淫，是名犯淫身不相觸。或有身相觸不犯淫戒，如淫壞根女人，是謂身相觸不犯淫戒。或有身相觸亦犯淫戒，如淫不壞根女人，是名身相觸亦犯淫戒。有非身相觸不犯淫，如於死女人非處行淫，是名非身相觸不犯淫。犯淫身相觸，得波羅夷。身不相觸不犯淫，偷蘭遮。輕重云何？身相觸亦犯淫，波羅夷。不犯淫身相觸，偷蘭遮。輕重云何？波羅夷者，名墮不如意處，如二人共鬥一勝一負。比丘受戒欲
【現代漢語翻譯】 現代漢語譯本：如果有人說需要很多因緣才能受戒，那麼之前的人會說：『佛陀有許多因緣就會有許多煩惱，受戒的時候或許需要很多人，但是舍戒為什麼也需要很多人呢？』又說：受戒就像得到財寶，舍戒就像失去財寶。如同進入大海采寶，需要無數的方便才能得到。等到失去的時候，盜賊水火頃刻間就能讓它散滅，舍戒也是這樣。捨棄三寶（佛、法、僧）之所以能構成舍戒，是因為受戒的時候歸向三寶才得到戒。捨棄和尚（Upadhyaya，戒師）、阿耆利（Acharya，導師）能構成舍戒，是因為依靠和尚、阿耆利才得到戒。捨棄比丘（Bhiksu，出家男眾）乃至優婆夷（Upasika，在家女眾），乃至不再與你一起作為同學，能構成舍戒，是因為原本一同歸向同一味道同一道路。現在如果捨棄了這些，那麼佛法的意義就斷絕了，因為這是背離佛法，所以戒就失去了。
和尚（Upadhyaya，戒師）有四種：第一種有法（教法）而沒有衣食，第二種有衣食而沒有法（教法），第三種有法（教法）也有衣食，第四種沒有法（教法）也沒有衣食。現在捨棄和尚（Upadhyaya，戒師），就是全部捨棄。
阿耆利（Acharya，導師）有五種：第一是受戒，第二是威儀，第三是依止，第四是受經，第五是出家。捨棄阿耆利（Acharya，導師），就是全部捨棄。
關於行淫法，有的是行淫身體沒有互相接觸，例如比丘（Bhiksu，出家男眾）身體虛弱，用口行淫；有一個比丘（Bhiksu，出家男眾）的男根很長，從自己的后道行淫，這叫做犯淫，身體沒有互相接觸。有的是身體互相接觸但不犯淫戒，例如淫根已經損壞的女人，這叫做身體互相接觸但不犯淫戒。有的是身體互相接觸也犯淫戒，例如淫根沒有損壞的女人，這叫做身體互相接觸也犯淫戒。有不是身體互相接觸但不犯淫，例如對已死的女人在非處行淫，這叫做不是身體互相接觸但不犯淫。犯淫並且身體互相接觸，得波羅夷（Parajika，斷頭罪）。身體沒有互相接觸不犯淫，得偷蘭遮（Sthullatyaya，粗罪）。輕重如何？身體互相接觸也犯淫，得波羅夷（Parajika，斷頭罪）。不犯淫但身體互相接觸，得偷蘭遮（Sthullatyaya，粗罪）。輕重如何？波羅夷（Parajika，斷頭罪）的意思是墮入不如意的地方，如同兩個人共同搏鬥，一個勝一個負。比丘（Bhiksu，出家男眾）受戒想要
【English Translation】 English version: If someone says that many conditions are needed to receive the precepts, then the previous person would say: 'The Buddha has many conditions and thus many troubles. Perhaps many people are needed when receiving the precepts, but why are so many people needed when renouncing the precepts?' It is also said: Receiving the precepts is like obtaining treasures, and renouncing the precepts is like losing treasures. Like entering the sea to collect treasures, countless means are needed to obtain them. When they are lost, thieves, water, and fire can scatter them in an instant. Renouncing the precepts is also like this. Renouncing the Three Jewels (Buddha, Dharma, Sangha) constitutes renouncing the precepts because one obtains the precepts by taking refuge in the Three Jewels when receiving them. Renouncing the Upadhyaya (preceptor) and Acharya (teacher) constitutes renouncing the precepts because one obtains the precepts by relying on the Upadhyaya and Acharya. Renouncing the Bhiksu (monk) and even the Upasika (female lay follower), and even no longer being your fellow practitioners, constitutes renouncing the precepts because originally everyone took refuge in the same flavor and the same path. Now, if these are renounced, then the meaning of the Buddha's teachings is cut off. Because this is turning away from the Buddha's teachings, the precepts are lost.
There are four types of Upadhyaya (preceptor): first, one who has the Dharma (teachings) but no clothing and food; second, one who has clothing and food but no Dharma (teachings); third, one who has both the Dharma (teachings) and clothing and food; and fourth, one who has neither the Dharma (teachings) nor clothing and food. Now, renouncing the Upadhyaya (preceptor) means renouncing all of them.
There are five types of Acharya (teacher): first, receiving precepts; second, deportment; third, reliance; fourth, receiving sutras; and fifth, ordination. Renouncing the Acharya (teacher) means renouncing all of them.
Regarding the act of sexual intercourse, sometimes there is sexual intercourse without physical contact, such as when a Bhiksu (monk) is physically weak and engages in oral sex; there is a Bhiksu (monk) whose male organ is long and engages in sexual intercourse through his own anus, this is called committing sexual misconduct without physical contact. Sometimes there is physical contact but no violation of the precept against sexual misconduct, such as with a woman whose sexual organ is damaged, this is called physical contact without violating the precept against sexual misconduct. Sometimes there is physical contact and also a violation of the precept against sexual misconduct, such as with a woman whose sexual organ is not damaged, this is called physical contact and also a violation of the precept against sexual misconduct. Sometimes there is no physical contact and no violation of sexual misconduct, such as engaging in sexual intercourse with a dead woman in an inappropriate place, this is called no physical contact and no violation of sexual misconduct. Committing sexual misconduct with physical contact results in Parajika (defeat). No physical contact and no violation of sexual misconduct results in Sthullatyaya (grave offense). What is the difference in severity? Physical contact and also committing sexual misconduct results in Parajika (defeat). No violation of sexual misconduct but physical contact results in Sthullatyaya (grave offense). What is the difference in severity? Parajika (defeat) means falling into an undesirable place, like two people fighting together, one winning and one losing. A Bhiksu (monk) receiving the precepts wants to
出生死，與四魔共鬥，若犯此戒則墮負處。
問曰：「犯五篇戒皆墮負處，何以獨此戒得名？」
答曰：「餘四篇戒當犯時亦墮負處，但尋悔滅，非永墮負處，不得名也。如怨家以刀割人、命根不斷，雖云得勝非是永勝；若斷命根，名決定勝。犯四篇戒如命根不斷，犯此四重如命根斷，名墮不如。如伐他國，若得臣下，雖小得勝未名大勝；若得國主，名根本勝。若犯余戒惡法，四魔未名得勝；若犯此戒，畢竟永棄退墮負處。複次如好田苗，若被霜雹摧折墮落，不得果實；犯此戒亦爾，燒滅道苗，不得沙門四果。複次如焦谷種，雖種良田糞治溉灌，不生苗實；犯此戒亦爾，雖復勤加精進，終不能生道果苗實。如斷多羅樹，不生不廣；犯此戒亦爾，不得增廣四沙門果。複次如斷樹根，樹則枯朽；若犯此戒，道樹枯損。名墮不如。若犯此戒，眾所棄離，天龍善神所不親近，賢聖呵責，名墮不如。若犯此戒，不消檀越衣服飲食臥具醫藥種種利養，名墮負處。複次，猶如死屍在人眾中，無所能為、無所增益；若犯此戒，雖在出家清凈眾中，不能成就四沙門果，名墮負處。複次，如弊壞垢污衣服，人所棄捨；若犯此戒，佛法所棄，不得與眾說戒羯磨布薩自恣，不入十四人數，名墮不如。」
乃至畜生者，與女人
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交會受欲具足，與畜生女交會染欲情薄，是故言下至畜生。三惡是五道之邊下，故言下至畜生。若犯四重，初犯一時得波羅夷；第二犯時乃至眾多，盡突吉羅。如犯淫戒初波羅夷、第二犯時乃至眾多盡突吉羅，后三戒當體各爾。如淫戒分別，應當體各爾。
女人三處得波羅夷，方便偷蘭遮，有輕有重。重偷蘭遮，大眾中懺，應胡跪合掌三從眾乞，乞已應一白，一白已懺悔亦應三說。輕偷蘭遮，界外四人，懺法亦同。且輕重有異。輕偷蘭遮者，欲作重淫若起還坐，輕偷蘭。發足趣女，未捉已還及捉已失，乃至共相嗚抱，輕偷蘭。男形垂入女形已來未失精，亦犯輕偷蘭。若失精，得重偷蘭。若男形觸女形，及半珠已還，不問失精不失精，盡得重偷蘭。死女三處行淫、非人女三處行淫，俱得波羅夷。生女死女三處行淫，若壞墮蟲食于中行淫，俱得重偷蘭。生女死女非處行淫、腋下股間行淫，得重偷蘭。刺身作瘡于中行淫，俱得重偷蘭。發足向死女、畜生女、二根，欲作重淫，乃至男形入三瘡門半珠已還，得偷蘭遮，輕重如生女中說。若發足向人男、非人男、畜生男、黃門，欲作重淫，于中得偷蘭遮，輕重亦如前說。若先正為女人上出精而已，除三瘡門，一切身份處精出，僧殘。若先為摩捉嗚抱而已，若摩若捉，盡僧殘
【現代漢語翻譯】 現代漢語譯本：
如果與具備性慾的女性交合，或者與動物女性交合，併產生強烈的性慾和迷戀，因此說『下至畜生』。三惡道是五道輪迴的邊緣和下端，所以說『下至畜生』。如果觸犯四重戒（Sì chóng jiè），初犯時立即構成波羅夷罪（Pólúoyí zuì）；第二次犯時，乃至多次犯戒，都構成突吉羅罪（Tūjíluó zuì）。如同觸犯淫戒，初犯構成波羅夷罪，第二次犯時，乃至多次犯戒，都構成突吉羅罪。其餘的三條戒律也應各自如此判斷。如同淫戒的分別，其餘戒律也應當各自如此判斷。
女人有三個部位行淫會構成波羅夷罪，方便行為構成偷蘭遮罪（Tōulánzhē zuì），有輕重之分。重偷蘭遮罪，需要在僧眾中懺悔，應胡跪合掌，三次向僧眾請求懺悔，請求后應作一次稟白，稟白后懺悔也應說三次。輕偷蘭遮罪，在界外四人面前懺悔，懺悔方法相同。輕重偷蘭遮罪有所不同。輕偷蘭遮罪是指，想要進行嚴重的性行為，但剛開始就停止返回，構成輕偷蘭遮罪。開始走向女性，還未接觸就返回，或者接觸后又放開，乃至互相擁抱親吻，構成輕偷蘭遮罪。男性生殖器垂入女性生殖器，但尚未射精，也犯輕偷蘭遮罪。如果射精，則構成重偷蘭遮罪。如果男性生殖器接觸到女性生殖器，或者進入一半就退出，無論是否射精，都構成重偷蘭遮罪。與已死亡的女性在三個部位行淫，與非人女性在三個部位行淫，都構成波羅夷罪。與活著的女性或已死亡的女性在三個部位行淫，如果屍體已經腐爛，被蟲子啃食，在其中行淫，都構成重偷蘭遮罪。與活著的女性或已死亡的女性在非正常部位行淫，如腋下、大腿間行淫，構成重偷蘭遮罪。在身體上刺傷製造瘡口，在其中行淫，都構成重偷蘭遮罪。如果走向已死亡的女性、動物女性、雙性人，想要進行嚴重的性行為，乃至男性生殖器進入三個瘡口一半就退出，構成偷蘭遮罪，輕重程度如同對活著的女性所作的行為。如果走向人類男性、非人類男性、動物男性、黃門（Huángmén，指太監或性功能不全者），想要進行嚴重的性行為，構成偷蘭遮罪，輕重程度也如前所述。如果先前只是爲了與女性性交而射精，除了三個瘡口之外，在身體的任何部位射精，構成僧殘罪（Sēngcán zuì）。如果先前只是爲了愛撫、觸控、擁抱、親吻，無論是愛撫還是觸控，都構成僧殘罪。
【English Translation】 English version:
If one engages in sexual intercourse with a woman who possesses sexual desire, or with a female animal, and develops strong lust and infatuation, hence the saying 'down to animals'. The three evil realms are the edge and lower end of the five paths of reincarnation, therefore it is said 'down to animals'. If one violates the four major precepts (Sì chóng jiè), the first offense immediately constitutes a Pārājika offense (Pólúoyí zuì); the second offense, and even multiple offenses, all constitute a Thullaccaya offense (Tūjíluó zuì). Just as violating the precept against sexual misconduct, the first offense constitutes a Pārājika offense, and the second offense, and even multiple offenses, all constitute a Thullaccaya offense. The remaining three precepts should each be judged in the same way. Just as the distinctions of the precept against sexual misconduct, the remaining precepts should each be judged accordingly.
There are three places on a woman where sexual intercourse constitutes a Pārājika offense; preparatory acts constitute a Thullaccaya offense (Tōulánzhē zuì), which has varying degrees of severity. A severe Thullaccaya offense requires confession in the Sangha, kneeling with palms together, requesting repentance from the Sangha three times. After the request, one should make a single announcement, and after the announcement, the confession should also be said three times. A minor Thullaccaya offense requires confession before four people outside the boundary, and the method of confession is the same. There are differences between minor and severe Thullaccaya offenses. A minor Thullaccaya offense refers to wanting to engage in serious sexual activity, but stopping and returning at the beginning, constituting a minor Thullaccaya offense. Starting to walk towards a woman, returning before touching, or releasing after touching, or even embracing and kissing each other, constitutes a minor Thullaccaya offense. The male genitalia drooping into the female genitalia, but without ejaculation, also constitutes a minor Thullaccaya offense. If ejaculation occurs, it constitutes a severe Thullaccaya offense. If the male genitalia touches the female genitalia, or enters halfway and then withdraws, regardless of whether ejaculation occurs or not, it constitutes a severe Thullaccaya offense. Engaging in sexual intercourse with a dead woman in three places, or with a non-human female in three places, both constitute a Pārājika offense. Engaging in sexual intercourse with a living woman or a dead woman in three places, if the corpse has decayed and been eaten by insects, engaging in intercourse within it, both constitute a severe Thullaccaya offense. Engaging in sexual intercourse with a living woman or a dead woman in abnormal places, such as under the armpits or between the thighs, constitutes a severe Thullaccaya offense. Piercing the body to create sores and engaging in intercourse within them, both constitute a severe Thullaccaya offense. If one walks towards a dead woman, a female animal, or a hermaphrodite, wanting to engage in serious sexual activity, and the male genitalia enters the three sores halfway and then withdraws, it constitutes a Thullaccaya offense, with the severity being the same as the actions performed on a living woman. If one walks towards a human male, a non-human male, an animal male, or a eunuch (Huángmén, referring to a castrated person or someone with sexual dysfunction), wanting to engage in serious sexual activity, it constitutes a Thullaccaya offense, with the severity also being as previously described. If one previously only intended to ejaculate during intercourse with a woman, and ejaculates in any part of the body other than the three sores, it constitutes a Sanghādisesa offense (Sēngcán zuì). If one previously only intended to caress, touch, embrace, or kiss, whether caressing or touching, it constitutes a Sanghādisesa offense.
。若慾女人身上出精，手已摩捉，精未出便止，四人偷蘭遮。若犯五篇戒，一一得三罪：如犯波羅夷，以犯戒體，波羅夷；違佛教，波夜提；犯威儀，突吉羅。乃至眾多學法犯三罪：犯戒體，突吉羅；違佛語，波逸提；犯威儀，突吉羅。各有三罪，若懺時但懺戒體，餘二罪同滅，以戒體是根本故。
結盜戒因緣第二
佛在王舍城者，有論師言：此國於十六大國最勝故，名王舍城。複次，此國本有惡龍，作種種災害，破人民舍宅，唯王宮舍不壞故，名王舍城。複次，本此人民饑饉，食狗肉蛇肉人肉種種雜肉，以是故有諸羅剎惡鬼入國作諸變異。王問：「何故有此？」答曰：「云人民饑饉，食啖種種不清凈肉，有此災異。」王尋立制不聽食此諸不凈肉，兼立種種禮儀法限。王法勝故，名王舍城。複次，此國山中有五百辟支佛五百仙人，一切人民常供給所須，以仙聖多故，名王舍城。複次，十六大國中二國最勝：一優填王國、二摩竭國。優填王國衣冠，王服為勝。摩竭國法，禮義為勝。十六國中設有禮義，摩竭國王或用不用；此國法式，十六國中一切用之，是故名王舍城。複次，佛在此國，于道樹下坐師子座，成阿耨多羅三藐三菩提故，此國地神有大力勢，常護此國主故，令此國強盛，異國歸向是國，故名王舍
【現代漢語翻譯】 現代漢語譯本：如果有人身上排出精液，手已經觸控，但精液未排出就停止，這屬於四人偷蘭遮（Sthulanandana，一種罪名）。如果觸犯五篇戒（Pañcavargika，五種戒律），每一條都會得到三種罪：如果觸犯波羅夷（Parajika，斷頭罪），因為觸犯了戒體，所以是波羅夷罪；違背佛教教義，是波夜提（Payattika，一種罪名）；觸犯威儀，是突吉羅（Dukkata，一種輕罪）。乃至許多學法觸犯三種罪：觸犯戒體，是突吉羅罪；違背佛的教導，是波逸提罪；觸犯威儀，是突吉羅罪。每種情況都有三種罪，如果懺悔時只懺悔戒體，其餘兩種罪也會一同消滅，因為戒體是根本。
結盜戒因緣第二
佛在王舍城（Rajagrha，城市名）時，有論師說：這個國家在十六大國中最殊勝，所以名為王舍城。另外，這個國家原本有惡龍，製造各種災害，破壞人民的房屋，只有王宮的房屋沒有被破壞，所以名為王舍城。另外，這個國家原本人民饑荒，吃狗肉、蛇肉、人肉等各種雜肉，因此有各種羅剎（Rakshasa，惡鬼）惡鬼進入國家制造各種變異。國王問：『為什麼會有這些？』回答說：『因為人民饑荒，吃各種不乾淨的肉，所以有這些災異。』國王隨即制定法令，不允許吃這些不乾淨的肉，並制定各種禮儀法度。因為國王的法令殊勝，所以名為王舍城。另外，這個國家山中有五百辟支佛（Pratyekabuddha，緣覺）和五百仙人，所有人民經常供給他們所需，因為仙人和聖人眾多，所以名為王舍城。另外，十六大國中有兩個國家最殊勝：一是優填王國（Udyana，國家名），二是摩竭國（Magadha，國家名）。優填王國的衣冠，國王的服飾最為殊勝。摩竭國的法度，禮義最為殊勝。十六國中即使有禮義，摩竭國王有時用有時不用；這個國家的法式，十六國中一切都採用，所以名為王舍城。另外，佛在這個國家，在菩提樹下坐在獅子座上，成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），因此這個國家的地神有很大的力量，經常守護這個國家的君主，使這個國家強盛，其他國家歸向這個國家，所以名為王舍城。
【English Translation】 English version: If a person emits semen and has touched their body with their hand, but stops before the semen is released, it constitutes a Sthulanandana (a type of offense) for four people. If one violates any of the five Pañcavargika (five categories of precepts), each violation incurs three offenses: if one violates a Parajika (defeat, expulsion), it is a Parajika offense because the fundamental precept is violated; violating the Buddha's teachings is a Payattika (expiation) offense; violating proper conduct is a Dukkata (wrongdoing) offense. Even numerous violations of learning rules incur three offenses: violating the fundamental precept is a Dukkata offense; violating the Buddha's words is a Payattika offense; violating proper conduct is a Dukkata offense. Each case involves three offenses. If, during repentance, only the fundamental precept is repented, the other two offenses are extinguished as well, because the fundamental precept is the root.
The Second Section on the Circumstances Leading to the Establishment of the Stealing Precept
When the Buddha was in Rajagrha (city name), some commentators said: 'This country is the most excellent among the sixteen great countries, hence it is named Rajagrha.' Furthermore, this country originally had evil dragons that caused various disasters, destroying the homes of the people, but only the royal palace remained undamaged, hence it is named Rajagrha. Furthermore, the people of this country originally suffered from famine, eating dog meat, snake meat, human meat, and various mixed meats. Therefore, various Rakshasas (evil spirits) entered the country and caused various anomalies. The king asked, 'Why are these things happening?' The reply was, 'Because the people are suffering from famine and eating various impure meats, these disasters occur.' The king immediately established a decree prohibiting the consumption of these impure meats and established various rituals and legal limits. Because the king's laws were superior, it is named Rajagrha. Furthermore, in the mountains of this country, there were five hundred Pratyekabuddhas (solitary Buddhas) and five hundred immortals, and all the people constantly provided them with their needs. Because there were many immortals and sages, it is named Rajagrha. Furthermore, among the sixteen great countries, two were the most excellent: one was the kingdom of Udyana (country name), and the other was the kingdom of Magadha (country name). The attire and royal garments of the kingdom of Udyana were the most excellent. The laws and rituals of the kingdom of Magadha were the most excellent. Even if the sixteen countries had rituals, the king of Magadha sometimes used them and sometimes did not; the laws and regulations of this country were adopted by all of the sixteen countries, hence it is named Rajagrha. Furthermore, because the Buddha was in this country, sitting on a lion throne under the Bodhi tree, and attained Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), the earth deities of this country have great power and constantly protect the ruler of this country, causing this country to be strong and prosperous, and other countries turn to this country, hence it is named Rajagrha.'
城。
眾多比丘一處安居者，佛一切時前安居，唯毗羅然國后安居，以因緣故。
問曰：「佛從他安居、自安居？」
答曰：「有言：從他安居。有云：自安居。何以故？佛自得一切十力四無所畏故，不從他安居。又云：佛自結此法、自製此法，是故自安居。」
問曰：「佛三語安居、一語安居？」
答曰：「佛心念安居，不以口言，以不忘故。」
問曰：「佛布薩自恣羯磨僧事，盡同眾不？」
答曰：「佛盡不同眾僧，布薩自恣一切僧事皆悉不同，亦不與欲清凈，以佛無非法、不入僧數故。」
佛十二年中常在眾說戒，十二年後有惡法出，佛止不說，令弟子說。
問曰：「佛無邊智慧、無邊辯力，何故十二年中常說一偈？」
答曰：「佛雖重說，而所受眾生各異不同。佛若語若默皆有所化度，是故雖有無窮之辯，為眾生故更不異說更不多說。」
爾時與阿難者，佛凡制戒必因外事，既有因緣然後結戒。佛將欲結此盜戒，欲令從他得事作結戒因緣，是故佛與阿難按行諸房。
佛敕阿難破之者，若餘人破者則生諍訟，阿難破之其心則伏。佛在世時三人第一多力：一者阿難、二者拘夷、三者有一釋種子，以三人力大無能過者。阿難能轉四十里
【現代漢語翻譯】 現代漢語譯本 在舍衛城（Śrāvastī）的時候。
眾多比丘（bhikkhu）一起安居的時候，佛陀通常在之前就安居了，只有在毗羅然國（Veranja）是後來才安居的，這是有因緣的。
問：佛陀是從他人處安居，還是自己安居？
答：有人說：是從他人處安居。也有人說：是自己安居。為什麼呢？因為佛陀自己已經證得一切十力（daśa-bala）、四無所畏（catu-vaiśāradya），所以不需要從他人處安居。而且，佛陀自己制定這些法、自己約束這些法，所以是自己安居。
問：佛陀是以三語安居，還是一語安居？
答：佛陀是以心念安居，而不是用口說，因為佛陀不會忘記。
問：佛陀的布薩（uposatha）、自恣（pravāraṇā）、羯磨（karma）等僧事，都和大眾一樣嗎？
答：佛陀完全不同於大眾僧，布薩、自恣等一切僧事都完全不同，也不參與僧眾的清凈儀式，因為佛陀沒有非法行為，也不屬於僧眾的數目。
佛陀在十二年中常常在僧眾中說戒，十二年後因為有惡法出現，佛陀就停止不說戒，讓弟子們來說。
問：佛陀有無邊的智慧、無邊的辯才，為什麼十二年中常常說同一偈頌？
答：佛陀雖然重複說，但所接受的眾生各有不同。佛陀無論是說話還是沉默，都有所教化度脫，所以雖然有無窮的辯才，爲了眾生的緣故，也不改變說法，也不多說。
當時與阿難（Ānanda）在一起，佛陀凡是制定戒律，必定是因為外在的事情，有了因緣然後才結戒。佛陀將要制定這個盜戒，想要讓他人提供事件作為結戒的因緣，所以佛陀與阿難一起巡視各個房間。
佛陀命令阿難打破它，如果其他人打破它，就會產生爭訟，阿難打破它，他們的心就會順服。佛陀在世的時候，有三人力氣最大：一是阿難，二是拘夷（Kujja），三是有一位釋迦（Śākya）族的種子，這三人的力氣很大，沒有人能超過他們。阿難能夠轉動四十里
【English Translation】 English version At Śrāvastī (舍衛城).
When many bhikkhus (比丘) were dwelling together, the Buddha usually entered the rains retreat (安居) before them, except in the country of Veranja (毗羅然國), where he entered it later due to certain circumstances.
Question: Did the Buddha enter the rains retreat based on others or on his own?
Answer: Some say: based on others. Others say: on his own. Why? Because the Buddha himself has attained all ten powers (十力) and four fearlessnesses (四無所畏), so he does not need to enter the rains retreat based on others. Moreover, the Buddha himself established these rules and disciplines, so he enters the rains retreat on his own.
Question: Did the Buddha enter the rains retreat with three utterances or one utterance?
Answer: The Buddha enters the rains retreat with his mind, not with spoken words, because he does not forget.
Question: Are the Buddha's uposatha (布薩), pravāraṇā (自恣), and karma (羯磨) ceremonies the same as those of the Sangha (僧伽)?
Answer: The Buddha is completely different from the Sangha. The uposatha, pravāraṇā, and all Sangha affairs are completely different. He also does not participate in the purification rituals of the Sangha, because the Buddha has no unwholesome actions and is not counted among the Sangha.
For twelve years, the Buddha often recited the precepts among the Sangha. After twelve years, when evil practices arose, the Buddha stopped reciting them and had his disciples recite them instead.
Question: The Buddha has boundless wisdom and boundless eloquence, why did he often recite the same verse for twelve years?
Answer: Although the Buddha repeated it, the beings who received it were different. Whether the Buddha spoke or remained silent, he was always teaching and liberating beings. Therefore, although he had infinite eloquence, for the sake of beings, he did not change his teachings or say more.
At that time, with Ānanda (阿難), whenever the Buddha established a precept, it was always due to external events. He established the precept after the conditions were present. The Buddha was about to establish this precept against stealing, wanting to have others provide an incident as the cause for establishing the precept. Therefore, the Buddha and Ānanda inspected the rooms together.
The Buddha ordered Ānanda to break it because if others broke it, disputes would arise. When Ānanda broke it, their minds would be subdued. When the Buddha was in the world, there were three people with the greatest strength: first, Ānanda; second, Kujja (拘夷); and third, a Śākya (釋迦) seed. These three had great strength, and no one could surpass them. Ānanda could turn forty li
石，是故破之，畏故心伏。又云：餘人若破，瓦舍堅牢，餘人卒不能破。阿難力大，須臾破之。
漏結因緣者，有二種：一煩惱根本，如須提那林中比丘是其事也；二比丘自作房舍，資產之業多事多惱，妨廢坐禪讀經比丘正業故，名漏結因緣。
達尼吒默然者，佛是法王，或以非法故破之、若以我不可故破之，是故不言。佛何故必破此房？欲永斷將來漏因緣故。
見以驚怖者。
問曰：「此怖畏，為在欲界、色無、色界？為心相應、為不相應？」
答曰：「欲界，與心相應。」
問曰：「色界三災所及，三禪諸天盡從下至上，此非怖耶？」
答曰：「此是厭舍故去，非是怖也。色界有厭無怖也，唯欲界有怖。」
問曰：「誰成就此怖？」
答曰：「欲界凡夫四道果人，乃至辟支佛成就此怖，唯佛無怖。」
即往白王何故以此大材持與比丘者。
問曰：「既為臣下，何敢以此直言逆于王？」
答曰：「一以義正理負故；二以卑言軟語故。」
王初登位時者。
問：「此比丘先取財時作是念耶？臨急語耶？」
答曰：「是垂急之語。」
問曰：「此比丘誰邊得罪？為是城內人民邊、為是主材人邊、為是王邊？」
【現代漢語翻譯】 現代漢語譯本 石，因此要破除它，因為畏懼的緣故，心才能被降伏。又說：『其他人如果來破壞，這瓦屋會非常堅固，其他人最終無法破壞。』 阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）力氣很大，一會兒就破壞了它。
關於『漏結因緣』，有兩種：一是煩惱的根本，就像須提那（Sudinna）林中的比丘所做的事情那樣；二是比丘自己建造房舍，從事資產等事務，導致事情繁多，煩惱增多，妨礙了坐禪、讀經等比丘的正業，因此稱為『漏結因緣』。
達尼吒（Dānicā）默然不語的原因是，佛（Buddha）是法王，或許因為不符合佛法的原因要破壞它，或許因為『我』不可靠的原因要破壞它，所以不說話。佛為什麼一定要破壞這個房舍？爲了永遠斷絕將來產生煩惱的因緣。
（眾人）見到（佛陀破房舍）而感到驚怖。
問：『這種怖畏，是在欲界、色界還是無色界？是與心相應，還是不相應？』
答：『在欲界，與心相應。』
問：『色界的三災所波及，三禪諸天都從下到上受到影響，這不是怖畏嗎？』
答：『這是因為厭離而捨棄，不是因為怖畏。色界有厭離而沒有怖畏，只有欲界才有怖畏。』
問：『誰會產生這種怖畏？』
答：『欲界的凡夫、四道果人，乃至辟支佛（Pratyekabuddha，緣覺或獨覺）都會產生這種怖畏，只有佛沒有怖畏。』
（有人）立刻去稟告國王，問他為什麼要把這些大木材送給比丘。
問：『既然是臣下，怎麼敢用這樣直率的言語冒犯國王？』
答：『一是因為道義正確，道理在自己這邊；二是因為用卑微的言語和柔和的語氣。』
國王剛登上王位的時候。
問：『這個比丘先前拿取財物的時候就產生了這個念頭嗎？還是臨到緊急的時候才說的？』
答：『是臨到緊急的時候才說的話。』
問：『這個比丘在誰那裡犯了罪？是在城內人民那裡、還是在主管木材的人那裡、還是在國王那裡？』
【English Translation】 English version The stone, therefore, should be broken, because fear is the reason the mind can be subdued. It is also said: 'If others try to break it, this tile house will be very strong, and others will ultimately fail to break it.' Ananda (one of the ten major disciples of the Buddha, known for his exceptional memory) is very strong and can break it in a moment.
Regarding the 'causes and conditions of outflows and attachments,' there are two types: first, the root of afflictions, as exemplified by the actions of the Bhikshu (monk) in the Sudinna forest; second, when a Bhikshu builds his own house and engages in affairs such as managing assets, leading to numerous matters and increased afflictions, hindering the proper activities of Bhikshus such as meditation and scripture reading, hence it is called 'causes and conditions of outflows and attachments.'
The reason Dānicā (name of a person) remained silent is that the Buddha is the Dharma King. Perhaps it was to be destroyed because it did not conform to the Dharma, or perhaps it was to be destroyed because 'I' am unreliable, so he did not speak. Why must the Buddha destroy this house? It is to permanently cut off the causes and conditions that will lead to future afflictions.
(The people) were frightened upon seeing (the Buddha destroying the house).
Question: 'Is this fear in the Desire Realm, the Form Realm, or the Formless Realm? Is it associated with the mind or not associated?'
Answer: 'In the Desire Realm, it is associated with the mind.'
Question: 'The three calamities of the Form Realm affect it, and the gods of the Third Dhyana (meditative absorption) are all affected from bottom to top. Is this not fear?'
Answer: 'This is because of renunciation and abandonment, not because of fear. The Form Realm has renunciation but no fear; only the Desire Realm has fear.'
Question: 'Who experiences this fear?'
Answer: 'Ordinary beings in the Desire Realm, those who have attained the four stages of enlightenment, and even Pratyekabuddhas (Solitary Buddhas) experience this fear, only the Buddha has no fear.'
(Someone) immediately went to inform the king, asking why he had given these large timbers to the Bhikshu.
Question: 'Since he is a subject, how dare he offend the king with such direct words?'
Answer: 'First, because righteousness and reason are on his side; second, because he used humble words and a gentle tone.'
When the king first ascended the throne.
Question: 'Did this Bhikshu have this thought when he first took the property, or did he say it only when it was urgent?'
Answer: 'It was said only when it was urgent.'
Question: 'Against whom did this Bhikshu commit an offense? Was it against the people in the city, or against the person in charge of the timber, or against the king?'
答曰：「王邊。事在王故，王自在故。」
語諸比丘者，以是小事因緣故不敢白佛。二以事是可恥不敢白佛。
佛語阿難者。
問：「餘三戒何以不問，獨問此戒耶？」
答曰：「此戒依王法，三戒不爾，是以不問。此戒要依國法，盜物多少得斷命罪，則依而結戒。淫殺二戒，事成則罪成，不問多少；妄語，國無此法，是以三戒不問。」
問：「佛知一切法相，何須問耶？」
答曰：「為止誹謗故。佛得自在隨意自制，若問而後結，佛隨國成法而後結戒，則眾生心伏。」
若信者不信者。
「何故爾耶？」
答曰：「若直問信者，恐為比丘故，言盜多錢得重。若問不信者，或增妒故，言盜少得重罪。是以遍問怨親中人，盜至幾錢王與大罪？」
盜至五錢得重罪者，或言金錢、或言銀錢、或言銅錢、或言鐵錢，無有定也。
盜至五錢得波羅夷者，謂閻浮提現有佛法處，及弗婆提、拘耶尼三天下，唯王舍國法以五錢為限。又言：五錢成重罪者，佛依王舍國法結戒故，限至五錢得波羅夷。如是各隨國法依而制罪。觀律師意，欲以後義為定，而難不欲廣。
汝盜比丘如是不與取者，或不與取非是賊，如取有主物謂是無主；或是賊非不與取，如
【現代漢語翻譯】 現代漢語譯本 答：『取決於國王。事情取決於國王的規定，國王有權決定。』
告訴各位比丘，因為這是小事，所以不敢稟告佛陀。第二是因為這件事令人羞恥，所以不敢稟告佛陀。
佛陀對阿難說。
問：『為什麼其餘三條戒律不問，唯獨問這條戒律呢？』
答：『這條戒律依據國王的法律，其餘三條戒律不是這樣，因此不問。這條戒律必須要依據國家法律，盜取財物多少會判處死刑，就依據這個來制定戒律。淫戒和殺戒，事情一旦完成罪行就成立，不問數量多少；妄語戒，國家沒有這樣的法律，因此其餘三條戒律不問。』
問：『佛陀知道一切法的真相，為什麼還需要問呢？』
答：『爲了阻止誹謗。佛陀得到自在，可以隨意自我約束，如果先問再製定戒律，佛陀依據國家現成的法律來制定戒律，那麼眾生的心就能信服。』
無論是信徒還是不信徒。
『為什麼這樣問呢？』
答：『如果直接問信徒，恐怕他們爲了袒護比丘，會說盜取很多錢財才會判重罪。如果問不信徒，或許會增加他們的嫉妒心，說盜取少量錢財就會判重罪。因此普遍詢問怨家、親人和中間人，盜取多少錢財國王會判處重罪？』
盜取五錢判處重罪，有人說是金錢、有人說是銀錢、有人說是銅錢、有人說是鐵錢，沒有定論。
盜取五錢判處波羅夷罪（Parajika，斷頭罪），指的是在閻浮提（Jambudvipa，我們所居住的這個世界）現有佛法的地方，以及弗婆提（Purva-videha，東勝身洲）、拘耶尼（Apara-godaniya，西牛賀洲）這三個天下，只有王舍城（Rajagrha）的法律以五錢為限。還有人說：五錢構成重罪，是因為佛陀依據王舍城的法律來制定戒律，所以限定到五錢就判處波羅夷罪。像這樣各自依據國家法律來制定罪行。觀察律師的意圖，想要以後面的解釋為準，但是又難以不廣泛採納。
你盜竊的比丘，像這樣不予而取，或者是不予而取但不是盜竊，例如拿取有主人的東西卻認為是無主人的；或者是盜竊但不是不予而取，例如
【English Translation】 English version Answer: 'It depends on the king. The matter depends on the king's regulations, and the king has the authority to decide.'
Speaking to the Bhikkhus (monks): 'Because this is a small matter, they dare not report it to the Buddha. Secondly, because this matter is shameful, they dare not report it to the Buddha.'
The Buddha said to Ananda (Buddha's attendant).
Question: 'Why are the other three precepts not asked about, but only this one?'
Answer: 'This precept is based on the king's law, the other three are not, therefore it is not asked. This precept must be based on the national law; if stealing property, no matter how little, is punishable by death, then the precept is established accordingly. For the precepts of sexual misconduct and killing, once the act is completed, the offense is established, regardless of the amount; for the precept of false speech, the country has no such law, therefore the other three precepts are not asked about.'
Question: 'The Buddha knows the true nature of all dharmas (teachings), why is it necessary to ask?'
Answer: 'To prevent slander. The Buddha has attained freedom and can freely restrain himself. If the precepts are established after asking, and the Buddha establishes the precepts according to the existing laws of the country, then the minds of sentient beings will be subdued.'
Whether believers or non-believers.
'Why ask in this way?'
Answer: 'If you directly ask believers, they might say that stealing a lot of money is required for a serious offense, in order to protect the Bhikkhus. If you ask non-believers, it might increase their jealousy, and they might say that stealing a small amount of money is a serious offense. Therefore, ask enemies, relatives, and neutral people universally: how much money must be stolen for the king to impose a severe punishment?'
Regarding stealing five coins being punishable by a serious offense, some say gold coins, some say silver coins, some say copper coins, and some say iron coins; there is no definite answer.
Stealing five coins resulting in Parajika (expulsion from the monastic order), refers to Jambudvipa (the world we live in) where the Buddha's teachings are present, as well as Purva-videha (Eastern Continent), and Apara-godaniya (Western Continent); only the law of Rajagrha (city in ancient India) sets the limit at five coins. Others say: five coins constitute a serious offense because the Buddha established the precepts according to the law of Rajagrha, so the limit is set at five coins for Parajika. In this way, each follows the national law to establish offenses. Observing the intention of the Vinaya (monastic discipline) masters, they want to take the later explanation as the standard, but it is difficult not to adopt a broad approach.
You, the Bhikkhu who steals, taking what is not given in this way, or taking what is not given but not stealing, such as taking an object with an owner but thinking it is ownerless; or stealing but not taking what is not given, such as
眾僧中行三番餅，盜心取四；又如無主物作有主心取，是謂賊非不與取，一以人與故、二以無主故。或是賊亦不與取，如盜心取有主物。或非賊非不與取，如無盜心取無主物。
罪者，總五篇罪，名一切是罪。五篇戒外亦有種種罪，今佛結戒示罪輕重，故云：此是波羅夷罪、此是僧殘、此是波逸提、此是波羅提提舍尼、此是突吉羅。
受王職者。
問曰：「女人五礙，何由為王？」
答曰：「不得作轉輪王身，小王無所礙也。」
有主物者，一切有主物。縱使空地有物、地中伏藏，若是王地，盡屬于王。無主物若疑心取，偷蘭遮。若塔中得物、若塔外得物、若有鳥死在塔地中，現是佛物，盡供塔用。若物在僧地亦爾。若房中得物，亦供房用。若知是物是死比丘物，眾僧應分。若山野中或山崩樹折，熱風寒風有鳥獸死，無食啖處得取，無罪。一切鳥獸食殘取，突吉羅。師子殘，無罪。若盜佛像為供養故，無罪。若為得錢、轉賣得錢，偷蘭遮。盜經，不問供養不供養，計錢得罪。若盜舍利，偷蘭遮。
物離本處，有二種：一舉離本處、二舉離本處還著本處。即持去者，得二種罪：一得業道罪，以盜他故；二波羅夷罪，以佛結戒故。還著本處者，得一罪。先離本處，無業道罪。不損他
【現代漢語翻譯】 現代漢語譯本 從僧眾中拿取三次分發的餅，如果心懷盜心拿取四份，這算是盜竊；又比如將無主之物當作有主之物而心懷盜心拿取，這被稱為盜竊，並非不給予，原因一是他人給予，原因二是此物無主。或者說是盜竊，也是不給予，比如心懷盜心拿取有主之物。或者說不是盜竊，也不是不給予，比如沒有盜心拿取無主之物。
罪，總共有五篇罪，所有這些都被稱為罪。五篇戒律之外也有各種各樣的罪，現在佛陀制定戒律，是爲了顯示罪的輕重，所以說：這是波羅夷罪（Parajika，斷頭罪）、這是僧殘罪（Sanghavasesa，僧團殘餘罪）、這是波逸提罪（Pacittiya，墮罪）、這是波羅提提舍尼罪（Patidesaniya，向彼悔罪）、這是突吉羅罪（Dukkata，惡作罪）。
接受王位的人。
問：『女人有五種障礙，怎麼能成為國王呢？』
答：『不能成為轉輪王（Cakravartin，統治世界的理想君主）之身，做小國王沒有障礙。』
有主之物，指一切有主之物。即使是空地上有東西，或者地裡埋藏的寶藏，如果是屬於國王的土地，都屬於國王。無主之物如果心懷疑慮而拿取，犯偷蘭遮罪（Thullaccaya，大罪）。如果在塔中得到東西，或者在塔外得到東西，或者有鳥死在塔的地界中，現在這些都是佛陀之物，全部供塔使用。如果東西在僧團的土地上也是一樣。如果在房間里得到東西，也供房間使用。如果知道這東西是已故比丘的遺物，應該由僧眾分配。如果在山野中，或者山崩樹倒，或者因為熱風寒風而有鳥獸死亡，沒有可以吃的地方而拿取，沒有罪。拿取一切鳥獸吃剩下的東西，犯突吉羅罪。拿取獅子吃剩下的東西，沒有罪。如果盜取佛像爲了供養，沒有罪。如果爲了得到錢，轉賣得到錢，犯偷蘭遮罪。盜取經書，不論是否爲了供養，按照錢的價值定罪。如果盜取捨利（Sarira，佛陀或聖人的遺物），犯偷蘭遮罪。
物品離開原來的地方，有兩種情況：一是拿起離開原來的地方，二是拿起離開原來的地方又放回原來的地方。拿走物品的人，得到兩種罪：一是得到業道罪，因為盜取他人的東西；二是波羅夷罪，因為佛陀制定了戒律。放回原來的地方，得到一種罪。先離開原來的地方，沒有業道罪。不損害他人。
【English Translation】 English version Taking three portions of the distributed cakes from the Sangha (community of monks), if taking four with a thieving mind, this is considered theft; also, like considering ownerless things as owned and taking them with a thieving mind, this is called theft, not giving, because one is given by others, and two is because the thing is ownerless. Or it is theft, also not giving, like taking owned things with a thieving mind. Or it is not theft, nor is it not giving, like taking ownerless things without a thieving mind.
Sins, in total there are five categories of sins, all of which are called sins. Outside the five categories of precepts, there are also various kinds of sins. Now, the Buddha establishes precepts to show the severity of sins, therefore it is said: This is Parajika (defeat, expulsion), this is Sanghavasesa (formal meeting), this is Pacittiya (expiation), this is Patidesaniya (confession), this is Dukkata (wrongdoing).
Those who accept royal office.
Question: 'Women have five obstacles, how can they become kings?'
Answer: 'They cannot become Cakravartin (wheel-turning monarch), there is no obstacle to being a minor king.'
Owned things, refer to all owned things. Even if there are things in an empty space, or treasures buried in the ground, if it is the king's land, it all belongs to the king. If ownerless things are taken with a doubtful mind, it is Thullaccaya (grave offense). If things are obtained in a stupa (relic mound), or things are obtained outside a stupa, or if a bird dies in the stupa's land, these are now Buddha's things, all for the use of the stupa. If things are in the Sangha's land, it is the same. If things are obtained in a room, they are also for the use of the room. If it is known that these things are the relics of a deceased Bhikkhu (monk), they should be distributed by the Sangha. If in the mountains or fields, or if mountains collapse or trees break, or if birds and animals die due to hot or cold winds, and there is no place to eat, taking them is not a sin. Taking what is left over by all birds and animals is a Dukkata. Taking what is left over by lions is not a sin. If stealing a Buddha statue for the sake of offering, there is no sin. If it is for getting money, reselling to get money, it is Thullaccaya. Stealing scriptures, regardless of whether it is for offering or not, the sin is determined by the value of the money. If stealing Sarira (relics), it is Thullaccaya.
When an object leaves its original place, there are two situations: one is picking it up and leaving its original place, and the other is picking it up and leaving its original place and then putting it back in its original place. The person who takes the object away incurs two kinds of sins: one is the sin of karma, because of stealing from others; the other is the Parajika, because the Buddha established the precepts. Putting it back in its original place incurs one sin. First leaving its original place, there is no sin of karma. Not harming others.
物故，得波羅夷。
五寶者，一者金、二者銀、三者真珠、四者珊瑚、五者毗琉璃。五似寶者，一銅、二錢、三水銀、四白镴鉛錫、五合作種種莊嚴具。若捉五寶，得突吉羅。若離地得，波逸提。若捉錢，離地不離地，盡突吉羅。若比丘有通，以通力飛過諸國，若所發處若所至處，應輸稅不與，得重。其間所經諸國，無過。若販賣者，而隨王使，王使認名，比丘無罪；若不認名，計錢得重。
薩婆多毗尼毗婆沙卷第二 大正藏第 23 冊 No. 1440 薩婆多毗尼毗婆沙
薩婆多毗尼毗婆沙卷第三
失譯人名今附秦錄盜戒因緣第二之二
國中以王舍城、優填王國於十六大國最為第一，于閻浮提內中國邊方一切統攝，而優填王國用王舍國法。以此義推，于閻浮提一切國法禮義以王舍城為正。阿阇世王於人王第一；佛為法王眾聖中尊，故佛在王舍城依人王制戒。王舍國法，五錢以上入重罪中。佛依此法，盜至五錢得波羅夷。如是閻浮提內現有佛法處，限五錢得罪。若國不用錢，準五錢成罪。律師云言：更有一義秘不欲廣。若自盜他物，欲取五錢已上，從始發足，步步輕偷蘭遮；乃至選擇取三錢已還，得輕偷蘭；四錢，成重偷蘭。若取一錢乃至四錢，亦從始發足乃至取三錢，亦輕
【現代漢語翻譯】 現代漢語譯本 死亡，構成波羅夷罪（Pārājika，斷頭罪）。
五寶指的是：一、金（gold），二、銀（silver），三、真珠（pearl），四、珊瑚（coral），五、毗琉璃（vaiḍūrya，青金石或琉璃）。五似寶指的是：一、銅（copper），二、錢（coins），三、水銀（mercury），四、白镴鉛錫（pewter/lead-tin alloy），五、合作種種莊嚴具（various composite ornaments）。如果觸控五寶，構成突吉羅罪（Duṣkṛta，惡作罪）。如果將五寶從地上拿起，構成波逸提罪（Pāyantika，墮罪）。如果觸控錢，無論是否離開地面，都構成突吉羅罪。
如果比丘有神通，以神通力飛過各個國家，無論出發地還是到達地，應該繳納的稅款沒有繳納，構成重罪。其間所經過的各個國家，沒有罪過。如果是商人，跟隨國王的使者，國王的使者承認其身份，比丘沒有罪；如果不承認其身份，按照錢的數額來定罪。
《薩婆多毗尼毗婆沙》卷第二 大正藏第 23 冊 No. 1440 《薩婆多毗尼毗婆沙》
《薩婆多毗尼毗婆沙》卷第三
失譯人名今附秦錄盜戒因緣第二之二
在所有國家中，王舍城（Rājagṛha）和優填王國（Udyāna）在十六大國中最為強大，在閻浮提（Jambudvīpa，我們所居住的大陸）內統攝中國邊境的一切，而優填王國採用王舍城的法律。根據這個道理推斷，在閻浮提一切國家的法律禮儀中，以王舍城為正宗。阿阇世王（Ajātaśatru）在人王中是第一；佛是法王，是所有聖賢中最尊貴的，所以佛在王舍城依據人王的制度制定戒律。王舍國的法律規定，盜竊五錢以上就構成重罪。佛依據這個法律，盜竊達到五錢就構成波羅夷罪。像這樣，在閻浮提內現有佛法的地方，限定盜竊五錢構成罪行。如果國家不使用錢，就按照五錢的價值來定罪。律師說：還有一種說法，秘密而不願意廣泛傳播。如果自己偷盜他人的物品，想要拿走五錢以上，從開始出發，每一步都構成輕偷蘭遮罪（Sthūlātyaya，粗罪）；直到選擇拿取三錢及以下，構成輕偷蘭罪；四錢，構成重偷蘭罪。如果拿取一錢乃至四錢，也從開始出發直到拿取三錢，也構成輕罪。
【English Translation】 English version Death, constitutes a Pārājika (expulsion) offense.
The five precious substances are: one, gold; two, silver; three, pearls; four, coral; five, vaiḍūrya (lapis lazuli or crystal). The five similar-to-precious substances are: one, copper; two, coins; three, mercury; four, pewter/lead-tin alloy; five, various composite ornaments. If one touches the five precious substances, it constitutes a Duṣkṛta (wrongdoing) offense. If one picks them up from the ground, it constitutes a Pāyantika (expiation) offense. If one touches coins, whether or not they are lifted from the ground, it all constitutes a Duṣkṛta offense.
If a Bhikṣu has supernormal powers and flies over various countries using these powers, if the taxes that should be paid are not paid, whether at the place of departure or the place of arrival, it constitutes a grave offense. Passing through the various countries in between incurs no offense. If one is a merchant and follows the king's envoy, and the king's envoy acknowledges their identity, the Bhikṣu is without fault; if their identity is not acknowledged, the offense is determined according to the amount of money.
Sarvāstivāda Vinaya Vibhāṣā, Volume 2 Taishō Tripiṭaka, Volume 23, No. 1440, Sarvāstivāda Vinaya Vibhāṣā
Sarvāstivāda Vinaya Vibhāṣā, Volume 3
Anonymous Translator, Now Attached to the Qin Record, Second of Two Parts on the Circumstances of the Stealing Precept
Among all countries, Rājagṛha and the Udyāna kingdom are the most powerful among the sixteen great kingdoms, governing everything within Jambudvīpa (the continent we inhabit), and the Udyāna kingdom uses the laws of Rājagṛha. Based on this reasoning, in all the laws and customs of the countries within Jambudvīpa, Rājagṛha is considered the standard. King Ajātaśatru is the foremost among human kings; the Buddha is the Dharma King, the most honored among all sages, so the Buddha, in Rājagṛha, established the precepts according to the system of human kings. The laws of the kingdom of Rājagṛha stipulate that stealing five coins or more constitutes a grave offense. The Buddha, based on this law, stipulated that stealing up to five coins constitutes a Pārājika offense. Thus, in places within Jambudvīpa where the Buddha's teachings exist, stealing five coins is the limit for incurring an offense. If a country does not use coins, the offense is determined according to the value of five coins. The Vinaya Master says: There is another explanation, kept secret and not widely disseminated. If one steals another's property, intending to take five coins or more, from the moment of starting out, each step constitutes a minor Sthūlātyaya (gross) offense; until selecting and taking three coins or less, it constitutes a minor Sthūlātyaya offense; four coins constitutes a major Sthūlātyaya offense. If one takes one coin up to four coins, also from the moment of starting out until taking three coins, it also constitutes a minor offense.
偷蘭；得四錢，重偷蘭。若遣使取他物，當教時，得輕偷蘭；若取物五錢已上、離本處時，此比丘得波羅夷，隨教取物故。若受使比丘在彼取物時，狂心亂心病壞心取物，比丘不得罪，遣使比丘得罪。若教取金乃取銀，此比丘不得波羅夷，以異教故；得偷蘭，以先方便故。若受使人隨教，不教從此至彼，受使人若是比丘，步步輕偷蘭，教他比丘無罪。若盜僧物五錢以上，得重偷蘭；四錢以下，得輕偷蘭，而報罪甚深。若曳不離僧地，得輕偷蘭。若入比丘所拔房，得重偷蘭。若舍屬一主，物不異主，若不離地未出家界，步步輕偷蘭。若入女姊妹奴婢房中，得波羅夷。若入兄弟兒房中，得輕偷蘭。若出主地相亦波羅夷。若比丘冬夏拔房，房即屬此比丘，隨房所得地遠近即為房界。若僧房中住而不拔此房，則是異主異房。若物在地，物是一主。地屬異主，若地無異相，隨物周圓邊際為相，若出邊際則離本處。若在褥上有異色，物在一色移在異色，即離本處。無主水中有主鳥，若沈令水覆背上，名離本處。若舉離水，名離本處。若移鳥令離周圓邊際，名離本處。若流水中捉鳥住，令后水過前頭，亦名離本處。有主水中有主鳥，若舉離水，名離本處。若水是一主，岸上地是異主，若曳上岸，名離本處。若地與水同是一主，縱令上
【現代漢語翻譯】 現代漢語譯本 偷蘭（Sthullana）：如果盜取價值四錢的物品，犯重偷蘭罪。如果派遣使者去取他人的物品，在教導使者時，盜取價值低於四錢的物品，犯輕偷蘭罪；如果盜取價值五錢及以上的物品，並且離開了物品原處，那麼這個比丘犯波羅夷罪，因為是他教唆使者去盜取物品。如果接受派遣的比丘在取物時，處於狂亂、精神錯亂或心智失常的狀態，那麼這個比丘不犯罪，而派遣使者的比丘犯罪。如果教唆使者去取金子，結果使者取了銀子，那麼這個比丘不犯波羅夷罪，因為取的東西和教唆的不同；但犯偷蘭罪，因為他事先有盜取的意圖。如果接受派遣的人按照教導行事，但沒有教導他從這裡到那裡，接受派遣的人如果是比丘，每走一步犯輕偷蘭罪，教唆其他比丘的人無罪。如果盜取僧團的物品價值五錢以上，犯重偷蘭罪；四錢以下，犯輕偷蘭罪，但所受的罪報非常深重。如果拖拽僧團的物品但沒有離開僧團的土地，犯輕偷蘭罪。如果進入比丘已經拔除的房屋，犯重偷蘭罪。如果房屋和房屋內的物品屬於同一個主人，物品的所有權沒有改變，如果沒有離開土地且未超出出家人的界限，每走一步犯輕偷蘭罪。如果進入女人的姐妹或奴婢的房間中盜取物品，犯波羅夷罪。如果進入兄弟或兒子的房間中盜取物品，犯輕偷蘭罪。如果盜取的物品離開了主人的土地，也犯波羅夷罪。如果比丘在冬天或夏天拔除房屋，那麼這個房屋就屬於這個比丘，房屋的邊界根據房屋所佔土地的遠近來確定。如果在僧團的房屋中居住但不拔除這個房屋，那麼這就是不同的主人和不同的房屋。如果物品在土地上，物品屬於一個主人，土地屬於不同的主人，如果土地沒有明顯的邊界，那麼物品的周圍邊緣就是邊界，如果超出這個邊界就離開了物品原處。如果在褥子上有不同的顏色，物品在一個顏色區域移動到另一個顏色區域，就視為離開了物品原處。在無主的水中有屬於主人的鳥，如果將鳥沉入水中，使水淹沒鳥的背部，就稱為離開了物品原處。如果將鳥舉起離開水面，也稱為離開了物品原處。如果移動鳥，使鳥離開了它周圍的邊界，也稱為離開了物品原處。如果在流水中抓住鳥，使後面的水流過鳥的頭部，也稱為離開了物品原處。在屬於主人的水中有屬於主人的鳥，如果將鳥舉起離開水面，就稱為離開了物品原處。如果水屬於一個主人，岸上的土地屬於不同的主人，如果將鳥拖到岸上，就稱為離開了物品原處。如果土地和水屬於同一個主人，即使將鳥拖到岸上，
【English Translation】 English version Sthullana (重罪, a serious offense): If one steals something worth four coins, it is a grave Sthullana. If one sends a messenger to take another's property, instructing them at the time, and the value of the stolen item is less than four coins, it is a minor Sthullana. If the stolen item is worth five coins or more, and it is moved from its original location, the Bhikkhu (比丘, Buddhist monk) commits a Parajika (波羅夷, defeat), because he instructed the messenger to steal the item. If the Bhikkhu who is sent to take the item is in a state of madness, mental confusion, or impaired mind when taking the item, that Bhikkhu is not guilty, but the Bhikkhu who sent the messenger is guilty. If one instructs the messenger to take gold, but the messenger takes silver, the Bhikkhu does not commit a Parajika, because the item taken is different from what was instructed; however, he commits a Sthullana, because of his prior intention to steal. If the messenger follows the instructions, but there was no instruction to move the item from here to there, and the messenger is a Bhikkhu, each step taken is a minor Sthullana, but the Bhikkhu who instructed him is not guilty. If one steals property belonging to the Sangha (僧團, monastic community) worth five coins or more, it is a grave Sthullana; if it is worth less than four coins, it is a minor Sthullana, but the karmic consequences are very severe. If one drags an item belonging to the Sangha without moving it from the Sangha's land, it is a minor Sthullana. If one enters a dwelling that a Bhikkhu has already vacated, it is a grave Sthullana. If the dwelling and the items within belong to the same owner, and the ownership of the items has not changed, and if it has not left the land and is not outside the boundary of the monastic community, each step taken is a minor Sthullana. If one enters the room of a woman's sister or female servant to steal, it is a Parajika. If one enters the room of a brother or son to steal, it is a minor Sthullana. If the stolen item leaves the owner's land, it is also a Parajika. If a Bhikkhu dismantles a dwelling in winter or summer, the dwelling belongs to that Bhikkhu, and the boundary of the dwelling is determined by the distance of the land it occupies. If one lives in a dwelling belonging to the Sangha without dismantling it, then it is a different owner and a different dwelling. If an item is on the land, and the item belongs to one owner, and the land belongs to a different owner, if the land has no clear boundary, then the surrounding edge of the item is the boundary, and if it goes beyond this boundary, it has left its original location. If there are different colors on a mat, and an item is moved from one color area to another, it is considered to have left its original location. If there is an owned bird in ownerless water, and if it is submerged so that the water covers its back, it is said to have left its original location. If the bird is lifted out of the water, it is also said to have left its original location. If the bird is moved so that it leaves its surrounding boundary, it is said to have left its original location. If one catches a bird in flowing water and holds it so that the water flows past its head, it is also said to have left its original location. If there is an owned bird in owned water, and if the bird is lifted out of the water, it is said to have left its original location. If the water belongs to one owner, and the land on the shore belongs to a different owner, if the bird is dragged onto the shore, it is said to have left its original location. If the land and the water belong to the same owner, even if the bird is dragged onto the shore,
岸，不名異處。若未入王界，有一比丘語此比丘：「彼國稅重。」聞重便還。若稅實重，二俱無過。若稅實輕，妄說言重教他比丘，得重偷蘭，受教比丘無罪。若入王界，語言稅重，聞重即還。若稅實重，二俱無咎。若稅實輕，妄說言重教他比丘，得波羅夷；受教比丘無罪。若瓶中有寶，欲盜此寶，合瓶持去若近若遠，得輕偷蘭。若取寶舉出離瓶底，得波羅夷。取非人五錢已上，重偷蘭；若四錢以下，輕偷蘭。天與畜生盡名非人。
云何名無主物？若二國界中間各自封相，其間空地，地若有物，名無主物。又如一王征破異國，所破國王若死若走，后王未統攝此國，爾時地若有物，名無主物。若無主物有主心取，輕偷蘭。若有主物無主心取，突吉羅。若物有人守護，無我所心盜取，於物主邊得波羅夷。田地相言得勝，波羅夷。不如，得輕偷蘭。若牛馬珍寶相言得勝，未離本處，得輕偷蘭。相言得物，離本處，波羅夷。若相言勝負未定，先牽牛馬去，得輕偷蘭。后相言得勝，得波羅夷，以先離本處故。若比丘白衣時有田地，先出家時一切盡舍，不屬比丘也；若先不捨者，故屬比丘。若國罰負比丘，若先失物，作心未舍還取此物、若己物外更取他物，計錢成罪。若先心已舍，正使己物亦不得取，取亦計錢。若國禁物，
【現代漢語翻譯】 現代漢語譯本 岸，不叫做其他地方。如果還沒有進入國王的領地，有一個比丘對比丘說：『那個國家稅很重。』聽到稅重就返回。如果稅確實重，兩個人都沒罪過。如果稅實際上很輕，卻謊稱稅重來教唆其他比丘，犯重偷蘭罪，接受教唆的比丘無罪。如果已經進入國王的領地，說稅很重，聽到稅重就返回。如果稅確實重，兩個人都沒罪過。如果稅實際上很輕，卻謊稱稅重來教唆其他比丘，犯波羅夷罪；接受教唆的比丘無罪。如果瓶子里有寶物，想要盜取這個寶物，合著瓶子拿走，不管是近還是遠，犯輕偷蘭罪。如果取出寶物，使寶物脫離瓶底，犯波羅夷罪。拿走非人的五錢以上的財物，犯重偷蘭罪；如果四錢以下，犯輕偷蘭罪。天和畜生都叫做非人。
什麼叫做無主物？如果兩個國家邊界中間各自有封地標誌，其間的空地，這塊地上如果有東西，叫做無主物。又如一個國王征服攻破了另一個國家，被攻破的國王如果死了或者逃走了，後來的國王還沒有統治這個國家，這個時候這塊地上如果有東西，叫做無主物。如果對比丘來說無主物，生起『這是我的』的心而拿取，犯輕偷蘭罪。如果是有主物，生起『這不是我的』的心而拿取，犯突吉羅罪。如果財物有人守護，沒有『這是我的』的心而盜取，對於物主來說犯波羅夷罪。因為田地爭執訴訟得勝，犯波羅夷罪。不如對方，犯輕偷蘭罪。如果因為牛馬珍寶爭執訴訟得勝，還沒有離開原來的地方，犯輕偷蘭罪。因為爭執訴訟得到財物，離開了原來的地方，犯波羅夷罪。如果爭執訴訟勝負未定，先牽走牛馬，犯輕偷蘭罪。後來爭執訴訟得勝，犯波羅夷罪，因為先前已經離開了原來的地方。如果比丘在做白衣（在家之人）時有田地，在出家時已經全部捨棄，不屬於比丘；如果先前沒有捨棄，仍然屬於比丘。如果國家處罰比丘，如果先前丟失了財物，生起『這是我的』的心，沒有捨棄，又取回這個財物，或者在自己的財物之外又拿取其他財物，按照錢財的價值來定罪。如果先前心裡已經捨棄，即使是自己的財物也不可以拿取，拿取也要按照錢財的價值來定罪。如果是國家禁止的物品，
【English Translation】 English version 'Shore' is not called another place. If one has not yet entered the king's territory, and one Bhikshu (monk) says to another Bhikshu (monk), 'The taxes in that country are heavy,' and upon hearing this, he returns, if the taxes are indeed heavy, both are without fault. If the taxes are actually light, but one falsely says they are heavy, thus instructing another Bhikshu (monk), he commits a grave Sthullatyaya (serious offense); the Bhikshu (monk) who is instructed is without fault. If one has entered the king's territory and says the taxes are heavy, and upon hearing this, he returns, if the taxes are indeed heavy, both are without fault. If the taxes are actually light, but one falsely says they are heavy, thus instructing another Bhikshu (monk), he commits a Parajika (defeat); the Bhikshu (monk) who is instructed is without fault. If there is treasure in a jar, and one desires to steal this treasure, taking the jar away, whether near or far, he commits a minor Sthullatyaya (less serious offense). If one takes the treasure out, separating it from the bottom of the jar, he commits a Parajika (defeat). Taking five coins or more from a non-human being, one commits a grave Sthullatyaya (serious offense); if it is four coins or less, one commits a minor Sthullatyaya (less serious offense). Devas (gods) and animals are all called non-human beings.
What is called ownerless property? If there are boundaries between two countries, each with its own sealed markers, the empty land in between, if there are things on that land, is called ownerless property. Also, if a king conquers another country, and the conquered king dies or flees, and the subsequent king has not yet taken control of this country, at that time, if there are things on that land, it is called ownerless property. If one takes ownerless property with the thought of ownership, one commits a minor Sthullatyaya (less serious offense). If one takes property with an owner without the thought of ownership, one commits a Dukkata (wrongdoing). If property is guarded by someone, and one steals it without the thought of 'this is mine,' one commits a Parajika (defeat) in relation to the owner of the property. Winning a dispute over land, one commits a Parajika (defeat). If one loses, one commits a minor Sthullatyaya (less serious offense). If one wins a dispute over cattle, horses, or treasures, but they have not yet left their original place, one commits a minor Sthullatyaya (less serious offense). If one wins property through dispute and it leaves its original place, one commits a Parajika (defeat). If the outcome of a dispute is not yet decided, and one first leads away the cattle or horses, one commits a minor Sthullatyaya (less serious offense). If one later wins the dispute, one commits a Parajika (defeat), because they had already been moved from their original place. If a Bhikshu (monk) had land when he was a layman (householder), and he relinquished everything when he became a monk, it does not belong to the Bhikshu (monk); if he did not relinquish it beforehand, it still belongs to the Bhikshu (monk). If the country fines a Bhikshu (monk), or if he previously lost property, and he has not relinquished the thought of ownership, and he takes back this property, or if he takes other property in addition to his own, the offense is determined by the value of the money. If he had previously relinquished the thought of ownership, even if it is his own property, he cannot take it; taking it is also determined by the value of the money. If it is an item prohibited by the country,
若持出王界者入死罪中，若比丘持出，律師初言得重。后更問之，似不入重，然違犯王教，突吉羅。盜王民有死罪、有重罰負。若盜心持去，離本處，得波羅夷。若王人正使出家出國，既無死罪亦無罰負，王直不聽，若無盜心將出國，違王教，突吉羅。拘耶尼用牛馬市，買賣牛得錢，錢滿得罪。弗婆提用衣市買，其法亦爾，三天下同。有比丘盜罪，凡是三寶物、他寄物，自為衣服醫藥父母，除販賣，一切無過。
殺戒因緣第三
有魔天神者，魔王在第六天，一切欲界眾生皆屬於魔。有內眷屬、外眷屬，內眷屬受魔教，外眷屬不受魔教。此天神受魔教。
即生惡邪見者，或言見盜，或言戒盜。
問曰：「阿難言者，問曰：佛一切智，何故教諸比丘令得如是衰惱？若不知者，不名一切智。」
答曰：「佛一切等教，爾時不但六十人受不凈觀，佛法教無有偏，但受得利有多有少，故無咎也。佛深知眾生根業始終，必以此法因緣后得大利。云六十比丘，迦葉佛所受不凈觀法，不能專修多犯惡行，命終入地獄中。今佛出世，罪畢得生人間，墮下賤家出家入道。以本緣故，應受此法。既命終已得生天上，于天來下從佛聽法得獲道跡。以是因緣，佛無偏也。」
得大果大利者，一現漏盡結、二
【現代漢語翻譯】 現代漢語譯本：如果有人將屬於國王的東西帶出國界，按法律應處以死刑。如果比丘（bhikkhu，佛教出家人）這樣做，律師最初認為應判重罪。但進一步詢問后，似乎不構成重罪，但違反了國王的命令，構成突吉羅（dukkhata，輕罪）。盜竊國王或人民的財物，可能面臨死刑或重罰。如果以盜竊的心態拿走財物，並將其帶離原處，則構成波羅夷（parajika，重罪，逐出僧團）。如果國王的人員正式允許某人出家並出國，那麼既沒有死罪，也沒有罰款。如果國王直接不允許，但沒有盜竊的心思就將東西帶出國，則違反了國王的命令，構成突吉羅。在拘耶尼（Kusinara，古印度地名）的牛馬市場上，買賣牛獲得錢財，錢財達到一定數額就會構成犯罪。在弗婆提（Purvavideha，四大部洲之一）的服裝市場上買賣，其法律也是如此，三大天下（指欲界、色界、無色界）都是一樣的。如果比丘犯了盜竊罪，無論是三寶（triratna，佛、法、僧）的物品，還是他人寄託的物品，只要不是爲了販賣，而是爲了自己購買衣服、醫藥或供養父母，一切都沒有罪過。
殺戒因緣第三
有魔天神，魔王在第六天，一切欲界眾生都屬於魔。有內眷屬和外眷屬，內眷屬接受魔王的教導，外眷屬不接受魔王的教導。這個天神接受魔王的教導。
即生惡邪見，或者說是盜見，或者說是戒盜。
問：阿難（Ananda，佛陀的十大弟子之一）說，佛陀是具有一切智慧的，為什麼還要教導比丘們遭受這樣的衰敗和煩惱？如果佛陀不知道這一點，就不能被稱為一切智者。
答：佛陀的教導是平等無偏的。當時不僅僅是六十個人修習不凈觀，佛法的教導沒有偏頗，只是接受教導后獲得的利益有多有少，所以佛陀沒有過錯。佛陀深刻地瞭解眾生的根基、業力和最終結果，知道通過這種法門的因緣，他們將來會獲得巨大的利益。這六十位比丘在迦葉佛（Kasyapa Buddha，過去七佛之一）時期修習不凈觀，但不能專心修行，多次犯下惡行，命終后墮入地獄。現在佛陀出世，他們的罪業已經結束，轉生到人間，在**家庭中出家入道。因為過去的因緣，他們應該接受這種法門。他們命終后將轉生到天上，從天上下來聽佛陀說法，獲得道跡。因為這個因緣，佛陀的教導沒有偏頗。
獲得大果大利，一是現世漏盡結，二是...
【English Translation】 English version: If someone takes something belonging to the king out of the kingdom, they are subject to the death penalty. If a bhikkhu (Buddhist monk) does this, the legal expert initially says it is a serious offense. After further questioning, it seems not to be a serious offense, but it violates the king's order, constituting a dukkata (minor offense). Stealing the property of the king or the people may result in the death penalty or heavy fines. If taken with the intention to steal and moved from its original location, it constitutes a parajika (major offense, expulsion from the Sangha). If the king's personnel officially allow someone to renounce the world and leave the country, there is neither a death penalty nor a fine. If the king directly forbids it, but something is taken out of the country without the intention to steal, it violates the king's order, constituting a dukkata. In the Kusinara (ancient Indian city) cattle market, buying and selling cattle to obtain money, if the amount of money reaches a certain level, it constitutes a crime. In the Purvavideha (one of the four continents) clothing market, buying and selling is subject to the same law, and the same applies to the three worlds (referring to the Desire Realm, Form Realm, and Formless Realm). If a bhikkhu commits theft, whether it is property of the Triratna (Buddha, Dharma, Sangha) or property entrusted by others, as long as it is not for sale, but for buying clothes, medicine, or supporting parents, there is no offense.
The Third Cause and Condition of the Precept Against Killing
There are Mara (demon) gods. The Mara king is in the sixth heaven, and all beings in the Desire Realm belong to Mara. There are inner and outer retinues. The inner retinue accepts Mara's teachings, and the outer retinue does not accept Mara's teachings. This god accepts Mara's teachings.
That is, generating evil wrong views, either saying 'seeing theft' or 'precept theft'.
Question: Ananda (one of the Buddha's ten great disciples) said, 'The Buddha is all-knowing, why does he teach the bhikkhus to suffer such decline and affliction? If the Buddha does not know this, he cannot be called all-knowing.'
Answer: The Buddha's teachings are equal and impartial. At that time, it was not only sixty people who practiced the contemplation of impurity. The Buddha's teachings are not biased, but the benefits received after accepting the teachings vary, so the Buddha is not at fault. The Buddha deeply understands the roots, karma, and ultimate results of sentient beings, knowing that through the cause and condition of this Dharma, they will receive great benefits in the future. These sixty bhikkhus practiced the contemplation of impurity during the time of Kasyapa Buddha (one of the past seven Buddhas), but they could not concentrate on their practice and repeatedly committed evil deeds, falling into hell after death. Now that the Buddha has appeared in the world, their karmic debts have ended, and they have been reborn in the human realm, renouncing the world and entering the path in a ** family. Because of their past causes and conditions, they should accept this Dharma. After their death, they will be reborn in the heavens, come down from the heavens to listen to the Buddha's teachings, and attain the path. Because of this cause and condition, the Buddha's teachings are not biased.
Obtaining great fruit and great benefit, first, the exhaustion of outflows in this life, second...
不墮惡道、三生天人中、四善法增長、五不墮下賤家。
阿那波耶者，出息入息。始習此法，繫心鼻頭；若觀六界，系意頂上；若不習不凈，注心眉間。所以習不凈觀先在面上者，修此觀法為除貪慾心。欲心生，要從面起，故先觀于面。
結跏趺坐者，所以結跏趺坐，為正身故。所以正身，為正心故。是正於心，必先正身。又云：九十六種外道皆不結跏趺坐，欲異外道故，為此坐法。又云：欲止睡眠故。又云：欲生前人信敬心故。如一時有異國來罰罽賓，入其界內，見諸比丘在山林樹下結跏趺坐正身正意，即生信敬尋歸本國。又云：佛坐道樹時結跏趺坐，利根辟支佛亦結跏趺坐，以是諸緣故結跏趺坐。
得波羅夷罪者。
問曰：「何以但害人得波羅夷？」
答曰：「人中有三歸、五戒、波羅提木叉戒故。又沙門四果多在人中得，佛與辟支佛必在人中得漏盡故也。是以害人波羅夷，余道不得波羅夷。若為殺人作刀杖弓箭，突吉羅。若執刀欲殺人，發足步步輕偷蘭；乃至未傷人已還，盡輕偷蘭。若刀著人，不問深淺，命未斷以還，重偷蘭；若死，波羅夷。若為殺人故作坑，未成時突吉羅；作竟，輕偷蘭。若人墮中，勇健便急即能出坑，得重偷蘭。若墮坑中不死，亦重偷蘭。作弶作撥亦爾。
【現代漢語翻譯】 現代漢語譯本：不墮落到惡道，能於三生中轉生於天界或人間，四種善法得以增長，不會墮入五種不好的家（指不好的家庭或環境）。
阿那波耶（Anapana，指安般念，即觀呼吸法）指的是出息和入息。剛開始修習這種方法時，要將心專注于鼻尖；如果觀想六界（地、水、火、風、空、識），則將意念專注于頭頂；如果不修習不凈觀，則將心專注于眉間。之所以修習不凈觀先從面部開始，是因為修習這種觀法是爲了去除貪慾之心。貪慾心生起，往往從面部開始，所以先觀想面部。
結跏趺坐（sitting in the lotus position）的原因是爲了端正身體。端正身體的原因是爲了端正心念。要端正心念，必須先端正身體。還有一種說法是：九十六種外道都不結跏趺坐，爲了區別于外道，所以採用這種坐法。還有一種說法是：爲了止息睡眠。還有一種說法是：爲了讓人生起敬信心。例如，曾經有異國軍隊入侵罽賓（Kashmir），進入其境內，看到眾比丘在山林樹下結跏趺坐，端正身心，立即生起敬信心，隨即返回本國。還有一種說法是：佛陀在菩提樹下成道時就是結跏趺坐，利根的辟支佛（Pratyekabuddha，即緣覺）也結跏趺坐，因為這些原因所以結跏趺坐。
觸犯波羅夷罪（Parajika，即斷頭罪，最重的罪）的情況。
問：為什麼只有殺人會犯波羅夷罪？
答：因為人類中有三歸（皈依佛、法、僧）、五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）、波羅提木叉戒（Pratimoksha，即戒律）的緣故。而且沙門的四果（須陀洹、斯陀含、阿那含、阿羅漢）大多在人中證得，佛和辟支佛也必定在人中證得漏盡（滅盡煩惱）的緣故。因此，殺人是波羅夷罪，在其他道中不會犯波羅夷罪。如果爲了殺人而製造刀杖弓箭，犯突吉羅罪（Dukkata，輕罪）。如果拿著刀想要殺人，每走一步都犯輕偷蘭罪（Thullaccaya，中等罪）；直到沒有傷到人而停止，都犯輕偷蘭罪。如果刀砍到人，不論深淺，在人未死亡之前，犯重偷蘭罪（Sthullaccaya，較重罪）；如果人死了，犯波羅夷罪。如果爲了殺人而挖坑，未完成時犯突吉羅罪；完成時，犯輕偷蘭罪。如果有人掉入坑中，強壯敏捷能夠立即出坑，犯重偷蘭罪。如果掉入坑中沒有死，也犯重偷蘭罪。設定陷阱或機關也是如此。
【English Translation】 English version: Not falling into evil destinies, being reborn in heavens or among humans for three lifetimes, the four wholesome dharmas increase, and one does not fall into the five unfavorable kulas (families or environments).
Anapana (mindfulness of breathing) refers to exhaling and inhaling. When beginning to practice this method, focus the mind on the tip of the nose; if contemplating the six elements (earth, water, fire, wind, space, consciousness), focus the mind on the crown of the head; if not practicing the contemplation of impurity, focus the mind between the eyebrows. The reason for practicing the contemplation of impurity starting with the face is to eliminate the mind of greed. The mind of greed often arises from the face, so one first contemplates the face.
The reason for sitting in the lotus position (結跏趺坐) is to straighten the body. The reason for straightening the body is to straighten the mind. To straighten the mind, one must first straighten the body. It is also said that the ninety-six kinds of non-Buddhist paths do not sit in the lotus position, so this posture is adopted to differentiate from them. It is also said that it is to stop sleepiness. It is also said that it is to generate faith and respect in others. For example, once a foreign army invaded Kashmir (罽賓), entered its territory, and saw the monks sitting in the lotus position under the trees in the mountains, straightening their bodies and minds, and immediately generated faith and respect, and then returned to their own country. It is also said that the Buddha sat in the lotus position when he attained enlightenment under the Bodhi tree, and the sharp-witted Pratyekabuddhas (辟支佛, solitary Buddhas) also sat in the lotus position, so the lotus position is adopted for these reasons.
Cases of committing the Parajika (波羅夷, expulsion) offense.
Question: Why is it that only killing a person results in a Parajika offense?
Answer: Because humans have the Three Refuges (三歸, refuge in the Buddha, Dharma, and Sangha), the Five Precepts (五戒, not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants), and the Pratimoksha (波羅提木叉, monastic rules). Moreover, the four fruits of a Shramana (沙門, ascetic) are mostly attained among humans, and Buddhas and Pratyekabuddhas (辟支佛) also certainly attain the extinction of outflows (漏盡, elimination of defilements) among humans. Therefore, killing a person is a Parajika offense, and one does not commit a Parajika offense in other realms. If one makes knives, staffs, bows, and arrows for the purpose of killing someone, it is a Dukkata (突吉羅, minor offense). If one holds a knife intending to kill someone, each step taken constitutes a Thullaccaya (輕偷蘭, moderate offense); until one has not injured the person and stops, it is all Thullaccaya. If the knife strikes the person, regardless of the depth of the wound, before the person dies, it is a Sthullaccaya (重偷蘭, serious offense); if the person dies, it is a Parajika offense. If one digs a pit for the purpose of killing someone, it is a Dukkata offense when it is not completed; when it is completed, it is a Thullaccaya offense. If someone falls into the pit and is strong and agile and can immediately get out of the pit, it is a Sthullaccaya offense. If one falls into the pit and does not die, it is also a Sthullaccaya offense. Setting traps or snares is the same.
若遣使殺人，當教時得輕偷蘭。使若殺時，此比丘得波羅夷。遣使殺人，亦三心中得波羅夷。若遣使殺人，遣使殺人比丘若誦經禮佛，使殺，彼時遣使比丘得波羅夷，是善心中得罪。不善心中、無記心中，義推可知。若遣使殺人，教彼人若來者殺，而受使者彼人去時殺者，比丘得輕偷蘭。若教刀殺而用杖殺、若殺此而殺彼，凡不如本教更異方便，盡輕偷蘭。若教一人殺彼人，而受使者更使異人，如是展轉乃至十人，最後人殺時，盡得波羅夷。若比丘善知星曆陰陽龜易、解國興衰軍馬形勢，若以比丘語故征統異國，有所殺害兼得財寶，皆得殺、盜二波羅夷。若優婆塞，以王故同心共征異國、若破他國，有所傷殺兼得財寶，雖手不作，以同心故，亦犯殺、盜二戒。若二人相刺一時死，無犯戒罪，以受戒誓畢一形故。若以刀杖欲殺人故，或杖打刀刺，不尋手死十日應死，后更異人打，即尋杖死。打死比丘得波羅夷，先打比丘得重偷蘭。若遣使殺人，使若往殺下刀，不問深淺，前人不死，遣使比丘、受使比丘俱重偷蘭。」
若墮胎殺者，在母腹中諸根成就以來，隨以種種因緣而得殺者，名墮胎殺。
按腹殺者，若在腹中諸根未成，如薄酪生酥，若按腹令散，若彼死者名按腹殺。
乃至腹中初得二根者，始處
【現代漢語翻譯】 現代漢語譯本 如果派遣使者去殺人，當教唆時，（比丘）會犯下輕偷蘭罪（Thullaccaya，一種僧侶的罪名）。如果使者真的殺了人，那麼這個比丘就犯了波羅夷罪（Parajika，最重的罪，會被逐出僧團）。派遣使者殺人，在三種心境下都可能犯波羅夷罪。如果派遣使者殺人，派遣使者的比丘在誦經禮佛時，使者去殺人，那時派遣使者的比丘犯波羅夷罪，這是在善心中犯罪。不善心、無記心（既非善亦非惡的心境）的情況，可以依此類推。如果派遣使者殺人，教唆那個人如果有人來就殺，而接受指使的那個人在去的時候殺了人，比丘犯輕偷蘭罪。如果教唆用刀殺人卻用了棍子殺，或者教唆殺這個人卻殺了那個人，凡是不按照原本的教唆而改變方式的，都犯輕偷蘭罪。如果教唆一個人去殺那個人，而接受指使的人又指使了其他人，這樣輾轉直到十個人，最後那個人殺人的時候，所有人都犯波羅夷罪。如果比丘精通星曆、陰陽、龜卜、易經，瞭解國家興衰、軍隊形勢，如果因為比丘的建議而征討異國，有所殺害並獲得財寶，都犯殺、盜兩種波羅夷罪。如果優婆塞（Upasaka，在家男居士）因為國王的命令，同心協力征討異國，如果攻破他國，有所傷殺並獲得財寶，即使沒有親自動手，因為同心協力，也犯殺、盜兩種戒律。如果兩個人互相用刀刺殺，同時死亡，沒有犯戒的罪，因為受戒的誓言只約束這一世。如果用刀或棍子想要殺人，或者用棍子打或用刀刺，不是立刻死亡，而是十天後才應該死亡，後來又被其他人打，立刻就用棍子打死了。打死人的比丘犯波羅夷罪，先前打人的比丘犯重偷蘭罪。如果派遣使者殺人，使者前往並砍了一刀，不論深淺，之前的人沒有死，派遣使者的比丘和接受指使的比丘都犯重偷蘭罪。
如果墮胎殺人，在母親腹中諸根（身體器官）成就以來，無論用什麼樣的方式殺害，都叫做墮胎殺。
如果按壓腹部殺人，如果在腹中諸根還沒有形成，像稀薄的酪漿或剛產生的酥油一樣，如果按壓腹部使之散開，如果因此死亡，叫做按壓腹部殺人。
甚至在腹中剛開始形成兩個根（指眼、耳、鼻、舌、身、意六根中的兩個）的時候，最初的處境。
【English Translation】 English version If someone sends a messenger to kill a person, when instructing the messenger, the bhikkhu (monk) commits a Thullaccaya (a minor offense). If the messenger actually kills the person, then the bhikkhu commits a Parajika (the most serious offense, resulting in expulsion from the monastic order). Sending a messenger to kill someone can result in a Parajika offense under three states of mind. If a bhikkhu sends a messenger to kill someone, and while the bhikkhu is reciting scriptures and paying homage to the Buddha, the messenger goes to kill, then the bhikkhu who sent the messenger commits a Parajika offense; this is committing an offense with a wholesome mind. The cases of unwholesome mind and neutral mind (neither wholesome nor unwholesome) can be inferred accordingly. If someone sends a messenger to kill a person, instructing that person to kill anyone who comes, and the messenger, on the way, kills someone, the bhikkhu commits a Thullaccaya offense. If someone instructs to kill with a knife but it's done with a stick, or instructs to kill this person but that person is killed, any deviation from the original instruction results in a Thullaccaya offense. If someone instructs one person to kill another, and the instructed person further instructs another, and so on up to ten people, when the last person kills, all of them commit a Parajika offense. If a bhikkhu is well-versed in astrology, yin-yang, divination using tortoise shells and the I Ching, and understands the rise and fall of nations and military formations, and if, due to the bhikkhu's advice, a foreign country is conquered, resulting in killings and the acquisition of wealth, the bhikkhu commits both Parajika offenses of killing and stealing. If an Upasaka (lay male devotee) conquers a foreign country with a united mind due to the king's command, and if that country is defeated, resulting in injuries and killings and the acquisition of wealth, even if they did not personally commit the acts, they also violate the precepts against killing and stealing because of their united intention. If two people stab each other and die simultaneously, there is no violation of the precepts, because the vows taken at ordination only bind this lifetime. If someone intends to kill a person with a knife or stick, or strikes with a stick or stabs with a knife, and the person does not die immediately but is expected to die in ten days, and then another person strikes them, causing immediate death by the stick, the bhikkhu who struck the fatal blow commits a Parajika offense, and the bhikkhu who struck the initial blow commits a heavy Thullaccaya offense. If someone sends a messenger to kill a person, and the messenger goes and makes a cut, regardless of its depth, and the person does not die, both the bhikkhu who sent the messenger and the bhikkhu who received the instruction commit a heavy Thullaccaya offense.
If one commits abortion, from the time the organs (bodily faculties) are developed in the mother's womb, killing by any means is called abortion.
If one kills by pressing the abdomen, if the organs have not yet formed in the womb, like thin yogurt or freshly produced ghee, if one presses the abdomen to disperse it, and if it dies as a result, it is called killing by pressing the abdomen.
Even when only two faculties (referring to two of the six faculties: eyes, ears, nose, tongue, body, and mind) have just begun to form in the womb, the initial state.
緣時，父母精合識處其中，得身根、命根。爾時作因緣殺者，得波羅夷。此是窮下之說也。有四人不可殺：入滅盡定、無想定、佛使、入慈三昧。
妄語第四
若為利養名聞故，言我得不凈觀、阿那波那乃至世間第一法，得向四沙門果、四禪、四無量心、四無色定、五神通，盡波羅夷。乃至自言持戒清凈淫慾不起，若不實者，偷蘭遮。若自言諸天龍乃至羅剎鬼來至我所，彼問我、我答彼，是事不實者，波羅夷。所以得罪者，自現內有勝法能感諸天龍神，又自顯斷恐怖故。龍神來至我所，我無恐懼，可名過人法；不名過天，佛在人中結戒故、人中有波羅提木叉戒故、又人中多入聖道多修善法勝於天故，但勝人已勝於天。又言：但勝人，得波羅夷；天故無所論。若不誦四阿含，自言誦四阿含；非阿毗曇師，自言阿毗曇師；非律師，自言律師；實非坐禪作阿練若，自言我是阿練若；悉偷蘭遮。大而言之，無所習誦，而言我有所誦習，悉偷蘭遮。
十三事初
與諸比丘結戒者。
問曰：「一切善法不言結，何以但言結戒？」
答曰：「戒是萬善之本，但結戒即一切結也。佛所以制此故出精戒，為令法久住故、又欲止誹謗故。若作此事，世人外道當言：『沙門釋子作不凈行，與俗人無異。
【現代漢語翻譯】 現代漢語譯本：當父母交合，意識進入其中時，便產生了身根（身體的機能）和命根（生命力）。在這種情況下，如果有人因此而殺害生命，就犯了波羅夷罪（斷頭罪）。這是一種最底線的說法。有四種人不可殺害：進入滅盡定（一種極深的禪定狀態）、無想定（沒有念頭的禪定狀態）、佛的使者，以及進入慈三昧（慈悲的禪定狀態）的人。
妄語第四
如果爲了獲得利養和名聲，聲稱自己獲得了不凈觀（對身體不潔凈的觀想）、阿那波那（Anapana，呼吸的覺知）乃至世間第一法（最高的世間法），或者聲稱自己證得了趨向四沙門果（四種聖果）的果位、四禪（四種禪定）、四無量心（四種廣大的心境，即慈、悲、喜、舍）、四無色定（四種沒有物質的禪定）、五神通（五種超自然能力），都犯波羅夷罪。甚至聲稱自己持戒清凈，沒有淫慾生起，如果不是事實，就犯偷蘭遮罪（僧殘罪）。如果聲稱諸天、龍乃至羅剎鬼來到我這裡，他們問我問題，我回答他們，而這件事不是真實的，就犯波羅夷罪。之所以會犯這種罪，是因為他自己顯現內在有殊勝的法，能夠感應諸天龍神，又自己顯示斷除了恐怖。龍神來到我這裡，我沒有恐懼，這可以稱為超過常人的法；但不能稱為超過天人，因為佛是在人間制定戒律的，人間有波羅提木叉戒（戒律），而且人間更多的人進入聖道，更多地修習善法，勝過天人，所以只要勝過人，就已經勝過天了。又說：只要勝過人，就得波羅夷罪；對於天人，則沒有討論的必要。如果不誦讀四阿含（四部阿含經），卻聲稱自己誦讀了四阿含；不是阿毗曇師（精通論藏的法師），卻聲稱自己是阿毗曇師；不是律師（精通戒律的法師），卻聲稱自己是律師；實際上沒有坐禪，也沒有在阿練若（Aranya，寂靜處）修行，卻聲稱自己是在阿練若修行的人；這些都犯偷蘭遮罪。總而言之，沒有學習誦讀，卻聲稱自己有所誦習，都犯偷蘭遮罪。
十三事初
與諸比丘結戒的人。
問：『一切善法都不說結，為什麼只說結戒？』
答：『戒是萬善的根本，只要結戒，就等於一切都結了。佛陀之所以制定這些戒律，是爲了使正法長久住世，也是爲了阻止誹謗。如果做了這些事，世人和外道會說：「沙門釋子（釋迦牟尼佛的弟子）做不凈的行為，和世俗人沒有什麼區別。」』
【English Translation】 English version: When parents unite in intercourse, and consciousness enters therein, the body faculty (the function of the body) and the life faculty (vitality) are produced. In this situation, if someone kills a life because of this, they commit a Pārājika offense (expulsion offense). This is the most basic explanation. There are four types of people who must not be killed: those who have entered Nirodha-samāpatti (cessation of perception and sensation), Asaññasamāpatti (non-perception), the messengers of the Buddha, and those who have entered the loving-kindness Samādhi (state of meditative absorption).
False Speech, the Fourth Offense
If, for the sake of gain and fame, one claims to have attained the impurity contemplation (a contemplation on the impurity of the body), Ānāpāna (mindfulness of breathing) or even the highest mundane Dharma (the highest worldly attainment), or claims to have attained the path to the four fruits of a Śrāmaṇa (the four stages of enlightenment), the four Dhyānas (the four meditative absorptions), the four Immeasurables (the four Brahmavihāras: loving-kindness, compassion, sympathetic joy, and equanimity), the four Formless Absorptions (the four immaterial attainments), or the five Supernormal Powers (the five psychic abilities), one commits a Pārājika offense. Even claiming to be pure in conduct, with no lust arising, if it is not true, one commits a Saṃghādisesa offense (formal meeting offense). If one claims that gods, dragons, or even Rakshasa demons come to them, and they ask questions and one answers them, and this is not true, one commits a Pārājika offense. The reason for committing this offense is that one displays having superior inner qualities that can attract gods and dragons, and also displays having eliminated fear. If dragons and gods come to me, and I have no fear, this can be called a quality surpassing ordinary people; but it cannot be called surpassing the gods, because the Buddha established the precepts among humans, humans have the Prātimokṣa (code of monastic rules), and more humans enter the path to enlightenment and cultivate good deeds more than the gods, so surpassing humans is already surpassing the gods. It is also said: as long as one surpasses humans, one commits a Pārājika offense; there is no need to discuss surpassing the gods. If one does not recite the four Āgamas (the four collections of discourses), but claims to recite the four Āgamas; is not an Abhidhamma master (a master of the Abhidhamma), but claims to be an Abhidhamma master; is not a Vinaya master (a master of the monastic discipline), but claims to be a Vinaya master; in reality, does not practice meditation or live in an Aranya (secluded place), but claims to be practicing in an Aranya; all these are Saṃghādisesa offenses. In short, if one has not learned and recited anything, but claims to have learned and recited something, all these are Saṃghādisesa offenses.
The Beginning of the Thirteen Matters
Those who establish the precepts with the Bhikshus (monks).
Question: 'All good Dharmas are not said to be established, why only say to establish the precepts?'
Answer: 'The precepts are the foundation of all good deeds, establishing the precepts is equivalent to establishing everything. The reason why the Buddha established these precepts is to make the Dharma endure for a long time, and also to prevent slander. If these things are done, worldly people and non-Buddhists will say: "The Śrāmaṇa Śākyaputrīya (disciples of Śākyamuni Buddha) do impure deeds, and are no different from ordinary people."
』又欲生天龍善神信敬心故，若作此事，雖復私屏，天龍善神一切見之。又佛平等不問親疏，有事則制、無事則止。又諸佛法爾，淫是惡行，法應制之。」
僧伽婆尸沙者，秦言僧殘，是罪屬僧，僧中有殘，因眾除滅。又云：四事無殘，此雖犯有殘，因僧滅罪，故曰僧殘。
問曰：「四篇皆是有殘，何以獨此戒言有殘？」
答曰：「四篇雖是有殘，不一切盡因僧滅。如三十事中，三事因僧滅，余則不因。九十事中，七事因僧，余則不因。十三事，一切因僧。又犯此戒，行波利婆沙亦在僧中，摩那埵亦在僧中，出罪亦在僧中，余戒不爾，故名僧殘。又此戒不共，如比丘犯得僧殘，比丘尼犯得波逸提。」
問曰：「何以不同？」
答曰：「為令二眾有差別故。又云：女人煩惱深重難拘難制，若與制重則罪惱眾生。又云：女人要在私屏多緣多力苦乃出精，男子不爾，隨事能出，故不同也。若比丘作方便出精，精未出，變為尼然後出，無罪。以尼無出精方便故。若比丘故出精，一心即變為尼，即清凈住。若比丘作六夜摩那埵未竟即變為尼，亦清凈住。若行波利婆沙未竟即變為尼，亦清凈住。若比丘尼變為比丘亦如是。不共戒如是。共戒云何？若比丘先作僧殘未成，變為尼然後成事，先比丘得偷
【現代漢語翻譯】 現代漢語譯本：『又爲了使天龍善神生起信敬之心，如果做了這樣的事情，即使在私下隱蔽之處，天龍善神也都能看見。而且佛陀是平等的，不分親疏，有事就制定戒律，沒事就停止。而且諸佛的法則本來就是這樣，淫是惡行，所以理應禁止。』
『僧伽婆尸沙』（Sanghavasesa，僧殘）用秦語來說就是『僧殘』，這種罪屬於僧團，僧團中有了殘缺，需要依靠僧眾來除滅。也有人說：四種罪行中沒有殘缺，這種罪雖然犯了有殘缺，但可以通過僧團來滅罪，所以叫做『僧殘』。
問：『四篇戒都有殘缺，為什麼唯獨這條戒叫做有殘？』
答：『四篇戒雖然都有殘缺，但不是所有情況都完全依靠僧團來滅罪。比如三十事中，只有三件事依靠僧團來滅罪，其餘則不依靠。九十事中，只有七件事依靠僧團，其餘則不依靠。十三事中，一切都依靠僧團。而且犯這條戒，進行波利婆沙（Parivasa，別住）也在僧團中，摩那埵（Manatta，行法）也在僧團中，出罪也在僧團中，其餘的戒律不是這樣，所以叫做僧殘。而且這條戒是不共戒，比如比丘（bhiksu，男性出家人）犯了得僧殘罪，比丘尼（bhiksuni，女性出家人）犯了得波逸提（Pacittiya，單墮）。』
問：『為什麼不一樣？』
答：『爲了使比丘和比丘尼二眾有所差別。也有人說：女人煩惱深重，難以約束和控制，如果制定很重的戒律，就會使眾生感到苦惱。也有人說：女人需要在私下隱蔽之處，多方努力才能出精，男子則不是這樣，隨時都能出精，所以不一樣。如果比丘爲了方便出精，精液還沒有出來，就變成了比丘尼，然後才出來，就沒有罪。因為比丘尼沒有出精的方便。如果比丘故意出精，一心就變成了比丘尼，就清凈了。如果比丘進行六夜摩那埵還沒有結束就變成了比丘尼，也清凈了。如果進行波利婆沙還沒有結束就變成了比丘尼，也清凈了。如果比丘尼變成了比丘也是這樣。不共戒就是這樣。共戒怎麼樣呢？如果比丘先犯了僧殘罪還沒有完成，變成了比丘尼然後才完成，先前的比丘得偷蘭遮（Thullaccaya，粗罪）。』
【English Translation】 English version: 'Furthermore, in order to generate faith and respect in the minds of the Nagas (dragons) and virtuous deities, if such an act is committed, even in private and secluded places, the Nagas and virtuous deities will see it all. Moreover, the Buddha is impartial, without regard to closeness or distance; when there is a need, rules are established, and when there is no need, they are discontinued. Furthermore, it is the nature of all Buddhas that sexual misconduct is an evil act, and therefore it should be prohibited by the Dharma.'
'Sanghavasesa' (remaining with the Sangha), in the Qin language, means 'Sangha remnant.' This offense belongs to the Sangha; there is a remnant within the Sangha, which must be removed by the community. It is also said that among the four types of offenses, there is no remnant. Although this offense involves a remnant, the expiation of the offense depends on the Sangha; therefore, it is called 'Sanghavasesa.'
Question: 'All four sections of rules involve remnants; why is it only this rule that is called having a remnant?'
Answer: 'Although all four sections of rules involve remnants, not all cases rely entirely on the Sangha for expiation. For example, among the thirty offenses, only three rely on the Sangha for expiation, while the rest do not. Among the ninety offenses, only seven rely on the Sangha, while the rest do not. Among the thirteen offenses, all rely on the Sangha. Moreover, when committing this offense, the practice of Parivasa (probation) also takes place within the Sangha, the practice of Manatta (penance) also takes place within the Sangha, and the absolution also takes place within the Sangha. The other rules are not like this; therefore, it is called Sanghavasesa. Furthermore, this rule is not shared; for example, if a Bhiksu (monk) commits it, he incurs a Sanghavasesa offense, while if a Bhiksuni (nun) commits it, she incurs a Pacittiya (expiation) offense.'
Question: 'Why is it different?'
Answer: 'It is to create a distinction between the two communities of Bhiksus and Bhiksunis. It is also said that women's afflictions are deep and difficult to restrain and control; if heavy rules are imposed, it will cause suffering to beings. It is also said that women need to be in private and secluded places, exerting much effort to emit semen, while men are not like this; they can emit semen at any time, so it is different. If a Bhiksu uses means to emit semen, and the semen has not yet been emitted, and then he becomes a Bhiksuni, and then it is emitted, there is no offense, because Bhiksunis do not have the means to emit semen. If a Bhiksu intentionally emits semen, he immediately becomes a Bhiksuni and dwells in purity. If a Bhiksu is performing the six-night Manatta and has not finished, and then he becomes a Bhiksuni, he also dwells in purity. If he is performing Parivasa and has not finished, and then he becomes a Bhiksuni, he also dwells in purity. If a Bhiksuni becomes a Bhiksu, it is also the same. This is how the unshared rules are. How are the shared rules? If a Bhiksu first commits a Sanghavasesa offense and it is not completed, and then he becomes a Bhiksuni and then it is completed, the former Bhiksu incurs a Thullaccaya (grave offense).'
蘭遮，尼得僧殘，以罪同故。若比丘尼變為比丘亦爾。若比丘犯僧殘，一念變為尼，乃至十年五年覆藏然後變為尼，一種十五日除罪。若比丘尼犯僧殘，一念不覆藏乃至發露，行十五日法中一日二日若變為比丘，但作六夜摩那埵，然後出罪。若先犯罪有覆藏日，即變為比丘，隨本覆日行波利婆沙。」
夢中出精者，有三事能發煩惱：一因緣、二方便、三境界。眾生先善業故生富貴處，但以淫慾為先，若生天上亦復如是，人天富樂是淫慾因緣也。二方便者，若見聞女色，後方便思惟，然後起欲，是名方便。三境界者，若見上妙女色即生欲心，是名境界。是比丘先富貴家子，雖得出家，以先欲因緣重故，夢中失精。復以是事因緣故，游諸聚落，或見好色、或方便思惟，以是因緣故，夢中失精。
一面立者，阿難恭敬佛故不坐。
問曰：「舍利弗、目連深恭敬佛，何以坐耶？」
答曰：「此二人恭敬法故，阿難兼以俗親故，是以不同。又云：阿難受他使故不坐。又云：諸佛法爾，凡侍比丘法不應坐。」
贊戒贊持戒者，為折伏破戒故、令持戒者增善根故。如佛贊多聞智慧勤精進，若破戒者、若愚癡者、若懈怠者，知佛語無二，必有深利作如是說。不持戒者勤加持戒，愚癡眾生勤求智慧，懈怠
【現代漢語翻譯】 現代漢語譯本：蘭遮（一種罪名），尼得僧殘（比丘尼觸犯的僧殘罪），因為罪行相同。如果比丘尼轉變為比丘，也一樣處理。如果比丘犯了僧殘罪，哪怕只是一念之間轉變為比丘尼，甚至覆藏罪行十年五年之後才變為比丘尼，都按照一種罪行，進行十五日的除罪程式。如果比丘尼犯了僧殘罪，哪怕一念之間沒有覆藏，甚至已經發露懺悔，正在進行十五日懺悔法，其中有一天兩天轉變為比丘，只需要進行六夜的摩那埵（一種懺悔法），然後就可以出罪。如果先前犯罪有覆藏的日子，之後轉變為比丘，就按照原本覆藏的日子進行波利婆沙（一種懺悔法）。」
夢中遺精的人，有三件事能引發煩惱：一是因緣，二是方便，三是境界。眾生因為過去世的善業而生在富貴之家，但以淫慾為先導；如果生在天上也是如此，人間的富樂和天上的快樂都是淫慾的因緣。二是方便，如果看見或聽見女色，之後又方便地思惟，然後生起慾望，這叫做方便。三是境界，如果看見上妙的女色就生起慾望之心，這叫做境界。這位比丘先前是富貴人家的子弟，雖然已經出家，但因為先前淫慾的因緣深重，所以在夢中遺精。又因為這件事的因緣，遊歷各個村落，或者看見美好的女色，或者方便地思惟，因為這些因緣，所以在夢中遺精。
一面站立，是因為阿難（佛陀的弟子）恭敬佛陀，所以不坐下。
有人問：『舍利弗（佛陀的弟子）、目連（佛陀的弟子）也深深地恭敬佛陀，為什麼他們坐著呢？』
回答說：『這二人恭敬佛法，阿難兼有世俗親屬的關係，所以不同。又有人說：阿難接受了別人的差遣，所以不坐下。還有人說：諸佛的規矩是這樣，凡是侍奉的比丘不應該坐下。』
讚歎戒律、讚歎持戒的人，是爲了折服破戒的人，爲了讓持戒的人增長善根。如同佛陀讚歎多聞、智慧、勤奮精進一樣，如果破戒的人、愚癡的人、懈怠的人，知道佛陀的話沒有虛假，必定有深刻的利益，就會這樣說。不持戒的人勤奮地持戒，愚癡的眾生勤奮地尋求智慧，懈怠
【English Translation】 English version: 'Lanzhe (a type of offense), Nidasaṃghāvaśeṣa (Saṃghāvaśeṣa offense committed by a Bhikṣuṇī), because the offenses are the same. If a Bhikṣuṇī transforms into a Bhikṣu, it is also handled in the same way. If a Bhikṣu commits a Saṃghāvaśeṣa offense, even if he transforms into a Bhikṣuṇī in a single thought, or even if he conceals the offense for ten or five years before transforming into a Bhikṣuṇī, it is treated as one offense, and a fifteen-day purification procedure is carried out. If a Bhikṣuṇī commits a Saṃghāvaśeṣa offense, even if she does not conceal it for a single thought, or even if she has already confessed and is undergoing the fifteen-day penance, and transforms into a Bhikṣu on one or two of those days, she only needs to undergo six nights of Mānatta (a type of penance), and then she can be absolved of the offense. If there were days of concealment before committing the offense, and then he transforms into a Bhikṣu, he should undergo Parivāsa (a type of penance) according to the original days of concealment.'
For those who experience seminal emission in dreams, there are three things that can trigger afflictions: first, conditions; second, means; and third, objects. Beings are born into wealthy and noble families because of good deeds in past lives, but with lust as the guide; if they are born in the heavens, it is also the same, the wealth and happiness of humans and gods are the conditions for lust. Second, means, if one sees or hears female beauty, and then conveniently contemplates it, and then arises desire, this is called means. Third, objects, if one sees supremely beautiful female forms and immediately arises desire, this is called objects. This Bhikṣu was previously the son of a wealthy and noble family, although he has already renounced the world, because the conditions of previous lust are heavy, he experiences seminal emission in dreams. And because of this matter, he travels to various villages, or sees beautiful female forms, or conveniently contemplates, because of these conditions, he experiences seminal emission in dreams.
Standing on one side is because Ānanda (Buddha's disciple) respects the Buddha, so he does not sit down.
Someone asks: 'Śāriputra (Buddha's disciple) and Maudgalyāyana (Buddha's disciple) also deeply respect the Buddha, why do they sit?'
The answer is: 'These two respect the Dharma, Ānanda also has secular family relationships, so it is different. Others say: Ānanda is receiving orders from others, so he does not sit down. Still others say: The rules of the Buddhas are like this, any Bhikṣu serving should not sit down.'
Praising the precepts, praising those who uphold the precepts, is to subdue those who break the precepts, and to allow those who uphold the precepts to increase their good roots. Just as the Buddha praises those who are learned, wise, diligent, and energetic, if those who break the precepts, those who are foolish, those who are lazy, know that the Buddha's words are not false, and there must be profound benefits, they will say so. Those who do not uphold the precepts diligently uphold the precepts, foolish beings diligently seek wisdom, lazy
眾生勤加精進，是故贊持戒也。
第二摩捉戒
迦留陀夷持戶鉤在門間立。此人淫慾偏多，伺見女人共語笑抱捉，解釋欲心。
問曰：「若欲心多者，何不作大事破戒？」
答曰：「此人根熟應得漏盡故。又應度此舍衛城中具足千家正少一人，是故不作大事。」
諸女人何以來看？一以世間多事多諸匆務，出家人所住處寂靜安樂故。二親近善知識，欲聞法故。三眾僧房中種種嚴飾，采畫房舍床榻臥具，觸目可樂，是故來看。
何故正食後來？又言：無有定義。若食前來，復當言何以不食後來？進退有疑耳。又云：俗人食前多事多緣，或作飲食分處奴婢，夫婿兒子各隨緣已，然後共相依隨登山游澤或詣僧坊。又云：所以至僧坊者，為欲親近善人，樂聞法故。若食前來，諸比丘各乞食隨緣，不在僧坊，是故食後來。
「諸女人何以隨比丘入房舍中？」
答曰：「謂出家之人斷欲清凈，信敬故隨入無疑。」
有善者默然。
問曰：「何故有默、有不默者？」
「有云：欲心多者默然，欲心少者不默然。有云：若知識者默然，非知識者不默然，不相錯故。有云：人性不同，有樂覆罪過者默然，有不樂藏過者不默。有云：無有父母兄弟夫婿兒女，無所畏難
【現代漢語翻譯】 現代漢語譯本：眾生勤奮努力，因此讚美堅持戒律的行為。
第二摩捉戒
迦留陀夷（Kāludāyin，人名）拿著門鉤站在門邊。這個人淫慾心特別重，伺機看見女人就上前搭訕，和她們說笑、擁抱，以此來滿足自己的淫慾。
有人問：『如果淫慾心這麼重，為什麼不做更嚴重、更徹底的破戒行為呢？』
回答說：『因為這個人根器成熟，應該可以證得漏盡（煩惱斷盡）的境界。而且，他應該度化舍衛城（Śrāvastī）中還差一個就滿一千戶人家的人家，因此不能做更嚴重的事情。』
那些女人為什麼會來看呢？第一，因為世俗間有很多事情，有很多匆忙的事務，而出家人居住的地方寂靜安樂。第二，爲了親近善知識，想要聽聞佛法。第三，眾僧的房舍中有各種各樣的裝飾，彩繪的房屋、床榻、臥具，觸目所及都令人愉悅，所以她們來看。
為什麼要在正餐之後才來呢？又說：沒有固定的時間。如果飯前來，又會問為什麼不在飯後才來？這樣進退都會有疑問。又說：世俗人在飯前有很多事情和緣由，或者準備飲食、分發給奴婢，丈夫、兒子各自處理完自己的事情后，然後才互相依靠，一起登山遊玩或者去往僧院。又說：之所以去僧院，是爲了親近善人，喜歡聽聞佛法。如果在飯前來，各位比丘各自乞食，隨緣而行，不在僧院，所以才在飯後來。
『那些女人為什麼跟隨比丘進入房舍中呢？』
回答說：『因為出家之人斷絕慾望，清凈無染，人們信賴和尊敬他們，所以跟隨進入而沒有疑慮。』
有些善良的人保持沉默。
有人問：『為什麼有人沉默，有人不沉默呢？』
『有人說：慾望心重的人沉默，慾望心輕的人不沉默。有人說：如果是認識的人就沉默，不認識的人就不沉默，這樣就不會出錯。有人說：人性不同，有些人喜歡掩蓋罪過就沉默，有些人不喜歡隱藏過錯就不沉默。有人說：因為沒有父母兄弟丈夫兒女，沒有什麼可畏懼的。』
【English Translation】 English version: Beings diligently strive, therefore, praise the upholding of precepts.
The Second Mo捉 Precept (Second precept of touching)
Kāludāyin (name of a person) stood at the door holding a door hook. This person had excessive lust and would seize opportunities to talk, laugh, and embrace women he saw, satisfying his lustful desires.
Someone asked: 'If his lust is so strong, why doesn't he commit more serious violations of the precepts?'
The answer is: 'Because this person's faculties are mature and he should be able to attain the exhaustion of outflows (end of afflictions). Also, he is meant to liberate the thousand families in Śrāvastī (name of a city), which is just one family short, therefore he should not do anything more serious.'
Why do the women come to visit? First, because the world is full of affairs and busy matters, while the place where renunciants live is peaceful and joyful. Second, to be close to good teachers and to hear the Dharma. Third, the monks' residences have various decorations, painted houses, beds, and bedding, which are pleasing to the eye, so they come to see.
Why do they come after the main meal? It is also said: There is no fixed time. If they came before the meal, one would ask why they didn't come after the meal? There would be doubts either way. It is also said: Laypeople have many affairs and reasons before the meal, such as preparing food and distributing it to servants, husbands, and sons, each according to their circumstances, and then they rely on each other to climb mountains, wander in marshes, or go to monasteries. It is also said: The reason for going to monasteries is to be close to good people and to enjoy hearing the Dharma. If they came before the meal, the monks would be begging for food individually, according to their circumstances, and would not be in the monastery, so they come after the meal.
'Why do the women follow the monks into their residences?'
The answer is: 'Because renunciants have cut off desires and are pure, people trust and respect them, so they follow them in without doubt.'
Some virtuous people remain silent.
Someone asked: 'Why are some silent and some not silent?'
'Some say: Those with strong desires are silent, those with weak desires are not silent. Some say: If they are acquaintances, they are silent; if they are not acquaintances, they are not silent, so there is no mistake. Some say: People's natures are different; some like to cover up their faults and are silent, some do not like to hide their faults and are not silent. Some say: Because they have no parents, brothers, husbands, or children, there is nothing to fear.'
故默然；有父母兄弟夫婿兒女者，有畏難故不默然。」
諸比丘為諸女人說法者，為說佛法，眾僧是良祐福田，可信可敬，莫以小緣故自破善根。又云：讚歎迦留陀夷種種功德智慧，當得漏盡，度千家作大利益，莫見小因緣故自失敬信也。佛所以結此摩捉女人戒，一以出家之人飄然無所依止，今結此戒與之作伴，令有所依怙。二欲止斗諍故，此是諍競根本，若捉女人則生諍亂。三息嫌疑故，若比丘設捉女人，人見不謂直捉而已，謂作大惡，是故止之。四為斷大惡之源，欲是眾禍之先，若摩捉女人則開眾惡門，禁微防著。五為護正念故，若親近女人則失正念。六為增上法故，比丘出家跡絕欲穢，棲心事外為世揩軌。若摩捉女人，與惡人無別，則喪世人宗敬之心。
此是不共戒。比丘犯僧殘，比丘尼犯摩捉，波羅夷。若比丘欲摩捉女人，根變作尼，變竟后捉無罪，以尼無方便心故，即清凈住。若比丘已犯摩捉僧殘，根變作尼，即清凈住。若尼犯摩捉波羅夷，根變作比丘，即清凈住。若比丘捉女人，未著女人即變為男子，手著時非女人，不得僧殘，得先方便偷蘭遮；捉已變，得僧殘。若尼欲捉男子，手未捉，根變為女，變為女竟捉，不得波羅夷，得先方便偷蘭遮。未變捉，捉竟變，得重。
第三惡語戒
【現代漢語翻譯】 現代漢語譯本：所以（他們）保持沉默；有父母兄弟、丈夫兒女的人，因為畏懼困難的緣故不保持沉默。
諸位比丘為諸位女人說法時，要宣說佛法，（要告訴她們）僧眾是良善的福田，值得信任和尊敬，不要因為小的因緣而自己斷絕善根。又說：讚歎迦留陀夷（Kāludāyin，人名，意為黑光）種種功德和智慧，（他）應當能夠斷盡煩惱，度化千家，做出巨大的利益，不要因為見到小的因緣而自己失去敬信之心。佛陀之所以制定這條摩捉女人戒，一是出家之人飄然無所依止，現在制定此戒，給他們作伴，讓他們有所依靠。二是想要止息鬥爭的緣故，這是爭競的根本，如果摩捉女人就會產生爭端和混亂。三是息止嫌疑的緣故，如果比丘假設摩捉女人，人們看見了不會認為只是簡單的摩捉而已，會認為做了大惡，所以禁止這種行為。四是爲了斷絕大惡的根源，慾望是眾多禍患的開端，如果摩捉女人就會打開眾多罪惡之門，所以要防微杜漸。五是爲了守護正念的緣故，如果親近女人就會失去正念。六是爲了增上法的緣故，比丘出家，斷絕慾念和污穢，專心致志於世俗之外的事物，為世人做出榜樣。如果摩捉女人，就和惡人沒有區別，就會喪失世人的尊敬之心。
這是不共戒。比丘犯戒，判僧殘罪；比丘尼犯摩捉，判波羅夷罪。如果比丘想要摩捉女人，（他的）性根變為女人，變完之後摩捉（女人）沒有罪，因為（此時的）比丘尼沒有方便心，即清凈安住。如果比丘已經犯了摩捉僧殘罪，（他的）性根變為女人，即清凈安住。如果比丘尼犯了摩捉波羅夷罪，（她的）性根變為比丘，即清凈安住。如果比丘摩捉女人，還沒有碰到女人就變為男子，手碰到時不是女人，不得僧殘罪，得先方便偷蘭遮罪；摩捉之後變，得僧殘罪。如果比丘尼想要摩捉男子，手還沒有碰到，性根變為女人，變為女人之後摩捉，不得波羅夷罪，得先方便偷蘭遮罪。未變就摩捉，摩捉之後變，得重罪。
第三惡語戒
【English Translation】 English version: Therefore, they remained silent; those who had parents, siblings, husbands, wives, and children did not remain silent because they feared difficulties.
When the Bhikkhus preach the Dharma to the women, they should explain the Buddha's teachings, (and tell them that) the Sangha is a field of merit, worthy of trust and respect. Do not sever your roots of goodness because of small causes. Furthermore, praise Kāludāyin (Kāludāyin, a name meaning 'Black Light') for his various merits and wisdom. (He) should be able to exhaust his afflictions, liberate thousands of families, and bring great benefits. Do not lose your faith and respect because of small causes. The reason why the Buddha established this rule against touching women is firstly, because those who have left home have no support, and now this rule is established to accompany them and give them support. Secondly, it is to stop disputes, as this is the root of contention. If one touches a woman, disputes and chaos will arise. Thirdly, it is to stop suspicion. If a Bhikkhu were to touch a woman, people would not think it was just a simple touch, but would think that a great evil had been committed, so this behavior is prohibited. Fourthly, it is to cut off the source of great evil. Desire is the beginning of many misfortunes. If one touches a woman, it will open the door to many evils, so one must prevent problems before they arise. Fifthly, it is to protect right mindfulness. If one is close to a woman, one will lose right mindfulness. Sixthly, it is for the sake of increasing the superior Dharma. Bhikkhus leave home, cut off desires and defilements, and focus on things beyond the mundane world, setting an example for the world. If one touches a woman, there is no difference between them and evil people, and they will lose the respect of the world.
This is a non-common rule. If a Bhikkhu violates the rule, he is subject to Sanghādisesa; if a Bhikkhuni touches (a man), she is subject to Pārājika. If a Bhikkhu wants to touch a woman, (his) gender changes to a woman, and after the change, touching (a woman) is not a sin, because (at this time) the Bhikkhuni does not have the mind of expedience, and thus dwells in purity. If a Bhikkhu has already committed the Sanghādisesa offense of touching, (his) gender changes to a woman, and he dwells in purity. If a Bhikkhuni commits the Pārājika offense of touching, (her) gender changes to a Bhikkhu, and she dwells in purity. If a Bhikkhu touches a woman, and before touching the woman, he changes into a man, and when his hand touches her, she is not a woman, he does not incur Sanghādisesa, but incurs the offense of Thullaccaya for the preliminary act; if he changes after touching, he incurs Sanghādisesa. If a Bhikkhuni wants to touch a man, and before her hand touches him, her gender changes to a woman, and after changing into a woman, she touches him, she does not incur Pārājika, but incurs the offense of Thullaccaya for the preliminary act. If she touches before changing, and changes after touching, she incurs a heavier offense.
The Third Offense of Harsh Speech
此是不共戒。比丘惡語得僧殘，比丘尼惡語偷蘭遮，式叉摩尼、沙彌、沙彌尼，突吉羅。此五篇戒各有種類，十三事中初五戒；三十事中三戒：從非親里尼取衣、浣故衣、染羊毛；九十事中十五戒，與女人過五六語、教尼至日沒時，次第后十戒，食家中前後二戒，與女人同室宿，議共道行；四悔過中第四戒；眾學法中不眄視、不高視戒，是淫戒種類。十三事二房舍；三十事中七戒：畜寶戒、種種用寶戒、販賣戒、自乞縷使織師織、還奪他比丘衣、知物向僧自迴向己；九十事中三戒：藏針筒等戒、與五眾衣輒還用、與賊眾議共道行；四悔過中第三戒；眾多學戒中以飯覆羹、凈草凈水。如是等戒。是盜戒種類。十三事中污他家；三十事中憍奢耶敷具；九十事中知水有蟲自澆草土若使人澆、知水有蟲取用二戒，打他比丘、搏他比丘二戒，故奪畜生命；四悔過中初戒；眾學中大磚飯、凈草凈水。如是等戒，殺戒種類。十三事中二謗戒、破僧相助三戒、戾語戒；三十事中三戒：一二居士作衣、若王大臣遣使戒；九十事中初十戒；四悔過中第二戒；眾多學一切說法戒。如是等戒。妄語戒種類。二百五十戒，以類而言有四種類。以罪而言，罪有五差、偷蘭遮。
十三事，初房舍。
佛在阿羅毗國，此是鬼神名。此
【現代漢語翻譯】 現代漢語譯本 這是不共戒（prātimokṣa，別解脫戒）。比丘（bhikṣu，男性出家人）惡語犯僧殘（saṃghāvaśeṣa，僅次於波羅夷的重罪），比丘尼（bhikṣuṇī，女性出家人）惡語犯偷蘭遮（sthūlātyaya，中等罪），式叉摩尼（śikṣamāṇā，學戒女）、沙彌（śrāmaṇera，男少年出家者）、沙彌尼（śrāmaṇerikā，女少年出家者），犯突吉羅（duṣkṛta，輕罪）。這五篇戒各有種類，十三事（saṃghāvaśeṣa，僧殘）中最初的五戒；三十事（naiḥsargika pāyantika，捨墮）中的三戒：從非親屬的比丘尼那裡取衣、洗滌舊衣、染羊毛；九十事（pāyantika，單墮）中的十五戒，與女人交談超過五六句、教導比丘尼直到日落時，次第后的十戒，在施食人家中前後二戒，與女人同室住宿，商議共同行走；四悔過（pratideśanīya，悔過）中的第四戒；眾學法（śaikṣa，應學）中不斜視、不仰視戒，是淫戒的種類。十三事中的兩項房舍戒；三十事中的七戒：畜寶戒、種種使用寶物戒、販賣戒、自己乞求絲線讓織工織布、奪回給其他比丘的衣服、明知財物應該歸於僧團卻私自佔為己有；九十事中的三戒：藏針筒等戒、給了五眾（比丘、比丘尼、式叉摩尼、沙彌、沙彌尼）衣服隨即又取回使用、與賊人商議共同行走；四悔過中的第三戒；眾多學戒中用飯蓋住羹、不凈草凈水。像這些戒，是盜戒的種類。十三事中玷污他人家庭；三十事中憍奢耶（kauśeya，絲綢）敷具；九十事中明知水中有蟲仍然自己澆灌草土或者讓人澆灌、明知水中有蟲仍然取用這兩條戒，毆打其他比丘、用拳頭打其他比丘這兩條戒，故意奪取有生命的動物的性命；四悔過中的初戒；眾學中的大塊飯、不凈草凈水。像這些戒，是殺戒的種類。十三事中的兩條誹謗戒、破壞僧團互相幫助的三條戒、乖戾語戒；三十事中的三戒：為一兩個居士做衣服、如果是國王大臣派遣使者來；九十事中的最初十戒；四悔過中的第二戒；眾多學戒中的一切說法戒。像這些戒，是妄語戒的種類。二百五十戒，以類別而言有四種。以罪行而言，罪行有五種差別，偷蘭遮（sthūlātyaya，中等罪）。 十三事中，最初的房舍戒。 佛陀在阿羅毗國（Āḷavī，地名），這是鬼神的名字。這裡
【English Translation】 English version These are the non-shared precepts (prātimokṣa, individual liberation precepts). A bhikṣu (male monastic) who speaks malicious words commits a saṃghāvaśeṣa (formal meeting of the Sangha required), a bhikṣuṇī (female monastic) who speaks malicious words commits a sthūlātyaya (serious offense), a śikṣamāṇā (probationary nun), a śrāmaṇera (male novice), or a śrāmaṇerikā (female novice) commits a duṣkṛta (minor offense). These five categories of precepts each have their types. Among the thirteen saṃghāvaśeṣa offenses, the first five precepts; among the thirty naiḥsargika pāyantika (expiation with forfeiture) offenses, three precepts: taking robes from a bhikṣuṇī who is not a relative, washing old robes, dyeing wool; among the ninety pāyantika (expiation) offenses, fifteen precepts: speaking more than five or six sentences with a woman, instructing a bhikṣuṇī until sunset, the ten precepts in order after that, the two precepts before and after eating in a donor's house, sleeping in the same room with a woman, discussing traveling together; the fourth precept among the four pratideśanīya (confession) offenses; the precepts of not glancing sideways and not looking upwards among the śaikṣa (training) rules, are types of precepts concerning sexual misconduct. The two precepts concerning dwellings among the thirteen saṃghāvaśeṣa offenses; the seven precepts among the thirty naiḥsargika pāyantika offenses: the precept against hoarding treasures, the precept against using various treasures, the precept against trading, the precept against asking for thread to have a weaver weave it, taking back robes given to other bhikṣus, knowingly diverting property intended for the Sangha to oneself; the three precepts among the ninety pāyantika offenses: the precept against hiding needle cases, etc., giving robes to the five assemblies (bhikṣus, bhikṣuṇīs, śikṣamāṇās, śrāmaṇeras, śrāmaṇerikās) and then taking them back for use, conspiring to travel with a band of thieves; the third precept among the four pratideśanīya offenses; covering soup with rice, and using impure grass and impure water among the many śaikṣa rules. Such precepts are types of precepts concerning stealing. Defiling another's family among the thirteen saṃghāvaśeṣa offenses; kauśeya (silk) coverings among the thirty naiḥsargika pāyantika offenses; knowingly watering grass and soil oneself or having others water it when there are insects in the water, and the two precepts of knowingly taking and using water when there are insects in it, the two precepts of striking other bhikṣus and punching other bhikṣus, intentionally taking the life of a living being among the ninety pāyantika offenses; the first precept among the four pratideśanīya offenses; large lumps of rice, and impure grass and impure water among the śaikṣa rules. Such precepts are types of precepts concerning killing. The two precepts concerning slander among the thirteen saṃghāvaśeṣa offenses, the three precepts concerning helping to destroy the Sangha, the precept concerning harsh speech; the three precepts among the thirty naiḥsargika pāyantika offenses: making robes for one or two laypersons, if a king or minister sends a messenger; the first ten precepts among the ninety pāyantika offenses; the second precept among the four pratideśanīya offenses; all the precepts concerning teaching the Dharma among the many śaikṣa rules. Such precepts are types of precepts concerning lying. The two hundred and fifty precepts, in terms of categories, are of four types. In terms of offenses, there are five differences in offenses, and sthūlātyaya (serious offense). Among the thirteen saṃghāvaśeṣa offenses, the first precept concerning dwellings. The Buddha was in Āḷavī (name of a place), this is the name of a ghost or spirit. Here
國是阿羅毗所住處，故因之為名。
諸比丘者，有二種：一世諦比丘、二第一義諦比丘。住波羅提木叉戒，是世諦比丘；住無漏戒，是第一義諦比丘。
大迦葉者，迦葉名多故，以大辯之：一大富貴長者所生故、二能捨大富貴豪族出家故、三能行頭陀少欲知足大法故、四國王帝主天龍鬼神多知多識所供養故、五舍世間大利養少欲知足行乞食故。如大舍利弗，成就大智慧故。如大目連，成就大神通故。以成就大功德故，兼行少欲知足頭陀法故，名大迦葉。與少不足，名為多欲；得一求一，名不知足。又復得內供養無厭，名為多欲；得外利養無厭，名不知足。
與諸比丘結戒，一以為法久住故、二為止誹謗故、三不惱害眾生令信敬增長故、四為少欲知足行善法故。此名不共戒，比丘犯僧殘，比丘尼犯偷蘭，下三眾犯突吉羅。是舍私作，無檀越主，自乞自作，以多緣多事惱亂在家人故，制令應量。
長十二搩手、內廣七搩手者，佛一搩手，凡人一肘半。
示處者，僧應示作處。集僧已能盡往示處者益善，若不往，僧應差四人示處。教應量已印封作相。若僧不教應量、不示難處妨處者，突吉羅。難處者，蛇窟乃至鼠穴，是名難處。齊幾名無難處？但使齊房四角已還，無難處得作。又云：但使出
【現代漢語翻譯】 現代漢語譯本： 這個國家是阿羅毗（Āḷavī，地名）所居住的地方，因此用這個名字來命名。 諸位比丘有兩種：一種是世俗諦比丘，一種是第一義諦比丘。遵守波羅提木叉戒（Pāṭimokkha，戒律）的比丘是世俗諦比丘；遵守無漏戒的比丘是第一義諦比丘。 大迦葉（Mahākāśyapa，佛陀十大弟子之一）之所以被稱為『大』迦葉，是因為迦葉這個名字的人很多，所以用『大』來區分：一是出生于大富大貴的長者家庭；二是能夠捨棄大富大貴的豪族生活而出家；三是能夠奉行頭陀行（dhuta，苦行），少欲知足的大法；四是國王、帝王、天龍鬼神等眾多有知識的人所供養；五是捨棄世間大利養，少欲知足地行乞食。就像大舍利弗（Mahāśāriputra，佛陀十大弟子之一）一樣，成就了大智慧。就像大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一）一樣，成就了大神通。因為成就了大功德，兼行少欲知足的頭陀行，所以被稱為大迦葉。對於少量還不滿足，就叫做多欲；得到一個還想求一個，就叫做不知足。又或者得到信徒的供養而沒有厭足，就叫做多欲；得到外在的利益供養而沒有厭足，就叫做不知足。 與各位比丘制定戒律，一是為使佛法長久住世；二是為制止誹謗；三是不惱害眾生，使眾生對佛法生起信心和尊敬；四是為使比丘能夠少欲知足地奉行善法。這叫做不共戒。比丘如果觸犯僧殘罪（saṃghādisesa），比丘尼如果觸犯偷蘭罪（thullanā），下三眾（沙彌、沙彌尼、式叉摩那）如果觸犯突吉羅罪（dukkata）。這是捨棄私自製作，沒有施主，自己乞食自己製作，因為多種因緣多種事務會惱亂在家人，所以制定戒律，應當按照規定的尺寸來製作。 長十二搩手（vidatthi，約等於手掌張開的長度）、內部寬度七搩手，佛的一搩手相當於凡人的一肘半。 指示地點，僧團應當指示製作的地方。集合僧眾后，能夠親自前往指示地點是最好的，如果不能親自前往，僧團應當派遣四個人去指示地點。教導應當按照規定的尺寸製作，並且用印章封好作為標記。如果僧團不教導按照規定的尺寸製作，不指示有困難的地方和妨礙通行的地方，就犯突吉羅罪。困難的地方，比如蛇窟乃至鼠穴，這叫做困難的地方。到什麼程度才算沒有困難的地方呢？只要在房間的四個角落以內，沒有困難的地方就可以製作。還有一種說法是：只要...
【English Translation】 English version: The country was named Āḷavī (place name) because it was the place where Āḷavī resided. There are two types of Bhikkhus (monks): Bhikkhus of conventional truth and Bhikkhus of ultimate truth. Those who abide by the Pāṭimokkha (code of discipline) are Bhikkhus of conventional truth; those who abide by the undefiled precepts are Bhikkhus of ultimate truth. Mahākāśyapa (one of the Buddha's ten great disciples) is called 'Mahā' Kāśyapa because there are many people named Kāśyapa, so 'Mahā' is used to distinguish him: firstly, because he was born into a wealthy and noble family; secondly, because he was able to renounce the wealthy and noble life of a prominent family to become a monk; thirdly, because he was able to practice the dhuta (ascetic practices), the great Dharma of few desires and contentment; fourthly, because he was revered by kings, emperors, nāgas (dragons), yakshas (demons), and other knowledgeable beings; fifthly, because he renounced great worldly gains, practiced few desires and contentment, and went begging for food. Just like Mahāśāriputra (one of the Buddha's ten great disciples), who achieved great wisdom. Just like Mahāmaudgalyāyana (one of the Buddha's ten great disciples), who achieved great supernatural powers. Because he achieved great merit and practiced the dhuta of few desires and contentment, he is called Mahākāśyapa. Being unsatisfied with little is called having many desires; getting one and wanting another is called being discontent. Furthermore, being insatiable with internal offerings is called having many desires; being insatiable with external gains is called being discontent. The precepts are established with the Bhikkhus for four reasons: firstly, to ensure the long-lasting existence of the Dharma; secondly, to prevent slander; thirdly, not to harm sentient beings, so that they may develop faith and respect for the Dharma; fourthly, so that the Bhikkhus can practice good Dharma with few desires and contentment. This is called a non-common precept. If a Bhikkhu commits a saṃghādisesa (formal meeting) offense, if a Bhikkhuni (nun) commits a thullanā (serious offense) offense, if the lower three groups (śrāmaṇera (novice monk), śrāmaṇerikā (novice nun), śikṣamāṇā (probationary nun)) commit a dukkata (wrongdoing) offense. This is to abandon private production, without patrons, begging for food and making things oneself, because many causes and many affairs will disturb lay people, so the precepts are established, and things should be made according to the prescribed dimensions. Twelve vidatthi (span, approximately the length of an open hand) long and seven vidatthi wide internally, one vidatthi of the Buddha is equivalent to one and a half cubits of an ordinary person. Indicating the place, the Sangha (monastic community) should indicate the place of production. After gathering the Sangha, it is best to personally go to indicate the place, but if one cannot go personally, the Sangha should send four people to indicate the place. Teach that it should be made according to the prescribed dimensions, and seal it with a stamp as a mark. If the Sangha does not teach that it should be made according to the prescribed dimensions, and does not indicate difficult places and places that obstruct passage, one commits a dukkata offense. Difficult places, such as snake dens and even rat holes, are called difficult places. To what extent is it considered a place without difficulties? As long as it is within the four corners of the room, it is permissible to make things in a place without difficulties. Another saying is: As long as...
入道徑無難，名無難處。妨者，是舍四邊一尋內，有塔地若王地，以王來入僧房內，王或欲止息眠戲，不欲在僧房內，別結此地屬王，故名王地。居士者，以居士作僧房，壇越數來往僧中。止息戲笑不欲在僧房中，故別結此地屬居士。外道地者，居士有親裡外道出家，來往僧中故，別結此地屬外道。比丘尼地者，居士親里女出家作尼，來往僧房中故，別結此地屬尼。大石者，若近在房，行來進止作諸惱害、或破器物，故名妨處。流水者，若近流水、或水長漂沒房舍、或水流食岸毀壞不少。池水者，池水浸潤不得久固。大樹者，飛鳥所集有諸音聲，多所惱亂兼屎尿不凈，並枝折落有所傷破。深坑者，頹損崩壞，令房不得久故。
不問處、過量、難處、妨處，四事不如法，若平地時、封地作相時，以得偷蘭遮；從二團泥未竟已還，盡輕偷蘭；餘一團泥在，未竟，重偷蘭；竟，僧殘。若三事不如法、一事如法，二事不如法、二事如法，一事不如法、三事如法，從平地封地作相，乃至一團泥未竟已還，盡輕偷蘭；作房竟，得重偷蘭。作房比丘先自看作房處，然後集僧，集僧已從僧三乞。僧應先示處，次封作相竟然後羯磨。若封相風吹雨水壞滅者，應更作相。已羯磨時相壞亦成羯磨，半已相壞亦成羯磨，若羯磨已相壞亦成
【現代漢語翻譯】 現代漢語譯本： 入道的途徑並非沒有困難，而是因為存在名為『無難處』的障礙。這些障礙包括：如果寺院的四邊一尋之內，存在屬於國王的土地（稱為『塔地』或『王地』），國王可能會進入僧房，想要在此休息、睡眠或嬉戲，但不希望這塊地屬於僧房，因此需要特別劃出這塊地歸國王所有，故稱為『王地』。如果是居士出資建造僧房，居士經常出入僧眾之中，想要在此休息、嬉戲，但不希望這塊地屬於僧房，因此需要特別劃出這塊地歸居士所有。如果是外道（指佛教以外的其他宗教人士）是居士的親戚，他們經常出入僧眾之中，因此需要特別劃出這塊地歸外道所有。如果是比丘尼（女性出家人）是居士的親戚，她們經常出入僧房，因此需要特別劃出這塊地歸比丘尼所有。大石頭如果靠近僧房，會妨礙行走，造成各種困擾，或者損壞器物，因此被稱為『妨處』。流水如果靠近僧房，可能會因為水勢上漲而淹沒房舍，或者水流侵蝕岸邊，造成破壞。池水如果靠近僧房，池水浸潤會導致地基不穩固，房屋無法長久。大樹如果靠近僧房，會聚集鳥類，產生各種噪音，造成很多幹擾，而且鳥糞不潔，樹枝折斷掉落也可能造成損害。深坑如果靠近僧房，可能會坍塌，導致房屋無法長久穩固。
無論是不問處、過量處、難處、妨處這四種不如法的情況，如果在平地上劃定界限、設定標誌時，就犯了偷蘭遮罪（一種較重的罪）。從堆砌兩團泥土開始，到尚未完成時，都屬於輕偷蘭罪；如果只剩下一團泥土尚未完成，則屬於重偷蘭罪；如果全部完成，則犯僧殘罪（一種極重的罪）。如果四件事中有三件不如法、一件如法，或者兩件事不如法、兩件事如法，或者一件事不如法、三件事如法，從在平地上劃定界限、設定標誌開始，直到一團泥土尚未完成時，都屬於輕偷蘭罪；如果房屋建造完成，則犯重偷蘭罪。建造房屋的比丘應該先自己檢視建造房屋的地點，然後召集僧眾，召集僧眾后，向僧眾三次請求。僧眾應該先指示地點，然後劃定界限、設定標誌，最後進行羯磨（僧團會議）。如果劃定的界限和設定的標誌被風吹雨打損壞，應該重新設定標誌。如果在羯磨進行時標誌損壞，羯磨仍然有效；如果羯磨進行到一半時標誌損壞，羯磨也仍然有效；如果羯磨完成後標誌損壞，羯磨也仍然有效。
【English Translation】 English version: The path to enlightenment is not without difficulties, but rather because there are obstacles called 'places without difficulty' (Wu Nan Chu). These obstacles include: if within one 'xun' (ancient Chinese unit of length) around the temple, there is land belonging to the king (called 'pagoda land' or 'king's land'), the king may enter the monastery, wanting to rest, sleep, or play there, but not wanting this land to belong to the monastery. Therefore, it is necessary to specifically demarcate this land as belonging to the king, hence it is called 'king's land'. If a layperson (Jushi) funds the construction of a monastery, the layperson frequently enters and exits the Sangha (monastic community), wanting to rest and play there, but not wanting this land to belong to the monastery. Therefore, it is necessary to specifically demarcate this land as belonging to the layperson. If a non-Buddhist (Wai Dao) is a relative of the layperson, they frequently enter and exit the Sangha, therefore it is necessary to specifically demarcate this land as belonging to the non-Buddhist. If a Bhikkhuni (female monastic) is a relative of the layperson, they frequently enter and exit the monastery, therefore it is necessary to specifically demarcate this land as belonging to the Bhikkhuni. If a large stone is close to the monastery, it will hinder walking, cause various troubles, or damage objects, therefore it is called a 'place of hindrance' (Fang Chu). If flowing water is close to the monastery, it may flood the houses due to rising water levels, or the water flow may erode the banks, causing damage. If pond water is close to the monastery, the pond water will soak the foundation, making it unstable and the house will not last long. If a large tree is close to the monastery, it will attract birds, generate various noises, cause a lot of disturbance, and bird droppings are unclean, and broken branches may cause damage. If a deep pit is close to the monastery, it may collapse, causing the house to be unstable and not last long.
Regardless of whether it is a case of 'not asking about the place' (Bu Wen Chu), 'excessive place' (Guo Liang Chu), 'difficult place' (Nan Chu), or 'hindering place' (Fang Chu), these four unlawful situations, if the boundaries are demarcated and the signs are set up on flat ground, then the offense of Thullanacca (a serious offense) is committed. From the beginning of piling up two lumps of mud until it is not completed, it is a minor Thullanacca offense; if only one lump of mud remains unfinished, it is a major Thullanacca offense; if all are completed, then the Sanghadisesa offense (a very serious offense) is committed. If three of the four things are unlawful and one is lawful, or two things are unlawful and two are lawful, or one thing is unlawful and three are lawful, from the demarcation of boundaries and the setting of signs on flat ground until one lump of mud is not completed, it is a minor Thullanacca offense; if the house is completed, then the major Thullanacca offense is committed. The Bhikkhu (monk) who builds the house should first inspect the site for building the house himself, and then gather the Sangha. After gathering the Sangha, he should request three times from the Sangha. The Sangha should first indicate the location, then demarcate the boundaries, set up the signs, and finally perform the Kammavācanā (formal act of the Sangha). If the demarcated boundaries and the set signs are damaged by wind and rain, the signs should be reset. If the signs are damaged during the performance of the Kammavācanā, the Kammavācanā is still valid; if the signs are damaged halfway through the Kammavācanā, the Kammavācanā is still valid; if the signs are damaged after the Kammavācanā is completed, the Kammavācanā is still valid.
羯磨。若印封作相已，不得余處作房。若異比丘不得此處作房，正應此比丘作，作房已不得嫌小，更大作房不如法，隨作時得偷蘭。若房主比丘死、若遠行者去絕不還，隨意處分，若與三寶、若隨親與、若與白衣、若自賣作錢自在隨心。若賣房不得賣地，若眾僧不聽，眾僧得罪。若房主比丘不自分處者，屬四方僧，眾僧次第應住。若此房上更異比丘欲作房，不須白僧，但房主比丘聽作，自在得作；不聽，不得作。此房亦隨主自在分處，若不分處，即屬四方僧，如先比丘法。若比丘作房不如法，若四方僧地不得作塔，不得作別波演，若作得罪。亦不得四方僧地中，為佛法自為種殖。若僧和合，聽四方僧地中作塔，得作；若不和合、不聽，不得作。若僧地中有種種花，應凈人取，作次第與僧隨意供養，不得私取自供養三寶。若花多，眾僧取不能盡，若僧和合，聽隨意取之。若荒餓后，三寶園田無有分別，先舊比丘及以白衣一切盡無、問定無處，若眾僧和合，隨意分處。非僧地，地應屬王，若比丘作房者，應以白王然後作房，不白不得作。若僧坊中內，不得起塔作像，以近人臭穢不清凈。若重閣舍，若經像在下重，不得在上住。若塔地花，不得供養僧、法，正應供養佛。此花亦得賣取錢，以供養塔用。若屬塔水，以供塔用。
設用有殘，若致功力是塔人者，應賣此水以錢屬塔，不得余用，用則計錢。若塔無人致水功力，一由僧人。殘水多少善好籌量。若學問坐禪比丘各有定業，若學不根本如學問法者，取學問臘則不清凈。若禪不根本心如禪法者，取坐禪臘則不清凈。
後房舍。
佛在俱睒彌國。長老闡那者，是佛異母弟，優填王妹兒，生大豪族，出家為道，多住此國。性㑦自用，作種種過惡，多在此國。與諸比丘結戒者，所以因緣如上說。此是不共戒，若比丘犯僧殘，若比丘尼犯偷蘭，下三眾罪犯突吉羅。
有主者，有檀越主人為比丘出錢作僧房，以僧房故不問量。若檀越欲作大房，語主人意小作者，則應少欲法。若檀越意為福德故、欲令容受多人故，欲作大房、欲多重作房，不應違施者意，若違損他福德。若主人意欲如耆阇崛山祇桓精舍廣大嚴凈者，應好示語檀越，意令開解然後小作房。律師云：後房舍，有檀越主，與比丘物為眾僧作房；但以眾房不限量數，自余作法如前房說。若不問僧作處、難處、妨處三事，不如法從平地印封作相，二團泥未竟已還，盡輕偷蘭；一團泥未竟，重偷蘭；作房舍竟，僧殘。若二事不如法、一事如法，若一事不如法、二事如法，從平地印封作相，一團泥未竟已還，輕偷蘭；作房竟，重
【現代漢語翻譯】 現代漢語譯本：如果剩餘的水被用於建造佛塔，負責管理佛塔的人應該將這些水賣掉，所得的錢用於佛塔的維護，不得挪作他用，如果挪用則要計算金額。如果沒有人負責管理佛塔，那麼水的管理就由僧人負責。剩餘的水的多少和質量要仔細衡量。如果學習佛法和坐禪的比丘各有固定的修行任務，如果學習佛法的人沒有佛法的基礎，就像學習佛法的方法一樣，那麼他的戒臘就不清凈。如果坐禪的人內心沒有禪定的基礎，就像坐禪的方法一樣，那麼他的戒臘就不清凈。
後面的房舍。
佛陀在俱睒彌國（Kauśāmbī）的時候。長老闡那（Channa），是佛陀的異母弟弟，優填王（Udayana）妹妹的兒子，出生于豪門大族，出家修行，經常居住在這個國家。他性格固執己見，做了種種過錯，大多發生在這個國家。因為他和比丘們結戒的事情，原因和經過就像上面所說的。這是不共同的戒律，如果比丘犯了僧殘罪（Saṃghādisesa），如果比丘尼犯了偷蘭罪（Thullaccaya），下三眾罪犯了突吉羅罪（Dukkata）。
有主人的情況，有檀越（Dānavati，施主）為比丘出錢建造僧房，因為是建造僧房，所以不詢問僧房的大小。如果檀越想要建造大的房舍，（比丘）告訴主人說（自己的）意願是建造小的房舍，那麼就應該遵循少欲知足的原則。如果檀越的意願是爲了積累福德，爲了能夠容納更多的人，想要建造大的房舍，想要建造多層的房舍，不應該違背施主的心意，如果違背就會損害他人的福德。如果主人的意願是想要像耆阇崛山（Gṛdhrakūṭa）的祇桓精舍（Jetavana Vihara）那樣廣大莊嚴清凈，應該好好地向檀越說明情況，讓他理解之後再建造小的房舍。律師說：後面的房舍，有檀越做主，將財物給予比丘為眾僧建造房舍；只是因為是眾房，所以不計算數量，其餘的建造方法和前面的房舍一樣。如果不詢問僧眾關於建造地點、困難之處、妨礙之處這三件事，不如法地從平地上蓋章封土做標記，兩團泥土還沒有完成就停止，犯輕偷蘭罪；一團泥土還沒有完成，犯重偷蘭罪；房舍建造完成，犯僧殘罪。如果兩件事不如法、一件事如法，或者一件事不如法、兩件事如法，從平地上蓋章封土做標記，一團泥土還沒有完成就停止，犯輕偷蘭罪；房舍建造完成，犯重偷蘭罪。
【English Translation】 English version: If the remaining water is to be used for the construction of a stupa, the person in charge of the stupa should sell this water and use the money for the stupa's maintenance, without using it for other purposes. If it is used for other purposes, the amount should be accounted for. If there is no one in charge of the stupa, the management of the water should be the responsibility of the monks. The amount and quality of the remaining water should be carefully measured. If the Bhikkhus who study the Dharma and practice meditation each have fixed tasks, if the person who studies the Dharma does not have a foundation in the Dharma, just like the method of studying the Dharma, then his seniority in the precepts is not pure. If the person who practices meditation does not have a foundation of Samadhi in his heart, just like the method of meditation, then his seniority in the precepts is not pure.
The following is about the construction of dwellings.
When the Buddha was in Kauśāmbī (俱睒彌國), the Elder Channa (闡那), who was the Buddha's half-brother, the son of King Udayana's (優填王) sister, was born into a wealthy family, renounced the world to practice the Dharma, and often lived in this country. He was stubborn and self-willed, and committed various misdeeds, mostly in this country. The reasons and circumstances for him making precepts with the Bhikkhus are as described above. This is a non-shared precept. If a Bhikkhu commits a Saṃghādisesa (僧殘罪) offense, if a Bhikkhuni commits a Thullaccaya (偷蘭罪) offense, and the lower three groups commit a Dukkata (突吉羅罪) offense.
In the case of having an owner, if a Dānavati (檀越, donor) spends money for the Bhikkhus to build a Sangha dwelling, because it is for building a Sangha dwelling, the size is not questioned. If the donor wants to build a large dwelling, (the Bhikkhu) tells the owner that (his) intention is to build a small dwelling, then he should follow the principle of contentment with little desire. If the donor's intention is to accumulate merit, to accommodate more people, to build a large dwelling, or to build a multi-story dwelling, the donor's intention should not be violated, as violating it would harm the merit of others. If the owner's intention is to make it as vast, solemn, and pure as the Jetavana Vihara (祇桓精舍) on Gṛdhrakūṭa Mountain (耆阇崛山), the situation should be explained well to the donor, so that he understands before building a small dwelling. The Vinaya master said: Regarding the construction of dwellings later, if a donor gives property to the Bhikkhus to build dwellings for the Sangha; only because it is a Sangha dwelling, the number is not counted, and the rest of the construction methods are the same as for the previous dwellings. If the Sangha is not consulted about the three matters of the construction site, difficulties, and obstructions, and the land is not properly sealed and marked from the flat ground, stopping before two clods of mud are completed constitutes a minor Thullaccaya offense; stopping before one clod of mud is completed constitutes a major Thullaccaya offense; completing the construction of the dwelling constitutes a Saṃghādisesa offense. If two matters are not in accordance with the Dharma and one matter is in accordance with the Dharma, or if one matter is not in accordance with the Dharma and two matters are in accordance with the Dharma, sealing and marking from the flat ground, stopping before one clod of mud is completed constitutes a minor Thullaccaya offense; completing the construction of the dwelling constitutes a major Thullaccaya offense.
偷蘭。若自物與僧作房亦如是。若僧祇物一人作僧房，不問作處、難處、妨處，而作房處無難、無妨，作房竟突吉羅；若有難處、妨處，平地印封作相，乃至二團泥未竟以還，輕偷蘭；一團泥未竟以還，重偷蘭；作竟，僧殘。若自物、施主物，自物作房，如初房舍法。若初房舍、若後房舍，倩他作，作不如法，二俱得罪。若僧房、自房。作法白僧三乞。次第如初房說。優婆塞者，秦言離惡修善，亦名親近。
第八無根謗戒
佛在王舍城者，迦維羅長養色身，摩竭提國長養法身，是故佛多在王舍城。陀驃力士子成就五法故，僧羯磨作知臥具人。
問曰：「五法成就者多，何以正差陀驃？」
答曰：「以陀驃舊住王舍城瞻待客比丘故。又云：為滿本願。過去迦葉佛時亦為眾僧作知臥具人，稱可僧意。爾時作愿：『愿我將來亦為眾僧作知臥具人。』及在彼世時亦知臥具、稱悅時人，是以今佛還知臥具。佛所以令德行具足者使知臥具，現無吝法故。外道法，凡有所知見，盡不與弟子，恐弟子德行與己齊等，無師相承故。佛法不爾，一切無惜，隨弟子優劣隨事稱差。又欲現長幼智德階差，知臥具者其德如是，況受用者。又欲莊嚴將來彌勒佛法故，如今舍利弗智慧第一、目連神足第一、迦旃延解契經第一
【現代漢語翻譯】 現代漢語譯本：偷蘭（Sthūlātyaya，一種罪名）。如果用自己的東西為僧眾建造房屋，也按此處理。如果用僧眾的財物為一個僧人建造僧房，不論建造的地點是否困難、是否妨礙他人，如果建造房屋的地點沒有困難、沒有妨礙，建造完畢犯突吉羅（Duṣkṛta，一種輕罪）；如果有困難、有妨礙，在平地上用印章封地作為標記，乃至兩團泥未完成之前，犯輕偷蘭；一團泥未完成之前，犯重偷蘭；建造完畢，犯僧殘（Saṃghāvaśeṣa，一種重罪）。如果是自己的東西、施主的東西，用自己的東西建造房屋，按照最初建造房舍的方法。無論是最初建造房舍、還是後來建造房舍，請他人建造，建造不如法，雙方都有罪。如果是僧房、自己的房屋，建造時要稟告僧眾三次。次第如同最初建造房屋時所說。優婆塞（Upāsaka）這個詞，在秦語中是『離惡修善』的意思，也叫做『親近』。
第八無根謗戒
佛陀在王舍城（Rājagṛha）的原因是，迦維羅（Kapilavastu）滋養了佛陀的色身，摩竭提國（Magadha）滋養了佛陀的法身，所以佛陀大多在王舍城。陀驃力士子（Dabba Mallaputta）成就了五種功德，因此僧團羯磨（Saṃghakarma，僧團的事務處理）任命他為知臥具人（負責分配僧眾的床鋪）。
問：『成就五種功德的人很多，為什麼偏偏任命陀驃呢？』
答：『因為陀驃過去住在王舍城，負責照顧客比丘。又說：爲了滿足他過去的願望。過去迦葉佛（Kāśyapa Buddha）時，他也為眾僧擔任知臥具人，使僧眾滿意。當時他發願：『愿我將來也為眾僧擔任知臥具人。』並且在那一世也懂得安排臥具、使當時的人們高興，因此現在的佛陀仍然讓他擔任知臥具人。佛陀之所以讓德行具足的人擔任知臥具人，是因為他們沒有吝嗇之心。外道的教法，凡是自己知道的、見到的，都不告訴弟子，害怕弟子的德行與自己相等，沒有師徒相承的關係。佛法不是這樣，一切都沒有吝惜，根據弟子的優劣來安排事情。又想顯示長幼智德的階級差別，知臥具人的德行尚且如此，何況是受用的人。又想莊嚴將來彌勒佛（Maitreya Buddha）的佛法，就像現在舍利弗（Śāriputra）智慧第一、目連（Maudgalyāyana）神通第一、迦旃延（Kātyāyana）善於解釋契經第一。』
【English Translation】 English version: Sthūlātyaya (a type of offense). If one uses one's own property to build a dwelling for the Sangha, it is treated similarly. If one uses the Sangha's property to build a dwelling for a single monk, regardless of whether the location is difficult or obstructive, if the location is neither difficult nor obstructive, completing the construction incurs a Duṣkṛta (a minor offense); if there are difficulties or obstructions, sealing the ground with a mark as a boundary, even before two clods of mud are completed, incurs a light Sthūlātyaya; before one clod of mud is completed, incurs a heavy Sthūlātyaya; upon completion, it incurs a Saṃghāvaśeṣa (a serious offense). If it is one's own property or a donor's property, and one uses one's own property to build a dwelling, follow the initial dwelling construction method. Whether it is the initial dwelling or a subsequent dwelling, if one hires someone else to build it and the construction is not in accordance with the Dharma, both parties are at fault. If it is a Sangha dwelling or one's own dwelling, the construction method requires reporting to the Sangha three times. The procedure is as described for the initial dwelling construction. The term Upāsaka (a lay follower) in the Qin language means 'to renounce evil and cultivate good,' and is also known as 'close attendant'.
The Eighth Groundless Accusation Precept
The reason why the Buddha was in Rājagṛha (King's Abode) is that Kapilavastu (Kapilavastu) nourished the Buddha's physical body, and Magadha (Magadha) nourished the Buddha's Dharma body, therefore the Buddha was mostly in Rājagṛha. Dabba Mallaputta (Dabba Mallaputta) achieved five qualities, therefore the Sangha Karma (Sangha's administrative procedures) appointed him as the bedding allocator (responsible for assigning bedding to the Sangha).
Question: 'Many have achieved the five qualities, why specifically appoint Dabba?'
Answer: 'Because Dabba previously resided in Rājagṛha and was responsible for attending to guest monks. It is also said: to fulfill his past vow. In the time of the past Kāśyapa Buddha (Kāśyapa Buddha), he also served as the bedding allocator for the Sangha, pleasing the Sangha. At that time, he made a vow: 'May I also serve as the bedding allocator for the Sangha in the future.' And in that life, he also knew how to arrange bedding and pleased the people of that time, therefore the current Buddha still has him serve as the bedding allocator. The reason why the Buddha has those with complete virtue serve as the bedding allocator is because they have no stinginess. The teachings of non-Buddhist paths are such that whatever they know or see, they do not tell their disciples, fearing that their disciples' virtue will be equal to their own, and there will be no teacher-disciple relationship. The Buddha's Dharma is not like that, there is no withholding, and matters are arranged according to the disciples' strengths and weaknesses. It is also to show the hierarchical difference between the wisdom and virtue of the young and old, the virtue of the bedding allocator is like this, let alone those who receive the benefits. It is also to adorn the future Dharma of Maitreya Buddha (Maitreya Buddha), just as now Śāriputra (Śāriputra) is foremost in wisdom, Maudgalyāyana (Maudgalyāyana) is foremost in supernatural powers, and Kātyāyana (Kātyāyana) is foremost in explaining the sutras.'
、富樓那四辯第一、阿難總持第一，五百弟子各為第一，陀驃知臥具第一。時人見佛弟子各稱第一，皆發勝愿自誓立行：『愿我于當來佛法中，亦得第一如是。』」
佛出世莊嚴未來，五百佛法隨所應與，阿練若阿練若共，持律持律共，說法說法共，讀修妒路讀修妒路共。
問曰：「若如是隨同者共，不有所偏私耶？」
答曰：「不爾。眾僧先已自唱隨同業者共，以業同故，不相擾亂得安樂住。」
問曰：「是四人其業各異，何以常不相離？」
答曰：「阿練若，禪法有所疑滯，咨問有處，兼欲數聞說法增修，是以相近。持律者，凡欲知戒相輕重、決了罪過斷解僧法，是以相近。法師者，義論說法稱揚三寶，能增長善根。契經者，誦諸大經，多知廣見隨事能答，故相親近。若僧坊中房鮮少，若有四房，先唱與阿練若，次第唱與。若別波演有四房，亦次第唱與。若舍有四重，亦次第唱與。若無四房，隨宜分處。」
不須燈燭者。
「凡光明神力要入定心，若分臥具必出定心。云何不定心中而有光明？」
答曰：「諸佛不可思議、禪定不可思議、龍不可思議、業報不可思議。又云：此人利根，禪定亦利。當分臥具時，或入定心、或出定心，其間駃速，謂但是散心。如擊
【現代漢語翻譯】 現代漢語譯本：富樓那（Purna，人名，以善於辯論著稱）是四辯第一，阿難（Ananda，佛陀的侍者）是總持第一，五百弟子各自在不同方面是第一，陀驃（Tathya，僧侶，負責僧團的臥具分配）是知臥具第一。當時的人們看到佛陀的弟子們各自被稱為第一，都發下了殊勝的願望，立誓修行：『愿我在未來的佛法中，也能像他們一樣獲得第一。』 佛陀出世是爲了莊嚴未來，五百弟子根據各自的特長弘揚佛法，修習阿練若（Aranyaka，指在遠離人煙的處所修行）的人在一起，持律（Vinaya，遵守戒律）的人在一起，說法（Dharma preaching，講經說法）的人在一起，讀修妒路（Sutra reading，讀誦經典）的人在一起。 問：『如果像這樣隨同類的人在一起，會不會有所偏袒呢？』 答：『不會。僧團事先已經聲明，志同道合的人在一起，因為修行方向相同，所以不會互相干擾，能夠安樂地居住。』 問：『這四種人他們的修行方向各不相同，為什麼常常不分離呢？』 答：『修習阿練若的人，在禪修方面有所疑惑，需要諮詢請教，並且希望經常聽聞佛法以增進修行，所以彼此接近。持律的人，想要了解戒律的輕重，決斷罪過，解決僧團事務，所以彼此接近。法師，通過義理辯論和說法來讚揚三寶，能夠增長善根。契經者，背誦各種大乘經典，知識淵博，見解廣泛，能夠隨時解答問題，所以彼此親近。如果在僧房中房間很少，如果有四間房，首先分配給修習阿練若的人，然後依次分配。如果別波演（Vipasyin，過去七佛之一）有四間房，也依次分配。如果寺廟有四重，也依次分配。如果沒有四間房，就根據實際情況分配。』 不須燈燭者。 『凡是光明神力都需要進入禪定之心，如果分配臥具必然會出定。為什麼不在禪定心中而有光明呢？』 答：『諸佛的境界不可思議，禪定的境界不可思議，龍的力量不可思議，業報的力量不可思議。還有一種說法：這個人根器敏利，禪定也很精進。當分配臥具時，或者入定，或者出定，其間非常迅速，以至於人們認為他只是散亂的心。就像敲擊...
【English Translation】 English version: Purna (Purna, a person known for his eloquence) was the foremost in the four kinds of eloquence, Ananda (Ananda, the Buddha's attendant) was the foremost in total retention, each of the five hundred disciples was the foremost in different aspects, and Tathya (Tathya, a monk responsible for allocating bedding in the Sangha) was the foremost in knowing about bedding. At that time, people saw the Buddha's disciples each being called the foremost, and they all made great vows and resolved to practice: 'May I also be the foremost in the future Buddha-dharma, like them.' The Buddha's appearance in the world is to adorn the future, and the five hundred disciples propagate the Buddha-dharma according to their respective strengths. Those who practice Aranyaka (Aranyaka, referring to practicing in secluded places) stay together, those who uphold the Vinaya (Vinaya, adhering to the precepts) stay together, those who preach the Dharma (Dharma preaching, expounding the scriptures) stay together, and those who read the Sutras (Sutra reading, reciting the scriptures) stay together. Question: 'If people of the same kind stay together like this, will there be any bias?' Answer: 'No. The Sangha has already declared that those with the same aspirations stay together, because their practice direction is the same, so they will not disturb each other and can live in peace.' Question: 'These four types of people have different practice directions, why do they often not separate?' Answer: 'Those who practice Aranyaka, when they have doubts about meditation, need to consult and ask for advice, and they also want to frequently hear the Dharma to enhance their practice, so they stay close to each other. Those who uphold the Vinaya want to understand the severity of the precepts, resolve transgressions, and solve Sangha affairs, so they stay close to each other. Dharma masters, through debating the meaning and preaching the Dharma, praise the Three Jewels, which can increase good roots. Those who recite the Sutras, recite various Mahayana scriptures, have extensive knowledge and broad views, and can answer questions at any time, so they are close to each other. If there are few rooms in the Sangha monastery, if there are four rooms, they are first allocated to those who practice Aranyaka, and then allocated in order. If Vipasyin (Vipasyin, one of the seven past Buddhas) has four rooms, they are also allocated in order. If the temple has four levels, they are also allocated in order. If there are no four rooms, they are allocated according to the actual situation.' Those who do not need lamps and candles. 'All the power of light and divine strength requires entering the mind of meditation. If bedding is allocated, one will inevitably come out of meditation. Why is there light not in the mind of meditation?' Answer: 'The realm of the Buddhas is inconceivable, the realm of meditation is inconceivable, the power of dragons is inconceivable, and the power of karmic retribution is inconceivable. There is also a saying: This person has sharp roots, and his meditation is also diligent. When allocating bedding, one may enter meditation or come out of meditation, which is very fast, so people think that he is just a distracted mind. Like striking...'
鼓人，手自擊鼓、口並叫喚，擊鼓心非緣叫喚心，二心各異，但以其駃疾故，謂是一心。又如浮人，手捉浮瓠腳並蹋水，捉浮瓠心、腳蹋水心，二心各異亦復如是。又云：先入定心手出光明，出光明已然後出定。以入定勢力故，雖在不定心中，光明不滅。猶如陶師轉輪作器，以一轉力故十匝五匝，勢故不盡。此亦復爾，一定力故光明久住。如過去然燈佛，出現於世為眾生說法。時世眾生樂著世樂，懈怠慢恣不受佛法。定光如來以神通力化作一城，莊嚴清凈，其中人民富樂充溢五欲自恣。如是經由十二年中，定光如來亦十二年常在禪定。過是以後，大水忽至漂沒此城，城中人民一切散滅。時世人民樂著富樂者或悟無常：『我不久亦當如是。』定光如來即從定起，踴在虛空作種種神變，從虛空來下為眾說法。時會眾生，或得須陀洹乃至阿羅漢，或種辟支佛道因緣，或發阿耨多羅三藐三菩提心者，無量眾生大得法利。以神通力，常得停住十二年中；以定力故，光明暫住，何足為難？」
問曰：「佛法，罪當發露、功德覆藏。陀驃何故常放光明自顯功德？」
答曰：「自顯功德凡有二種：一為利養名聞、二為佛法眾生故。若為佛法眾生，隨時自在無所障礙。陀驃所以放光明者，正為止誹謗故。如佛為婆羅門女所謗
【現代漢語翻譯】 現代漢語譯本 有人擊鼓，手在擊鼓，口在叫喚，擊鼓的心和叫喚的心，是兩種不同的心，只是因為它們快速，所以（人們）認為是一個心。又好像游泳的人，手抓著葫蘆，腳在踩水，抓住葫蘆的心和腳踩水的心，是兩種不同的心，也是這樣。還有說：先進入禪定，然後手發出光明，發出光明之後才出定。因為入定的力量，即使在沒有入定的心中，光明也不會熄滅。就像陶工轉動輪子製作器物，因為一次轉動的力量，輪子可以轉十圈五圈，因為慣性不會立刻停止。這也是這樣，因為禪定的力量，光明可以長久停留。比如過去的然燈佛（Dīpaṃkara Buddha，錠光佛），出現在世間為眾生說法。當時的世人貪戀世俗的快樂，懈怠傲慢，不接受佛法。定光如來（Dīpaṃkara Buddha，錠光佛）用神通力化作一座城市，莊嚴清凈，其中的人民富裕快樂，充滿五欲，恣意享受。這樣經過了十二年，定光如來（Dīpaṃkara Buddha，錠光佛）也十二年常在禪定之中。過了這些時間之後，大水忽然到來，淹沒了這座城市，城中的人民全部散滅。當時的世人，貪戀富樂的人，有的領悟到無常：『我不久也將像這樣。』定光如來（Dīpaṃkara Buddha，錠光佛）就從禪定中起來，躍到空中，示現種種神通變化，從虛空中下來，為大眾說法。當時的集會大眾，有的證得須陀洹（Sotāpanna，入流果）乃至阿羅漢（Arhat，無學），有的種下辟支佛（Pratyekabuddha，緣覺）道的因緣，有的發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），無數眾生得到很大的佛法利益。用神通力，尚且可以停留十二年；用禪定的力量，光明暫時停留，又有什麼困難呢？」
有人問：『佛法說，罪過應當發露，功德應當隱藏。陀驃（Dabba，人名）為什麼常常放出光明，自己顯現功德呢？』
回答說：『自己顯現功德，大概有兩種情況：一種是爲了利養名聞，一種是爲了佛法和眾生。如果是爲了佛法和眾生，隨時都可以自在，沒有障礙。陀驃（Dabba，人名）之所以放出光明，正是爲了阻止誹謗。就像佛陀爲了被婆羅門女所誹謗……』
【English Translation】 English version Someone is drumming, their hands are striking the drum, and their mouth is shouting. The mind that is drumming and the mind that is shouting are two different minds, but because they are so fast, people think it is one mind. It is also like a swimmer, their hands are holding a gourd, and their feet are treading water. The mind that is holding the gourd and the mind that is treading water are two different minds, and it is the same. It is also said: first enter into samadhi (meditative absorption), then the hands emit light, and only after emitting light does one exit samadhi. Because of the power of samadhi, even in a mind that is not in samadhi, the light will not be extinguished. It is like a potter turning a wheel to make objects, because of the force of one turn, the wheel can turn ten or five times, because of the momentum it does not stop immediately. This is also the case, because of the power of samadhi, the light can remain for a long time. For example, the past Dīpaṃkara Buddha (Dīpaṃkara Buddha, the Buddha of the Burning Lamp), appeared in the world to preach the Dharma to sentient beings. At that time, people were attached to worldly pleasures, lazy and arrogant, and did not accept the Buddha's teachings. Dīpaṃkara Buddha (Dīpaṃkara Buddha, the Buddha of the Burning Lamp) used his supernatural powers to transform a city, adorned and pure, in which the people were rich and happy, filled with the five desires, and indulged in them at will. After twelve years, Dīpaṃkara Buddha (Dīpaṃkara Buddha, the Buddha of the Burning Lamp) also remained in samadhi for twelve years. After this time, a great flood suddenly came and submerged the city, and all the people in the city were scattered and destroyed. At that time, some of the people who were attached to wealth and pleasure realized impermanence: 'I will soon be like this.' Dīpaṃkara Buddha (Dīpaṃkara Buddha, the Buddha of the Burning Lamp) then arose from samadhi, leaped into the air, and manifested various supernatural transformations, descending from the air to preach the Dharma to the masses. At that time, the assembly of people, some attained Sotāpanna (Sotāpanna, stream-enterer), even Arhat (Arhat, one who is free from rebirth), some planted the causes and conditions for the path of Pratyekabuddha (Pratyekabuddha, a solitary Buddha), and some aroused the mind of anuttarā-samyak-saṃbodhi-citta (anuttarā-samyak-saṃbodhi-citta, unsurpassed perfect enlightenment), countless beings obtained great benefits from the Dharma. With supernatural powers, one can still stay for twelve years; with the power of samadhi, the light can stay temporarily, what difficulty is there?'
Someone asked: 'The Buddha's teachings say that sins should be revealed and merits should be concealed. Why does Dabba (Dabba, a personal name) often emit light and manifest his merits?'
The answer is: 'There are roughly two situations for manifesting one's merits: one is for the sake of profit and fame, and the other is for the sake of the Buddha's teachings and sentient beings. If it is for the sake of the Buddha's teachings and sentient beings, one can be free at any time, without obstacles. The reason why Dabba (Dabba, a personal name) emits light is precisely to prevent slander. Just like the Buddha, because he was slandered by a Brahmin woman...'
故，作師子吼，自說：『我有十力、四無所畏、十八不共法。』以表清凈。如舍利弗、目連，為瞿迦離所謗，作師子吼：『我有七覺意寶。如長者家，其庫藏中有種種衣服、種種器仗，自在取用。我有七覺意寶，亦隨意取用之。』以表清凈。目連亦作師子吼，自說：『我生已盡，不復當生，所作已辦，梵行已成。』以表清凈。阿那律為人所謗，自說：『我入智慧樓，觀自在遊戲。』以表清凈。如莎伽陀為人所謗言其飲酒，自言：『我禪定能令從阿鼻地獄上至阿迦尼吒天滿其中火。』以表清凈。如輸毗陀為人所謗，自說：『一念能知五百劫事。』以表清凈。陀驃為慈地所謗故，常放光明，以表清凈。複次除輕毀心故，如學問比丘輕毀坐禪、勸佐眾事比丘，坐禪比丘亦輕毀二業比丘，勸佐眾事比丘亦輕毀坐禪、學問比丘。是故陀驃以坐禪力常現光明，兼知臥具勸佐眾事，滅相輕毀勝負心故。三為折伏山林樹下比丘高慢心故，常謂城傍比丘在散亂心中多言多事，行道修業無所能成，自謂靜處無能過者。是故陀驃雖在事亂，得大神力，手放光明以分臥具，伏彼高心。四為現精進果報，以精進力得此神通，以激勵懈怠諸慢恣者。五為檀越施主增長善根。六為現不退法，陀驃先德行純備，后為慈地所謗，時人疑謂其退，故放光明，
【現代漢語翻譯】 現代漢語譯本 所以，（佛）作獅子吼，自己宣說：『我具有十力（Tathāgata-balas，如來十力）、四無所畏（catu vaiśāradyāni，四種無所畏懼的自信）、十八不共法（aṣṭādaśa āveṇikā buddha-dharmā，佛獨有的十八種功德）。』以此來表明自身的清凈。 例如，舍利弗（Śāriputra）和目連（Maudgalyāyana）被瞿迦離（Kokālika）誹謗時，作獅子吼：『我具有七覺意寶（sapta bodhyaṅgāni，七種覺悟的要素）。就像長者家，他的倉庫里有各種各樣的衣服、各種各樣的器物，可以隨意取用。我具有七覺意寶，也可以隨意取用它們。』以此來表明自身的清凈。 目連也作獅子吼，自己宣說：『我的生死已經終結，不會再有來生，該做的事情已經做完，清凈的修行已經完成。』以此來表明自身的清凈。 阿那律（Aniruddha）被人誹謗時，自己宣說：『我進入智慧之樓，觀自在（Avalokiteśvara）在那裡自在地遊戲。』以此來表明自身的清凈。 例如，莎伽陀（Sāgata）被人誹謗說他飲酒，他自己說：『我的禪定能夠使火焰從阿鼻地獄（Avīci）向上充滿到阿迦尼吒天（Akaniṣṭha）。』以此來表明自身的清凈。 例如，輸毗陀（Suviṭha）被人誹謗時，自己宣說：『一念之間能夠知道五百劫的事情。』以此來表明自身的清凈。 陀驃（Dabba）因為被慈地（Metta）誹謗的緣故，經常放出光明，以此來表明自身的清凈。再次，爲了消除輕視譭謗之心，例如，學習經教的比丘輕視坐禪的比丘、勸助眾事的比丘，坐禪的比丘也輕視這兩種比丘，勸助眾事的比丘也輕視坐禪的比丘、學習經教的比丘。因此，陀驃以坐禪的力量經常顯現光明，兼顧安排臥具、勸助眾事，是爲了消除互相輕視譭謗、爭強好勝的心。 第三，爲了折服山林樹下比丘的高慢心，他們常常認為住在城邊的比丘處在散亂之中，多言多事，修行道業沒有什麼成就，自己認為住在清靜的地方沒有人能超過他們。因此，陀驃雖然處在事務的紛擾之中，卻得到大神力，用手放出光明來分發臥具，折服他們的高慢之心。 第四，爲了展現精進的果報，因為精進的力量而得到這種神通，以此來激勵懈怠放縱的人。 第五，爲了讓檀越（dānapati，施主）增長善根。 第六，爲了展現不退轉之法，陀驃先前德行純正完備，後來被慈地誹謗，當時人們懷疑他是否退轉了，所以他放出光明。
【English Translation】 English version Therefore, (the Buddha) roars a lion's roar, proclaiming: 'I possess the ten powers (Tathāgata-balas), the four fearlessnesses (catu vaiśāradyāni), and the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmā).' This is to demonstrate purity. For example, when Śāriputra and Maudgalyāyana were slandered by Kokālika, they roared a lion's roar: 'I possess the seven jewels of enlightenment factors (sapta bodhyaṅgāni). Just like a wealthy householder whose storehouse contains all kinds of clothes and all kinds of utensils, which can be freely used. I possess the seven jewels of enlightenment factors, and I can also freely use them.' This is to demonstrate purity. Maudgalyāyana also roared a lion's roar, proclaiming: 'My birth is exhausted, I will not be born again, what needs to be done is done, the pure conduct is accomplished.' This is to demonstrate purity. When Aniruddha was slandered, he proclaimed: 'I enter the tower of wisdom, where Avalokiteśvara freely plays.' This is to demonstrate purity. For example, when Sāgata was slandered for drinking alcohol, he said: 'My meditation can cause flames to fill from Avīci hell up to Akaniṣṭha heaven.' This is to demonstrate purity. For example, when Suviṭha was slandered, he proclaimed: 'In a single thought, I can know the events of five hundred kalpas.' This is to demonstrate purity. Dabba constantly emitted light because he was slandered by Metta, to demonstrate purity. Furthermore, to eliminate the mind of belittling and slandering, for example, the monks who study the scriptures belittle the monks who practice meditation and assist in community affairs, and the monks who practice meditation also belittle these two types of monks, and the monks who assist in community affairs also belittle the monks who practice meditation and study the scriptures. Therefore, Dabba constantly manifested light through the power of meditation, while also arranging bedding and assisting in community affairs, in order to eliminate the mind of mutual belittling, slandering, and competing for superiority. Third, to subdue the arrogance of the monks living in forests and under trees, they often think that the monks living near the city are in a state of distraction, talkative and busy, and have no accomplishments in their practice, and they think that no one can surpass them in living in a quiet place. Therefore, although Dabba was in the midst of busy affairs, he obtained great spiritual power, and used his hand to emit light to distribute bedding, subduing their arrogance. Fourth, to demonstrate the result of diligence, he obtained this supernatural power through the power of diligence, in order to encourage those who are lazy and indulgent. Fifth, to increase the good roots of the dānapati (donors). Sixth, to demonstrate the Dharma of non-retrogression, Dabba's previous virtues were pure and complete, and later he was slandered by Metta, and people at that time doubted whether he had regressed, so he emitted light.
明實不退。七欲現眾僧大威德故，分臥具比丘神德猶爾，況余大德名聞高遠者。八為愛惜正業不令虛缺，常在定心兼分臥具，令僧事得辦而不廢禪業，以是因緣故常放光明。眾僧羯磨作差會人，作差會人故，為慈地所謗。然後作知臥具人，以被謗故，手出光明，令諸眾生滅諸惡法。以知臥具事亦勝故移令在前，差會在後。」
慈地比丘所以常得粗惡食者，先業力故。又此人日夜無清凈心，天龍鬼神與作因緣，令其所作事不如意。
世尊知我者，以實清凈故，不得言爾；以本業力故，不得言不。佛何故不說陀驃清凈？一以佛平等心無親無愛故，不即言一是一非。二以陀驃本業果熟故。過去迦葉佛時作知食人，時有一冢間比丘是阿羅漢，儀容端政在路而行。有一女人見生染愛，隨觀不捨。時主食人見其如是，謂先與交通，尋作是言：「是比丘必與此女人共作惡法。」以謗賢聖故，墮在地獄。罪畢得出，以本善業值佛得道。殘業力故，受此惡報。
是彌多羅比丘尼自說作罪故，應與滅羯磨。自言罪者，比丘、比丘尼、式叉摩尼、沙彌、沙彌尼自言作罪，若不改悔，應與滅羯磨。若不與滅羯磨，但直爾驅出，若改悔者，得偷蘭遮；若不改悔者，突吉羅。若比丘犯戒內爛，舉眾共知，不須自言，直爾遣出。若
【現代漢語翻譯】 現代漢語譯本 陀驃（Dabba，人名）實際上並沒有退轉。七是因為他想向眾僧展示他的大威德，即使是分發臥具的比丘也有這樣的神力，更何況那些名聞遐邇的大德。八是爲了愛惜僧團的正業，不讓它有所缺失，他常常保持在禪定狀態，同時分發臥具，使得僧團的事務能夠辦理而不荒廢禪修，因為這個因緣，所以常常放出光明。眾僧最初羯磨（Karma，業）任命他為差會人（負責分配事務的人），因為擔任差會人，所以被慈地（Cīladeva，人名）所誹謗。後來任命他為知臥具人（負責分配臥具的人），因為被誹謗的緣故，他的手發出光明，令諸眾生滅除各種惡法。因為知臥具這件事也很殊勝，所以將它放在前面，差會的事情放在後面。 慈地比丘之所以常常得到粗劣的食物，是因為他過去的業力。而且這個人日夜沒有清凈心，天龍鬼神與他一起製造因緣，使他所做的事情不如意。 世尊瞭解我，因為我實際上是清凈的，所以不能說『是』；因為我過去的業力，所以不能說『不是』。佛陀為什麼不說陀驃是清凈的呢？一是佛陀有平等心，沒有親疏愛憎，所以不直接說哪個是對哪個是錯。二是陀驃過去的業報已經成熟。過去迦葉佛（Kāśyapa Buddha，過去七佛之一）時，陀驃擔任知食人（負責分配食物的人），當時有一位住在墳墓間的比丘是阿羅漢（Arhat，證悟者），儀容端正地在路上行走。有一位女人看見他，心生愛慕，跟隨觀看不捨。當時的主食人看見這種情況，認為他們先前有染，於是就說：『這位比丘必定與這個女人一同做了惡法。』因為誹謗賢聖的緣故，墮入了地獄。罪報完畢后出來，因為過去的善業而值遇佛陀並得道。但因為殘餘的業力，所以受到這種惡報。 彌多羅（Mitra，人名）比丘尼自己說自己犯了罪，所以應該給予滅羯磨（Niḥsāraṇā-karma，驅擯）。自己說自己犯了罪的比丘、比丘尼、式叉摩尼（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，沙彌）、沙彌尼（Śrāmaṇerikā，沙彌尼），如果不改悔，應該給予滅羯磨。如果不給予滅羯磨，只是直接驅逐出去，如果改悔，則犯偷蘭遮（Sthūlātyaya，重罪）；如果不改悔，則犯突吉羅（Duṣkṛta，輕罪）。如果比丘犯戒，內部已經腐爛，大眾都知道，不需要自己說，直接驅逐出去。若...
【English Translation】 English version Dabba (Dabba, a personal name) truly did not regress. The seventh reason is that he wanted to show the great power and virtue of the Sangha (community of monks); even the Bhikkhu (monk) who distributes the bedding has such divine power, let alone those great virtues whose names are well-known and far-reaching. The eighth is to cherish the proper activities of the Sangha and not allow them to be deficient. He often remains in a state of Samadhi (meditative state) while distributing bedding, so that the affairs of the Sangha can be handled without neglecting meditation. Because of this cause and condition, he often emits light. The Sangha initially appointed him as a 'distributor' (a person responsible for allocating affairs) through Karma (Karma, action, deed). Because he was a distributor, he was slandered by Cīladeva (Cīladeva, a personal name). Later, he was appointed as the 'bedding distributor' (a person responsible for allocating bedding). Because he was slandered, his hand emitted light, causing all sentient beings to extinguish all evil Dharmas (teachings, laws). Because the matter of distributing bedding is also superior, it is placed before the matter of distribution, which is placed behind. The reason why Bhikkhu Cīladeva often receives coarse and unpleasant food is due to his past Karma. Moreover, this person does not have a pure mind day and night. Devas (gods), Nāgas (dragons), and spirits create conditions with him, causing the things he does to be unsatisfactory. The World Honored One (Buddha) understands me. Because I am truly pure, I cannot say 'yes'; because of my past Karma, I cannot say 'no.' Why doesn't the Buddha say that Dabba is pure? First, the Buddha has an equal mind, without closeness or hatred, so he does not directly say which is right and which is wrong. Second, Dabba's past karmic retribution has matured. In the past, during the time of Kāśyapa Buddha (Kāśyapa Buddha, one of the past seven Buddhas), Dabba was a food distributor (a person responsible for allocating food). At that time, there was a Bhikkhu living in a cemetery who was an Arhat (Arhat, enlightened being), walking on the road with a dignified appearance. A woman saw him and developed affection, following and watching him without leaving. The food distributor at that time saw this situation and thought that they had previously had relations, so he said: 'This Bhikkhu must have committed evil deeds with this woman.' Because he slandered the virtuous and holy, he fell into hell. After the punishment was completed, he came out, and because of his past good Karma, he encountered the Buddha and attained enlightenment. However, because of the remaining karmic force, he received this evil retribution. The Bhikkhuni (nun) Mitra (Mitra, a personal name) herself said that she had committed a crime, so she should be given Niḥsāraṇā-karma (Niḥsāraṇā-karma, expulsion). If a Bhikkhu, Bhikkhuni, Śikṣamāṇā (Śikṣamāṇā, a female trainee), Śrāmaṇera (Śrāmaṇera, a novice monk), or Śrāmaṇerikā (Śrāmaṇerikā, a novice nun) says that they have committed a crime, if they do not repent, they should be given Niḥsāraṇā-karma. If they are not given Niḥsāraṇā-karma, but are simply expelled, if they repent, they commit Sthūlātyaya (Sthūlātyaya, a serious offense); if they do not repent, they commit Duṣkṛta (Duṣkṛta, a minor offense). If a Bhikkhu violates the precepts and is internally corrupt, and the Sangha knows about it, there is no need for him to say it himself, just expel him directly. If...
與羯磨，使四遠同聞，折伏罪惡得作無過。凡五眾自言作重罪，若一人前自說、若多人前說，盡應遣出。比丘、比丘尼應現前，三眾不現前。
陀驃比丘與憶念毗尼，如七滅諍中。
滅羯磨法者，不得眾共作一切僧事，百一羯磨皆不得同眾，眾僧自恣臘面門臘皆不得與。若死，眾僧不得羯磨取物，應與所親白衣。自不得從他受法，亦不得教前人法。不得受他禮拜供養、說戒及一切羯磨，不得與欲清凈。有三種人必墮地獄罪，因誹謗故。兼說二人墮地獄罪，佛不欲面稱人惡。眾中有此惡者，是故佛因事說過，令諸罪人摧伏噁心深心慚愧。夫人生世間，斧在口中生。此中佛自說本緣：「過去不可計劫有佛出世名阿梨羅，彼佛法中有兄弟二人，出家作比丘。兄坐禪故，得阿羅漢三明六通；弟學通三藏，闡揚佛法。時世四輩宗奉二人，但兄以聖道故，利養偏勝。時檀越持一端㲲，與兄不與弟，凡飲食衣服病瘦醫藥皆偏不同。其弟比丘生惱疾心，欲毀害誹謗。時檀越遣一女至三藏比丘所，比丘語女言：『汝與我謗彼比丘。』女言：『此是聖人。云何謗之？』此比丘以種種方便誘惑其心，女人即可之。比丘言：『我當索取彼㲲，持以與汝，以證其罪。但言：「與我行淫。」』即索與之，女即還歸家。問其意故，何以經
【現代漢語翻譯】 現代漢語譯本： 關於羯磨（Karma，業力），要使其四方遠近都能聽到，折服罪惡，使之不再犯錯。凡是五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）自稱犯下重罪，無論是在一人面前自述，還是在多人面前述說，都應當將其遣出。比丘（Bhiksu，男性出家人）、比丘尼（Bhiksuni，女性出家人）應當在場，沙彌（Sramanera，男性的出家預備者）、沙彌尼（Sramanerika，女性的出家預備者）、式叉摩那（Siksamana，預備比丘尼）可以不出現。
陀驃（Dabba，人名）比丘處理憶念毗尼（憶念調伏法），如同七滅諍（七種平息爭端的方法）中所述。
滅羯磨法（取消羯磨的方法）是，不得與大眾共同進行一切僧事，所有百一羯磨（一百零一種羯磨）都不得與大眾一同進行，眾僧自恣（Pravāraṇā，僧眾自恣日）臘面門臘（僧眾受歲日）都不得參與。如果去世，眾僧不得通過羯磨取其遺物，應當給予其親屬白衣（在家居士）。自己不得從他人處接受佛法，也不得教導他人佛法。不得接受他人的禮拜供養、說戒以及一切羯磨，不得給予他人同意和清凈。有三種人必定墮入地獄，因為誹謗的緣故。同時說了兩種人墮入地獄的罪過，佛陀不願當面說出人的惡行。眾僧中有這種惡行的人，所以佛陀藉由事件來說明，使這些罪人摧毀噁心，深深地感到慚愧。人生在世間，斧頭就生長在口中。這裡佛陀親自講述了本緣：『過去不可計數的劫之前，有佛出世，名為阿梨羅（Aralira，佛名）。那位佛的教法中，有兄弟二人，出家作為比丘。哥哥因為坐禪的緣故，證得阿羅漢（Arhat，斷盡煩惱的聖者），具有三明六通（三種智慧和六種神通）；弟弟學習通達三藏（Tripitaka，佛教經典），闡揚佛法。當時世間的四眾弟子（比丘、比丘尼、優婆塞、優婆夷）都信奉這二人，但是哥哥因為聖道的緣故，得到的供養特別豐厚。當時有施主拿來一端㲲（一種毛織品），只給哥哥而不給弟弟，凡是飲食衣服生病醫藥都特別不同。他的弟弟比丘生起惱怒嫉妒之心，想要譭謗陷害。當時施主派一個女子到三藏比丘那裡，比丘對女子說：『你幫我誹謗那個比丘。』女子說：『他是聖人，怎麼能誹謗他呢？』這個比丘用種種方法誘惑她的心，女人就答應了。比丘說：『我當索取那端㲲，拿來給你，作為他有罪的證據。你只要說：「他與我行淫。」』就索取了㲲給她，女子就回家了。問她原因，為什麼經過』
【English Translation】 English version: Regarding Karma (action, deed), it should be made known far and wide, subduing evil and preventing wrongdoing. If any of the five assemblies (bhikshus, bhikshunis, siksamāṇas, śrāmaṇeras, śrāmaṇerikās) confess to having committed a grave offense, whether confessing before one person or many, they should be expelled. Bhikshus (monks) and bhikshunis (nuns) should be present, while śrāmaṇeras (male novices), śrāmaṇerikās (female novices), and siksamāṇas (probationary nuns) need not be present.
Dabba (a personal name) Bhikshu handles the Recollection Vinaya (rules of discipline) as described in the Seven Methods for Settling Disputes.
The method for nullifying a Karma (act) is that one may not participate with the assembly in any monastic affairs. All one hundred and one Karmas may not be performed with the assembly. One may not participate in the Pravāraṇā (invitation) or the annual assembly. If one dies, the Sangha (monastic community) may not use Karma to take possession of their belongings; they should be given to their lay relatives. One may not receive the Dharma (teachings) from others, nor may one teach the Dharma to others. One may not receive the prostrations and offerings of others, nor participate in the recitation of precepts or any Karmas. One may not grant consent or purity to others. There are three types of people who are certain to fall into hell because of slander. At the same time, it speaks of the sins of two types of people who fall into hell; the Buddha does not wish to speak of people's evil deeds to their faces. If there are people with such evil deeds in the Sangha, the Buddha speaks of them through events, causing these sinners to destroy their evil intentions and feel deep shame. When a person is born into the world, an axe is born in their mouth. Here, the Buddha personally recounts the origin: 'In the immeasurable past, a Buddha appeared in the world named Aralira (a Buddha's name). In that Buddha's Dharma, there were two brothers who became bhikshus. The elder brother, through meditation, attained Arhatship (a liberated being), possessing the Three Clear Knowledges and Six Supernatural Powers; the younger brother studied and mastered the Tripitaka (the three baskets of Buddhist scriptures), expounding the Dharma. At that time, the fourfold assembly (bhikshus, bhikshunis, upāsakas, upāsikās) revered these two, but the elder brother, because of his holy path, received particularly abundant offerings. At that time, a donor brought a piece of wool fabric, giving it only to the elder brother and not to the younger brother. In all matters of food, clothing, illness, and medicine, the treatment was particularly different. The younger brother bhikshu developed feelings of anger and jealousy, wanting to defame and harm him. At that time, the donor sent a woman to the Tripitaka bhikshu, and the bhikshu said to the woman: 'Help me slander that bhikshu.' The woman said: 'He is a holy man; how can I slander him?' This bhikshu used various means to tempt her heart, and the woman agreed. The bhikshu said: 'I will ask for that piece of wool fabric and give it to you as evidence of his guilt. Just say: "He had sexual relations with me."' He then asked for the fabric and gave it to her, and the woman returned home. She was asked about her intentions, why she had gone through'
久？即言：『彼處比丘留我戲弄，是故經久。』復言：『與我此㲲。』於時世人咸生疑惑。羅漢比丘見此二人作大罪惡，即避異方。佛言：『時弟比丘者，則我身是。女人者，孫陀利是。以我前世謗漏盡無學人故，今漏盡在無學地，還被誹謗。』」
與諸比丘結戒者，為法久住故，為止謗毀令梵行安樂住不妨讀經行道故。
此是共戒，比丘犯得僧殘，比丘尼犯亦得僧殘，下三眾犯得突吉羅。
無根波羅夷者，無根謗有四種：一以無根波羅夷法謗，得僧殘；二以無根僧殘謗，得波逸提；三以無根出佛身血、破僧謗，得偷蘭；四以無根波逸提謗，得突吉羅。說他粗罪有三種：一說他波羅夷僧殘，得波逸提；說他出佛身血、破僧，偷蘭；說波逸提，突吉羅。覆他粗罪有三種：一覆藏他波羅夷、僧殘，得波逸提；二覆藏他出佛身血、破僧，偷蘭遮；覆波逸提，突吉羅。輕呵戒唯有一種，輕呵五篇戒，盡波逸提。乃至輕呵最後一篇，亦波逸提。無根謗、說他粗罪、輕呵戒，是三事諍，亂法故。覆藏他粗罪，匿藏罪惡，染污佛法故。複次無根謗、說他粗罪，妨廢讀經行道故。輕呵戒，破佛法身故。覆粗罪，令佛法不清凈，長養惡法故。
無根者，有三種根本：一見、二聞、三疑。依此三種，名為有根；不
【現代漢語翻譯】 現代漢語譯本： 『過了很久嗎？』他會說：『那裡的比丘留我嬉戲，所以過了很久。』又說：『把這㲲給我。』當時世人都感到疑惑。羅漢比丘看到這兩人造下大罪惡，就避開去了其他地方。佛說：『當時的弟弟比丘，就是我的前身。那個女人，就是孫陀利（Sundari，人名）。因為我前世誹謗斷盡煩惱的無學之人，所以今生即使斷盡煩惱，處於無學之地，仍然被人誹謗。』 與各位比丘結戒的原因，是爲了佛法長久住世，爲了阻止誹謗，使梵行能夠安樂地住持，不妨礙讀經和修行。 這是共戒，比丘犯了得僧殘罪（Sanghavasesa，僅次於波羅夷的重罪），比丘尼犯了也得僧殘罪，下三眾犯了得突吉羅罪（Dukkata，輕罪）。 無根波羅夷（Parajika，斷頭罪）的意思是，沒有根據的誹謗有四種：第一種是以沒有根據的波羅夷法誹謗，得僧殘罪；第二種是以沒有根據的僧殘罪誹謗，得波逸提罪（Pacittiya，單墮罪）；第三種是以沒有根據的出佛身血、破壞僧團誹謗，得偷蘭遮罪（Thullaccaya，粗罪）；第四種是以沒有根據的波逸提罪誹謗，得突吉羅罪。說他人粗罪有三種：第一種是說他人犯波羅夷、僧殘罪，得波逸提罪；說他人出佛身血、破壞僧團，得偷蘭遮罪；說他人犯波逸提罪，得突吉羅罪。覆藏他人粗罪有三種：第一種是覆藏他人波羅夷、僧殘罪，得波逸提罪；第二種是覆藏他人出佛身血、破壞僧團，得偷蘭遮罪；覆藏他人波逸提罪，得突吉羅罪。輕視呵責戒律只有一種，輕視呵責五篇戒（五種戒律），都得波逸提罪。乃至輕視呵責最後一篇戒，也得波逸提罪。無根誹謗、說他人粗罪、輕視呵責戒律，這三件事會引起爭端，擾亂佛法。覆藏他人粗罪，隱匿罪惡，會染污佛法。而且，無根誹謗、說他人粗罪，會妨礙讀經和修行。輕視呵責戒律，會破壞佛法身。覆藏粗罪，會使佛法不清凈，增長惡法。 無根的意思是，有三種根本：第一是見、第二是聞、第三是疑。依據這三種，稱為有根；不依據這三種，
【English Translation】 English version: 『Has it been long?』 He would say, 『The Bhikkhus (monks) there kept me for amusement, that is why it has been long.』 He would also say, 『Give me this blanket.』 At that time, the people were all filled with doubt. The Arhat (one who has attained Nirvana) Bhikkhus, seeing these two committing great evils, avoided them and went to other places. The Buddha said, 『The younger brother Bhikkhu at that time was my past self. The woman was Sundari (name of a person). Because in my past life I slandered those who had exhausted their outflows and were without learning, even now, having exhausted my outflows and being in the state of no-learning, I am still slandered.』 The reason for establishing precepts with the Bhikkhus is for the long-lasting existence of the Dharma (teachings), to prevent slander, so that the Brahmacarya (holy life) can be lived peacefully, and not hinder the reading of scriptures and the practice of the Way. This is a shared precept; if a Bhikkhu violates it, he incurs a Sanghavasesa (formal meeting of the Sangha) offense; if a Bhikkhuni (nun) violates it, she also incurs a Sanghavasesa offense; the lower three groups incur a Dukkata (wrongdoing) offense. 『Rootless Parajika (defeat)』 means that there are four types of unfounded slander: first, slandering with an unfounded Parajika offense, incurring a Sanghavasesa offense; second, slandering with an unfounded Sanghavasesa offense, incurring a Pacittiya (expiation) offense; third, slandering with an unfounded offense of causing a Buddha to bleed or splitting the Sangha (community), incurring a Thullaccaya (serious offense); fourth, slandering with an unfounded Pacittiya offense, incurring a Dukkata offense. Speaking of another's serious offense has three types: first, speaking of another committing a Parajika or Sanghavasesa offense, incurring a Pacittiya offense; speaking of another causing a Buddha to bleed or splitting the Sangha, incurring a Thullaccaya offense; speaking of another committing a Pacittiya offense, incurring a Dukkata offense. Concealing another's serious offense has three types: first, concealing another's Parajika or Sanghavasesa offense, incurring a Pacittiya offense; second, concealing another causing a Buddha to bleed or splitting the Sangha, incurring a Thullaccaya offense; concealing another's Pacittiya offense, incurring a Dukkata offense. Lightly disparaging the precepts has only one type: lightly disparaging the five sections of precepts all incurs a Pacittiya offense. Even lightly disparaging the last section of precepts also incurs a Pacittiya offense. Rootless slander, speaking of another's serious offense, and lightly disparaging the precepts, these three matters cause disputes and disrupt the Dharma. Concealing another's serious offense, hiding evil deeds, defiles the Buddha Dharma. Moreover, rootless slander and speaking of another's serious offense hinder the reading of scriptures and the practice of the Way. Lightly disparaging the precepts destroys the Dharma body. Concealing serious offenses makes the Buddha Dharma impure and fosters evil dharmas. 『Rootless』 means that there are three roots: first, seeing; second, hearing; third, doubt. Based on these three, it is called having roots; not based on these three,
見、不聞、不疑，是名無根，云疑不成根。眼根者，必使清凈無病，見事審諦可依可信，唯聽肉眼不聽天眼，以有天眼者不說人惡。複次若聽天眼說過者，人誰無過？但有大小天眼無往不見，若聽說過者，則妨亂事多。耳根者，必使清凈無謬審諦可信，亦不可聽天耳，事同天眼。疑不可依，若說罪過為說定相，疑者非是決定，或謂犯罪、或謂不犯，或不可依，故不得為根。
第十破僧戒
破僧輪、破羯磨僧，有何差別？答曰：「有種種差別。破僧輪、破羯磨僧，俱偷蘭遮。而破僧輪，犯逆罪偷蘭遮，不可懺；破羯磨僧，犯非逆罪可懺偷蘭遮。複次破僧輪，入阿鼻獄受罪一劫；破羯磨僧，不墮阿鼻獄。複次破僧輪下至九人，破羯磨僧下至八人。複次破僧輪，一人自稱作佛；破羯磨僧，不自稱作佛。複次破僧輪，界內界外一切盡破；破羯磨僧，要在界內別作羯磨。複次破僧輪，必男子；破羯磨僧，男子女人二俱能破。複次破僧輪，破俗諦僧；破羯磨僧，俗諦僧、第一義諦僧二俱能破。複次破僧輪、但破閻浮提；破羯磨僧，通三天下。」
調達以五法誘諸年少比丘，令生異見。破僧之要，以五法為根本。
問曰：「此五法，佛常自讚嘆，何故名為非法？」
答曰：「佛所以讚歎者，云四聖種
【現代漢語翻譯】 現代漢語譯本：不見、不聞、不疑，這叫做『無根』，因為懷疑不能成為依據。眼根，必須使其清凈無染，所見之事審慎真實，可以作為依據和信任，只聽肉眼的觀察，不聽天眼的說法，因為擁有天眼的人不會說別人的壞話。再者，如果聽信天眼所說的過失，那麼誰沒有過錯呢？即使有大小天眼，無所不見，如果聽信他們所說的過失，就會擾亂很多事情。耳根，必須使其清凈無誤，審慎真實，可以作為依據和信任，也不可聽信天耳，道理與天眼相同。懷疑不可作為依據，如果說罪過是說確定的事實，但懷疑並非確定，或許認為犯罪，或許認為沒有犯罪，或許不可作為依據，所以不能作為依據。 第十 破僧戒 破壞僧團（Sangha）的和諧（破僧輪）和破壞羯磨僧（羯磨僧）有什麼區別？回答說：『有種種區別。破壞僧團的和諧和破壞羯磨僧，都犯偷蘭遮罪（Sthulanacchaya，一種較輕的罪）。但破壞僧團的和諧，犯逆罪偷蘭遮，不可懺悔；破壞羯磨僧，犯非逆罪，可以懺悔偷蘭遮。』再者，破壞僧團的和諧，會墮入阿鼻地獄（Avici Hell）受罪一劫（kalpa，佛教時間單位）；破壞羯磨僧，不會墮入阿鼻地獄。再者，破壞僧團的和諧，下限是九人；破壞羯磨僧，下限是八人。再者，破壞僧團的和諧，是一個人自稱是佛；破壞羯磨僧，不自稱是佛。再者，破壞僧團的和諧，界內界外一切都破壞；破壞羯磨僧，必須在界內另外進行羯磨。再者，破壞僧團的和諧，一定是男子；破壞羯磨僧，男子和女人都可以破壞。再者，破壞僧團的和諧，只破壞世俗諦僧（Samvriti-satya Sangha）；破壞羯磨僧，世俗諦僧和第一義諦僧（Paramartha-satya Sangha）都可以破壞。再者，破壞僧團的和諧，只破壞閻浮提（Jambudvipa，我們所居住的這個世界）；破壞羯磨僧，通於三天下。 提婆達多（Devadatta）用五種方法誘惑年輕的比丘（bhikkhu），使他們產生不同的見解。破壞僧團的關鍵，是以這五種方法為根本。 問：『這五種方法，佛（Buddha）經常讚歎，為什麼叫做非法？』 答：『佛之所以讚歎，是因為四聖種（catvāri ariyavaṃsāni）。』
【English Translation】 English version: Not seeing, not hearing, not doubting, this is called 'without root,' because doubt cannot become a basis. The eye-faculty must be made pure and without disease, so that what is seen is carefully examined and trustworthy, and can be relied upon. Only listen to the observation of the physical eye, and do not listen to the words of the divine eye, because those who possess the divine eye do not speak of the evils of others. Furthermore, if one listens to the faults spoken by the divine eye, then who is without fault? Even if there are greater or lesser divine eyes that see everything, if one listens to the faults they speak, it will disrupt many things. The ear-faculty must be made pure and without error, carefully examined and trustworthy, and one should not listen to the divine ear either; the principle is the same as with the divine eye. Doubt cannot be relied upon. If speaking of offenses is speaking of definite facts, but doubt is not definite; perhaps one thinks an offense has been committed, perhaps one thinks no offense has been committed, or perhaps it cannot be relied upon, so it cannot be a basis. Tenth: Breaking the Sangha Precepts What is the difference between breaking the harmony of the Sangha (Sangha) (bhedasaṃgha) and breaking the Karma Sangha (karmasaṃgha)? The answer is: 'There are various differences. Both breaking the harmony of the Sangha and breaking the Karma Sangha are offenses of Sthulanacchaya (a minor offense). But breaking the harmony of the Sangha is an offense of Sthulanacchaya involving a rebellious crime, which cannot be repented; breaking the Karma Sangha is an offense of Sthulanacchaya involving a non-rebellious crime, which can be repented.' Furthermore, breaking the harmony of the Sangha will cause one to fall into Avici Hell (Avici Hell) to suffer for one kalpa (kalpa, a Buddhist unit of time); breaking the Karma Sangha will not cause one to fall into Avici Hell. Furthermore, breaking the harmony of the Sangha requires a minimum of nine people; breaking the Karma Sangha requires a minimum of eight people. Furthermore, breaking the harmony of the Sangha involves one person claiming to be a Buddha; breaking the Karma Sangha does not involve claiming to be a Buddha. Furthermore, breaking the harmony of the Sangha breaks everything within and outside the boundary; breaking the Karma Sangha requires performing Karma separately within the boundary. Furthermore, breaking the harmony of the Sangha must be done by a man; breaking the Karma Sangha can be done by both men and women. Furthermore, breaking the harmony of the Sangha only breaks the Conventional Truth Sangha (Samvriti-satya Sangha); breaking the Karma Sangha can break both the Conventional Truth Sangha and the Ultimate Truth Sangha (Paramartha-satya Sangha). Furthermore, breaking the harmony of the Sangha only breaks the Jambudvipa (Jambudvipa, the world we live in); breaking the Karma Sangha extends to the three thousand worlds. Devadatta (Devadatta) used five methods to entice young bhikkhus (bhikkhu), causing them to have different views. The key to breaking the Sangha is to use these five methods as the foundation. Question: 'These five methods are often praised by the Buddha (Buddha), why are they called unlawful?' Answer: 'The reason the Buddha praises them is because of the Four Noble Lineages (catvāri ariyavaṃsāni).'
能得八聖道成沙門四果。今調達倒說，云八聖道趣向泥洹反更遲難，修行五法以求解脫其道甚速。是故說為非法。」
非法說法者，五法非法，說是法。法說非法者，八聖道是法，說言非法。非律說律者，五法非律，說言是律。律說非律者，八聖道是律，說言非律。非犯說犯者，佛不制心戒，而說心起三毒即是犯戒。犯說非犯者，不制剃髮剪爪佛說犯戒，而言爪發有命，有不剃剪不。犯輕說重，如優缽羅龍，以摘樹葉故罪不可懺，因此便言殺草木者一切是重。重說輕者，見須提那達尼吒等以先作故不得重罪，便言淫慾、盜是輕。有殘說無殘者，下四篇戒犯則有殘，而說言無殘。無殘說有殘者，四重犯則無殘，而說有殘。常所說法說非常所說法者，八聖道是常所用法，而說非是常所用法。非常所用法說是常所用法者，五法是非常所用法，而說是常所用法。四禁是輕、餘篇言重，此是非教，而說是教。四禁是重、餘篇是輕，此是正教，而說非教。
薩婆多毗尼毗婆沙卷第三 大正藏第 23 冊 No. 1440 薩婆多毗尼毗婆沙
薩婆多毗尼毗婆沙卷第四
失譯人名今附秦錄
第十二污他家
馬宿、滿宿，此二人二宿出時生，因宿作名。是豪族家，深著世樂不能捨心，是故
【現代漢語翻譯】 現代漢語譯本：能通過八聖道（Aṣṭāṅga-mārga，達到涅槃的八正道）證得沙門（Śrāmaṇa，佛教修行者）的四種果位（四沙門果）。現在提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）卻顛倒地說，八聖道通往涅槃反而更加遲緩困難，修行五法（具體的五種修行方法，此處未詳細說明）以求解脫，其道路非常迅速。因此，這被認為是「非法」。
將非法說成是法：五法（具體的五種修行方法，此處未詳細說明）並非佛法，卻說它是佛法。將法說成非法：八聖道是佛法，卻說它不是佛法。將非律說成是律：五法並非戒律，卻說它是戒律。將律說成非律：八聖道是戒律，卻說它不是戒律。將非犯說成是犯：佛陀沒有制定關於心念的戒律，卻說心中生起貪嗔癡三毒就是犯戒。將犯說成非犯：沒有制定關於剃髮剪指甲的戒律，佛陀說這是犯戒，卻說指甲和頭髮有生命，因此不剃剪也是可以的。將輕罪說成重罪：例如優缽羅龍（Utpala-nāga，龍的名字），因為摘取樹葉就被認為罪不可懺悔，因此就說殺害草木一切都是重罪。將重罪說成輕罪：看到須提那（Sudinna，人名）和達尼吒（Dānicā，人名）等人因為先前的行為而沒有受到重罪，就說淫慾和盜竊是輕罪。將有殘罪說成無殘罪：犯了下四篇戒（指比丘戒中的一些較輕的戒條）是有殘罪的，卻說成沒有殘罪。將無殘罪說成有殘罪：犯了四重戒（指比丘戒中最重的四條戒律）是沒有殘罪的，卻說成是有殘罪。將常所說法說成非常所說法：八聖道是經常使用的修行方法，卻說它不是經常使用的修行方法。將非常所用法說成常所用法：五法是非常不常用的修行方法，卻說它是經常使用的修行方法。四禁（具體的四種禁戒，此處未詳細說明）是輕罪，其他篇章說是重罪，這是非正教，卻說它是正教。四禁是重罪，其他篇章是輕罪，這是正教，卻說它不是正教。
《薩婆多毗尼毗婆沙》卷第三 大正藏第 23 冊 No. 1440 《薩婆多毗尼毗婆沙》
《薩婆多毗尼毗婆沙》卷第四
失譯人名今附秦錄
第十二 污他家
馬宿（Māśva，星宿名）、滿宿（Pūrṇa，星宿名），這兩人出生時恰逢馬宿和滿宿出現，因此以星宿的名字作為名字。他們是豪族之家，深深地執著於世俗的快樂，不能捨棄這種心境，因此……
【English Translation】 English version: 'One can attain the four fruits of a Śrāmaṇa (Buddhist practitioner) by means of the Aṣṭāṅga-mārga (Eightfold Noble Path leading to Nirvana). Now, Devadatta (Buddha's cousin who later betrayed him) speaks perversely, saying that the Eightfold Noble Path leads to Nirvana more slowly and with greater difficulty, while practicing the five dharmas (specific five practices, not detailed here) to seek liberation is very quick. Therefore, this is said to be 'non-dharma'.
Saying what is non-dharma is dharma: the five dharmas (specific five practices, not detailed here) are not the Dharma, but it is said to be the Dharma. Saying what is Dharma is non-dharma: the Eightfold Noble Path is the Dharma, but it is said to be non-dharma. Saying what is not the Vinaya is the Vinaya: the five dharmas are not the Vinaya, but it is said to be the Vinaya. Saying what is the Vinaya is not the Vinaya: the Eightfold Noble Path is the Vinaya, but it is said to be not the Vinaya. Saying what is not an offense is an offense: the Buddha did not establish precepts regarding thoughts, but it is said that the arising of the three poisons of greed, anger, and delusion in the mind is an offense. Saying what is an offense is not an offense: there are no precepts established regarding shaving hair and cutting nails, the Buddha said it is an offense, but it is said that nails and hair have life, so not shaving and cutting is permissible. Saying a light offense is a heavy offense: for example, Utpala-nāga (name of a dragon), because of picking leaves from a tree, it is considered a sin that cannot be repented, therefore it is said that killing all plants is a heavy offense. Saying a heavy offense is a light offense: seeing Sudinna (name of a person) and Dānicā (name of a person) and others not receiving heavy punishment because of previous actions, it is said that sexual misconduct and theft are light offenses. Saying an offense with residue is an offense without residue: committing the lower four sections of precepts (referring to some lighter precepts in the Bhikkhu precepts) has residue, but it is said to have no residue. Saying an offense without residue is an offense with residue: committing the four major offenses (referring to the four heaviest precepts in the Bhikkhu precepts) has no residue, but it is said to have residue. Saying what is commonly practiced is not commonly practiced: the Eightfold Noble Path is a commonly used practice method, but it is said that it is not a commonly used practice method. Saying what is not commonly practiced is commonly practiced: the five dharmas are very uncommon practice methods, but it is said that they are commonly used practice methods. The four prohibitions (specific four prohibitions, not detailed here) are light offenses, and other chapters say they are heavy offenses, this is non-teaching, but it is said to be teaching. The four prohibitions are heavy offenses, and other chapters are light offenses, this is the correct teaching, but it is said to be not the correct teaching.
Sarvāstivāda Vinaya Vibhāṣā Volume 3 Taishō Tripiṭaka Volume 23 No. 1440 Sarvāstivāda Vinaya Vibhāṣā
Sarvāstivāda Vinaya Vibhāṣā Volume 4
Name of the translator lost, now attached to the Qin record
Twelfth: Defiling Another's House
Māśva (name of a constellation), Pūrṇa (name of a constellation), these two were born when Māśva and Pūrṇa appeared, therefore they were named after the constellations. They are from a wealthy family, deeply attached to worldly pleasures, unable to relinquish this state of mind, therefore...
犯戒。放逸作惡行、污他家者，作種種惡業，破亂他人信敬善心，是名污他家。作惡行者，作此不清凈業，穢污垢濁故、又得惡果故，名為惡行。又污他家者，若比丘凡有所請求，若為三寶、若自為請求，如是一切，若以種種信物，與國王大臣長者居士一切在家人、若出家人，皆名污他家。何以故？凡出家人，無為無慾清凈自守，以修道為心。若與俗人信使往來，廢亂正業，非出家所宜。又復若以信物贈遺白衣，則破前人平等好心。于得物者，歡喜愛敬。不得物者，縱使賢聖無愛敬心，失他前人深厚福利。又復倒亂佛法，凡在家人應飲食衣服供養出家人，而出家人反供養白衣，仰失聖心又亂正法。凡在家人常於三寶求清凈福田，割損血肉以種善根。以出家人信物贈遺因緣故，反於出家人生希望心，破他前人於三寶中清凈信敬，又失一切出家人種種利養。若以少物贈遺白衣，縱使起七寶塔種種莊嚴，不如靜坐、清凈持戒，即是供養如來真實法身。若以少物贈遺白衣，正使得立精舍猶如祇桓，不如靜坐、清凈持戒，即是清凈供養三寶。若以少物贈遺白衣，縱令四事供滿閻浮提一切聖眾，不如靜坐、清凈持戒，即清凈供養一切聖眾。若有強力欲破塔壞像，若以贈遺得全濟者，當賣塔地花果。若塔有錢、若余緣得物，隨宜訊息
【現代漢語翻譯】 現代漢語譯本 犯戒。放縱懈怠而做出惡劣行為、玷污他人家庭的人，會做出各種各樣的惡業，破壞擾亂他人信奉敬重善良的心，這就叫做玷污他人家庭。做出惡劣行為的人，會造作不清凈的業，因為這些行為污穢骯髒，並且會得到惡果，所以稱為惡行。又，所謂玷污他人家庭，是指如果比丘有所請求，無論是爲了三寶（佛、法、僧），還是爲了自己請求，像這樣的一切行為，如果用信眾的財物，贈送給國王、大臣、長者、居士等一切在家之人，或者出家之人，都叫做玷污他人家庭。為什麼這樣說呢？因為出家人應該無所求、無所欲，清凈自守，以修道為根本。如果與世俗之人頻繁往來，荒廢擾亂正業，是不適合出家人的行為。而且，如果用信眾的財物贈送給在家人，就會破壞之前人們平等的好心。對於得到財物的人，會歡喜愛敬；對於沒有得到財物的人，即使是賢聖之人也會失去愛敬之心，失去之前人們深厚的福利。而且還會顛倒佛法，本來在家人應該用飲食衣服供養出家人，而出家人反而供養在家人，仰仗失去聖潔的心，又擾亂正法。本來在家人常常在三寶中尋求清凈的福田，割捨血肉來種植善根。因為用出家人的財物贈送給在家人的緣故，反而讓在家人對出家人產生希望心，破壞了之前人們對於三寶的清凈信敬，又失去了一切出家人各種各樣的利益供養。如果用少量的財物贈送給在家人，即使建造七寶塔，用各種各樣的裝飾來莊嚴，也不如守護戒律，清凈持戒，這才是供養如來的真實法身。如果用少量的財物贈送給在家人，即使建造精舍如同祇桓精舍（Jetavana），也不如守護戒律，清凈持戒，這才是清凈地供養三寶。如果用少量的財物贈送給在家人，即使用四事（飲食、衣服、臥具、醫藥）供養充滿閻浮提（Jambudvipa，指我們所居住的這個世界）的一切聖眾，也不如守護戒律，清凈持戒，這才是清凈地供養一切聖眾。如果有強力之人想要破壞佛塔、毀壞佛像，如果用贈送財物能夠保全它們的，應當賣掉佛塔的土地、花果。如果佛塔有錢財，或者通過其他因緣得到的財物，可以根據情況靈活處理。
【English Translation】 English version Transgressing precepts. Those who are lax and commit evil deeds, defile other families, commit various evil karmas, and disrupt others' faith and respect for goodness are called 'defiling other families.' Those who commit evil deeds create impure karma, which is considered evil conduct because it is filthy and leads to evil consequences. Furthermore, 'defiling other families' refers to any request made by a Bhikshu (Buddhist monk), whether for the Three Jewels (Buddha, Dharma, Sangha) or for personal needs. If such requests are fulfilled using offerings from devotees and given to kings, ministers, elders, householders, or other laypeople or monastics, it is considered 'defiling other families.' Why? Because monastics should be desireless, self-restrained, and focused on cultivating the path. Frequent interactions with laypeople disrupt their practice and are inappropriate for monastics. Moreover, giving offerings to laypeople breaks the equality of goodwill among devotees. Those who receive gifts become joyful and respectful, while those who do not lose respect, even if they are virtuous, and lose the deep benefits of previous donors. It also distorts the Buddha's teachings, as laypeople should offer food and clothing to monastics, but monastics are instead offering to laypeople, relying on losing their sacred minds and disrupting the Dharma. Laypeople constantly seek pure fields of merit in the Three Jewels, sacrificing their flesh and blood to plant good roots. Because of the act of giving monastic offerings to laypeople, laypeople develop expectations from monastics, breaking their pure faith and respect for the Three Jewels and causing monastics to lose various benefits and offerings. Even if one builds a seven-jeweled pagoda with various decorations by giving small gifts to laypeople, it is not as good as upholding the precepts purely, which is the true offering to the Dharmakaya (Dharma body) of the Tathagata (Buddha). Even if one builds a monastery like Jetavana (Jetavana Monastery) by giving small gifts to laypeople, it is not as good as upholding the precepts purely, which is the pure offering to the Three Jewels. Even if one offers the four requisites (food, clothing, bedding, medicine) to all the holy beings throughout Jambudvipa (the world we live in) by giving small gifts to laypeople, it is not as good as upholding the precepts purely, which is the pure offering to all the holy beings. If there are powerful individuals who want to destroy pagodas or images, and giving gifts can save them, one should sell the land and fruits of the pagoda. If the pagoda has money or receives things through other means, it should be managed appropriately.
。若有強力欲于僧祇作破亂折減，若僧祇地中隨有何物，賣以作錢隨緣訊息。若僧常臘、若面門臘，若有強力欲作折減，隨此地中所有出物以訊息之。父母是福田，則聽供養。若僧祇人，以為僧祇役故，此則應與。若施主欲與眾僧作食，欲知法則，此應與一切孤窮乞丐，憐愍心故應與。一切外道常于佛法作大怨敵伺求長短，是應與。若為身命衣缽隨緣乞求，而以與之，以免禍難。
共女人一床坐者，比丘不得與女人同牀坐，若坐，突吉羅。不得同席同褥，皆突吉羅。長床相接，但異席異褥異氈，令中間空絕，氈褥各異得坐。女人者，一切女人，母女姊妹不問親疏一切不聽，以壞威儀故。
以香涂身者，香薰衣，四眾得突吉羅；比丘尼得波逸提，以女人染著深故。五眾盡不得以香水灑地，除為三寶。
自貫花鬘亦使人貫者，所以不聽者，以此中所作惡行，或是先作、或以制戒，妨廢行道故。正為三寶，亦不得作。又云：若以花香瓔珞莊嚴之具，不得著佛身上，但散地供養。若比丘以花供養眾僧，不得以散身上。若以花著漿飲上，亦不聽飲。若令象斗乃至雞鬥，五眾盡不聽。若比、丘比丘尼作殺心，令斗死者，波逸提；不死者；突吉羅。三眾令鬥，突吉羅。五眾盡不聽走，除有急難因緣。五眾盡不聽啼
【現代漢語翻譯】 現代漢語譯本：如果有人強行擾亂或削減僧團的利益，或者在僧團的土地上，無論有什麼東西，將其變賣成錢財，都應隨機應變地處理。如果有人強行削減僧人的常年供養、或面門供養（指特殊場合的供養），也應根據此地所產之物來靈活處理。供養父母是積福的途徑，因此允許供養。如果僧團的人因為僧團的事務而被役使，這是應該給予幫助的。如果施主想要供養眾僧食物，想要了解法則，這應該給予一切孤苦貧窮的乞丐，因為出於憐憫之心應該給予。一切外道常常對佛法懷有很大的怨恨，伺機尋找過失，不應該給予幫助。如果爲了保全自身性命或衣缽，可以隨機應變地乞求並給予他們，以避免災禍。
與女人同牀而坐：比丘不得與女人同牀而坐，如果坐了，犯突吉羅罪（輕罪）。不得同席同褥，都犯突吉羅罪。長床相接，但使用不同的蓆子、褥子和氈子，使中間有空隙隔開，氈子和褥子各不相同，這樣才可以坐。女人，指一切女人，無論是母親、女兒、姐妹，不論親疏，一概不允許，因為會破壞威儀。
用香涂身：用香薰衣，四眾（比丘、比丘尼、優婆塞、優婆夷）都犯突吉羅罪；比丘尼犯波逸提罪（較重的罪），因為女人更容易產生染著。五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）都不可以用香水灑地，除非是爲了供養三寶。
自己編織花鬘或讓人編織：之所以不允許，是因為在這種行為中可能產生惡行，或者是因為之前已經有惡行發生，或者是因為制定戒律，會妨礙修行。即使是爲了供養三寶，也不可以這樣做。還有一種說法：如果用花香瓔珞等莊嚴之物，不可以裝飾在佛身上，只能散在地上供養。如果比丘用花供養眾僧，不可以把花散在僧人身上。如果把花放在漿飲上，也不允許飲用。如果讓人像斗甚至雞鬥，五眾都不允許。如果比丘、比丘尼產生殺心，使動物斗死，犯波逸提罪；如果沒死，犯突吉羅罪。其他三眾讓人鬥，犯突吉羅罪。五眾都不允許奔跑，除非有緊急情況。五眾都不允許啼哭。
【English Translation】 English version: If there is a powerful force that wants to disrupt or diminish the Sangha's (community of monks) benefits, or if there is anything on the Sangha's land, sell it for money and handle it expediently. If there is a powerful force that wants to reduce the Sangha's annual offerings or 'face-door' offerings (special occasion offerings), handle it flexibly according to the local produce. Supporting parents is a way to accumulate merit, so it is allowed. If a member of the Sangha is being used for Sangha affairs, this should be helped. If a donor wants to offer food to the Sangha and wants to know the rules, this should be given to all the lonely, poor, and beggars, because it should be given out of compassion. All heretics often harbor great resentment towards the Buddha's teachings, seeking faults, and should not be helped. If it is to protect one's own life or robes, one can expediently beg and give to them to avoid disaster.
Sitting on the same bed with a woman: A Bhikkhu (monk) must not sit on the same bed with a woman; if he sits, he commits a Dukkhata (minor offense). He must not share the same mat or bedding; all are Dukkhata. If long beds are connected, but different mats, bedding, and felt are used, leaving a gap in the middle, and the felt and bedding are different, then it is permissible to sit. 'Woman' refers to all women, whether mother, daughter, sister, regardless of closeness or distance, all are not allowed, because it will damage dignity.
Applying fragrance to the body: Perfuming clothes with fragrance, the four assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) all commit Dukkhata; Bhikkhunis commit Payattika (a more serious offense), because women are more prone to attachment. The five assemblies (Bhikkhus, Bhikkhunis, Siksamana, Sramanera, Sramanerika) must not sprinkle the ground with scented water, except for offering to the Triple Gem (Buddha, Dharma, Sangha).
Making garlands of flowers oneself or having others make them: The reason it is not allowed is because evil deeds may arise from this behavior, either because evil deeds have occurred before, or because precepts have been established, which will hinder practice. Even for offering to the Triple Gem, it is not allowed. Another saying: If using flowers, incense, necklaces, and other adornments, they must not be placed on the Buddha's body, but only scattered on the ground as offerings. If a Bhikkhu offers flowers to the Sangha, he must not scatter the flowers on the monks' bodies. If flowers are placed on juice drinks, it is also not allowed to drink. If causing elephants to fight or even chickens to fight, the five assemblies are not allowed. If a Bhikkhu or Bhikkhuni has the intention to kill, causing the animals to die in the fight, they commit Payattika; if they do not die, they commit Dukkhata. The other three assemblies causing animals to fight commit Dukkhata. The five assemblies are not allowed to run, unless there is an emergency. The five assemblies are not allowed to cry.
哭，乃至父母喪亡一切不聽。四眾得突吉羅，比丘尼得波逸提，以愛戀心深故。一切五眾不聽大喚，以壞威儀故，除急難因緣。一切五眾不得嘯謬語，以壞威儀。
爾時阿難者。
問曰：「阿難是佛侍者，何以離佛遊行？」
答曰：「阿難隨有緣眾生應受化故。」
問曰：「阿難何時得離佛遊行？」
答曰：「佛若入禪，得離遊行。又佛至他方，阿難力不能去，爾時得離。又承佛使命，得離遊行。」
阿難持空缽入還空缽出。
問曰：「阿難是佛侍者，有大功德，兼是所生土地皆是親里，何故乞食空出？」
答曰：「馬宿、滿宿于中作大非法，侵陵污辱種種惡行，得免惱害以是大幸，何況得食。又阿難少小出家，歲月既久故，不識阿難也。」
第十三戾語戒
若如是者，諸如來眾得增長利益，以共語相教共出罪故。
問曰：「經中說但自觀身行，諦視善不善。而云展轉相教，不相違耶？」
答曰：「佛因時制教，言乖趣合，不相違背也。佛以前人心有愛憎發言有損，是以云但自觀身行；若為慈心有利益者，是故應共語相教也。若鈍根無智，言說無利，是故說言但自觀身；若聰智利根，發言有益，是則應展轉相教。若少聞少見，出言無補，
【現代漢語翻譯】 現代漢語譯本：哭泣，乃至父母喪亡等事，一概不聽任。比丘（Bhiksu，男性出家眾）、比丘尼（Bhiksuni，女性出家眾）、沙彌（Sramanera，出家男眾）、沙彌尼（Sramanerika，出家女眾）四眾若犯此戒，得突吉羅（Dukkata，輕罪）；比丘尼得波逸提（Pacittiya，較重的罪），因為愛戀之心太深。一切五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）不得大聲喧譁，因為會破壞威儀，除非有緊急危難的情況。一切五眾不得吹口哨或說謊，因為會破壞威儀。
當時阿難（Ananda，佛陀的十大弟子之一）
問：『阿難是佛陀的侍者，為什麼會離開佛陀的住所？』
答：『阿難是爲了隨順那些有緣、應該被教化的眾生。』
問：『阿難在什麼情況下會離開佛陀的住所？』
答：『佛陀入禪定的時候，阿難可以離開。或者佛陀去了其他地方，阿難沒有能力跟隨，這時阿難可以離開。又或者阿難奉佛陀的命令，也可以離開佛陀的住所。』
阿難拿著空缽出去乞食，又拿著空缽回來。
問：『阿難是佛陀的侍者，有很大的功德，而且所出生的土地上的人都是他的親戚，為什麼乞食卻空缽而歸？』
答：『馬宿、滿宿等人在那裡做了很多非法的事情，侵凌、污辱，做了種種惡行，阿難能夠免受惱害已經是很大的幸運了，更何況得到食物。而且阿難從小就出家，時間已經很久了，所以當地人不認識阿難了。』
第十三 戾語戒
如果能夠這樣，諸如來（Tathagata，佛陀的稱號之一）的僧團就能增長利益，因為大家互相教導，共同懺悔罪過。
問：『經中說只要觀察自己的身行，仔細觀察善與不善。而現在又說要互相教導，這難道不矛盾嗎？』
答：『佛陀是根據不同的時機制定教義，言語雖然不同，但目的都是一致的，所以並不矛盾。佛陀以前看到人們心中有愛憎，說出來的話語帶有損害性，所以說只要觀察自己的身行；如果是爲了慈悲心，爲了利益他人，所以才應該互相教導。如果根器遲鈍、沒有智慧，說出來的話語沒有利益，所以才說只要觀察自己的身行；如果聰明有智慧，根器敏銳，說出來的話語有益處，那麼就應該互相教導。如果少聞少見，說出來的話語沒有幫助，』
【English Translation】 English version: Crying, and even matters such as the death of parents, are not to be permitted. The four assemblies—Bhiksu (monk), Bhiksuni (nun), Sramanera (male novice), and Sramanerika (female novice)—if they violate this, incur a Dukkata (minor offense); a Bhiksuni incurs a Pacittiya (more serious offense), because of deep attachment. All five assemblies (Bhiksu, Bhiksuni, Sramanera, Sramanerika, and Siksamana) must not shout loudly, as it disrupts decorum, except in cases of urgent danger. All five assemblies must not whistle or lie, as it disrupts decorum.
At that time, Ananda (one of the ten principal disciples of the Buddha)
Question: 'Ananda is the Buddha's attendant, why does he leave the Buddha's residence?'
Answer: 'Ananda does so to accord with sentient beings who are destined to be transformed.'
Question: 'Under what circumstances does Ananda leave the Buddha's residence?'
Answer: 'When the Buddha enters into meditation, Ananda may leave. Also, if the Buddha goes to another place and Ananda is unable to follow, then he may leave. Furthermore, when carrying out the Buddha's mission, he may leave the residence.'
Ananda goes out with an empty bowl to beg for food and returns with an empty bowl.
Question: 'Ananda is the Buddha's attendant, possesses great merit, and the people of his birthplace are all his relatives, why does he return with an empty bowl after begging for food?'
Answer: 'Masu and Mansu commit many illegal acts there, engaging in oppression, defilement, and various evil deeds. Ananda is fortunate to avoid harm, let alone receive food. Moreover, Ananda renounced the world at a young age, and much time has passed, so the local people do not recognize him.'
The Thirteenth Precept Against Harsh Speech
If it is like this, the Sangha (community) of the Tathagatas (one of the titles of the Buddha) will grow and benefit, because they teach each other and confess their transgressions together.
Question: 'The sutras say to observe one's own conduct, carefully examining good and bad. How is this not contradictory to saying that they should teach each other?'
Answer: 'The Buddha establishes teachings according to different times, the words may differ, but the purpose is the same, so there is no contradiction. The Buddha previously saw that people's minds had love and hatred, and their words were harmful, so he said to observe one's own conduct; if it is for the sake of compassion and to benefit others, then they should teach each other. If one is dull-witted and lacks wisdom, and their words are not beneficial, then it is said to observe one's own conduct; if one is intelligent and sharp-witted, and their words are beneficial, then they should teach each other. If one has little learning and little experience, and their words are of no help,'
是故云但自觀身行；若廣聞博見，有所弘益，則展轉相教。又云：若為利養名聞有所言說，是故云但自觀身行；若為利安眾生闡揚佛法，則應展轉相教。又云：為現法樂，是故言但自觀身行；若欲以法化益眾生使天下同己，則應展轉相教。又為新出家愛戀父母兄弟妻子，是故言但自觀身行；若久染佛法力能兼人，則應展轉相教。」
次二不定法初
時毗舍佉即到掘多舍。
問曰：「毗舍佉聰明利根大德重人，知比丘與女人屏處坐，何故往？」
答曰：「是人已入道跡、深樂佛法。佛常自說：『聽法有五事利：一得聞未曾聞法、二已曾聞清凈堅固、三除邪見、四得正見、五解甚深法。』是以毗舍佉樂法情深，不以嫌疑自礙。」
佛說種種法者，在家人未入道跡，多為說佈施功德。出家人已入道跡者，多為說持戒功德。
與諸比丘結戒者，一為止誹謗故。二為除斗諍故。三為增上法故。比丘出家跡絕俗穢，為人天所宗，以道化物，而與女人屏處私曲鄙碎，上違聖意、下失人天宗向信敬。四為斷惡業次第法故。初既屏處，漸染纏綿無所不至，是以防之。于如是人終不為身，若為他人、若為財利故者，此是成就無漏信人，終不故作妄語。正使凡夫深樂佛法，乃至失命因緣不作妄語，而況
【現代漢語翻譯】 現代漢語譯本：所以說，『但自觀身行』；如果廣泛地聽聞和學習，對弘揚佛法有所幫助，那麼就應該互相教導。又說：『如果爲了利益供養和名聲而有所言說，所以說『但自觀身行』；如果爲了利益和安樂眾生而闡揚佛法，那麼就應該互相教導。』又說：『爲了當下獲得快樂，所以說『但自觀身行』；如果想要用法來教化利益眾生，使天下人都和自己一樣，那麼就應該互相教導。』又因為新出家的人愛戀父母兄弟妻子，所以說『但自觀身行』；如果長期薰染佛法，有能力兼顧他人，那麼就應該互相教導。」
接下來是二個不定法中的第一個。
當時，毗舍佉（Visakha，人名）就到了掘多舍（Ghota，地名）。
有人問：『毗舍佉（Visakha）聰明敏銳，智慧深厚，德行高尚，受人敬重，他明明知道比丘和女人在隱蔽的地方坐在一起，為什麼還要去呢？』
回答說：『這個人已經進入了入流道（Sotapanna，須陀洹），深深地喜愛佛法。佛陀常常自己說：『聽法有五種利益：一是聽到以前沒有聽過的法，二是已經聽過的法更加清凈和牢固，三是去除邪見，四是獲得正見，五是理解甚深的法。』因此，毗舍佉（Visakha）喜愛佛法的心情很深，不會因為嫌疑而阻礙自己。』
佛陀所說的種種法，對於還沒有進入入流道（Sotapanna）的在家居士，大多是說佈施的功德。對於已經進入入流道（Sotapanna）的出家人，大多是說持戒的功德。
與各位比丘結戒的原因有：一是為止息誹謗。二是為消除爭鬥。三是爲了增上佛法。比丘出家后，斷絕世俗的污穢，為人天所尊敬，用佛法來教化眾生，卻和女人在隱蔽的地方做出私下不正當的行為，既違背了佛陀的教誨，又失去了人天對他們的尊敬和信仰。四是爲了斷除惡業的次第漸進。一開始只是在隱蔽的地方相處，漸漸地就會沉溺於纏綿，無所不至，所以要防微杜漸。對於這樣的人，如果不是爲了自己，而是爲了他人，或者爲了財物利益的緣故而犯戒，那麼這個人就是成就了無漏信的人，最終不會故意說謊。即使是凡夫，如果深深地喜愛佛法，乃至面臨失去生命的因緣也不會說謊，更何況是已經證悟的人呢？
【English Translation】 English version: Therefore, it is said, 'Only observe your own bodily conduct'; if extensive hearing and learning are beneficial for propagating the Dharma, then they should teach each other. It is also said: 'If speech is for the sake of gain and fame, therefore it is said, 'Only observe your own bodily conduct'; if it is to benefit and bring peace to sentient beings by expounding the Buddha Dharma, then they should teach each other.' It is also said: 'For the sake of present happiness, it is said, 'Only observe your own bodily conduct'; if one wishes to transform and benefit sentient beings with the Dharma, so that the world is like oneself, then they should teach each other.' Also, because newly ordained monks cherish their parents, siblings, wives, and children, it is said, 'Only observe your own bodily conduct'; if one has long been immersed in the Buddha Dharma and has the ability to help others, then they should teach each other.'
Next is the first of the two uncertain Dharmas.
At that time, Visakha (Visakha, a person's name) arrived at Ghota (Ghota, a place name).
Someone asked: 'Visakha (Visakha) is intelligent, sharp-witted, virtuous, and respected. Knowing that the Bhikshu is sitting in a secluded place with a woman, why did he go?'
The answer is: 'This person has already entered the stream-entry path (Sotapanna, one who has entered the stream), and deeply loves the Buddha Dharma. The Buddha often said: 'Listening to the Dharma has five benefits: first, one hears the Dharma that one has never heard before; second, the Dharma that one has already heard becomes more pure and firm; third, one eliminates wrong views; fourth, one obtains right views; and fifth, one understands the profound Dharma.' Therefore, Visakha (Visakha)'s love for the Dharma is deep, and he will not hinder himself because of suspicion.'
The various Dharmas spoken by the Buddha are mostly about the merits of giving for laypeople who have not yet entered the stream-entry path (Sotapanna). For monks who have already entered the stream-entry path (Sotapanna), they are mostly about the merits of upholding the precepts.
The reasons for establishing precepts with the Bhikshus are: first, to stop slander; second, to eliminate disputes; third, to enhance the Dharma. After a Bhikshu renounces the world, he cuts off worldly defilements and is respected by humans and devas. He uses the Dharma to transform sentient beings, but engages in private and improper behavior with women in secluded places, which violates the Buddha's teachings and loses the respect and faith of humans and devas. Fourth, it is to cut off the gradual progression of evil deeds. Initially, they are only in secluded places, but gradually they will become entangled and indulge in everything, so it is necessary to prevent it from the beginning. For such a person, if it is not for oneself, but for the sake of others, or for the sake of wealth and benefit that one violates the precepts, then this person has attained the unconditioned faith and will ultimately not deliberately lie. Even if an ordinary person deeply loves the Buddha Dharma, he will not lie even if he faces the risk of losing his life, let alone someone who has already attained enlightenment?
聖人。若人語言：「汝若妄語，不害汝命。若不妄語，當害汝命。」即自思惟：「我不妄語，害此肉身滅此一身。若妄語者，滅無量身兼害法身。」誓不妄語。人復語言：「汝若妄語，活汝父母兄弟姊妹一切親族。若不妄語，一切所親盡皆殺之。」尋復思惟：「我不妄語，害此一世生死親族。我若妄語流轉三惡，永失人天累世親族眷屬，又失賢聖出世眷屬。」是名不為他而作妄語。又復語言：「汝若妄語，與汝珍寶種種財利。若不妄語，則不與汝。」即便思惟：「我不妄語，失此俗財。我若妄語，失聖法財。」是名不為財利而作妄語。
不定者，佛坐道場時，已決定五篇戒輕重通塞，無往不定。此所以言不定者，直以可信人不識罪相輕重、亦不識罪名字，設見共女人一處坐，不知為作何事？為共行淫？為作摩觸？為作惡語？為過五六語？故言不定。此與女人屏處坐戒，或已結或未結，作實覓毗尼者，若比丘或初言爾、後言不爾，或言我不往、不作是罪。應隨可信人語，與實覓毗尼。所以爾者，欲令罪人折伏噁心，又令苦惱不覆藏罪，又令梵行者得安樂住，又肅將來令惡法不起。實覓毗尼者，與人受具戒、作依止、畜新舊沙彌，皆成，但得突吉羅。從不教毗尼，乃至不應相言事，皆不成，亦得突吉羅。若作羯磨已
【現代漢語翻譯】 現代漢語譯本 聖人（arya）。如果有人說：『你如果說謊，不會害你的性命。如果不說謊，就會害你的性命。』就自己思量：『我不說謊，只是損害這個肉身，滅掉這一身的性命。如果說謊，就會滅掉無量身，並且損害法身。』發誓不說謊。有人又說：『你如果說謊，就能救活你的父母兄弟姐妹一切親族。如果不說謊，一切親人都會被殺掉。』又思量：『我不說謊，只是損害這一世生死的親族。我如果說謊，就會流轉到三惡道，永遠失去人天道的累世親族眷屬，又失去賢聖的出世眷屬。』這叫做不為他人而說謊。 又有人說：『你如果說謊，就給你珍寶種種財利。如果不說謊，就不給你。』就思量：『我不說謊，只是失去這些世俗的錢財。我如果說謊，就會失去聖法的財寶。』這叫做不為財利而說謊。 『不定』是指，佛陀在菩提樹下成道時，已經決定了五篇戒律的輕重通塞，沒有什麼是不能確定的。之所以說『不定』，是因為可信的人不認識罪相的輕重，也不認識罪的名字，假設看見（比丘）與女人在一個地方坐著，不知道在做什麼事？是在行淫？是在進行摩觸？是在說惡語？還是說了超過五六句（淫穢）的話？所以說『不定』。這個與女人在隱蔽處坐的戒律，或者已經犯了，或者還沒有犯，（需要）進行真實的尋求毗尼（vinaya，戒律）。如果比丘或者開始說『是』，後來又說『不是』，或者說『我沒有去』、『我沒有做這個罪』。應該聽從可信的人的話，進行真實的尋求毗尼。之所以這樣，是爲了讓罪人折服噁心，又讓苦惱的人不隱瞞罪過，又讓修行梵行的人能夠安樂居住，又爲了肅清將來，讓惡法不生起。進行真實的尋求毗尼的人，（如果）給人受具足戒、作依止、畜養新舊沙彌（sramanera，沙彌），都算成就，但會得到突吉羅（dukkhata，惡作罪）。從不教毗尼，乃至不應該互相說的事情，都不算成就，也會得到突吉羅。如果做了羯磨（karma，業），已經...
【English Translation】 English version A saint (arya). If someone says: 'If you lie, it will not harm your life. If you do not lie, it will harm your life.' Then he thinks to himself: 'If I do not lie, I will only harm this physical body and destroy this one life. If I lie, I will destroy countless bodies and also harm the Dharma body.' He vows not to lie. Someone then says: 'If you lie, you can save your parents, brothers, sisters, and all your relatives. If you do not lie, all your loved ones will be killed.' He then thinks: 'If I do not lie, I will only harm my relatives in this one lifetime of birth and death. If I lie, I will transmigrate into the three evil realms, forever losing my relatives and dependents in the human and heavenly realms for countless lifetimes, and also lose the supramundane relatives of the wise and holy.' This is called not lying for the sake of others. Furthermore, someone says: 'If you lie, I will give you treasures and various riches. If you do not lie, I will not give them to you.' Then he thinks: 'If I do not lie, I will only lose these worldly riches. If I lie, I will lose the treasures of the holy Dharma.' This is called not lying for the sake of wealth and profit. 'Indeterminate' refers to the fact that when the Buddha sat at the Bodhi tree, he had already determined the severity and permissibility of the five classes of precepts; there is nothing that cannot be determined. The reason for saying 'indeterminate' is simply that a trustworthy person does not recognize the severity of the offense, nor does he recognize the name of the offense. Suppose he sees (a bhikkhu) sitting in a place with a woman, he does not know what they are doing? Are they engaging in sexual intercourse? Are they engaging in touching? Are they speaking evil words? Or have they spoken more than five or six (obscene) words? Therefore, it is called 'indeterminate'. This precept of sitting in a secluded place with a woman, whether it has been violated or not, (requires) a true seeking of the Vinaya (vinaya, discipline). If a bhikkhu says 'yes' at first and then says 'no' later, or says 'I did not go' or 'I did not commit this offense', one should follow the words of a trustworthy person and conduct a true seeking of the Vinaya. The reason for this is to subdue the evil mind of the offender, to prevent the afflicted person from concealing his offenses, to allow those who practice the Brahmacarya (brahmacarya, pure conduct) to live in peace, and to purify the future so that evil dharmas do not arise. A person who conducts a true seeking of the Vinaya, (if he) gives full ordination to others, acts as a preceptor, or keeps new and old sramaneras (sramanera, novice monks), it is all accomplished, but he will receive a dukkata (dukkhata, offense of wrong-doing). From not teaching the Vinaya, to matters that should not be spoken to each other, none of it is accomplished, and he will also receive a dukkata. If karma (karma, action) has already been done...
，若說先罪，應解羯磨，隨罪輕重治；若不說，盡形壽不解羯磨。
第二不定法，正以處二法為異，一切盡同。與實覓毗尼，亦同。二不定竟。
三十事初結長衣戒因緣
六群比丘者，一難途、二跋難陀、三迦留陀夷、四闡那、五馬宿、六滿宿。云二人得漏盡入無餘涅槃：一迦留陀夷、二闡那；二人生天上，又云：二人犯重戒。又云：不犯，若犯重者，不得生天也：一難途、二跋難陀。二人墮惡道生龍中：一馬宿、二滿宿。二人善解算數陰陽變運：一難途、二跋難陀。二人深通射道：一迦留陀夷、二闡那。二人善於音樂種種戲笑：一馬宿。二滿宿。二人善於說法論議：一難途、二跋難陀。二人深解何毗曇：一迦留陀夷、二闡那。二人事事皆能，亦巧說法論議，亦解阿毗曇：一馬宿、二滿宿。又云：此六人無往不通，通達三藏十二部經，內為法之樑棟、外為佛法大護。二人多欲：一難途、二跋難陀。二人多瞋：一馬宿、二滿宿。二人多癡：一迦留陀夷、二闡那。又云，三人多欲：一難途、二跋難陀、三迦留陀夷。二人多瞋：一馬宿、二滿宿。一人多癡，闡那是也。五人是釋種子王種：難途、跋難陀、馬宿、滿宿、闡那；一是婆羅門種，迦留陀夷。六人俱是豪族，共相影響相與為友宣通佛教。
【現代漢語翻譯】 現代漢語譯本：如果說之前犯了罪，應該按照羯磨（Karma，業）的規定，根據罪行的輕重進行處理；如果隱瞞不說，那麼終身都不能解除羯磨。
第二種不定法，主要因為所處的兩種情況不同而有所區別，其他一切都相同。與實際尋找毗尼（Vinaya，戒律）的方法也相同。兩種不定法結束。
三十事之初，關於結長衣戒的因緣：
六群比丘指的是：一、難陀（Nanda）；二、跋難陀（Bhadra Nanda）；三、迦留陀夷（Kāludāyin）；四、闡那（Channa）；五、馬宿（Aśvajit）；六、滿宿（Pūrṇa）。有人說其中二人已經漏盡煩惱，進入無餘涅槃：一、迦留陀夷；二、闡那；也有人說二人轉生到天上，還有人說：二人犯了重戒。又有人說：他們沒有犯戒，如果犯了重戒，就不能轉生到天上：一、難陀；二、跋難陀。二人墮入惡道，轉生為龍：一、馬宿；二、滿宿。二人精通算術、陰陽變化：一、難陀；二、跋難陀。二人精通射箭：一、迦留陀夷；二、闡那。二人擅長音樂和各種戲笑：一、馬宿；二、滿宿。二人善於說法論辯：一、難陀；二、跋難陀。二人精通阿毗曇（Abhidhamma，論藏）：一、迦留陀夷；二、闡那。二人事事都能，既擅長說法論辯，又精通阿毗曇：一、馬宿；二、滿宿。還有人說：這六人無所不通，通達三藏十二部經，在內部是佛法的棟樑，在外部是佛法的大護法。二人貪慾很重：一、難陀；二、跋難陀。二人嗔恨心很重：一、馬宿；二、滿宿。二人愚癡很重：一、迦留陀夷；二、闡那。又有人說，三人貪慾很重：一、難陀；二、跋難陀；三、迦留陀夷。二人嗔恨心很重：一、馬宿；二、滿宿。一人愚癡很重，就是闡那。五人是釋迦族的王子：難陀、跋難陀、馬宿、滿宿、闡那；一人是婆羅門種姓，迦留陀夷。六人都是豪門望族，互相影響，互相結交為友，共同宣揚佛教。
【English Translation】 English version: If the prior offense is mentioned, the Karma (Karma) should be resolved, and the punishment should be determined according to the severity of the offense; if it is not mentioned, the Karma cannot be resolved for the rest of one's life.
The second indefinite law differs mainly because of the two different situations in which it is applied, but everything else is the same. It is also the same as actually seeking the Vinaya (Vinaya). The two indefinite laws are concluded.
At the beginning of the thirty matters, regarding the cause and condition for establishing the long robe precept:
The six-group Bhikkhus (monks) are: 1. Nanda (Nanda); 2. Bhadra Nanda (Bhadra Nanda); 3. Kāludāyin (Kāludāyin); 4. Channa (Channa); 5. Aśvajit (Aśvajit); 6. Pūrṇa (Pūrṇa). It is said that two of them have exhausted their outflows and entered Nirvana without remainder: 1. Kāludāyin; 2. Channa; some say that two of them were reborn in the heavens, and others say that two of them committed serious offenses. Still others say that they did not commit offenses, and if they had committed serious offenses, they would not have been reborn in the heavens: 1. Nanda; 2. Bhadra Nanda. Two of them fell into evil paths and were reborn as dragons: 1. Aśvajit; 2. Pūrṇa. Two of them are proficient in arithmetic, yin-yang transformations: 1. Nanda; 2. Bhadra Nanda. Two of them are proficient in archery: 1. Kāludāyin; 2. Channa. Two of them are good at music and various kinds of jesting: 1. Aśvajit; 2. Pūrṇa. Two of them are good at preaching and debating: 1. Nanda; 2. Bhadra Nanda. Two of them are deeply versed in Abhidhamma (Abhidhamma): 1. Kāludāyin; 2. Channa. Two of them are capable in everything, skilled in preaching and debating, and also understand Abhidhamma: 1. Aśvajit; 2. Pūrṇa. It is also said that these six are versed in everything, and are proficient in the Three Baskets and Twelve Divisions of the scriptures, internally they are the pillars of the Dharma, and externally they are the great protectors of the Buddha Dharma. Two of them are very greedy: 1. Nanda; 2. Bhadra Nanda. Two of them are very angry: 1. Aśvajit; 2. Pūrṇa. Two of them are very ignorant: 1. Kāludāyin; 2. Channa. It is also said that three of them are very greedy: 1. Nanda; 2. Bhadra Nanda; 3. Kāludāyin. Two of them are very angry: 1. Aśvajit; 2. Pūrṇa. One of them is very ignorant, and that is Channa. Five of them are princes of the Shakya clan: Nanda, Bhadra Nanda, Aśvajit, Pūrṇa, Channa; one is of the Brahmin caste, Kāludāyin. All six are from noble families, influencing each other, associating with each other as friends, and jointly propagating Buddhism.
著異衣者，畜積既多，故隨時異所著各異。又云：直著一衣，但隨時處異。又云：一日之中隨所著衣，過後夜已，次日更不重著，日日不同。
畜積如是種種余衣。
問曰：「何由得如是種種衣服？」
答曰：「既是貴姓，又多知識、多人樂與，兼復多欲，是故衣多。」
問曰：「何以作如是畜積多衣？」
答曰：「本是豪族，先在家時愛著瓔珞種種服飾。雖樂法出家，以本習故樂好衣缽。又世世已來性常多欲，是以今故聚積無厭。」
問曰：「此凈施者，是真實施？為是假名施？」
答曰：「一切凈施。九十六種無凈施法，佛大慈大悲方便力故教令凈施，是方便施，非是真施也。」
令諸弟子得畜長財而不犯戒。
問曰：「佛何以不直令弟子得畜長財，而強與結戒設此方便？」
答曰：「佛法以少欲為本，是故結戒不畜長財。而眾生根性不同，或有眾生多須畜積，而後行道得證聖法。是故如來先為結戒而後方便，于佛法無礙、眾生得益。如昔一時有比丘來白佛言：『與我清凈房舍、幡幢花蓋繒彩被褥，以香塗地，絲竹音樂種種莊嚴。』佛敕阿難處處求索，即與具之。比丘在中心安行道，佛隨其所應而為說法，即於是處斷結漏盡成阿羅漢，三明六通具
【現代漢語翻譯】 現代漢語譯本 穿著不同尋常衣服的人，是因為積蓄了很多，所以隨時在不同的地方穿著不同的衣服。還有一種說法是：只穿一件衣服，但隨時在不同的地方穿。還有一種說法是：一天之中穿過的衣服，過了一夜之後，第二天就不再重複穿，每天都不同。
像這樣積蓄各種各樣的多餘衣服。
問：『通過什麼途徑得到這麼多各種各樣的衣服？』
答：『因為是貴族出身，又有很多認識的人、很多人樂意給予，再加上貪慾心重，所以衣服很多。』
問：『為什麼要這樣積蓄這麼多衣服？』
答：『原本是豪門望族，在家時就喜歡佩戴瓔珞（一種裝飾品）和各種服飾。雖然喜歡佛法而出家，但由於過去的習慣，喜歡好的衣缽（僧人的用具）。而且世世代代以來，本性就貪慾心重，因此現在才會積聚無厭。』
問：『這種所謂的「凈施」，是真正的佈施嗎？還是隻是假借名義的佈施？』
答：『一切都是方便的佈施。九十六種外道沒有清凈佈施的說法，佛陀以大慈大悲的方便力教導人們進行「凈施」，這是一種方便的佈施，不是真正的佈施。』
讓眾弟子可以積蓄長財（長期使用的財物）而不犯戒。
問：『佛陀為什麼不直接允許弟子們積蓄長財，而是要強制制定戒律，設定這種方便之法？』
答：『佛法的根本在於少欲知足，所以制定戒律禁止積蓄長財。但是眾生的根性不同，有些人需要積蓄較多的財物，然後才能修行證得聖法。因此，如來先制定戒律，然後再開方便之門，這樣對佛法沒有妨礙，眾生也能得到利益。例如，過去有一位比丘（出家修行的男子）來稟告佛陀說：「請給我清凈的房舍、幡幢（一種裝飾物）、花蓋（一種裝飾物）、繒彩（絲織品）被褥，用香塗地，用絲竹音樂等各種方式來莊嚴。」佛陀就命令阿難（佛陀的弟子）四處尋找，並全部滿足了他。這位比丘在其中安心修行，佛陀根據他所應得的程度為他說法，他就在那裡斷除煩惱，證得阿羅漢（佛教修行的一個果位），具足三明六通（佛教中的神通）。』
【English Translation】 English version Those who wear unusual clothing do so because they have accumulated much, and thus wear different clothes at different times and places. Another explanation is: they wear only one robe, but wear it in different places at different times. Yet another explanation is: the robe worn during the day is not worn again the next day, but is different each day.
They accumulate various kinds of extra robes in this way.
Question: 'How do they obtain so many different kinds of robes?'
Answer: 'Because they are of noble birth, have many acquaintances, and many people are happy to give to them, and also because they have many desires, they have many robes.'
Question: 'Why do they accumulate so many robes?'
Answer: 'Originally, they were from wealthy families, and when they were at home, they loved to wear necklaces (瓔珞) (a type of ornament) and various kinds of adornments. Although they renounced the world to practice the Dharma, due to their past habits, they enjoy good robes and bowls (衣缽) (monk's belongings). Moreover, from generation to generation, their nature has always been full of desires, so now they accumulate without satisfaction.'
Question: 'Is this so-called 'pure offering' a true offering, or is it merely an offering in name only?'
Answer: 'It is all expedient offering. The ninety-six kinds of non-Buddhist paths do not have the concept of pure offering. The Buddha, with great compassion and skillful means, teaches people to make 'pure offerings.' This is an expedient offering, not a true offering.'
Allowing the disciples to accumulate long-term possessions (長財) (long-term assets) without violating the precepts.
Question: 'Why doesn't the Buddha directly allow the disciples to accumulate long-term possessions, but instead forcibly establishes precepts and sets up this expedient method?'
Answer: 'The foundation of the Buddha's Dharma is contentment with few desires, so precepts are established to prohibit the accumulation of long-term possessions. However, the dispositions of sentient beings are different. Some sentient beings need to accumulate more possessions before they can practice and attain the sacred Dharma. Therefore, the Tathagata (如來) (another name for the Buddha) first establishes precepts and then opens the door to expediency, so that there is no hindrance to the Buddha's Dharma, and sentient beings can benefit. For example, once upon a time, there was a Bhikshu (比丘) (a Buddhist monk) who came and reported to the Buddha, saying, 'Please give me clean rooms, banners (幡幢) (a type of decoration), flower canopies (花蓋) (a type of decoration), silk (繒彩) (silk fabrics) bedding, and decorate the ground with incense, and use silk and bamboo music and various other ways to adorn it.' The Buddha then ordered Ananda (阿難) (the Buddha's disciple) to search everywhere and provide him with everything. This Bhikshu practiced peacefully in the center, and the Buddha taught him according to what he deserved, and he cut off his afflictions and attained Arhatship (阿羅漢) (a state of enlightenment in Buddhism), possessing the Three Clear Knowledges and Six Supernatural Powers (三明六通) (supernatural powers in Buddhism).'
足聖法。以是因緣，佛法通塞眾生根性，唯佛知之，不應致難。此比丘從第六天上來生人間，隨本所習因而度之，是故既作凈施，得畜長財而不犯戒。」
問曰：「凈主比丘不犯，長財犯耶？」
答曰：「無犯。此方便施，是他物故。」
三十事初。與諸比丘結戒者，一以為俗利則道利不成，又失檀越信敬凈心。比丘無厭與俗無別，有違佛教四聖種法。此是共戒，比丘、比丘尼俱得捨墮，式叉摩尼、沙彌、沙彌尼突吉羅。長物凡有五種：一重寶、二錢及似寶、三若衣若衣財應量已上、四一切不應量若衣若衣財、五一切穀米等一切錢寶，比丘不得畜。若僧中次第付者，比丘即應向比丘說凈，若不說凈，重寶應舍與同意凈人，如畜寶戒中說，應僧中作波逸提悔過。若錢及似寶，除百一物數，一切亦應舍與同心凈人，如畜寶戒中說作突吉羅懺。錢寶說凈有二種：若白衣持錢寶來與比丘，比丘但言：「此不凈物，我不應畜；若凈當受。」即是凈法。若白衣言：「與比丘寶。」比丘言：「我不應畜。」凈人言：「易凈物畜。」即是作凈。若白衣不言易凈物畜、比丘自不說凈，直置地去。若有比丘，應從說凈，隨久近畜。若無比丘，不得取，取得捨墮。若得應量衣、不應量衣，若即說凈益善；若不說凈，乃至十
【現代漢語翻譯】 現代漢語譯本： 『足聖法』（指佛陀教導的完備神聖的法）。因為這個緣故，佛法是否能被理解，眾生的根性如何，只有佛陀才能完全知曉，不應該對此提出質疑。這位比丘是從第六天（指欲界第六天，他化自在天）降生到人間的，隨順他原本所修習的因而度化他，因此他即使做了凈施（指通過某種方式使財物變得可以接受），得到了可以長期持有的財物，也沒有違反戒律。
有人問：『凈主比丘不犯戒，長期持有財物反而犯戒嗎？』
回答說：『沒有犯戒。這是方便施（指通過方便的方法接受佈施），因為財物的所有權已經屬於他人。』
三十事（指三十事懺中的內容）的開始。與眾比丘結戒的原因是：第一，如果只追求世俗的利益，那麼修道的利益就無法成就，而且會失去施主（檀越）的信任和恭敬的清凈心。比丘如果貪得無厭，就和世俗之人沒有區別，這違背了佛教的四聖種法（指少欲知足等四種聖人的生活方式）。這是共同的戒律，比丘和比丘尼都會犯捨墮（指一種較重的罪過，需要捨棄財物並懺悔），式叉摩尼（指沙彌尼之前的學法女）、沙彌（指男性的出家預備階段）、沙彌尼（指女性的出家預備階段）則犯突吉羅（指一種較輕的罪過）。長物總共有五種：一是重寶（指金銀等貴重物品），二是錢以及類似寶物的物品，三是如果衣服或者與衣服相關的財物超過了應有的限量，四是一切不應該計量的衣服或者與衣服相關的財物，五是一切穀米等以及一切錢財寶物，比丘都不能持有。如果在僧團中按順序分配，比丘就應該向其他比丘說明這是凈施（指通過某種方式使財物變得可以接受），如果沒說明，重寶就應該捨棄給同意的凈人（指受過在家戒的佛教徒），就像持有寶物戒律中所說的那樣，應該在僧團中進行波逸提（指一種罪名）悔過。如果是錢或者類似寶物的物品，除了百一物（指僧團中允許使用的物品）之外，一切也應該捨棄給同心的凈人，就像持有寶物戒律中所說的那樣，進行突吉羅懺悔。錢財寶物作凈有兩種方式：如果白衣（指在家的佛教徒）拿著錢財寶物來給比丘，比丘只要說：『這些是不清凈的物品，我不應該持有；如果作凈了，我才能接受。』這就是作凈的方法。如果白衣說：『給比丘寶物。』比丘說：『我不應該持有。』凈人說：『換成清凈的物品持有。』這就是作凈。如果白衣不說換成清凈的物品持有，比丘自己也不說作凈，直接放在地上離開。如果有比丘，應該讓他來說作凈，無論時間長短都可以持有。如果沒有比丘，就不能拿取，拿取了就犯捨墮。如果得到應量衣（指符合規定的衣服）、不應量衣（指不符合規定的衣服），如果立刻說凈就更好；如果沒說凈，乃至十
【English Translation】 English version: 『The perfectly sacred Dharma』 (referring to the complete and sacred teachings of the Buddha). Because of this reason, whether the Buddha's teachings can be understood and the nature of sentient beings, only the Buddha can fully know, and should not be questioned. This Bhiksu (monk) was born into the human world from the sixth heaven (referring to the sixth heaven of the desire realm, Paranirmita Vasavatti), following what he had originally practiced and thus guiding him. Therefore, even if he made a 『purified offering』 (referring to making the property acceptable through certain means) and obtained wealth that could be held for a long time, he did not violate the precepts.
Someone asked: 『If the Bhiksu who is the master of purification does not violate the precepts, does holding wealth for a long time violate the precepts instead?』
The answer is: 『There is no violation. This is a 『convenient offering』 (referring to accepting offerings through convenient methods), because the ownership of the property already belongs to someone else.』
The beginning of the Thirty Matters (referring to the content of the Thirty Matters Confession). The reasons for establishing precepts with the Bhiksus are: first, if only worldly benefits are pursued, then the benefits of cultivating the path cannot be achieved, and the pure mind of faith and respect of the donors (Danyue) will be lost. If a Bhiksu is greedy and insatiable, there is no difference between him and a worldly person, which violates the Four Noble Lineages (referring to the four ways of life of the saints, such as having few desires and knowing contentment) of Buddhism. This is a common precept, and both Bhiksus and Bhiksunis (nuns) will commit Nissaggiya Pacittiya (a heavier offense that requires abandoning property and confessing), while Siksamana (a female trainee before becoming a novice nun), Sramanera (male novice), and Sramanerika (female novice) will commit Dukkata (a lighter offense). There are five types of long-term possessions in total: first, precious treasures (referring to valuable items such as gold and silver), second, money and items similar to treasures, third, if clothing or clothing-related items exceed the appropriate limit, fourth, all clothing or clothing-related items that should not be measured, and fifth, all grains and rice, etc., as well as all money and treasures, Bhiksus are not allowed to possess. If they are distributed in order within the Sangha (monastic community), the Bhiksu should explain to other Bhiksus that this is a 『purified offering』 (referring to making the property acceptable through certain means). If it is not explained, the precious treasures should be abandoned to a consenting Upasaka (lay Buddhist who has taken vows), as stated in the precept of possessing treasures, and a Pacittiya (a type of offense) confession should be performed in the Sangha. If it is money or items similar to treasures, except for the 『hundred and one items』 (referring to items allowed to be used in the Sangha), everything should also be abandoned to a like-minded Upasaka, and a Dukkata confession should be performed as stated in the precept of possessing treasures. There are two ways to purify money and treasures: if a layperson (a Buddhist at home) brings money and treasures to give to a Bhiksu, the Bhiksu only needs to say: 『These are impure items, I should not possess them; if they are purified, I can accept them.』 This is the method of purification. If the layperson says: 『Give the treasures to the Bhiksu.』 The Bhiksu says: 『I should not possess them.』 The Upasaka says: 『Exchange them for pure items to possess.』 This is purification. If the layperson does not say to exchange them for pure items to possess, and the Bhiksu himself does not say to purify them, but directly places them on the ground and leaves. If there is a Bhiksu, he should be asked to purify them, and they can be possessed regardless of how long it has been. If there is no Bhiksu, they cannot be taken; if they are taken, a Nissaggiya Pacittiya is committed. If one obtains measured clothing (referring to clothing that meets the regulations) or unmeasured clothing (referring to clothing that does not meet the regulations), it is better to purify it immediately; if it is not purified, even ten
日無咎，至十日時應與人、若作凈、若受持。若不與人、不作凈、不受持、至十一日地了時、應量衣應舍、對手作波逸提懺；不應量衣應舍，作突吉羅懺。若比丘得穀米等，即日應作凈。若無白衣，四眾邊作凈。若不作凈至地了時，谷應舍，作突吉羅懺。
沙彌應畜上下衣，一常著衣，當安陀會；二當郁多羅僧，令清凈入眾僧及行來時著。得畜泥洹僧、一竭支、一富羅。隨身所著物，各聽畜一，自外一切儘是長財。沙彌若得錢寶，亦即時說凈；若不即說，錢寶應舍，作突吉羅懺。若得應量、不應量衣，亦至十日；過十日，長物舍，作突吉羅懺。一切穀米等亦不得過一宿，同比丘法。五種衣中三種衣，過十日捨墮：一牛嚼衣、二鼠嚙衣、三火燒衣。此三糞掃衣，長過十日得捨墮。二種衣不得捨墮，一男女初交會污衣、二女人產污衣，過十日得突吉羅。
十日者，佛知法相，不緩不急、不增不損，正制十日。初日得衣，即不見擯、不作擯、惡邪不除擯。若彼心亂、心病、壞心，若不解擯，不得本心，乃至命盡不犯此戒；后若解擯，若得本心，還計日成罪。若初日得衣，上入天宮，北至郁單越住。彼若至命盡，不犯此戒；后歸本處，計日成罪。若初日得衣，至五日，若不見擯、惡邪不除擯，若狂心亂心病壞心，
【現代漢語翻譯】 現代漢語譯本 日無咎，至十日時應給予他人，或者做凈（Kappiya，使之適合比丘使用），或者受持。若不給予他人、不做凈、不受持，至十一日破曉時，應量衣（應舍衣，超過規定尺寸的衣服）應捨棄，向其他比丘懺悔波逸提（Pācittiya，一種較輕的罪）；不應量衣（未超過規定尺寸的衣服）應捨棄，作突吉羅（Dukkata，一種更輕的罪）懺悔。若比丘得到穀米等，當日就應做凈。若沒有白衣（在家居士），可在四眾（比丘、比丘尼、優婆塞、優婆夷）邊做凈。若不做凈至破曉時，穀米應捨棄，作突吉羅懺悔。
沙彌（Śrāmaṇera，佛教出家男眾）應持有上下衣，一件是常穿的衣服，包括安陀會（Antarvāsa，內衣）；另一件是郁多羅僧（Uttarāsaṅga，上衣），保持清凈以便進入僧團以及行走時穿著。可以持有泥洹僧（Nīvāsana，裙子）、一竭支（Kacchā，腰帶）、一富羅（Phulla，裝飾品）。隨身所穿戴的物品，每樣允許持有一件，除此之外一切都是長財（超過允許期限的財物）。沙彌若得到錢財寶物，也應立即說凈；若不立即說凈，錢財寶物應捨棄，作突吉羅懺悔。若得到應量衣、不應量衣，也至十日；超過十日，長物捨棄，作突吉羅懺悔。一切穀米等也不得超過一宿（一夜），與比丘的規定相同。五種衣中三種衣，超過十日捨墮（Nissaggiya Pācittiya，一種需要捨棄物品並懺悔的罪）：一牛嚼衣、二鼠嚙衣、三火燒衣。這三種糞掃衣（從垃圾堆或丟棄物中撿來的衣服），超過十日得捨墮。兩種衣不得捨墮，一男女初次性行為所污之衣、二女人生產所污之衣，超過十日得突吉羅。
十日，是佛陀了解法相（Dharma-lakṣaṇa，事物本來的性質），不緩不急、不增不損，正確制定的十日期限。初日得到衣服，如果不見擯（被僧團驅逐）、不作擯、惡邪不除擯（沒有被執行驅逐），如果他心亂、心病、壞心，如果不瞭解擯，沒有恢復本心，乃至生命結束都不犯此戒；之後如果瞭解擯，如果恢復本心，則重新計算日期構成犯罪。如果初日得到衣服，上入天宮，北至郁單越（Uttarakuru，北俱盧洲）居住。他在那裡直至生命結束，不犯此戒；之後回到原來的地方，重新計算日期構成犯罪。如果初日得到衣服，至五日，如果不見擯、惡邪不除擯，如果狂心、亂心、心病、壞心，
【English Translation】 English version If there is no fault on a certain day, up to the tenth day, it should be given to others, or made Kappiya (suitable for a bhikkhu's use), or accepted and held. If it is not given to others, not made Kappiya, and not accepted and held, by the dawn of the eleventh day, the over-measure robe (robes exceeding the prescribed size) should be relinquished, and confession of Pācittiya (a minor offense) should be made to other bhikkhus; if it is not an over-measure robe (robes not exceeding the prescribed size), it should be relinquished, and confession of Dukkata (a lighter offense) should be made. If a bhikkhu obtains grains of rice, etc., it should be made Kappiya on the same day. If there is no layperson, it can be made Kappiya in the presence of the four assemblies (bhikkhus, bhikkhunis, upāsakas, upāsikās). If it is not made Kappiya by dawn, the grains of rice should be relinquished, and confession of Dukkata should be made.
A Śrāmaṇera (novice monk) should possess upper and lower robes, one being the robe that is usually worn, including the Antarvāsa (inner garment); the other being the Uttarāsaṅga (upper robe), kept clean for entering the Sangha and wearing when walking. He may possess a Nīvāsana (skirt), one Kacchā (waistband), and one Phulla (ornament). Of the items worn on the body, one of each is allowed to be possessed; everything else is considered long property (property exceeding the allowed time limit). If a Śrāmaṇera obtains money or treasures, it should also be declared Kappiya immediately; if it is not declared immediately, the money and treasures should be relinquished, and confession of Dukkata should be made. If over-measure or not over-measure robes are obtained, it is also up to ten days; after ten days, the long property is relinquished, and confession of Dukkata is made. All grains of rice, etc., should also not exceed one night, the same as the rule for bhikkhus. Among the five types of robes, three types of robes, if kept for more than ten days, incur Nissaggiya Pācittiya (an offense requiring relinquishment and confession): one, a robe chewed by a cow; two, a robe gnawed by a rat; three, a robe burned by fire. These three types of rags (robes collected from garbage heaps or discarded items), if kept longer than ten days, incur Nissaggiya Pācittiya. Two types of robes do not incur Nissaggiya Pācittiya: one, a robe soiled by the first sexual intercourse of a man and woman; two, a robe soiled by a woman's childbirth; if kept longer than ten days, Dukkata is incurred.
Ten days is the period correctly established by the Buddha, who understands the Dharma-lakṣaṇa (the inherent nature of things), neither too slow nor too fast, neither increasing nor decreasing. If a robe is obtained on the first day, if there is no expulsion (being expelled from the Sangha), no act of expulsion, and evil views are not removed (not having been subjected to expulsion), if he is mentally disturbed, mentally ill, or of bad intention, if he does not understand expulsion, and has not regained his original mind, he does not violate this precept even until the end of his life; if he later understands expulsion, if he regains his original mind, the days are recalculated and the offense is constituted. If a robe is obtained on the first day, and he ascends to the heavenly palace, or dwells north in Uttarakuru (the Northern Continent). If he remains there until the end of his life, he does not violate this precept; if he later returns to his original place, the days are recalculated and the offense is constituted. If a robe is obtained on the first day, and by the fifth day, if there is no expulsion, evil views are not removed, if he is mad, mentally disturbed, mentally ill, or of bad intention,
上入天宮，北至郁單越；后還解擯，若得本心、若還本處。有言：從解擯日次第十日成罪。有言：取前五日，數后五日然後成罪。律師言：后是定義。西拘耶尼、東弗婆提，盡有比丘戒法。亦同龍宮，物皆有主。是故三處，不同天上觸物自然。郁單越物皆無主，二處兼無比丘戒法。
凈施法者，如錢，一切寶物，應先求一知法白衣凈人語意令解：「我比丘之法，不畜錢寶。今以檀越為凈主，后得錢寶盡施檀越。」得凈主已后得錢寶，盡比丘邊說凈，不須說凈主名。說凈已隨久近畜。若凈主死、遠出異國，應更求凈主。除錢及寶，一切長財盡五眾邊作凈。應求持戒多聞有德者而作施主，後設得物，於一比丘邊說凈主名而說凈法。若凈主死、遠至異國，更求凈主。除不見擯、惡邪不除擯；六罪人：一出佛身血、二破僧輪，並犯四重。於六中但犯一事，亦不得作凈主。得戒沙彌，聾啞盲瞎狂心亂心病壞心，婆利婆沙摩那埵五法人，凡凈施者。欲令清凈作證明故，不生斗諍，如是等人則不如法。若說凈錢寶，后貿一切衣財，作三衣缽器入百一物數，不須說凈；自百一物外一切說凈。若捨墮錢寶易得，一切衣財作百一物。先畜錢邊，突吉羅對手懺。先畜寶邊，得捨墮罪，應僧中懺。已貿衣財作百一物，不須復舍，已入凈故
【現代漢語翻譯】 現代漢語譯本：
上升到天宮，北至郁單越（Uttarakuru，北俱盧洲）；之後返回解擯（被僧團驅逐的狀態），如果能恢復本心、如果能回到原來的地方。有人說：從解擯之日起，依次十天構成罪過。有人說：取前五天，數后五天，然後構成罪過。律師說：後者是最終的定義。西拘耶尼（Aparagodaniya，西牛賀洲）、東弗婆提（Purvavideha，東勝身洲），都有比丘的戒律。也和龍宮一樣，物品都有主人。因此這三個地方，不同於天上觸物自然產生。郁單越的物品都沒有主人，這兩個地方兼有比丘的戒律。
清凈施捨的方法是，比如錢，一切寶物，應該先找一個懂法的白衣凈人，用言語示意讓他明白：『我比丘的戒律，不儲蓄錢財寶物。現在以檀越（Dānapati，施主）您為清凈的主人，以後得到的錢財寶物都施捨給檀越您。』得到清凈的主人之後，得到錢財寶物，都在比丘這邊說明清凈，不需要說清凈主人的名字。說明清凈之後，可以隨意長久地持有。如果清凈的主人死了、或者遠離到其他國家，應該重新尋找清凈的主人。除了錢和寶物，一切長財都在五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）那裡作清凈。應該尋找持戒、多聞、有德行的人作為施主，之後如果得到物品，在一個比丘那裡說明清凈主人的名字，然後說明清凈之法。如果清凈的主人死了、或者遠離到其他國家，重新尋找清凈的主人。除了不見擯（不見擯治，僧團停止與其交往的懲罰）、惡邪不除擯（邪見不除，並被擯出僧團的人）；六種罪人：一是使佛身出血、二是破壞僧團的和合，以及犯四重罪（殺、盜、淫、妄）。這六種人中只要犯一種，也不得作為清凈的主人。得到戒律的沙彌，聾啞盲瞎、狂心亂心、病壞心，婆利婆沙（Parivāsa，別住）、摩那埵（Mānatta，行摩那埵）五種法人，凡是清凈施捨的人。想要使之清凈，作為證明的緣故，不產生爭鬥，這樣的人則不如法。如果說明清凈的錢財寶物，之後換取一切衣服財物，作為三衣缽器，計入百一物（比丘允許擁有的物品）的數目，不需要說明清凈；在百一物之外的一切物品都要說明清凈。如果捨墮（Nissaggiya，捨墮罪）的錢財寶物容易得到，換取一切衣服財物作為百一物。先前儲蓄錢財，犯突吉羅（Dukkata，惡作罪），要向對方懺悔。先前儲蓄寶物，犯捨墮罪，應該在僧團中懺悔。已經換取的衣服財物作為百一物，不需要再次捨棄，因為已經進入清凈的緣故。
【English Translation】 English version:
Ascending to the heavenly palace, reaching as far north as Uttarakuru (the Northern Kurus); afterwards returning from being expelled (from the Sangha), if one can recover one's original mind, if one can return to one's original place. Some say: from the day of expulsion, sequentially for ten days, a transgression is formed. Some say: take the first five days, count the next five days, and then a transgression is formed. Lawyers say: the latter is the definitive definition. In Aparagodaniya (Western Godaniya), and Purvavideha (Eastern Videha), there are Bhikkhu precepts. It is also like the Dragon Palace, where all things have owners. Therefore, these three places are different from the heavens where things arise naturally. In Uttarakuru, things have no owners, and these two places also have Bhikkhu precepts.
The method of pure offering is, for example, with money, all treasures, one should first seek a layperson who understands the Dharma, and with words, make them understand: 'According to my Bhikkhu precepts, I do not store money or treasures. Now, I appoint you, Dānapati (donor), as the pure owner, and all money and treasures obtained later will be given to you.' After obtaining a pure owner, when obtaining money and treasures, declare the purification to the Bhikkhu, without needing to mention the name of the pure owner. After declaring the purification, one can possess it for as long as one wishes. If the pure owner dies or goes far away to another country, one should seek another pure owner. Except for money and treasures, all long-term possessions should be purified in the presence of the five assemblies (Bhikkhus, Bhikkhunis, Siksamana, Sramanera, Sramanerika). One should seek those who uphold the precepts, are learned, and virtuous to be the donor, and if one obtains items later, one should declare the name of the pure owner to a Bhikkhu and then declare the purification method. If the pure owner dies or goes far away to another country, seek another pure owner. Except for those who are under 'non-seeing expulsion' (a punishment where the Sangha ceases interaction), those with evil views who are not expelled; the six types of offenders: one who draws blood from the Buddha's body, two who disrupt the harmony of the Sangha, and those who commit the four major offenses (killing, stealing, sexual misconduct, lying). If one commits even one of these six, they cannot be a pure owner. A Sramanera who has received the precepts, those who are deaf, mute, blind, crippled, of unsound mind, with a diseased mind, those undergoing Parivāsa (probation), Mānatta (penance), the five types of legal persons, all those who make pure offerings. If one wishes to purify them, for the sake of proof, so that no disputes arise, such people are not in accordance with the Dharma. If one declares the purification of money and treasures, and then exchanges them for all clothing and possessions, making them the three robes and bowl, counting them among the hundred and one items (items a Bhikkhu is allowed to possess), there is no need to declare purification; everything outside the hundred and one items must be declared pure. If Nissaggiya (forfeiture entailing expiation) money and treasures are easily obtained, and one exchanges them for all clothing and possessions, making them the hundred and one items. For previously storing money, one commits a Dukkata (wrongdoing) and should confess to the other party. For previously storing treasures, one commits a Nissaggiya offense and should confess in the Sangha. Having already exchanged the clothing and possessions, making them the hundred and one items, there is no need to forfeit them again, because they have already entered purification.
。若百一物外，作衣不作衣一切說凈。若說凈錢寶及以衣財，若人貸去，后時寶更還寶，錢更還錢，衣財不須說凈。若貸異物，后還不相似物，更須說凈，以物異故。若說凈一切衣財作百一物數，更不須說凈。若作淨餘長應量、不應量衣。若長器物，盡更說凈。若先應量捨墮物，即作應量不應量衣，此衣盡舍，作波逸提懺。若先不應量捨墮物，即作應量不應量衣，此衣盡舍，作突吉羅懺。若先應量捨墮物，更買得衣財，即作應量不應量衣，此衣不捨，懺先波逸提罪。若先不應量捨墮物，更買得衣財，作應量不應量衣，此衣不捨，已入凈故，懺先突吉羅罪。
僧伽梨、郁多羅、僧安陀會，所以作此三名差別者，欲現未曾有法故。一切九十六種盡無此三名，以異外道故作此差別。又僧伽梨，下者九條、中者十一條、上者十三條。中僧伽梨，下者十五條、中者十七條、上者十九條。上僧伽梨，下者二十一條、中者二十三條、上者二十五條。下僧伽梨二長一短，中僧伽梨三長一短，上僧伽梨四長一短。若下僧伽梨三長一短，得受持得著行來，得突吉羅。中僧伽梨四長一短、二長一短，得受持著行來，得突吉羅。上僧伽梨二長一短、三長一短，得受持著行來，得突吉羅。正衣量三五肘，若極長六肘、廣三肘半。若極下，長
【現代漢語翻譯】 現代漢語譯本：如果百一物之外，製作衣服時不當作衣服看待，就全部需要說凈（即進行凈化儀式）。如果說凈的是錢財寶物以及衣服等財產，如果有人借去，之後歸還時，寶物歸還寶物，錢財歸還錢財，衣服財產則不需要再說凈。如果借的是不同的物品，之後歸還的不是相似的物品，就需要再說凈，因為物品已經不同了。如果說凈一切衣服財產，作為百一物來計算，就不需要再說凈。如果製作凈化剩餘的應量衣、不應量衣。如果是剩餘的器物，全部需要再說凈。如果先前是應量捨墮物，然後製作成應量或不應量衣，這件衣服必須捨棄，並進行波逸提（Pācittiya，一種懺悔）懺悔。如果先前是不應量捨墮物，然後製作成應量或不應量衣，這件衣服必須捨棄，並進行突吉羅（Dukkata，一種輕罪）懺悔。如果先前是應量捨墮物，又購買了衣服財產，然後製作成應量或不應量衣，這件衣服不需捨棄，但要懺悔先前的波逸提罪。如果先前是不應量捨墮物，又購買了衣服財產，製作成應量或不應量衣，這件衣服不需捨棄，因為它已經通過凈化，只需懺悔先前的突吉羅罪。 僧伽梨（Saṃghāṭī，重衣）、郁多羅（Uttarāsaṅga，上衣）、僧安陀會（Antarvāsa，內衣），之所以有這三種名稱的差別，是爲了展現未曾有之法。所有九十六種外道都沒有這三種名稱，爲了區別于外道，所以作此差別。僧伽梨，下等的有九條、中等的有十一條、上等的有十三條。中等僧伽梨，下等的有十五條、中等的有十七條、上等的有十九條。上等僧伽梨，下等的有二十一條、中等的有二十三條、上等的有二十五條。下等僧伽梨是二長一短，中等僧伽梨是三長一短，上等僧伽梨是四長一短。如果下等僧伽梨是三長一短，受持、穿著、行走，會犯突吉羅罪。中等僧伽梨是四長一短、二長一短，受持、穿著、行走，會犯突吉羅罪。上等僧伽梨是二長一短、三長一短，受持、穿著、行走，會犯突吉羅罪。正衣的尺寸是三五肘（約合現代計量單位，需根據當時的肘尺長度確定），如果最長是六肘，寬是三肘半。如果最短，長...
【English Translation】 English version: If, outside of the 'hundred-and-one' items, when making a garment, it is not treated as a garment, then it all needs to be 'said clean' (i.e., undergo a purification ritual). If what is 'said clean' are money, treasures, and clothing, if someone borrows them, and later returns them, treasures are returned as treasures, money is returned as money, but clothing and property do not need to be 'said clean' again. If different items are borrowed, and later dissimilar items are returned, it needs to be 'said clean' again, because the items are different. If all clothing and property are 'said clean' and counted as 'hundred-and-one' items, then it does not need to be 'said clean' again. If making and purifying remaining 'measured' and 'unmeasured' garments. If remaining utensils, all need to be 'said clean' again. If previously it was a 'measured' item subject to forfeiture (捨墮物), and then it is made into a 'measured' or 'unmeasured' garment, this garment must be forfeited, and a Pācittiya (波逸提, a type of expiation) confession is performed. If previously it was an 'unmeasured' item subject to forfeiture, and then it is made into a 'measured' or 'unmeasured' garment, this garment must be forfeited, and a Dukkata (突吉羅, a minor offense) confession is performed. If previously it was a 'measured' item subject to forfeiture, and more clothing and property are purchased, and then it is made into a 'measured' or 'unmeasured' garment, this garment does not need to be forfeited, but the previous Pācittiya offense must be confessed. If previously it was an 'unmeasured' item subject to forfeiture, and more clothing and property are purchased, and it is made into a 'measured' or 'unmeasured' garment, this garment does not need to be forfeited, because it has already been purified, and only the previous Dukkata offense needs to be confessed. The Saṃghāṭī (僧伽梨, outer robe), Uttarāsaṅga (郁多羅, upper robe), and Antarvāsa (僧安陀會, inner robe), the reason for these three different names is to reveal a Dharma never before seen. All ninety-six types of non-Buddhist sects do not have these three names; to differentiate from them, this distinction is made. The Saṃghāṭī, the lower grade has nine strips, the middle grade has eleven strips, and the upper grade has thirteen strips. The middle grade Saṃghāṭī, the lower grade has fifteen strips, the middle grade has seventeen strips, and the upper grade has nineteen strips. The upper grade Saṃghāṭī, the lower grade has twenty-one strips, the middle grade has twenty-three strips, and the upper grade has twenty-five strips. The lower grade Saṃghāṭī is two long and one short, the middle grade Saṃghāṭī is three long and one short, and the upper grade Saṃghāṭī is four long and one short. If the lower grade Saṃghāṭī is three long and one short, holding, wearing, and walking in it incurs a Dukkata offense. The middle grade Saṃghāṭī is four long and one short, or two long and one short, holding, wearing, and walking in it incurs a Dukkata offense. The upper grade Saṃghāṭī is two long and one short, or three long and one short, holding, wearing, and walking in it incurs a Dukkata offense. The correct measurement of the robe is three by five 'elbows' (肘, a unit of measurement, needs to be converted based on the elbow length at the time), if the longest is six 'elbows', and the width is three and a half 'elbows'. If the shortest, the length is...
四肘、廣二肘半。若如法應量三五肘。受時應言：「此衣則成。」受持無過。若言如是衣，則不成受持，得突吉羅，壞威儀故。若過三五肘，受時應言：「如是衣則成。」受持無過。若言此衣，不成受持，得突吉羅，壞威儀故。又缺衣故，過十日無長衣罪。若減三五肘，受時應言：「此衣則成。」受持無過。若言如是衣，不成受持，得突吉羅，壞威儀故。又缺衣故，過十日無長衣罪。三五肘若長，如法受，則成受持。若比丘死，三衣應與看病人。三五肘外長，隨多少應白僧令知，僧和合與者好。凡受衣法，若長應說凈。若不說凈，入長財中。凡百一物中，三衣缽必應受持，自外若受則可、不受無過。若比丘不受三衣過十日，無長衣罪、無離衣宿罪，有壞威儀罪、有缺衣罪。若新僧伽梨極上三重，一重新、二重故，名新衣。若純新作衣，二重新作僧伽梨，尼師檀亦如是。若新衣作郁多羅僧、安陀會，俱得一重。若故衣極多，四重僧伽梨，二重郁多羅僧，二重安陀會，四重尼師檀。三衣若破，不問孔大小，但使緣不斷絕，故成受持。若衣久故、失色故、不失受持。后更上色，亦不失受持。更以異物補衣，若但直縫不得成衣，若過十日則墮長財，除先說凈。若反鉤刺則合成衣，應著三點，不須更受。若是衣財先雖說凈，后若
【現代漢語翻譯】 現代漢語譯本： 僧伽梨（Samghati，大衣）的尺寸應為四肘長、兩肘半寬。如果如法測量，應為三到五肘。接受時應說：『此衣則成。』這樣接受持有就沒有過失。如果說『如是衣』，則不能算作接受持有，會犯突吉羅（Dukkata，輕罪），因為破壞了威儀。如果超過三到五肘，接受時應說：『如是衣則成。』這樣接受持有就沒有過失。如果說『此衣』，則不能算作接受持有，會犯突吉羅，因為破壞了威儀。又因為缺少衣服，超過十天沒有長衣的罪過。如果少於三到五肘，接受時應說：『此衣則成。』這樣接受持有就沒有過失。如果說『如是衣』，則不能算作接受持有，會犯突吉羅，因為破壞了威儀。又因為缺少衣服，超過十天沒有長衣的罪過。三到五肘如果過長，如法接受，就能算作接受持有。如果比丘（Bhikkhu，出家男眾）去世，三衣應給予看護病人的人。 超過三到五肘的長度，無論多少，都應告知僧團，僧團和合給予是最好的。凡是接受衣服的規矩，如果過長，應說明是凈施。如果不說明是凈施，就會被算作長財。在所有一百零一種物品中，三衣和缽（Patra，食器）必須接受持有，除此之外，接受也可以，不接受也沒有過失。如果比丘不接受三衣超過十天，沒有長衣的罪過，沒有離衣過夜的罪過，但有破壞威儀的罪過，有缺少衣服的罪過。如果是新的僧伽梨，最上等的是三重，一重是新的，兩重是舊的，這被稱為新衣。如果是純粹新做的衣服，兩重是新做的僧伽梨，尼師檀（Nisidana，坐具）也是這樣。如果是新衣做成的郁多羅僧（Uttarasanga，上衣）、安陀會（Antarvasa，內衣），都算作一重。如果是舊衣，最多可以做成四重僧伽梨，二重郁多羅僧，二重安陀會，四重尼師檀。三衣如果破損，不論孔的大小，只要邊緣沒有斷絕，就算作接受持有。如果衣服很久了，褪色了，也不會失去接受持有。之後再上色，也不會失去接受持有。用其他東西補衣服，如果只是直線縫合，不能算作成衣，如果超過十天，就會被算作長財，除非事先說明是凈施。如果用反鉤刺縫合，就算合成衣，應該點上三點，不需要重新接受。如果是衣服財物，先前雖然說明是凈施，之後如果...
【English Translation】 English version: The Samghati (outer robe) should be four cubits long and two and a half cubits wide. If measured according to the Dharma, it should be three to five cubits. When receiving it, one should say: 'This robe is complete.' Receiving and holding it in this way is without fault. If one says 'Such a robe,' it is not considered received and held, and one commits a Dukkata (minor offense) because it violates decorum. If it exceeds three to five cubits, when receiving it, one should say: 'Such a robe is complete.' Receiving and holding it in this way is without fault. If one says 'This robe,' it is not considered received and held, and one commits a Dukkata because it violates decorum. Also, because of lacking a robe, there is no offense for not having a long robe for more than ten days. If it is less than three to five cubits, when receiving it, one should say: 'This robe is complete.' Receiving and holding it in this way is without fault. If one says 'Such a robe,' it is not considered received and held, and one commits a Dukkata because it violates decorum. Also, because of lacking a robe, there is no offense for not having a long robe for more than ten days. If three to five cubits is too long, if received according to the Dharma, it is considered received and held. If a Bhikkhu (monk) dies, the three robes should be given to the person who cared for the sick. If the length exceeds three to five cubits, no matter how much, it should be reported to the Sangha (monastic community), and it is best if the Sangha gives it harmoniously. Whenever receiving robes, if they are too long, it should be stated that it is a pure offering. If it is not stated as a pure offering, it will be counted as long-term property. Among all one hundred and one items, the three robes and the Patra (bowl) must be received and held; besides these, receiving is permissible, and not receiving is without fault. If a Bhikkhu does not receive the three robes for more than ten days, there is no offense for having a long robe, no offense for sleeping apart from the robe, but there is an offense for violating decorum, and an offense for lacking a robe. If it is a new Samghati, the best is triple-layered, with one layer new and two layers old; this is called a new robe. If it is a purely newly made robe, two layers are newly made for the Samghati, and the Nisidana (sitting cloth) is the same. If new robes are made into an Uttarasanga (upper robe) or an Antarvasa (inner robe), each counts as one layer. If it is an old robe, it can be made into a maximum of four layers for the Samghati, two layers for the Uttarasanga, two layers for the Antarvasa, and four layers for the Nisidana. If the three robes are torn, regardless of the size of the hole, as long as the edges are not severed, it is considered received and held. If the robe is old and faded, it does not lose its received and held status. If it is re-dyed later, it also does not lose its received and held status. If the robe is patched with other materials, if it is only sewn straight, it cannot be considered a complete robe, and if it exceeds ten days, it will be counted as long-term property, unless it was previously stated as a pure offering. If it is sewn with a reverse hook stitch, it is considered a complete robe, and three dots should be marked on it, and it does not need to be received again. If it is robe property, even if it was previously stated as a pure offering, if later...
作衣受持，則失凈法。此衣后舍，應更說凈。若不說凈，則墮長衣。若比丘重縫三衣，設有因緣，摘分持行到于異處，名不離衣宿。比丘若死，又言：本界內羯磨此衣。又云：應與看病人，以本是一衣同受持故。律師云：后是定義。若有因緣，一端疊得為三衣，令色如法。若受一衣、若受為二衣，隨得受持。若十五肘外有長疊，應說凈。若不說凈，則墮長財。受三衣法。應三說。不得言第二。第三亦如是。
是中犯者，若初日得衣、二日舍，如是乃至九日得衣、十日舍，十日得衣此衣十日，若不捨、不受持、不作凈，至十一日地了時，捨墮。捨墮者，前九日衣盡舍作凈，但十日時所得一衣，以前次續因緣故，得捨墮罪。凡此中言舍者，儘是作凈。以此義推，自後諸句以類可解。若初日得衣、初日舍，二日得衣，以不相續故，此二日衣次第更得十日。若初日得衣、二日舍，二日更不得衣、三日得衣，此三日次第得至十日，以不相續故。此中十日衣，以日次第相續。若初日得衣、二日舍，二日得衣與初日相續，同日中一舍一受故。若初日得衣、初日舍，二日得衣，與初日衣不相續，以異日舍、異日受故，此二日衣更次第十日。自後諸句以類推之，義可知也。若比丘有應舍衣已舍、罪已悔過，次續未斷，若更得衣，是
【現代漢語翻譯】 現代漢語譯本：如果製作並接受了衣服，就會失去清凈之法。這件衣服之後如果捨棄，應該重新說凈（說明：指通過儀式使之清凈）。如果不說凈，就會犯長衣之罪（說明：指擁有的衣服超過規定的數量和時間）。如果比丘重新縫製三衣，如果有因緣，可以拆分一部分帶著行走，到達其他地方，這被稱為不離衣宿（說明：指晚上睡覺時身邊沒有三衣中的任何一件）。如果比丘去世，又說：在本界內對此衣進行羯磨（說明：指通過僧團會議處理事務）。又說：應該把衣服給看病人，因為這原本是一件共同受持的衣服。律師說：后一種說法是最終的定義。如果有因緣，可以將一端摺疊成三衣的樣子，使顏色如法。如果接受一件衣服，或者接受為兩件衣服，都可以隨所得而受持。如果在十五肘之外有多餘的布料，應該說凈。如果不說凈，就會犯長財之罪（說明：指擁有的財物超過規定的數量和時間）。受三衣之法，應該說三遍。不得說第二遍。第三遍也像這樣。 這裡面所犯的罪，如果第一天得到衣服、第二天捨棄，像這樣直到第九天得到衣服、第十天捨棄，第十天得到衣服，這件衣服可以持有十天，如果不捨棄、不受持、不作凈，到第十一天天亮時，就犯捨墮罪（說明：指必須捨棄並懺悔的罪）。捨墮罪是指，前九天的衣服全部捨棄並作凈，只有第十天得到的一件衣服，因為之前連續的因緣，所以犯捨墮罪。凡是這裡所說的『舍』，都是指作凈。根據這個意思推斷，後面的句子都可以依此類推理解。如果第一天得到衣服、第一天捨棄，第二天得到衣服，因為不連續，所以這兩天的衣服可以依次再持有十天。如果第一天得到衣服、第二天捨棄，第二天沒有得到衣服、第三天得到衣服，這第三天的衣服可以依次持有十天，因為不連續。這裡面的十天衣服，以每天依次相續計算。如果第一天得到衣服、第二天捨棄，第二天得到衣服與第一天的衣服相續，因為同一天中一舍一受。如果第一天得到衣服、第一天捨棄，第二天得到衣服，與第一天的衣服不相續，因為不同一天捨棄、不同一天接受，這兩天的衣服可以重新依次持有十天。後面的句子都可以依此類推，意思可以理解。如果比丘有應該捨棄的衣服已經捨棄、罪已經懺悔，連續性沒有中斷，如果再得到衣服，這是...
【English Translation】 English version: If one makes and accepts a robe, then one loses the pure Dharma. If this robe is later discarded, it should be declared 'pure' again (Note: referring to a ritual to purify it). If it is not declared 'pure,' then one commits the offense of 'long robe' (Note: referring to possessing robes beyond the prescribed number and time). If a Bhikkhu resews the three robes, if there is a reason, he may detach a portion and carry it while traveling to another place; this is called 'not being separated from the robe overnight' (Note: referring to not having any of the three robes with oneself when sleeping). If a Bhikkhu dies, it is also said: 'Within this boundary, perform Karma (Note: referring to handling affairs through a Sangha assembly) for this robe.' It is also said: 'It should be given to the caretaker, because it was originally a robe held in common.' The Vinaya master says: 'The latter statement is the definitive one.' If there is a reason, one end can be folded to resemble the three robes, making the color lawful. If one accepts one robe, or accepts it as two robes, one may accept and hold it as obtained. If there is excess cloth beyond fifteen cubits, it should be declared 'pure.' If it is not declared 'pure,' then one commits the offense of 'long property' (Note: referring to possessing property beyond the prescribed amount and time). The method of accepting the three robes should be recited three times. One should not say 'second time.' The third time is also like this. Among these offenses, if one obtains a robe on the first day and discards it on the second day, and so on until one obtains a robe on the ninth day and discards it on the tenth day, and obtains a robe on the tenth day, this robe can be held for ten days. If one does not discard it, does not accept it, and does not make it 'pure,' then when dawn breaks on the eleventh day, one commits the offense of Nissaggiya Pacittiya (Note: referring to an offense requiring forfeiture and confession). The Nissaggiya Pacittiya offense means that the robes from the previous nine days are all discarded and made 'pure,' but only the robe obtained on the tenth day, because of the previous continuous causes and conditions, results in the Nissaggiya Pacittiya offense. Whenever 'discard' is mentioned here, it always refers to making it 'pure.' Inferring from this meaning, the subsequent sentences can be understood by analogy. If one obtains a robe on the first day and discards it on the first day, and obtains a robe on the second day, because it is not continuous, the robes from these two days can each be held for ten days in succession. If one obtains a robe on the first day and discards it on the second day, and does not obtain a robe on the second day but obtains a robe on the third day, this robe from the third day can be held for ten days in succession, because it is not continuous. The ten-day period for robes here is calculated by the successive days. If one obtains a robe on the first day and discards it on the second day, and obtains a robe on the second day, it is continuous with the robe from the first day, because it is discarded and accepted on the same day. If one obtains a robe on the first day and discards it on the first day, and obtains a robe on the second day, it is not continuous with the robe from the first day, because it is discarded on a different day and accepted on a different day; the robes from these two days can be held for ten days again in succession. The subsequent sentences can be inferred by analogy, and the meaning can be understood. If a Bhikkhu has discarded a robe that should be discarded and has confessed the offense, and the continuity has not been broken, if he obtains another robe, this is...
后衣於前衣邊得捨墮。此言得次續者，非是日次續，以心多求次續不絕是名次續。衣已舍、罪已悔過、次續心斷，即日若先所求衣來、若意外衣來，不墮次續，以心斷故。若即日舍衣、即日悔過、求衣心不斷，乃至一月，若所求衣來、若意外來，儘是次續，此衣故於先衣邊得捨墮，即得衣日得罪，不須經日。若今日舍衣、罪已悔過、即日心斷，後日更生求衣因緣得衣，不墮次續，以中間心斷故。地了時舍衣、罪已悔過、次續心斷，向暮更求得衣，衣舍，突吉羅懺。若衣已舍、次續已斷、罪未悔過，正使多日得衣，衣舍，突吉羅悔。
第二結離衣宿因緣
外國明相有種種名，婆羅門名日，諸富貴人名易，諸山胡名卻沙，種作人名種作時，捕魚人名顯。如是諸相盡非明相，但于明相上作是諸名。
以少因緣者，大迦葉凡經營五大精舍：一者耆阇崛山精舍、二者竹林精舍，余有三精舍，時治理竹園精舍來詣竹園。如舍利弗經營祇洹精舍，目連經理五百精舍。
問曰：「諸弟子漏結已盡、所作已辦，何故方復屢有所經營作諸福業？」
答曰：「一為報佛恩故、二為長養佛法故、三為滅凡劣眾生作小福業自貢高故、四為將來弟子折伏憍豪心故、五為發起將來眾生福業故。」
問曰：「大迦
【現代漢語翻譯】 現代漢語譯本 如果后一件衣服是在前一件衣服的邊緣獲得的，就會構成捨墮罪。這裡所說的『得次續者』，不是指日期的連續，而是指心中不斷地追求下一件衣服，這叫做『次續』。如果衣服已經捨棄、罪過已經懺悔、追求下一件衣服的心已經斷絕，即使當天先前所求的衣服來了，或者意外地得到了衣服，也不構成次續，因為心已經斷絕了。如果當天捨棄衣服、當天懺悔罪過，但求衣之心沒有斷絕，乃至一個月，如果所求的衣服來了，或者意外地來了，都算是次續，這件衣服因此在前一件衣服的邊緣獲得，構成捨墮罪，也就是得到衣服的當天就犯了罪，不需要經過一天的時間。如果今天捨棄衣服、罪過已經懺悔、當天心已斷絕，后一天又生起求衣的因緣而得到衣服，不構成次續，因為中間心已經斷絕了。在地了時（時間名詞，指日出時分）捨棄衣服、罪過已經懺悔、追求下一件衣服的心已經斷絕，到了傍晚又求得衣服，衣服舍棄，犯突吉羅罪，需要懺悔。如果衣服已經捨棄、次續已經斷絕、罪過還沒有懺悔，即使過了很多天得到衣服，衣服舍棄，犯突吉羅罪，需要懺悔。
第二 結離衣宿因緣
外國對於明相（時間名詞，指黎明）有各種各樣的名稱，婆羅門稱之為日，富貴人家稱之為易，山胡人稱之為卻沙，種田人稱之為種作時，捕魚人稱之為顯。這些名稱都不是真正的明相，只是在明相上附加的各種稱呼。
以少因緣者，大迦葉（Mahākāśyapa，佛陀十大弟子之一）曾經經營五大精舍：一是耆阇崛山精舍（Gṛdhrakūṭa，又名靈鷲山，是佛陀說法之地），二是竹林精舍（Veṇuvana，佛教史上第一座寺院），還有其他三座精舍。當時他正在治理竹園精舍，來到竹園。就像舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）經營祇洹精舍（Jetavana，又名祇樹給孤獨園，是佛陀在世時重要的弘法場所），目連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）管理五百座精舍。
問：『各位弟子煩惱已經斷盡、該做的事情已經做完，為什麼還要屢次經營，做各種福德事業呢？』
答：『一是爲了報答佛恩，二是爲了增長佛法，三是爲了破滅凡夫劣眾生因為做了小小的福業就自高自大的心態，四是爲了將來弟子折服驕傲自滿的心，五是爲了發起將來眾生的福業。』
問：『大迦
【English Translation】 English version If a subsequent robe is obtained at the edge of the previous robe, it constitutes a Nissaggiya Pācittiya offense. The term 'obtaining a continuous sequence' here does not refer to the continuous sequence of days, but rather to the continuous pursuit of the next robe in the mind, which is called 'continuous sequence.' If the robe has been relinquished, the offense has been confessed, and the mind's pursuit of the next robe has ceased, even if the previously requested robe arrives on the same day, or a robe arrives unexpectedly, it does not constitute a continuous sequence, because the mind has ceased. If the robe is relinquished on the same day, the offense is confessed on the same day, but the mind's desire for a robe has not ceased, even for a month, if the requested robe arrives, or it arrives unexpectedly, it is all considered a continuous sequence. This robe, therefore, obtained at the edge of the previous robe, constitutes a Nissaggiya Pācittiya offense, meaning the offense is committed on the day the robe is obtained, without the need for a day to pass. If the robe is relinquished today, the offense is confessed, and the mind ceases on the same day, but on a later day, the condition for seeking a robe arises again and a robe is obtained, it does not constitute a continuous sequence, because the mind had ceased in between. If the robe is relinquished at Dila (time noun, referring to sunrise), the offense is confessed, and the mind's pursuit of the next robe has ceased, but in the evening, another robe is sought and obtained, the robe is relinquished, and a Dukkaṭa offense is committed, requiring confession.
Second: Conditions for Separating from a Robe and Staying Overnight
Foreign countries have various names for Mingsiang (time noun, referring to dawn). Brahmins call it 'day,' wealthy people call it 'Yi,' mountain barbarians call it 'Quesha,' farmers call it 'farming time,' and fishermen call it 'Xian.' These names are not the true Mingsiang, but merely various appellations attached to Mingsiang.
'With few conditions': Mahākāśyapa (佛陀十大弟子之一, one of the ten great disciples of the Buddha) once managed five great monasteries: first, Gṛdhrakūṭa Monastery (耆阇崛山精舍, also known as Vulture Peak, a place where the Buddha preached), second, Veṇuvana Monastery (竹林精舍, the first monastery in Buddhist history), and three other monasteries. At that time, he was managing the Bamboo Garden Monastery and came to the Bamboo Garden. Just as Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom) managed Jetavana Monastery (祇洹精舍, also known as Anāthapiṇḍika's Park, an important place for the Buddha to propagate the Dharma during his lifetime), and Maudgalyāyana (目連, one of the ten great disciples of the Buddha, known for his supernatural powers) managed five hundred monasteries.
Question: 'The disciples have exhausted their defilements and completed their tasks. Why do they repeatedly manage and perform various meritorious deeds?'
Answer: 'First, to repay the Buddha's kindness; second, to grow the Buddha's Dharma; third, to destroy the arrogance of ordinary inferior beings who become conceited because they have done small meritorious deeds; fourth, to subdue the arrogant minds of future disciples; fifth, to inspire future beings to perform meritorious deeds.'
Question: 'Great Kā'
葉有大神力，何故不以神力去，而以天雨為礙？」
答曰：「迦葉自治僧坊，自手執作泥塗垣壁、自手平治地。自手平治地已，天則大雨。以天雨故，便入禪定，自期雨止便起。天雨竟夜曉則而止，即便出定，明相已舉。又云：爾時佛為諸比丘說枯樹經，或有比丘服俗還家，或有憂惱不能自安。爾時迦葉為諸比丘隨宜說法竟夜不息，說法已竟天時已曉，以是因緣不用神力。離僧伽梨宿，今當云何？」
問曰：「大迦葉是大智人，有深大事猶能了達，此是小事何足問人？」
答曰：「欲令將來眾生不以小智小辯自信自用，常懷不及以咨於他。為物范軌示此跡爾。」
贊戒贊持戒者，所以贊戒者，以心善故。又大迦葉，佛從始已來未曾呵責。如舍利弗，佛亦呵言：「汝何以食不凈食？」如大目連，佛亦呵言：「汝何以授未滿二十年人具戒？」如難陀，佛亦呵之：「汝何以教尼乃至日沒時？」如優陀夷，佛亦呵言：「汝癡人，乃與舍利弗論議諍勝。」如阿難，佛亦呵言：「癡人，汝何以觸惱上座？」而大迦葉，未曾為佛所呵責，以其德行深厚無有過咎。又欲令于佛滅后維持大法，縱使若有小缺，不以致責，欲令後世眾生深心尊重故。複次迦葉常樂行道，時入禪定天曉乃起。
舍利弗者，母名
【現代漢語翻譯】 現代漢語譯本 問：『迦葉有大神力，為什麼不使用神力驅散雨水，反而讓天雨成為障礙呢？』 答：『迦葉自己管理僧房，親手用泥塗抹墻壁，親手平整土地。自己平整好土地后，天上就下起了大雨。因為下雨的緣故，他就進入禪定，自己期望雨停了就起來。天雨下了一整夜，到天亮才停止，他就從禪定中出來，天色已經亮了。』又說：『當時佛陀為眾比丘說《枯樹經》，有的比丘還俗回家，有的憂愁煩惱不能自安。當時迦葉為眾比丘隨順他們的根器說法，整夜不停息，說法完畢天已經亮了，因為這個因緣沒有使用神力。離開僧伽梨（僧侶的袈裟）過夜，現在應當怎麼辦呢？』 問：『大迦葉是大智慧的人，有深奧的大事都能通達，這只是小事，為什麼還要問別人呢？』 答：『想要讓將來的眾生不要因為自己有小聰明小辯才就自信自用，常常懷著不足的心態去請教別人。爲了給人們樹立榜樣，才示現這樣的行為。』 讚美戒律，讚美持戒的人，讚美戒律的原因，是因為心善的緣故。而且大迦葉，佛陀從一開始就沒有呵責過他。像舍利弗（智慧第一的弟子），佛陀也呵責說：『你為什麼吃不乾淨的食物？』像大目連（神通第一的弟子），佛陀也呵責說：『你為什麼給未滿二十歲的人授具足戒？』像難陀（佛陀的堂弟），佛陀也呵責他：『你為什麼教導比丘尼直到日落時分？』像優陀夷（說法第一的弟子），佛陀也呵責說：『你這個愚癡的人，竟然和舍利弗爭論勝負。』像阿難（多聞第一的弟子），佛陀也呵責說：『愚癡的人，你為什麼觸惱上座？』而大迦葉，未曾被佛陀呵責過，因為他的德行深厚，沒有過失。又想讓他在佛陀滅度后維持大法，縱使有小的缺失，也不加以責備，想讓後世眾生深深地尊重他。再次，迦葉常常喜歡修行，時常進入禪定，天亮才起來。 舍利弗（智慧第一的弟子），母親的名字是……
【English Translation】 English version Question: 'Kashyapa (one of the principal disciples of the Buddha) has great divine power, why doesn't he use his divine power to dispel the rain, but instead allows the rain to become an obstacle?' Answer: 'Kashyapa manages the monastery himself, personally plastering the walls with mud and leveling the ground with his own hands. After he had leveled the ground, the sky poured down rain. Because of the rain, he entered into meditation, expecting to arise when the rain stopped. The rain fell all night and stopped at dawn, and he emerged from meditation when the sky had already brightened.' It is also said: 'At that time, the Buddha was teaching the 'Dried Tree Sutra' to the monks, and some monks returned to lay life, while others were worried and unable to find peace. At that time, Kashyapa taught the Dharma to the monks according to their capacities, without ceasing throughout the night, and when the teaching was finished, it was already dawn. Because of this reason, he did not use his divine power. To spend the night away from the Sanghati (a monk's robe), what should be done now?' Question: 'Mahakashyapa (one of the principal disciples of the Buddha) is a person of great wisdom, and he can understand profound matters. This is just a small matter, why does he still ask others?' Answer: 'He wants to prevent future beings from being self-confident and self-reliant because of their small intelligence and eloquence, and to always maintain a humble attitude and consult others. He demonstrates this behavior as a model for others.' Praising the precepts, praising those who uphold the precepts, the reason for praising the precepts is because of the goodness of the heart. Moreover, the Buddha has never rebuked Mahakashyapa from the beginning. Like Shariputra (foremost in wisdom), the Buddha also rebuked him, saying: 'Why do you eat impure food?' Like Mahamoggallana (foremost in supernatural powers), the Buddha also rebuked him, saying: 'Why do you give full ordination to those who are not yet twenty years old?' Like Nanda (Buddha's half brother), the Buddha also rebuked him, saying: 'Why do you teach the nuns until sunset?' Like Udayin (foremost in preaching), the Buddha also rebuked him, saying: 'You foolish person, you actually argue with Shariputra to win.' Like Ananda (foremost in hearing), the Buddha also rebuked him, saying: 'Foolish person, why do you offend the senior monks?' But Mahakashyapa has never been rebuked by the Buddha, because his virtue is profound and he has no faults. Also, he wants him to maintain the Great Dharma after the Buddha's Parinirvana, and even if there are small shortcomings, he will not be blamed, wanting future generations to deeply respect him. Furthermore, Kashyapa often enjoys practicing the Way, often entering into meditation, and arising at dawn. Shariputra (foremost in wisdom), his mother's name is...
舍利；弗者，秦言身子。舍利所生故，名舍利子。又母懷妊時，夢見一人容儀端政身著鉀胄手執大棒入其身內。相師占云：「當生智人聰辯絕世，必能摧伏一切論師。」又云：母懷妊時神智過常，自求論師與共諍勝，時人咸怪謂失本心。諸婆羅門言：「此非己力，以懷智人故使爾耳。」既知審爾，如常侍衛以防護之，月滿便生。
舍利弗病者，佛弟子中多病，無過舍利弗。常患風冷又病熱血，有醫言：「風病應服大麥漿。」又言：「血病應取大麥汁服之。」又言：「應燒石令熱，著乳汁中服之。」又言：「應乳汁中煮蒜食之。」又言：「應取樹葉捩取汁以涂身上。」又言：「著禪帶。」舍利弗有大功德智慧，何以有如是病耶？又言：舍利弗前世業緣故。以過去世惱亂父母及以師僧，是故有病。又云：舍利弗智慧利根。深染法味，常修智慧及論議法，又樂禪定勸作眾事，精勤三業無時暫懈，臥起不時故有此病。又云：此是後邊身，先世罪業一切受盡然後泥洹，故多病也。
欲一月遊行者。
問曰：「舍利弗病，何以欲遊行耶？」
答曰：「有緣眾生應受化故。如佛一日六時觀眾生，隨應度者不失時宜。舍利弗第二轉法輪師，亦一日六時常觀察眾生，知應度者隨宜度之。又舍利弗捉持佛法欲游諸
【現代漢語翻譯】 現代漢語譯本 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），按照秦地的說法，『舍利』指的是身體。因為是舍利所生，所以叫做舍利子。又說他的母親懷孕時，夢見一個人容貌端正，身穿鎧甲，手持大棒進入她的身體。相士占卜說：『將會生下一個智慧之人，聰慧辯才舉世無雙，必定能夠摧伏一切論師。』又說：母親懷孕時神智超過平常，自己去尋找論師與他們爭辯取勝，當時的人都覺得奇怪，認為她失去了本心。各個婆羅門說：『這不是她自己的力量，因為懷了智慧之人的緣故才使得她這樣。』既然知道確實是這樣，就如往常一樣侍奉衛護她，等到足月就生下了舍利弗。 舍利弗生病，在佛陀的弟子中，沒有比舍利弗更多病的了。他經常患風寒和熱血之病，有醫生說：『風病應該服用大麥漿。』又說：『血病應該取大麥汁服用。』又說：『應該燒熱石頭，放在乳汁中服用。』又說：『應該在乳汁中煮蒜食用。』又說：『應該取樹葉擰出汁來塗在身上。』又說：『穿禪帶。』舍利弗有很大的功德和智慧，為什麼會有這樣的疾病呢？又說：舍利弗是前世的業緣的緣故。因為過去世惱亂父母以及師父僧人，所以才有病。又說：舍利弗智慧敏銳。深深地沉浸在佛法的滋味中，經常修習智慧以及論議之法，又樂於禪定，勸人做各種事情，精勤于身口意三業，沒有片刻的懈怠，臥下和起來沒有定時，所以有這樣的疾病。又說：這是他最後一次受生，先世的罪業全部受盡然後進入涅槃，所以多病。 想要一個月。 問：『舍利弗生病，為什麼要呢？』 答：『因為有緣的眾生應該受到教化的緣故。如同佛陀一天六個時辰觀察眾生，隨著應該被度化的人不失去時機。舍利弗是第二位轉法輪的老師，也一天六個時辰經常觀察眾生，知道應該被度化的人就隨著他們的根器來度化他們。又舍利弗掌握佛法想要遊歷各處』
【English Translation】 English version Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom), according to the Qin region's saying, 'Śāri' refers to the body. Because he was born of Śāri, he is called Śāriputra. It is also said that when his mother was pregnant, she dreamed of a person with a dignified appearance, wearing armor, and holding a large club entering her body. A fortune teller predicted: 'She will give birth to a wise person, whose intelligence and eloquence will be unmatched in the world, and who will surely be able to subdue all debaters.' It is also said that when the mother was pregnant, her intelligence surpassed the ordinary, and she herself sought out debaters to argue with and defeat them, which made people at the time feel strange, thinking that she had lost her mind. The Brahmins said, 'This is not her own power, but because she is pregnant with a wise person that makes her like this.' Since they knew it was indeed so, they served and protected her as usual, and when the months were full, Śāriputra was born. Śāriputra's illness: Among the Buddha's disciples, no one was more ill than Śāriputra. He often suffered from wind-cold and hot-blood diseases. Some doctors said, 'Wind disease should be treated with barley porridge.' Others said, 'Blood disease should be treated with barley juice.' Others said, 'One should heat stones and take them in milk.' Others said, 'One should cook garlic in milk and eat it.' Others said, 'One should twist leaves to extract juice and apply it to the body.' Others said, 'Wear a meditation belt.' Śāriputra had great merit and wisdom, so why did he have such illnesses? Others said: Śāriputra's illnesses were due to karmic causes from previous lives. Because in past lives he troubled his parents and teachers, he is now ill. Others said: Śāriputra has sharp wisdom. He is deeply immersed in the taste of the Dharma, constantly cultivating wisdom and the art of debate, and he is also fond of meditation, encouraging people to do various things, diligently engaging in the three karmas of body, speech, and mind, without a moment of懈怠 (xièdài, laxity), and his sleeping and waking times are irregular, so he has these illnesses. Others said: This is his last birth, and he will exhaust all the sins of his previous lives and then enter Nirvana, so he is often ill. Wanting to one month . Question: 'Śāriputra is sick, why does he want to ?' Answer: 'Because sentient beings with karmic connections should be taught. Just as the Buddha observes sentient beings six times a day, never missing the opportunity to liberate those who should be liberated. Śāriputra is the second teacher to turn the wheel of Dharma, and he also observes sentient beings six times a day, liberating those who should be liberated according to their capacities. Also, Śāriputra, grasping the Buddha's Dharma, wants to travel to various places.'
國，隨可應為隨宜訊息，是故應行。又以風冷病故，遊行自苦，病則損折故，又求行道所宜處故。又諸國土，應降伏者欲令降伏故，已降伏者令發信悟故。」
問曰：「何以正一月遊行？」
答曰：「有緣眾生一月則盡，是故一月。又云：應降伏者一月則訖。又云：求索所須衣服臥具一月則足。又云：應求病所須，一月則辦。」
僧伽梨重者。
問曰：「舍利弗有四如意足，能以三千世界手中迴轉，何以乃言僧伽梨重？」
答曰：「舍利弗所以遊行，欲化眾生，而所應度者，不以神通得悟，是以不現神力，正應步行，而僧伽梨重。又云：欲往降伏未降伏者，而諸論師可以理屈，若現神力則長彼憍心，是故不現神足，若欲步行而僧伽梨重。又云：現大慈悲相故，為將來老病比丘無諸惱故，欲令如來作開通因緣，與老病比丘作一月不離衣宿羯磨。」
老者，七十已上名為老。
問曰：「佛何以結一月不離衣法？」
答曰：「為度眾生因緣故，又為行道因緣故。不持重衣得離苦惱，隨時修業無所妨故。又為求隨身所須故、為求病瘦所宜故、為營精舍塔寺故，為降伏未降伏故、已降伏者生信悟故。曰得舍衣，突吉羅懺。」
不離衣宿第二
此戒比丘、比丘尼共
【現代漢語翻譯】 現代漢語譯本：國家的情況，應當根據實際情況靈活應變，所以應該允許出行。又因為風寒疾病的緣故，如果苦行，生病反而會損害身體，所以允許尋找適合修行的地方。又因為各個國家，對於應該降伏的要使其降伏，已經降伏的要使其生起信心和覺悟。」
問：『為什麼規定為一個月？』
答：『因為有緣的眾生一個月就能度盡，所以規定一個月。』又說：『應該降伏的對象一個月就能完成。』又說：『尋求所需的衣服和臥具一個月就足夠了。』又說：『應該尋求疾病所需的物品，一個月就能辦到。』
關於僧伽梨（Samghati，一種袈裟）很重的問題。
問：『舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）有四種如意足（神通），能用手迴轉三千世界，為什麼還說僧伽梨很重？』
答：『舍利弗之所以這樣做，是爲了教化眾生，而所應度的眾生，不能通過神通得到覺悟，因此不顯現神通力，而應該步行，所以覺得僧伽梨很重。』又說：『想要去降伏未被降伏的人，而那些論師可以用道理駁倒，如果顯現神通力，反而會增長他們的驕慢之心，所以不顯現神足，如果想要步行，就會覺得僧伽梨很重。』又說：『爲了示現大慈悲相，爲了將來年老生病的比丘沒有諸多的煩惱，想要讓如來（Tathagata，佛陀的稱號）開創方便之法，允許年老生病的比丘作一個月不離衣宿的羯磨（Karma，業）。』
年老，七十歲以上稱為年老。
問：『佛陀為什麼制定一個月不離衣的戒律？』
答：『爲了度化眾生的因緣，又爲了修行的因緣。不拿沉重的衣服可以遠離苦惱，隨時修行也不會有所妨礙。』又爲了尋求隨身所需的物品，爲了尋求適合病弱身體的物品，爲了經營精舍和塔寺，爲了降伏未被降伏的人，使已經降伏的人產生信心和覺悟。如果捨棄了衣服，犯突吉羅（Dukkata，一種輕罪），需要懺悔。」
不離衣宿第二
此戒比丘（Bhiksu，男性出家人）、比丘尼（Bhiksuni，女性出家人）共同遵守。
【English Translation】 English version: The situation of the country should be adapted according to the actual circumstances, therefore, traveling should be allowed. Also, because of wind-cold illnesses, if one practices asceticism, getting sick will damage the body, so it is permissible to find a suitable place for practice. Furthermore, regarding various countries, those who should be subdued should be subdued, and those who have already been subdued should be made to generate faith and enlightenment.'
Question: 'Why is it stipulated as one month?'
Answer: 'Because sentient beings who have affinity can be completely delivered within one month, therefore it is stipulated as one month.' It is also said: 'Those who should be subdued can be completed within one month.' It is also said: 'Seeking the necessary clothing and bedding is sufficient for one month.' It is also said: 'One should seek what is needed for illness, and it can be arranged within one month.'
Regarding the issue of the Samghati (a type of robe) being heavy.
Question: 'Sariputra (one of the Buddha's ten great disciples, known for his wisdom) has four kinds of psychic powers, capable of rotating the three thousand worlds in his hand, why is it still said that the Samghati is heavy?'
Answer: 'The reason why Sariputra does this is to teach sentient beings, and those who should be delivered cannot attain enlightenment through psychic powers, therefore he does not manifest psychic powers, but should walk on foot, so he feels the Samghati is heavy.' It is also said: 'Wanting to subdue those who have not been subdued, and those debaters can refute with reason, if psychic powers are manifested, it will increase their arrogance, therefore he does not manifest psychic feet, if he wants to walk on foot, he will feel the Samghati is heavy.' It is also said: 'In order to show the appearance of great compassion, for the sake of future old and sick Bhikkhus not having many troubles, wanting the Tathagata (title of the Buddha) to create a convenient method, allowing old and sick Bhikkhus to perform the Karma (action, deed) of not separating from their robes and lodging for one month.'
Old age, those above seventy years old are called old.
Question: 'Why did the Buddha establish the precept of not separating from robes for one month?'
Answer: 'For the cause of delivering sentient beings, and also for the cause of practicing the path. Not carrying heavy robes can be free from suffering, and practicing at any time will not be hindered.' Also, in order to seek the necessary items for oneself, in order to seek items suitable for a sick and weak body, in order to manage monasteries and pagodas, in order to subdue those who have not been subdued, and to cause those who have already been subdued to generate faith and enlightenment. If one abandons the robes, one commits a Dukkata (a minor offense), and needs to repent.'
Not Separating from Robes and Lodging, Second
This precept is jointly observed by Bhikkhus (male monastics) and Bhikkhunis (female monastics).
，式叉摩尼、沙彌、沙彌尼不共，無離衣宿戒。尼結大界，極大一拘屢舍，結一月衣戒同也。僧結衣界，尼則不同。尼結衣界，僧則不同。凡結大界，所以通聚落者，僧結大界，以界威力故，惡不得便。又在界內善神所護，是以為檀越故，通聚落結也。若結大界，僧應盡集，不得與欲。
著上下衣遊行諸國者，上衣郁多羅僧，下衣安陀會。
一夜者，又云：但以色陰晝夜，以明曉為晝、黑冥為夜。又云：以五陰為晝夜。日沒者，若日過閻浮提界，名日沒。明相者，有種種異名。有三種色，若日照閻浮提樹則有黑色，若照樹葉則有青色，若過樹照閻浮提界則有白色。於三色中白色為正。離衣宿至明相出，尼薩耆波逸提。或有舍衣不得罪，如比丘出界至他處宿，借衣受持，過地了時舍衣還他，是謂舍衣無罪。或有得罪不捨衣，如比丘出界至他處宿，借衣受，持過地了時即還他衣，不說舍法還自受衣，以不捨衣更受自衣，壞威儀故，突吉羅，是謂得罪不捨衣。或有亦舍衣亦得罪，如比丘自有衣，出界外宿，地了時捨墮，是謂亦舍衣亦得罪。或非舍衣不得罪，如比丘自受持衣不離宿，是謂不捨衣不得罪。
除僧羯磨者，僧先結大界，后結衣界。大界者，極大縱廣十俱屢舍，必使此中羯磨布薩時不生疑心。設
【現代漢語翻譯】 現代漢語譯本： 式叉摩尼（Siksamana，預備沙彌尼）、沙彌（Sramanera，男沙彌）、沙彌尼（Sramaneri，女沙彌）不共同遵守，沒有離衣過夜的戒律。比丘尼（Bhikkhuni）結大界（Mahasima，大的結界範圍），最大範圍為一個拘屢舍（Krosa，古代印度長度單位），結一月衣戒的規定也相同。僧團（Sangha）結衣界（Civarasima，指定存放僧衣的區域），比丘尼則不同。比丘尼結衣界，僧團則不同。凡是結大界，是爲了使聚落能夠互通，僧團結大界，因為結界的威力，邪惡不能得逞。而且在結界內有善神守護，這是爲了施主（Dānapati，供養人）的緣故，所以要連通聚落來結界。如果結大界，僧眾應該全部聚集，不得使用授欲（Chandadana，委託表決）。 穿著上下衣**諸國者，上衣是郁多羅僧（Uttarasaṅga，上衣），下衣是安陀會（Antarvāsa，內衣）。 一夜者，又說：只是以色陰（Rūpaskandha，色蘊）的晝夜來區分，以明亮曉白為晝，黑暗幽冥為夜。又說：以五陰（Pañcakkhandha，五蘊）為晝夜。日沒者，如果太陽過了閻浮提（Jambudvīpa，我們所居住的這個世界）的範圍，就叫做日沒。明相者，有種種不同的名稱。有三種顏色，如果太陽照到閻浮提的樹木，就會有黑色，如果照到樹葉，就會有青色，如果過了樹木照到閻浮提的範圍，就會有白色。在這三種顏色中，白色是正確的。離衣過夜直到明相出現，犯尼薩耆波逸提（Nissaggiya Pācittiya，捨墮罪）。或者有捨棄衣服而沒有罪的，例如比丘（Bhikkhu）出界到其他地方過夜，借了衣服受持，過了地界的時間就捨棄衣服還給別人，這叫做捨棄衣服沒有罪。或者有犯了罪而不捨棄衣服的，例如比丘出界到其他地方過夜，借了衣服受持，過了地界的時間就立刻把衣服還給別人，不說舍法而自己又受持了衣服，因為不捨棄衣服又重新受持自己的衣服，破壞了威儀，犯突吉羅（Dukkata，惡作罪），這叫做犯了罪而不捨棄衣服。或者有既捨棄衣服又犯了罪的，例如比丘自己有衣服，出界外過夜，過了地界的時間就犯捨墮罪，這叫做既捨棄衣服又犯了罪。或者有不捨棄衣服也沒有罪的，例如比丘自己受持衣服不離身過夜，這叫做不捨棄衣服也沒有罪。 除了僧團羯磨（Saṅghakamma，僧團的集體決議）的情況，僧團先結大界，后結衣界。大界，最大範圍是縱橫十俱屢舍，必須使在此範圍內進行羯磨布薩（Kammuposatha，羯磨和布薩）時，不產生疑心。假設
【English Translation】 English version: The Śikṣamāṇā (probationary female monastic), Śrāmaṇera (male novice), and Śrāmaṇerī (female novice) do not share the same rules; there is no rule against sleeping away from robes for them. Bhikṣuṇīs (female monastics) establish a Mahāsīmā (great boundary), with a maximum extent of one Krośa (ancient Indian unit of distance); the rule for establishing a robe boundary for one month is the same. The Sangha (monastic community) establishes a Cīvarasīmā (robe boundary), but Bhikṣuṇīs do not. Bhikṣuṇīs establish a robe boundary, but the Sangha does not. Generally, establishing a great boundary is to connect villages; the Sangha establishes a great boundary because the power of the boundary prevents evil from prevailing. Moreover, within the boundary, there is protection from benevolent deities, which is for the sake of the Dānapati (patrons), so connecting villages is how the boundary is established. If establishing a great boundary, the Sangha should all gather; giving consent (Chandadana, proxy vote) is not allowed. Wearing upper and lower robes** in various countries: the upper robe is the Uttarāsaṅga (upper robe), and the lower robe is the Antarvāsa (inner robe). 『One night』 means: it is also said: it is simply distinguished by the daytime and nighttime of the Rūpaskandha (form aggregate), with bright dawn as day and dark obscurity as night. It is also said: the five aggregates (Pañcakkhandha) are day and night. 『Sunset』 means: if the sun passes beyond the boundary of Jambudvīpa (the world we inhabit), it is called sunset. 『Dawn』 means: there are various different names. There are three colors: if the sun shines on the trees of Jambudvīpa, there will be black; if it shines on the leaves, there will be green; if it passes the trees and shines on the boundary of Jambudvīpa, there will be white. Among these three colors, white is correct. Sleeping away from robes until the appearance of dawn is a Nissaggiya Pācittiya (offense entailing forfeiture and expiation). Or there are those who give up robes without committing an offense, such as a Bhikkhu (male monastic) who goes outside the boundary to stay overnight, borrows a robe to keep, and gives up the robe and returns it to the other person when the time of the boundary has passed; this is called giving up the robe without offense. Or there are those who commit an offense without giving up the robe, such as a Bhikkhu who goes outside the boundary to stay overnight, borrows a robe to keep, and immediately returns the robe to the other person when the time of the boundary has passed, without declaring the giving-up procedure, and then keeps his own robe; because he does not give up the robe and then keeps his own robe again, he violates the proper conduct and commits a Dukkata (wrongdoing offense); this is called committing an offense without giving up the robe. Or there are those who both give up the robe and commit an offense, such as a Bhikkhu who has his own robe and stays overnight outside the boundary, and commits a Nissaggiya Pācittiya offense when the time of the boundary has passed; this is called both giving up the robe and committing an offense. Or there are those who do not give up the robe and do not commit an offense, such as a Bhikkhu who keeps his own robe and does not sleep away from it overnight; this is called not giving up the robe and not committing an offense. Except for the case of a Saṅghakamma (act of the Sangha), the Sangha first establishes a great boundary and then establishes a robe boundary. The great boundary has a maximum extent of ten Krośas in length and width, and it must ensure that there is no doubt when performing the Kammuposatha (Kamma and Uposatha) within this boundary. Suppose
有河水大道亦得合結，但度岸取相而後結之。降此已還，隨遠近大小無過。若結衣界作羯磨，應言除聚落及聚落界。所以除聚落者，聚落散亂不定，衣界是定。又為除誹謗故、又為除斗諍故、又為護梵行故、又為除嫌疑故。又言：若有聚落應言除聚落，若無聚落不須言除。又言：羯磨法爾，若有若無一切時除。所以然者，若結衣界時無聚落，結衣界已后聚落來入界中，不須更結，已先結故。若本有聚落，結衣界已移出界去，即此空處名不離衣界。若聚落先本小後轉大，隨聚落所及處盡非衣界。若聚落先大，結衣界已聚落轉小，隨有空地儘是衣界。又如王來入界內施帳幕住，近左右作飲食處、大小行來處，盡非衣界。有作幻人、咒術人、作樂人，來入界內所住止處，亦如王法，盡非衣界。複次除僧羯磨者，如舍利弗僧伽梨重，為老病比丘結一月不離衣法。與羯磨竟病差，於此月內即先羯磨遊行。若羯磨竟，病重不行，病差已復不行，更得病，即先羯磨同一月內，故得遊行。若化眾生未盡、一月已盡，若求衣服醫藥所須，若為三寶有所營作，所求未辦而一月已盡，以事難故，至緣訖無罪。若比丘死，此衣應與看病人，以衣屬死比丘故。若失衣更求得衣，不問輕重，應更作羯磨。若施三寶，更求得衣，亦應更作羯磨。乃至九
【現代漢語翻譯】 現代漢語譯本： 如果有一條大路或河流，也可以用來劃定結界，但要以對岸的景象作為標誌來確定結界。低於此標準的，無論遠近大小都不可以。如果要做結衣界的羯磨（karmma，佛教儀式），應該說『除去聚落以及聚落的範圍』。之所以要除去聚落，是因為聚落散亂不定，而衣界是固定的。另外，也是爲了避免誹謗、鬥爭，爲了守護梵行（brahmacarya，清凈的行為），爲了消除嫌疑。還有一種說法是：如果有聚落，就應該說除去聚落；如果沒有聚落，就不需要說除去。還有一種說法是：羯磨的規則就是這樣，無論有沒有聚落，任何時候都要除去。原因是，如果在結衣界時沒有聚落，結衣界之後聚落進入了結界範圍內，也不需要重新結界，因為之前已經結過界了。如果原本有聚落，結衣界之後聚落移出結界範圍，那麼這片空地就屬於衣界。如果聚落原本很小，後來變大，那麼聚落所擴充套件到的地方都不屬於衣界。如果聚落原本很大，結衣界之後聚落變小，那麼空出來的土地都屬於衣界。又比如國王來到結界內，搭建帳篷居住，附近的左右作為飲食場所、大小便場所，這些地方都不屬於衣界。如果有變魔術的人、使用咒術的人、演奏音樂的人，來到結界內居住，也和國王的情況一樣，他們居住的地方都不屬於衣界。 再者，關於除去僧眾羯磨的情況，比如舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）的僧伽梨（samghati，僧侶穿著的袈裟）很重，爲了年老生病的比丘（bhikkhu，佛教僧侶）而結一月不離衣法。羯磨結束后病好了，在這個月內，之前的羯磨仍然有效。如果羯磨結束后，病情加重無法行走，病好后又無法行走，再次生病，之前的羯磨在同一個月內仍然有效。如果度化眾生尚未完成、一個月已經結束，或者爲了尋求衣服、醫藥等所需，或者爲了三寶（triratna，佛、法、僧）有所營作，所求之事尚未辦完而一個月已經結束，因為事情困難，直到事情結束也沒有罪過。如果比丘去世，這件衣服應該給照顧病人的人，因為這件衣服屬於去世的比丘。如果丟失了衣服，又重新得到一件衣服，無論輕重，都應該重新做羯磨。如果將衣服供養三寶，又重新得到一件衣服，也應該重新做羯磨。乃至九
【English Translation】 English version: If there is a major road or river, it can also be used to establish a boundary, but the scenery on the opposite bank should be taken as a sign to determine the boundary. Anything below this standard, regardless of distance or size, is not permissible. If you are performing a karmma (Buddhist ritual) to establish a robe boundary, you should say, 'Excluding settlements and the boundaries of settlements.' The reason for excluding settlements is that settlements are scattered and unstable, while the robe boundary is fixed. In addition, it is to avoid slander, disputes, to protect brahmacarya (pure conduct), and to eliminate suspicion. Another saying is: If there is a settlement, you should say to exclude the settlement; if there is no settlement, you do not need to say to exclude it. Another saying is: The rule of karmma is such that whether there is a settlement or not, it should be excluded at all times. The reason is that if there is no settlement when establishing the robe boundary, and a settlement enters the boundary after the robe boundary has been established, there is no need to re-establish the boundary, because the boundary has already been established. If there was originally a settlement, and the settlement moves out of the boundary after the robe boundary has been established, then this empty space belongs to the robe boundary. If the settlement was originally small and later becomes large, then the area to which the settlement expands does not belong to the robe boundary. If the settlement was originally large, and the settlement becomes small after the robe boundary has been established, then the empty land belongs to the robe boundary. Also, if a king comes into the boundary and sets up tents to live in, and the nearby areas are used as places for eating, drinking, and going to the toilet, these places do not belong to the robe boundary. If there are magicians, sorcerers, or musicians who come to live within the boundary, their situation is the same as that of the king, and the places where they live do not belong to the robe boundary. Furthermore, regarding the situation of removing the Sangha's karmma, for example, if Sariputra's (one of the Buddha's ten great disciples, known for his wisdom) samghati (the robe worn by monks) is heavy, a one-month non-separation-from-robe rule is established for an elderly and sick bhikkhu (Buddhist monk). If the illness is cured after the karmma is completed, the previous karmma is still valid within this month. If the illness worsens after the karmma is completed and he cannot walk, and he cannot walk again after recovering, and he becomes ill again, the previous karmma is still valid within the same month. If the conversion of sentient beings is not completed and one month has passed, or if one is seeking clothing, medicine, or other necessities, or if one is engaged in activities for the Triratna (Buddha, Dharma, Sangha), and the desired things have not been completed after one month has passed, there is no fault because the matter is difficult until the matter is completed. If a bhikkhu dies, this robe should be given to the person who cared for the sick person, because this robe belongs to the deceased bhikkhu. If the robe is lost and another robe is obtained, regardless of its weight, another karmma should be performed. If the robe is offered to the Triratna and another robe is obtained, another karmma should also be performed. Up to nine
月亦如是。以因緣故結一月，以一月因緣故結九月。
問曰：「何以不多不少正齊九月？」
答曰：「比丘結三月一處安居以修所業，是故九月。」
問曰：「為一羯磨？為九羯磨？」
答曰：「一羯磨。若僧伽梨，郁多羅僧、安陀會亦如是。以因緣故，聽僧伽梨。因僧伽梨，聽郁多羅僧、安陀會。」
問曰：「正聽離一衣，更聽離二衣？」
答曰：「不聽二衣。所以制三衣，以除寒故，一衣不能卻寒。以除慚愧故，一衣不能除慚愧。又為入聚落故制三衣，一衣不中入聚落。又為生前人歡喜心故制三衣，一衣不生人善心。為威儀清凈故制三衣，一衣威儀不清凈。若比丘尼欲留二衣亦不得，所以制五衣者，為威儀故，三衣不成威儀。余如前說。若著郁多羅僧、安陀會，一切時得入王宮聚落，無過。若作一月羯磨，有老比丘、僧伽梨重，若實不老不病、僧伽梨重，為作羯磨則成羯磨，僧得突吉羅，前人以不知法故無罪。若前人知法，亦得突吉羅。若實不老不病、僧伽梨不重，而言老病重，得波逸提，得成羯磨。」
或聚落界非家界，如二聚落各有一家，是謂聚落界非家界。或有家界非聚落界，如一大聚落更無異聚落，有眾多家，是謂家界非聚落界。或有亦聚落界亦是家界，如
【現代漢語翻譯】 現代漢語譯本： 月亮也是這樣。因為因緣和合的緣故，結成一個月的安居；又因為這一個月的因緣，結成九個月的安居。 有人問：『為什麼不多不少，正好是九個月呢？』 回答說：『因為比丘們結三個月在一起安居，以修習他們的功課，所以是九個月。』 有人問：『是一個羯磨（karma，業），還是九個羯磨呢？』 回答說：『一個羯磨。如果是僧伽梨（saṃghāṭī，大衣），郁多羅僧（uttarāsaṅga，上衣）、安陀會（antarvāsa, 中衣）也是這樣。因為因緣的緣故，允許使用僧伽梨；因為僧伽梨的緣故，允許使用郁多羅僧、安陀會。』 有人問：『只允許離一件衣服，還允許離兩件衣服嗎？』 回答說：『不允許離兩件衣服。之所以制定三衣，是爲了禦寒的緣故，一件衣服不能禦寒。爲了遮蔽羞愧的緣故，一件衣服不能遮蔽羞愧。又爲了進入村落的緣故而制定三衣，一件衣服不適合進入村落。又爲了讓活著的人生起歡喜心的緣故而制定三衣，一件衣服不能使人生起善心。爲了威儀清凈的緣故而制定三衣，一件衣服威儀不清凈。如果比丘尼想要留兩件衣服也是不允許的，之所以制定五衣，是爲了威儀的緣故，三衣不能成就威儀。其餘的如前面所說。如果穿著郁多羅僧、安陀會，任何時候都可以進入王宮聚落，沒有過失。如果做了一個月的羯磨，有年老的比丘，僧伽梨很重，如果實際上不老不病，僧伽梨很重，為他做羯磨則羯磨成立，僧眾得突吉羅（dukkata，惡作罪），前面的人因為不知道法所以沒有罪。如果前面的人知道法，也得突吉羅。如果實際上不老不病，僧伽梨不重，卻說老病重，得波逸提（pāyantika，墮罪），羯磨得成。』 或者聚落的範圍不是家的範圍，比如兩個聚落各自有一家，這就是聚落的範圍不是家的範圍。或者有家的範圍不是聚落的範圍，比如一個大的聚落沒有其他的聚落，有很多家，這就是家的範圍不是聚落的範圍。或者有既是聚落的範圍又是家的範圍，比如...
【English Translation】 English version: It is also like the moon. Due to conditions, a one-month retreat is formed; and due to this one-month condition, a nine-month retreat is formed. Someone asks: 'Why is it exactly nine months, neither more nor less?' The answer is: 'Because the Bhikkhus (monks) observe a three-month retreat together to cultivate their practices, therefore it is nine months.' Someone asks: 'Is it one Karma (action, deed), or nine Karmas?' The answer is: 'One Karma. It is the same for the Saṃghāṭī (outer robe), Uttarāsaṅga (upper robe), and Antarvāsa (inner robe). Due to conditions, the use of the Saṃghāṭī is permitted; because of the Saṃghāṭī, the use of the Uttarāsaṅga and Antarvāsa is permitted.' Someone asks: 'Is it only permitted to be apart from one robe, or is it permitted to be apart from two robes?' The answer is: 'It is not permitted to be apart from two robes. The reason for prescribing three robes is to ward off the cold, as one robe cannot ward off the cold. To cover shame, as one robe cannot cover shame. Also, three robes are prescribed for entering villages, as one robe is not suitable for entering villages. Also, three robes are prescribed to bring joy to the living, as one robe cannot bring forth good thoughts in people. Three robes are prescribed for the sake of dignified conduct, as one robe is not dignified. If a Bhikkhuni (nun) wants to keep two robes, it is also not permitted. The reason for prescribing five robes is for the sake of dignified conduct, as three robes do not constitute dignified conduct. The rest is as previously stated. If wearing the Uttarāsaṅga and Antarvāsa, one can enter royal palaces and villages at any time without fault. If a one-month Karma is performed, and there is an old Bhikkhu whose Saṃghāṭī is heavy, if he is actually not old or sick, but the Saṃghāṭī is heavy, and a Karma is performed for him, then the Karma is valid, and the Sangha (community) incurs a Dukkata (wrongdoing), and the person in front is without fault because he does not know the Dharma (teachings). If the person in front knows the Dharma, he also incurs a Dukkata. If he is actually not old or sick, and the Saṃghāṭī is not heavy, but he says he is old, sick, and it is heavy, he incurs a Pāyantika (offense entailing expiation), and the Karma is valid.' Or the boundary of a village is not the boundary of a household, such as two villages each having one household, this is called the boundary of a village that is not the boundary of a household. Or there is a boundary of a household that is not the boundary of a village, such as a large village with no other villages, having many households, this is called the boundary of a household that is not the boundary of a village. Or there is a boundary that is both the boundary of a village and the boundary of a household, such as...
二聚落各有多家，謂聚落界亦是家界。或有非聚落界非家界，如阿練若處，是謂非聚落界非是家界。聚落有一界亦有別界，相接聚落是名一界，不相接聚落是名別界。家亦有一界亦有別界，若房舍住處是名一界，若作食處、若取水處、若門處、若大小便處是名別界。自後諸句類可解也。不相接聚落者，雞飛所及處、箭射所及處、分別男女處、慚愧人大小行處。若聚落正有一家，置衣在一家中，在箭射所及處臥，至明相舉，不失衣。設衣在箭射所及處，比丘在家中臥，至明相舉亦不失衣。若聚落有眾多家，若衣在家中，在箭射所及處臥則失衣，以家界別故。若置衣在家界外，在箭射所及處臥，不失衣。相接聚落界者，四邊有聚落，以十二桄梯四向到墻上得登出入，身在梯根下臥，置衣在四邊聚落，則不離衣，以梯四向相接故。若聚落正有一家，衣在家內，不失衣。若聚落有多家，衣在家內則失衣，若衣在家界外，不失衣。若有梯，衣在四聚落，不失衣。若無梯，衣在四聚落則失衣，以不相接故。復有相接聚落界，如兩邊有聚落，中間有道容車行來。若車軸兩頭到聚落，以衣著一頭、人在一頭，設在車上，俱不失衣，以車連線故。設聚落正有一家，以衣在一家內，在車上臥，亦不失衣。若無車者不成相接，必使有車則不失
【現代漢語翻譯】 現代漢語譯本 兩個聚落各自包含多家，這意味著聚落的範圍也等同於家庭的範圍。或者存在既非聚落範圍也非家庭範圍的情況，例如在阿練若（Araṇya，意為寂靜處、森林）這樣的地方，這就被稱為既非聚落範圍也非家庭範圍。聚落既可以有一個範圍，也可以有不同的範圍。相互連線的聚落被稱為一個範圍，不相連線的聚落則被稱為不同的範圍。家庭也可以有一個範圍，也可以有不同的範圍。如果房屋住所是同一個地方，這被稱為一個範圍；如果做飯的地方、取水的地方、門所在的地方、大小便的地方是不同的地方，這被稱為不同的範圍。後面的句子可以依此類推來理解。不相連線的聚落是指，雞能飛到的地方、箭能射到的地方、區分男女的地方、有慚愧心的人大小便的地方。如果一個聚落只有一家，把衣服放在這家中，在箭能射到的地方睡覺，到天亮時拿走，不會丟失衣服。假設衣服放在箭能射到的地方，比丘（Bhikṣu，意為出家修行的男子）在家中睡覺，到天亮時拿走也不會丟失衣服。如果聚落有很多家，如果衣服在家中，在箭能射到的地方睡覺就會丟失衣服，因為家庭的範圍是不同的。如果把衣服放在家庭範圍之外，在箭能射到的地方睡覺，就不會丟失衣服。相互連線的聚落範圍是指，四面都有聚落，用十二個橫木的梯子從四個方向到達墻上可以攀登出入，身體在梯子根部下面睡覺，把衣服放在四個方向的聚落，就不會丟失衣服，因為梯子從四個方向相互連線。如果聚落只有一家，衣服在家裡，不會丟失衣服。如果聚落有很多家，衣服在家裡就會丟失衣服，如果衣服在家庭範圍之外，就不會丟失衣服。如果有梯子，衣服在四個聚落，不會丟失衣服。如果沒有梯子，衣服在四個聚落就會丟失衣服，因為它們不相連線。還有一種相互連線的聚落範圍，例如兩邊有聚落，中間有道路可以通行車輛。如果車軸的兩頭都能到達聚落，把衣服放在一頭、人在另一頭，即使在車上，都不會丟失衣服，因為車連線了兩邊。假設聚落只有一家，把衣服放在這家內，在車上睡覺，也不會丟失衣服。如果沒有車，就不能算作相互連線，必須有車才不會丟失衣服。
【English Translation】 English version Two settlements each contain multiple houses, meaning the settlement boundary is also the house boundary. Or there may be a situation that is neither a settlement boundary nor a house boundary, such as in a Araṇya (meaning quiet place, forest), which is called neither a settlement boundary nor a house boundary. A settlement can have one boundary or different boundaries. Settlements that are connected to each other are called one boundary, and settlements that are not connected to each other are called different boundaries. A house can also have one boundary or different boundaries. If the house and dwelling are the same place, this is called one boundary; if the place for cooking, the place for fetching water, the place where the door is, and the place for urination and defecation are different places, this is called different boundaries. The following sentences can be understood by analogy. Unconnected settlements refer to the place where a chicken can fly, the place where an arrow can reach, the place where men and women are distinguished, and the place where people with shame urinate and defecate. If a settlement has only one house, put the clothes in this house and sleep where an arrow can reach, and take them away at dawn, the clothes will not be lost. Suppose the clothes are placed where an arrow can reach, and a Bhikṣu (meaning a male who has left home to practice) sleeps in the house, and takes them away at dawn, the clothes will not be lost either. If the settlement has many houses, if the clothes are in the house and you sleep where an arrow can reach, the clothes will be lost, because the boundaries of the houses are different. If you put the clothes outside the house boundary and sleep where an arrow can reach, the clothes will not be lost. A connected settlement boundary refers to a situation where there are settlements on all four sides, and a ladder with twelve rungs can be used to reach the wall from all four directions to climb in and out. If you sleep at the base of the ladder and put your clothes in the settlements on all four sides, the clothes will not be lost, because the ladders are connected to each other from all four directions. If the settlement has only one house, and the clothes are in the house, the clothes will not be lost. If the settlement has many houses, and the clothes are in the house, the clothes will be lost. If the clothes are outside the house boundary, the clothes will not be lost. If there is a ladder, and the clothes are in the four settlements, the clothes will not be lost. If there is no ladder, and the clothes are in the four settlements, the clothes will be lost, because they are not connected. There is also a connected settlement boundary, such as when there are settlements on both sides and there is a road in the middle for vehicles to pass. If both ends of the axle can reach the settlements, and the clothes are placed at one end and the person is at the other end, even if they are on the vehicle, the clothes will not be lost, because the vehicle connects the two sides. Suppose the settlement has only one house, and the clothes are placed in this house and you sleep on the vehicle, the clothes will not be lost either. If there is no vehicle, it cannot be considered connected, and the clothes will only not be lost if there is a vehicle.
衣，若無車者則失衣也。若聚落有墻籬，圍繞四邊容作事處，是聚落界，以有墻障故，勢不及遠。若聚落有塹圍繞四邊，擲糞掃所及處，是名聚落界。以墻籬圍繞及塹圍繞，此二界異前不相接，聚落界相接聚落界。族有一界有別界，若父母兄弟兒子共一食一業未作別異，是名為家。若父母兄弟兒子異食異業盡皆別，雖同居一處，事各不同，是名為族。族有一界亦有別界，各有所住處是名一界，若作食處、若門處、若取水處、若大小行處是名別界。若衣在一族，人在異族，則失衣也。若人在一處，衣在取水處、若在作食處，則失衣也。自後車行聚落，外道舍場舍園舍，若異主異見則失衣，若一主同見，不失衣。義推可知。
重閣舍者，若衣在上重、人在下重，舍屬一主，不失衣。若舍是異主，衣在上重、人在下重，衣在下重、人在上重，則失衣。若衣在下重、人在中重，若衣在中重、人在下重，若衣在上重、人在中重，若衣在中重、人在上重，則不失衣，以中間相接相通故。
若比丘與師持衣，前後四十九尋。律師云：亦得縱廣四十九尋。若比丘二界上臥，身入二界內、衣在二界，俱不失衣。若二聚落中隔一墻，在墻上臥、衣在二聚落，俱不失衣。若比丘在二界中間死，隨面向何處應取衣。又云：隨所先見
【現代漢語翻譯】 現代漢語譯本 關於衣服，如果沒有車輛，就會失去衣服。如果村落有圍墻籬笆，圍繞四周，留出可以做事的地方，這就是村落的界限，因為有墻壁阻擋，勢力無法延伸到遠處。如果村落有壕溝圍繞四周，丟棄糞便和掃帚所能及的地方，這就被稱為村落的界限。因為有圍墻籬笆和壕溝圍繞，這兩種界限與之前的界限不同，互不相連，村落的界限只與村落的界限相連。家族有一界，也有別界，如果父母兄弟兒子共同飲食，從事相同的行業，沒有分家，這被稱為家。如果父母兄弟兒子各自飲食，從事不同的行業，完全分家，即使居住在一起，事情也各不相同，這被稱為家族。家族有一界，也有別界，各自有居住的地方，這被稱為一界，如果是做飯的地方、門前、取水的地方、大小便的地方，這被稱為別界。如果衣服在一個家族，人在另一個家族，就會失去衣服。如果人在一個地方，衣服在取水的地方，或者在做飯的地方，也會失去衣服。從今以後，車輛行走的村落，外道的住所、場地、園林，如果是不同的主人，不同的見解，就會失去衣服，如果是同一個主人，相同的見解，就不會失去衣服。其中的道理可以由此推斷得知。 關於重閣樓房，如果衣服在樓上，人在樓下，房屋屬於同一個主人，就不會失去衣服。如果房屋屬於不同的主人，衣服在樓上，人在樓下，或者衣服在樓下，人在樓上，就會失去衣服。如果衣服在樓下，人在中間樓層，或者衣服在中間樓層，人在樓下，或者衣服在樓上，人在中間樓層，或者衣服在中間樓層，人在樓上，就不會失去衣服，因為中間樓層相互連線相通。 如果比丘和師父一起拿著衣服，前後相距四十九尋（xún，古代長度單位）。律師說：也可以縱向和橫向都是四十九尋。如果比丘在兩個界限上睡覺，身體進入兩個界限內，衣服也在兩個界限內，都不會失去衣服。如果在兩個村落中間隔著一堵墻，在墻上睡覺，衣服在兩個村落里，都不會失去衣服。如果比丘在兩個界限中間去世，應該根據面向哪個方向來取衣服。還有一種說法：根據首先看到的方向來取。
【English Translation】 English version Regarding robes, if there is no vehicle, the robe will be lost. If a village has walls and fences surrounding it, enclosing a space for activities, this is the boundary of the village. Because of the walls, its influence cannot extend far. If a village has a moat surrounding it, the area reached by throwing away refuse and sweepings is called the village boundary. Because of the surrounding walls, fences, and moats, these two boundaries are different from the previous ones and do not connect with each other. Village boundaries connect only with village boundaries. A family has one boundary and also separate boundaries. If parents, siblings, and children eat together, engage in the same occupation, and have not separated, this is called a 'family'. If parents, siblings, and children eat separately, engage in different occupations, and have completely separated, even if they live in the same place, their affairs are different, this is called a 'clan'. A clan has one boundary and also separate boundaries. Each has its own dwelling place, which is called one boundary. If it is the place for cooking, the doorway, the place for fetching water, or the place for urination and defecation, this is called a separate boundary. If the robe is in one clan and the person is in another clan, the robe will be lost. If the person is in one place and the robe is at the place for fetching water or at the place for cooking, the robe will also be lost. From now on, in villages where vehicles travel, if the residences, grounds, and gardens of non-Buddhists have different owners and different views, the robe will be lost. If they have the same owner and the same view, the robe will not be lost. The principle can be inferred from this. Regarding double-storied houses, if the robe is on the upper story and the person is on the lower story, and the house belongs to the same owner, the robe will not be lost. If the house belongs to a different owner, and the robe is on the upper story and the person is on the lower story, or the robe is on the lower story and the person is on the upper story, the robe will be lost. If the robe is on the lower story and the person is on the middle story, or the robe is on the middle story and the person is on the lower story, or the robe is on the upper story and the person is on the middle story, or the robe is on the middle story and the person is on the upper story, the robe will not be lost, because the middle story connects and communicates with the others. If a Bhikshu (Buddhist monk) and his teacher are holding a robe, the distance between them should be forty-nine 'xun' (尋, an ancient unit of length) before and after. The Vinaya Master (lawyer) says: It can also be forty-nine 'xun' in length and width. If a Bhikshu is sleeping on two boundaries, with his body within the two boundaries and the robe also within the two boundaries, he will not lose the robe. If there is a wall between two villages, and he is sleeping on the wall with the robe in the two villages, he will not lose the robe. If a Bhikshu dies in the middle of two boundaries, the robe should be taken according to the direction he is facing. Another opinion is: It should be taken according to the direction that is first seen.
則取此衣。
第三非時優波斯那因緣
我欲四月燕坐。
問曰：「佛三阿僧祇劫立四弘誓，欲濟無邊眾生。今既成道，云何寂然自守？」
答曰：「佛無時不度眾生，或以寂默而作佛事，或以說法而作佛事，行住坐臥無非佛事。凡靜默者，或離身亂、或離心亂、或身心俱離。佛四月燕坐，或游諸禪定、或至他方度脫眾生、或入十力四無所畏十八不共法。佛所以燕坐者，以眾生常見佛故寬縱懈怠，欲令眾生生渴仰心故，又不欲令外道異見長譏謗故。以常見佛馳騁諸國，謂直棲棲內無實法，是故燕默亦其不空。又欲令將來弟子作軌則故，佛功德智慧一切具足，猶禪默不廢，而況凡夫而生懈怠。又佛以法為師，靜默入定，游入種種無量法門，即是法供養師。四月燕坐者，佛在世時凡三燕坐：一初得道已十五日燕坐，亦制諸比丘不得見佛。中間二月燕坐亦復立制。」
問曰：「佛何以初十五日、中二月、后四月？」
答曰：「初得道時始度眾生，以化眾生因緣多故，正十五日中燕坐。時所化眾生，以無量外緣漸少，是故二月。后泥洹時到，所化眾生轉以向盡，是故四月。又佛初成道時，眾生為惡者少，但十五日則見過罪。又至中間，眾生作惡漸增，二月燕坐亦見過罪。至其後時，多作非
【現代漢語翻譯】 現代漢語譯本： 如果需要，就拿走這件衣服。
第三、非時優波斯那（Upavasatha，齋戒）的因緣
我想用四個月的時間進行燕坐（冥想靜修）。
有人問：『佛陀在三大阿僧祇劫（Asankhya kalpa，極長的時間單位）中立下四弘誓願，想要救度無邊無際的眾生。現在已經成道，為什麼還要寂然自守呢？』
回答說：『佛陀沒有哪個時候不在度化眾生，有時通過寂默來做佛事，有時通過說法來做佛事，行住坐臥沒有不是佛事的。凡是靜默的人，有的是遠離身體的散亂，有的是遠離內心的散亂，有的是身心都遠離散亂。佛陀四個月的燕坐，有時是游于各種禪定之中，有時是到其他方世界去度脫眾生，有時是進入十力（Dasabala，佛陀的十種力量）、四無所畏（Catur-vaisaradyani，佛陀的四種無所畏懼的品質）和十八不共法（Asta-dasa-avenika-dharma，佛陀獨有的十八種功德）。佛陀之所以燕坐，是因為眾生常見到佛陀，所以寬縱懈怠，想要讓眾生生起渴求仰慕的心，又不希望外道（Tirthika，非佛教修行者）的異見增長譏諷和誹謗。因為常見到佛陀在各國奔走，就認為佛陀只是忙碌而內心沒有真實的佛法，所以燕坐靜默也不是空無意義的。又想讓未來的弟子們以此作為行為的準則，佛陀的功德和智慧一切都具足，尚且禪定靜默不廢棄，更何況是凡夫俗子而生起懈怠之心。而且佛陀以法為師，靜默入定，游入種種無量的法門，這就是以法來供養老師。四個月的燕坐，佛陀在世的時候共有三次燕坐：第一次是剛得道后十五日的燕坐，也禁止各位比丘（Bhiksu，出家男眾）見佛。中間兩個月的燕坐也同樣立下禁制。』
有人問：『佛陀為什麼第一次是十五日，中間是兩個月，最後是四個月呢？』
回答說：『剛得道的時候開始度化眾生，因為教化眾生的因緣很多，所以只是十五日就停止燕坐。當時所教化的眾生，因為無量的外在因緣而逐漸減少，所以是兩個月。後來臨近涅槃（Nirvana，寂滅）的時候，所教化的眾生逐漸減少到盡頭，所以是四個月。而且佛陀剛成道的時候，作惡的眾生很少，只要十五日就能看到過錯。到了中間的時候，眾生作惡逐漸增多，兩個月的燕坐也能看到過錯。到了最後的時候，大多是作非
【English Translation】 English version: Then take this robe.
Third, the Cause and Condition of Untimely Upavasatha (Observance)
I wish to spend four months in quiet meditation.
Question: 'The Buddha established the Four Great Vows over three Asankhya kalpas (immeasurably long eons), desiring to save limitless sentient beings. Now that he has attained enlightenment, why does he remain in solitary self-possession?'
Answer: 'The Buddha is constantly liberating sentient beings. Sometimes he performs Buddha-work through silence, and sometimes he performs Buddha-work through teaching the Dharma. Walking, standing, sitting, and lying down are all Buddha-work. Those who are silent are either free from physical disturbances, free from mental disturbances, or free from both body and mind disturbances. The Buddha's four months of quiet meditation are sometimes spent wandering in various samadhis (states of meditative absorption), sometimes going to other realms to liberate sentient beings, and sometimes entering into the Ten Powers (Dasabala, the ten powers of a Buddha), the Four Fearlessnesses (Catur-vaisaradyani, the four kinds of fearlessness of a Buddha), and the Eighteen Unique Qualities (Asta-dasa-avenika-dharma, the eighteen unique qualities of a Buddha). The reason the Buddha engages in quiet meditation is that sentient beings, seeing the Buddha frequently, become lax and negligent. He wishes to inspire a longing and yearning in them, and also does not want the heterodox (Tirthika, non-Buddhist practitioners) views of outsiders to increase their criticism and slander. Because they often see the Buddha traveling through various countries, they think that the Buddha is merely busy and has no real Dharma within. Therefore, quiet meditation is not without meaning. Furthermore, he wishes to set an example for future disciples. The Buddha's merits and wisdom are all complete, yet he still does not abandon meditation and silence. How much more so should ordinary people not become negligent. Moreover, the Buddha takes the Dharma as his teacher. Quietly entering into samadhi and wandering into various limitless Dharma gates is offering to the teacher with the Dharma. The four months of quiet meditation: during the Buddha's time, there were three such periods: the first was fifteen days after attaining enlightenment, during which the monks (Bhiksu, ordained male monastics) were forbidden to see the Buddha. The middle two months of quiet meditation also had similar restrictions.'
Question: 'Why did the Buddha observe fifteen days at the beginning, two months in the middle, and four months at the end?'
Answer: 'When he first attained enlightenment, he began to liberate sentient beings. Because the causes and conditions for teaching sentient beings were many, he only stopped the quiet meditation after fifteen days. At that time, the sentient beings being taught gradually decreased due to limitless external conditions, so it was two months. Later, when the time of Nirvana (Nirvana, the cessation of suffering) was approaching, the sentient beings being taught gradually decreased to the end, so it was four months. Moreover, when the Buddha first attained enlightenment, there were few sentient beings doing evil, so fifteen days was enough to see the faults. By the middle period, sentient beings doing evil gradually increased, so two months of quiet meditation was also enough to see the faults. By the later period, most were doing non-
法，四月燕坐乃見過罪。往者隨意。」
問曰：「諸比丘何以不語優波斯那僧眾之制？」
答曰：「優波斯那既是大德，捉持佛法，以畏難故不敢向說。」
除一送食比丘及布薩，食供養佛色身、布薩供養法身，是故聽之。此是共戒，比丘、比丘尼俱捨墮，三眾突吉羅。
非時衣者，從四月十六日至八月十五日名為衣時。若有功德衣，至臘月十五日，名為衣時。從臘月十六日至四月十五日，名為非時。此四月中，若人自恣與衣，是名非時衣。若四月內得父母兄弟姊妹兒女本二所施衣，若五歲會，若入舍會，不名非時衣，此各有常定故。若自求已乞衣，不名非時，三衣具足不聽乞故。若得不具足衣，停是衣欲令具，得至一月，過是停，捨墮。此戒體，得不具足衣欲使具足故，得至一月。必使一月勤求成衣，令想念不斷，得至一月。若或時斷想，不至一月。若初日得衣即作是念：「我此十日所望必不能得。」是衣不得過十日。若過十日，若是衣乃至四肘無縫緣作，若直留此過十日者捨墮。若不應量衣者，突吉羅，此衣應舍。乃至十日，作是念：「我此一日所望恐必不能得。」此衣一日內不與人、不作衣、不作凈，至十一日亦如前說。若初日得即停衣，日不得所望、非望而得，是二種衣十日內，若
【現代漢語翻譯】 現代漢語譯本 『法，四月燕坐乃見過罪。往者隨意。』
問：『諸位比丘為何不向優波斯那（Upastha，長老比丘）僧眾指出他們的錯誤？』
答：『優波斯那（Upastha）既是德高望重之人，又堅持佛法，因為畏懼困難，所以不敢向他們指出。』
除了送食物的比丘和布薩（Posadha，齋戒儀式），供養佛的色身用食物，供養法身用布薩（Posadha），所以允許他們這樣做。這是共同遵守的戒律，比丘、比丘尼都犯捨墮（Nissaggiya Pacittiya），其他三種僧眾犯突吉羅（Dukkata，惡作罪）。
所謂『非時衣』，從四月十六日至八月十五日稱為『衣時』。如果有功德衣，到臘月十五日，也稱為『衣時』。從臘月十六日至四月十五日，稱為『非時』。在這四個月中，如果有人隨意施捨衣服，就稱為『非時衣』。如果在四個月內得到父母、兄弟、姐妹、兒女原本打算施捨的衣服，或者參加五歲一次的法會，或者參加入舍會得到的衣服，不稱為『非時衣』，因為這些都有常定的緣由。如果自己主動乞求得到的衣服，不稱為『非時』，因為三衣已經具足，不允許再乞求。如果得到的衣服不具足，停放這件衣服想要使其完備，可以停放一個月，超過這個期限停放，就犯捨墮（Nissaggiya Pacittiya）。此戒的要點在於，得到不具足的衣服想要使其完備，允許停放一個月。必須在一個月內勤奮尋求，使衣服得以完成，並且念頭不斷，可以停放一個月。如果有時中斷念頭，即使不到一個月也算違犯。如果在第一天得到衣服就想：『我這十天所希望的必定不能得到。』這件衣服不得超過十天。如果超過十天，這件衣服乃至四肘都沒有縫緣，如果直接留著超過十天就犯捨墮（Nissaggiya Pacittiya）。如果不符合尺寸規定的衣服，犯突吉羅（Dukkata，惡作罪），這件衣服應該捨棄。乃至十天，這樣想：『我這一天所希望的恐怕必定不能得到。』這件衣服一天之內不送給別人、不製作成衣服、不做凈施，到第十一天也如前所說。如果第一天得到就停放衣服，每天得不到所希望的，或者不是期望得到的，這兩種衣服在十天內，如果
【English Translation】 English version 'The Law, sitting in meditation in the fourth month is to see past transgressions. Those who have passed may do as they please.'
Question: 'Why do the Bhikkhus not speak to the Upastha (Upastha, elder Bhikkhu) Sangha about their faults?'
Answer: 'Since Upastha (Upastha) is a great elder, upholding the Buddha's Law, they dare not speak to them out of fear of difficulty.'
Except for the Bhikkhu who delivers food and the Posadha (Posadha, day of fasting and confession), the offering of food to the Buddha's physical body and the offering of Posadha (Posadha) to the Dharma body are therefore permitted. This is a common precept; both Bhikkhus and Bhikkhunis commit Nissaggiya Pacittiya (forfeiture and expiation), and the other three assemblies commit Dukkata (Dukkata, offense of wrong-doing).
As for 'untimely robes,' the period from the sixteenth day of the fourth month to the fifteenth day of the eighth month is called 'robe time.' If there is a robe of merit, it is also called 'robe time' until the fifteenth day of the twelfth month. From the sixteenth day of the twelfth month to the fifteenth day of the fourth month is called 'untimely.' During these four months, if someone freely gives a robe, it is called an 'untimely robe.' If, within four months, one receives a robe originally intended to be given by parents, siblings, children, or if one attends a five-year assembly or an entering-the-house assembly and receives a robe, it is not called an 'untimely robe,' because these have fixed reasons. If one obtains a robe by personally begging for it, it is not called 'untimely,' because the three robes are already complete, and begging is not allowed. If the robe obtained is incomplete, setting aside this robe with the intention of completing it is allowed for one month; exceeding this period of setting aside constitutes Nissaggiya Pacittiya (forfeiture and expiation). The essence of this precept is that obtaining an incomplete robe with the intention of completing it is allowed for one month. One must diligently seek to complete the robe within one month, maintaining continuous thought, and it is allowed for one month. If the thought is interrupted at any time, even if it is less than one month, it is a violation. If, on the first day of obtaining the robe, one thinks, 'I will certainly not be able to obtain what I hope for in these ten days,' this robe must not exceed ten days. If it exceeds ten days, and this robe, even if it is four cubits, has no sewn edge, directly keeping it for more than ten days constitutes Nissaggiya Pacittiya (forfeiture and expiation). If the robe does not meet the prescribed measurements, it constitutes Dukkata (Dukkata, offense of wrong-doing), and this robe should be forfeited. Even for ten days, thinking, 'I am afraid I will certainly not be able to obtain what I hope for on this day,' this robe must not be given to others, made into a robe, or made pure within one day; on the eleventh day, it is as previously stated. If one obtains and sets aside the robe on the first day, and one does not obtain what is hoped for each day, or what is not expected is obtained, these two types of robes within ten days, if
不作衣、不作凈、不與人、不受持，至十一日，是二衣下至四肘者捨墮。若不應量，此衣舍衣，突吉羅懺，雖不得所望，非望所得應成衣故。若比丘得不具足衣，停更望得衣故，乃至九日不得所望，非望而得，是衣至十一日，亦如前說。若初日得不具足衣停，更望得衣故，至十日不得所望、非望而得，是衣一日內若不作衣、不與人、不作凈、不受持，至十一日亦如前說。
薩婆多毗尼毗婆沙卷第四 大正藏第 23 冊 No. 1440 薩婆多毗尼毗婆沙
薩婆多毗尼毗婆沙卷第五
失譯人名今附秦錄
第四結從非親里尼取衣因緣
花色比丘尼者，容貌端政，色作優缽羅花色。此人前世久遠劫時作一婆羅門女，父母家人入海采寶，是女在後不能自活，便與諸淫女共在一處賣色自供。此女色貌不豐，無人往來。常自咎責，何以獨爾？時世有辟支佛，一切敬仰。有人語言：「汝能供養辟支佛者，隨心所欲世世如願。」時彼女人即隨其語，辦美飲食，以優缽羅花覆上，奉辟支佛。即發願言：「令我世世常作女人，端政無雙為人所敬，無能過此。又愿得如沙門所得功德，令我得之。」是故今世猶作女人，顏貌第一；以本願故，今得漏盡。
安陀林者，名晝闇林，是林廣大繁茂，林
【現代漢語翻譯】 現代漢語譯本：不做衣、不做凈（指處理，使之成為可用的衣物）、不給予他人、不接受持有，到第十一天，如果這兩件衣（指不具足的衣）下至四肘，就構成捨墮（Nissaggiya Pacittiya，一種戒律罪名）。如果不符合尺寸規定，這件衣就應該捨棄，並進行突吉羅（Dukkata，一種較輕的罪名）懺悔。即使沒有得到期望的衣物，但意外獲得的衣物也應該被視為應成衣。如果比丘得到不具足的衣，爲了等待獲得更多的衣物而停留，直到第九天還沒有得到期望的衣物，但意外獲得了衣物，那麼這件衣到第十一天，也如前面所說一樣處理。如果在第一天得到不具足的衣並停留，爲了等待獲得更多的衣物，到第十天沒有得到期望的衣物，但意外獲得了衣物，那麼這件衣在一天之內如果不做衣、不給予他人、不做凈、不接受持有，到第十一天也如前面所說一樣處理。
《薩婆多毗尼毗婆沙》卷第四 大正藏第 23 冊 No. 1440 《薩婆多毗尼毗婆沙》
《薩婆多毗尼毗婆沙》卷第五
失譯人名今附秦錄
第四結從非親里尼取衣因緣
花色比丘尼（Bhikkhuni，女性出家人）者，容貌端正，顏色如優缽羅花（Utpala，藍色蓮花）的顏色。此人在前世久遠劫時是一位婆羅門（Brahmin，印度教祭司種姓）女，父母家人入海采寶，這位女子留在後方無法自活，便與一些**共同在一處賣色自供。這位女子的容貌並不出衆，沒有人來往。她常常自責，為什麼只有我這樣？當時世上有一位辟支佛（Paccekabuddha，獨自覺悟者），受到一切人的敬仰。有人對她說：『你如果能夠供養辟支佛，就能隨心所欲，世世代代如願。』當時那位女子就聽從了他的話，準備了精美的飲食，用優缽羅花覆蓋在上面，奉獻給辟支佛。她就發願說：『讓我世世代代常常做女人，容貌端正無雙，被人所敬仰，沒有人能超過我。又愿得到如沙門（Sramana，出家修行者）所得的功德，讓我能夠得到它。』因此今世仍然做女人，容貌第一；因為本來的願望，今世得以漏盡（煩惱斷盡，證得阿羅漢果）。
安陀林（Andhavana）者，名為晝闇林，是林廣大繁茂，林
【English Translation】 English version: If one does not make it into a robe, does not purify it (meaning to process it to make it usable), does not give it to others, and does not accept and hold it, then by the eleventh day, if these two robes (referring to incomplete robes) are less than four cubits, it constitutes Nissaggiya Pacittiya (a disciplinary offense). If it does not meet the size requirements, this robe should be discarded, and a Dukkata (a minor offense) confession should be performed. Even if the desired robe is not obtained, the unexpectedly obtained robe should be considered an '應成衣' (a robe that should be made). If a Bhikkhu (monk) obtains an incomplete robe and stays to wait for more robes, and by the ninth day he has not obtained the desired robe, but unexpectedly obtains a robe, then this robe, by the eleventh day, should be handled as described earlier. If on the first day one obtains an incomplete robe and stays, waiting to obtain more robes, and by the tenth day he has not obtained the desired robe, but unexpectedly obtains a robe, then if this robe is not made into a robe, not given to others, not purified, and not accepted and held within one day, then by the eleventh day, it should also be handled as described earlier.
Sarvastivada Vinaya Vibhasha, Volume 4 Taisho Tripitaka, Volume 23, No. 1440, Sarvastivada Vinaya Vibhasha
Sarvastivada Vinaya Vibhasha, Volume 5
Name of the translator lost, now appended to the Qin record
Chapter 4: The Cause and Condition of Taking Robes from Nuns Who Are Not Relatives
The Flower-Colored Bhikkhuni (Bhikkhuni, female monastic) had a beautiful appearance, her color resembling the color of the Utpala (Utpala, blue lotus) flower. In a distant past life, she was a Brahmin (Brahmin, Hindu priestly caste) woman. Her parents and family went to sea to collect treasures, and this woman stayed behind, unable to support herself, so she lived with some ** and supported herself by selling her beauty. This woman's appearance was not outstanding, and no one came to her. She often blamed herself, 'Why am I the only one like this?' At that time, there was a Paccekabuddha (Paccekabuddha, solitary enlightened one) in the world, revered by everyone. Someone said to her, 'If you can make offerings to the Paccekabuddha, you will get whatever you want, generation after generation.' At that time, that woman followed his words, prepared delicious food, covered it with Utpala flowers, and offered it to the Paccekabuddha. She then made a vow, saying, 'May I always be a woman in every lifetime, with unparalleled beauty, revered by people, with no one surpassing me. Also, may I obtain the merits obtained by the Sramana (Sramana, wandering ascetic), may I be able to obtain it.' Therefore, in this life, she is still a woman, with the most beautiful appearance; because of her original vow, she is now able to exhaust her outflows (end of afflictions, attain Arhatship).
Andhavana (Andhavana), named the Daytime Dark Forest, is a vast and lush forest, the forest
下日所不照。又林主長者名曰安陀，故因此為名。
以貴價疊裹一刬肉懸著樹上。
問：「設有人取此疊肉，誰邊得罪？為賊邊得、為尼邊得？」
答曰：「尼邊得罪。」
何以衣服弊壞者。
問曰：「花色有大功德名聞，多人所識，何故衣服不充？」
答曰：「世有二人無厭無足：一得已積聚、二得已施人。花色凡有所得，求者皆與，是以供身所須常有所乏。」
盈長衣中者，此是佛入靜室四月燕默，多有比丘舍居士衣著糞掃衣，是假衣也。
從非親里尼取衣第四
此是不共戒，比丘尼無犯，沙彌突吉羅。與諸比丘結戒者，正以男子女人不宜交往共相染習，則致種種非法因緣，是以斷之。若是親里，不致嫌疑亦無非法，是故則聽。
取衣者，是應量衣。若是白衣、若非法色衣亦不得取，以染應法故，取則捨墮。若多比丘取一衣，多人犯。一比丘多尼邊取一衣，計尼犯。五種衣，三種不得取，火燒、牛嚼、鼠嚙，取則捨墮。二種衣取，突吉羅。取應量缽，捨墮。若取一切不應量衣服、鍵镃器物，突吉羅。若從式叉摩尼、沙彌尼取衣，與比丘尼同犯。
除貿易者，令行道者得安樂故，又使弟子無苦惱故。若比丘得比丘尼所宜衣、比丘尼得比丘所宜
【現代漢語翻譯】 現代漢語譯本 太陽照不到的地方。還有林地的主人，一位名叫安陀（Andha，人名）的長者，因此而得名。
用昂貴的布料包裹著一串肉，懸掛在樹上。
問：『如果有人拿走了這串包裹的肉，誰會因此獲罪？是小偷，還是比丘尼？』
答：『比丘尼獲罪。』
為什麼花色比丘尼的衣服破舊不堪？
問：『花色（Kālaka，比丘尼名）以其功德和名聲而聞名，被許多人所認識，為什麼她的衣服卻不夠穿呢？』
答：『世上有兩種人永遠不會滿足：一種是得到后不斷積聚的人，另一種是得到后不斷施捨的人。花色（Kālaka）凡有所得，都施捨給求助的人，因此供養自身所需的物品常常不足。』
盈長衣中（Yíng cháng yī zhōng，地名），這是佛陀進入靜室四個月的靜默期，許多比丘捨棄了在家居士的衣服，穿著糞掃衣，這些是假衣。
從非親屬的比丘尼處接受衣服，這是第四條戒律
這是不共戒，比丘尼犯戒，沙彌犯突吉羅（Dukkata，輕罪）。與比丘們一起制定戒律，正是因為男子和女人不應該交往，互相產生染污和習氣，從而導致各種非法的因緣，因此要斷絕這些因緣。如果是親屬，就不會引起嫌疑，也不會有非法行為，所以允許。
接受衣服，是指應量的衣服。如果是白衣（在家人的衣服），或者非法顏色的衣服，也不得接受，因為要染色成合乎戒律的顏色，接受了就會犯捨墮（Nissaggiya Pacittiya，一種戒律）。如果多個比丘接受一件衣服，多人都會犯戒。如果一個比丘從多個比丘尼那裡接受一件衣服，則計算比丘尼犯戒。五種衣服中，有三種不得接受，即被火燒過、被牛嚼過、被老鼠咬過的衣服，接受了就會犯捨墮。有兩種衣服可以接受，犯突吉羅。接受應量的缽，犯捨墮。如果接受一切不應量的衣服、鑰匙等器物，犯突吉羅。如果從式叉摩尼（Siksamana，學戒女）、沙彌尼（Sramanerika，沙彌尼）那裡接受衣服，與比丘尼犯同樣的罪。
除了貿易的情況，爲了讓修行的人能夠得到安樂，也爲了使弟子們沒有苦惱。如果比丘得到比丘尼適合穿的衣服，比丘尼得到比丘適合穿的衣服
【English Translation】 English version Where the sun does not shine. Also, the owner of the woodland was an elder named Andha (personal name), hence the name.
Wrapping a string of meat with expensive cloth and hanging it on a tree.
Question: 'If someone takes this wrapped meat, who is at fault? Is it the thief, or the Bhikkhuni (Buddhist nun)?'
Answer: 'The Bhikkhuni is at fault.'
Why are Kālaka Bhikkhuni's clothes tattered?
Question: 'Kālaka (personal name) is known for her merit and reputation, and is recognized by many. Why are her clothes insufficient?'
Answer: 'There are two kinds of people in the world who are never satisfied: one who accumulates after obtaining, and the other who gives away after obtaining. Kālaka (personal name) gives away whatever she obtains to those who ask for it, so the things needed to support herself are often lacking.'
Ying Chang Yi Zhong (place name), this is when the Buddha entered the quiet room for four months of silence. Many Bhikkhus (Buddhist monks) abandoned the clothes of lay people and wore discarded rags, which are false clothes.
Taking clothes from a Bhikkhuni who is not a relative is the fourth precept.
This is a non-shared precept. A Bhikkhuni who violates it commits an offense, and a Sramanera (novice monk) commits a Dukkata (minor offense). The reason for establishing precepts with the Bhikkhus is precisely because men and women should not associate with each other, developing defilements and habits, which lead to various unlawful causes and conditions. Therefore, these causes and conditions must be severed. If they are relatives, there will be no suspicion or unlawful conduct, so it is permitted.
Taking clothes refers to appropriate-sized clothes. If it is white clothes (layperson's clothes) or clothes of an unlawful color, they must not be accepted, because they must be dyed to a color that complies with the precepts. Accepting them results in a Nissaggiya Pacittiya (an offense requiring forfeiture). If multiple Bhikkhus accept one piece of clothing, multiple people commit an offense. If one Bhikkhu accepts one piece of clothing from multiple Bhikkhunis, the Bhikkhunis are counted as committing the offense. Among the five types of clothing, three types must not be accepted: those that have been burned by fire, chewed by cows, or gnawed by rats. Accepting them results in a Nissaggiya Pacittiya. Accepting appropriate-sized bowls results in a Nissaggiya Pacittiya. If one accepts all inappropriate-sized clothes, keys, and other items, it results in a Dukkata. If one accepts clothes from a Siksamana (probationary nun) or Sramanerika (novice nun), they commit the same offense as a Bhikkhuni.
Except for the case of trade, so that those who practice the path can obtain peace and happiness, and also so that disciples do not have suffering. If a Bhikkhu obtains clothes suitable for a Bhikkhuni, and a Bhikkhuni obtains clothes suitable for a Bhikkhu,
衣，不貿易者，以衣因緣故，種種馳求妨廢行道得諸惱害，是故聽之。
使非親里尼浣故衣第五
此是不共戒，沙彌使非親里尼浣故衣，突吉羅。是中犯者，若自持衣與非親里尼，若浣、若染、若打，三事中趣作一事，尼薩耆波逸提。若一時作三事，亦得一捨墮。若浣不好凈、染不成色、打不能熟，盡突吉羅。若使、書信、印信，突吉羅。若使浣捨墮衣，突吉羅。若二人共一衣，乃至多人共衣使打染，盡突吉羅。使浣染打不凈衣，駝毛牛毛羖羊毛雜織衣，突吉羅。與學沙彌浣染打，捨墮。破戒賊住如是等，無犯。使式叉摩尼、沙彌尼浣染打故衣，與比丘尼同犯。若比丘尼使比丘尼浣故衣，突吉羅。此戒，應量、不應量衣，一切犯。
從非親里居士乞衣第六
跋難陀說種種法者，或云：初說佈施，中說持戒，后說生天福報。或云：前後說法但說佈施福報。
為諸比丘結戒者，一以佛法增上故、二為止諍訟故、三為滅前人不善心故、四為眾生於正法中生信樂故。此是共戒，比丘、比丘尼，俱捨墮；式叉摩尼、沙彌、沙彌尼，突吉羅。
是中犯者，比丘從非親里乞衣，得衣者，尼薩耆波逸提。若使、書信、印信，突吉羅。若二人共乞一衣，突吉羅。若為他索，突吉羅。若得應量衣，舍
【現代漢語翻譯】 現代漢語譯本：關於衣服，不允許進行貿易，因為爲了衣服的緣故，會產生各種奔波追求，妨礙修行，帶來諸多煩惱和損害，因此允許（接受供養）。
第五條戒：使喚非親屬的比丘尼清洗舊衣服
這是一條不共戒（僅針對比丘）。沙彌使喚非親屬的比丘尼清洗舊衣服，犯突吉羅罪（一種輕罪）。其中，違犯此戒的情況包括：如果自己拿著衣服給非親屬的比丘尼，讓她清洗、染色或捶打，這三件事中只要做了一件，就犯尼薩耆波逸提罪（一種捨墮罪，即所得之物必須捨棄）。如果同時做了三件事，也只算一次捨墮罪。如果清洗得不乾淨、染色不成色、捶打得不柔軟，都犯突吉羅罪。如果通過使喚、書信、印信等方式，犯突吉羅罪。如果使喚清洗捨墮衣，犯突吉羅罪。如果是兩個人共用一件衣服，乃至多人共用一件衣服，使喚清洗、染色、捶打，都犯突吉羅罪。使喚清洗、染色、捶打不乾淨的衣服，或者用駝毛、牛毛、黑山羊毛等雜織的衣服，犯突吉羅罪。給學戒沙彌清洗、染色、捶打衣服，犯捨墮罪。破戒者、盜賊等情況，不犯此戒。使喚式叉摩尼（正學女）、沙彌尼（小比丘尼）清洗、染色、捶打舊衣服，與比丘尼同罪。如果比丘尼使喚比丘尼清洗舊衣服，犯突吉羅罪。這條戒律，無論是合乎尺寸的衣服還是不合乎尺寸的衣服，都犯戒。
第六條戒：從非親屬的居士那裡乞討衣服
跋難陀（一位比丘的名字）宣說各種法義，或者說：開始說佈施，中間說持戒，最後說生天的福報。或者說：前後說法都只說佈施的福報。
為諸位比丘制定戒律的原因有：一是為增長佛法，二是為制止爭訟，三是為消除先前之人的不善之心，四是為使眾生對正法生起信心和喜樂。這是一條共戒，比丘、比丘尼（女性比丘），都犯捨墮罪；式叉摩尼、沙彌（小比丘）、沙彌尼，犯突吉羅罪。
其中，違犯此戒的情況包括：比丘從非親屬那裡乞討衣服，得到衣服，犯尼薩耆波逸提罪。如果通過使喚、書信、印信等方式，犯突吉羅罪。如果是兩個人共同乞討一件衣服，犯突吉羅罪。如果是替他人索要，犯突吉羅罪。如果得到合乎尺寸的衣服，捨棄。
【English Translation】 English version: Regarding clothing, trading is not allowed because, for the sake of clothing, various pursuits arise, hindering practice and causing many troubles and harms. Therefore, it is permitted (to accept offerings).
The Fifth Precept: Employing a non-relative Bhikkhuni to wash old clothes.
This is a non-shared precept (only for Bhikkhus). If a Sramanera (novice monk) employs a non-relative Bhikkhuni to wash old clothes, it is a Dukkritta (a minor offense). Among the violations, if one personally gives clothes to a non-relative Bhikkhuni, whether to wash, dye, or beat them, performing any one of these three actions constitutes a Nissaggiya Pacittiya (an offense requiring forfeiture). If all three actions are performed at once, it is still counted as one Nissaggiya offense. If the washing is not clean, the dyeing is not successful, or the beating does not soften the clothes, all are Dukkritta offenses. Employing through messengers, letters, or seals is a Dukkritta offense. Employing to wash forfeitable clothes is a Dukkritta offense. If two people share one garment, or even many people share a garment, employing to wash, dye, or beat it is all a Dukkritta offense. Employing to wash, dye, or beat unclean clothes, or clothes woven with a mixture of camel hair, cow hair, or goat hair, is a Dukkritta offense. Giving clothes to a Sikkhamana (female probationer) or Sramaneri (novice nun) to wash, dye, or beat is a Nissaggiya offense. Those who are defiled, thieves, and so on, are exempt from this offense. Employing a Sikkhamana or Sramaneri to wash, dye, or beat old clothes is the same offense as a Bhikkhuni. If a Bhikkhuni employs a Bhikkhuni to wash old clothes, it is a Dukkritta offense. This precept applies to all clothes, whether they are of the proper size or not.
The Sixth Precept: Begging for clothes from a non-relative householder.
Bhadanta (name of a Bhikkhu) expounds various teachings, saying either: 'First he speaks of giving, then of upholding precepts, and finally of the rewards of being born in heaven.' Or: 'Before and after, he only speaks of the rewards of giving.'
The reasons for establishing precepts for the Bhikkhus are: first, to increase the Buddha's teachings; second, to stop disputes; third, to eliminate the unwholesome minds of previous people; and fourth, to cause beings to generate faith and joy in the true Dharma. This is a shared precept; Bhikkhus and Bhikkhunis (female Bhikkhus) both commit a Nissaggiya offense; Sikkhamanas, Sramaneras (novice monks), and Sramaneris commit a Dukkritta offense.
Among the violations, if a Bhikkhu begs for clothes from a non-relative and obtains them, it is a Nissaggiya Pacittiya offense. Employing through messengers, letters, or seals is a Dukkritta offense. If two people jointly beg for one garment, it is a Dukkritta offense. If begging on behalf of another, it is a Dukkritta offense. If obtaining clothes of the proper size, forfeit it.
墮。若得不應量衣，突吉羅。不犯者，從親里索。若親里多財饒寶，從乞無犯；若親里貧匱，從索，突吉羅。若親里與少更索多，突吉羅。若為他索，突吉羅。若為法令親里自與，無過。若先請者，若非親里先請與衣，從索無犯。雖先請與衣，后若貧窮，從索，突吉羅。若與少更索多，亦突吉羅。若為他索，亦突吉羅。若非親里不索自與，無犯。
第七戒
爾時波羅比丘者，此是土地名，此比丘因地為名。昔儒童菩薩于然燈佛所，以發佈地令佛蹈過，以此因故得發紺色，即于爾時剃髮出家。時無數人得菩薩發尊重供養，以是因緣，眾多眾生值過去佛，皆得漏盡入無餘泥洹，餘四十人於今佛得度。此波羅比丘四十人中是一人數最後度者。
裸形而行者。
問曰：「遠行難險，有賊難、毒蟲難、水難、火難、飢寒等難，佛何以令諸比丘遠遊行耶？」
答曰：「眾生根性好樂不同，是故大聖因而制教。或有眾生因動亂遊行而生善根，是故如來讚歎遊行，隨時一移無所繫戀。若有眾生但因靜默而增善根，是故如來讚歎閑居靜默自守，隨有益故則無咎也。所以裸形者，一以佛結戒故不敢乞衣；二為將來比丘多有如是諸苦難事，欲令佛作開通因緣故。」
奪比丘衣者，此六群比丘有深智慧善
【現代漢語翻譯】 現代漢語譯本：墮落。如果得到不符合標準的衣服，犯突吉羅罪（一種輕罪）。不犯的情況：向親戚索取。如果親戚富有，索取沒有罪；如果親戚貧窮，索取，犯突吉羅罪。如果親戚給的少了還索要更多，犯突吉羅罪。如果為他人索取，犯突吉羅罪。如果是由於法令，親戚主動給予，沒有罪過。如果事先請求給予，或者不是親戚事先請求給予衣服，索取沒有罪。即使事先請求給予衣服，之後如果貧窮了，再索取，犯突吉羅罪。如果給的少了還索要更多，也犯突吉羅罪。如果為他人索取，也犯突吉羅罪。如果不是親戚不索取而主動給予，沒有罪。
第七戒
當時的波羅比丘（Parā Bhikkhu，比丘名），這是土地的名字，這位比丘因為土地而得名。過去儒童菩薩（Sumedha Bodhisattva）在燃燈佛（Dīpankara Buddha）那裡，用頭髮鋪地讓佛踩過，因為這個因緣，頭髮呈現紺色，就在當時剃髮出家。當時無數人得到菩薩的頭髮，尊重供養，因為這個因緣，眾多眾生值遇過去佛，都得到漏盡，進入無餘涅槃（nirvāṇa），其餘四十人在現在的佛（釋迦摩尼佛）這裡得到度化。這位波羅比丘是這四十人中的一個，是最後被度化的。
裸形而行的人。
問：『遠行艱難危險，有盜賊的災難、毒蟲的災難、水的災難、火的災難、飢餓寒冷等等災難，佛為什麼讓各位比丘遠行呢？』
答：『眾生的根性和喜好不同，所以大聖（佛陀）因此而制定教規。或許有眾生因為動亂的行為而生出善根，所以如來讚歎這種行為，隨時改變而沒有執著。如果有眾生僅僅因為靜默而增長善根，所以如來讚歎閑居靜默，自我守護，只要有益處就沒有過錯。』所以裸形的原因，一是佛陀已經結戒，所以不敢乞討衣服；二是為將來比丘多有這樣的苦難之事，想要讓佛陀開通方便之門。
奪取比丘衣服的人，這六群比丘（Chabbaggiya，六個惡比丘）有很深的智慧和善辯的口才。
【English Translation】 English version: Transgression. If one obtains an unmeasured robe, it is a dukkaṭa (a minor offense). There is no offense if one requests it from relatives. If the relatives are wealthy and have abundant treasures, there is no offense in requesting; if the relatives are poor, requesting is a dukkaṭa. If the relatives give a little and one asks for more, it is a dukkaṭa. If one requests for another, it is a dukkaṭa. If relatives give it voluntarily due to a decree, there is no fault. If one requested it beforehand, or if a non-relative requested to give a robe beforehand, there is no offense in requesting. Even if one requested to give a robe beforehand, if one becomes poor later, requesting is a dukkaṭa. If one gives a little and asks for more, it is also a dukkaṭa. If one requests for another, it is also a dukkaṭa. If a non-relative gives it voluntarily without being asked, there is no offense.
The Seventh Precept
At that time, Parā Bhikkhu (Parā Bhikkhu, name of a monk), this is the name of a land, and this monk is named after the land. In the past, Sumedha Bodhisattva (Sumedha Bodhisattva) at Dīpankara Buddha's (Dīpankara Buddha) place, spread his hair on the ground for the Buddha to step over, and because of this cause, his hair became sapphire-colored, and he shaved his head and became a monk at that time. At that time, countless people obtained the Bodhisattva's hair and respected and made offerings to it, and because of this cause, many sentient beings encountered past Buddhas, all attained the exhaustion of outflows, and entered nirvana (nirvāṇa) without remainder, and the remaining forty people were saved by the current Buddha (Shakyamuni Buddha). This Parā Bhikkhu is one of these forty people, and is the last to be saved.
Those who walk naked.
Question: 'Traveling far is difficult and dangerous, with the dangers of thieves, the dangers of poisonous insects, the dangers of water, the dangers of fire, the dangers of hunger and cold, etc. Why does the Buddha allow the monks to travel far?'
Answer: 'Sentient beings have different natures and preferences, so the Great Sage (Buddha) therefore established precepts. Perhaps some sentient beings generate good roots through turbulent actions, so the Tathagata praises such actions, changing at any time without attachment. If some sentient beings only increase good roots through silence, so the Tathagata praises dwelling in seclusion and guarding oneself in silence, and there is no fault as long as it is beneficial.' Therefore, the reason for being naked is firstly, because the Buddha has already established precepts, so they dare not beg for clothes; secondly, it is for future monks who have many such difficult matters, wanting the Buddha to open a convenient path.
Those who take away the robes of monks, these Chabbaggiya monks (Chabbaggiya, six wicked monks) have deep wisdom and eloquent speech.
為方便，先語波羅：「汝衣滿足。長者與我。」波羅許可，是故無罪。
與諸比丘結戒者，此是共戒，比丘、比丘尼俱捨墮，三眾突吉羅。若比丘失一衣，是比丘僧伽梨可摘作衣者，不應乞。若乞得者，捨墮；若乞不得，突吉羅。若有餘財中作衣者不應乞，若乞同僧伽梨得罪。若失二衣，有僧伽梨可摘作一衣者，應乞一衣。若乞得二衣者，捨墮；若不得，突吉羅。此中衣者，限應量衣；余不應量衣，若少若無應乞，若長乞盡突吉羅。
第八戒
此是共戒，比丘、比丘尼俱尼薩耆波逸提，三眾突吉羅。爾時有一居士，為跋難陀釋子辦衣直。此居士常與跋難陀客主來往，跋難陀智慧福德多財饒貨，常以財寶與此居士出入息利。時此居士欲辦一衣與跋難陀以求意氣，欲令息利之中不計多少。跋難陀知其意故，便到其所勸令好作。此戒體，非親里居士居士婦先為辦衣直，便到其所教令加錢好作，若貴價、好色、大量，如語得者，捨墮；不得者，突吉羅。若遣使、書信、印信，突吉羅。若不為貴價好色大量求，隨其所宜，等價等色等量、減價減量減色，勸令作如是衣者，無犯。是中衣者，應量衣，下至四肘、上至八肘。得應量衣捨墮，得不應量衣突吉羅。不犯者，從親里索。若親里豐財多貨，從索無過；若貧
【現代漢語翻譯】 現代漢語譯本： 為方便起見，先問波羅（Paro，人名）：「你的衣服足夠了。長者（指居士）要給我。」波羅同意了，因此沒有罪過。
與眾比丘結戒的條文是：這是共同的戒律，比丘和比丘尼都犯捨墮（Nissaggiya Pacittiya，需要捨棄物品並懺悔的罪過），沙彌等三眾犯突吉羅（Dukkata，輕罪）。如果比丘失去一件衣服，而他的僧伽梨（Samghati，大衣）可以拆開做成一件衣服，就不應該乞討。如果乞討得到，犯捨墮；如果乞討不到，犯突吉羅。如果有多餘的財物可以用來做衣服，就不應該乞討，如果乞討就和乞討僧伽梨一樣有罪。如果失去兩件衣服，而僧伽梨可以拆開做成一件衣服，應該乞討一件衣服。如果乞討得到兩件衣服，犯捨墮；如果乞討不到，犯突吉羅。這裡所說的衣服，指的是符合規定的尺寸的衣服；對於不符合規定尺寸的衣服，無論缺少還是沒有，都應該乞討，如果乞討過長，犯突吉羅。
第八戒
這是共同的戒律，比丘和比丘尼都犯尼薩耆波逸提（Nissaggiya Pacittiya，需要捨棄物品並懺悔的罪過），沙彌等三眾犯突吉羅。當時有一位居士，為跋難陀釋子（Bhallantaka，比丘名）準備了做衣服的費用。這位居士經常和跋難陀有生意往來，跋難陀有智慧、有福德、有很多財富，經常用財物給這位居士出入資金並收取利息。當時這位居士想為跋難陀做一件衣服來討好他，想讓利息方面不計較多少。跋難陀知道他的意思，就到他那裡勸他好好做。這條戒律規定，如果非親屬的居士或居士婦事先準備了做衣服的費用，就到他那裡教唆他增加錢財好好做，如果要求貴價、好顏色、大尺寸的衣服，如願得到，犯捨墮；得不到，犯突吉羅。如果派遣使者、書信、印信，犯突吉羅。如果不要求貴價、好顏色、大尺寸，而是根據實際情況，等價、等色、等量、減價、減量、減色，勸他做這樣的衣服，就沒有罪過。這裡所說的衣服，指的是符合規定的尺寸的衣服，下限是四肘，上限是八肘。得到符合規定尺寸的衣服，犯捨墮；得到不符合規定尺寸的衣服，犯突吉羅。不犯戒的情況是，向親屬索取。如果親屬富有，索取沒有過錯；如果貧窮，索取則有過錯。
【English Translation】 English version: For convenience, first ask Paro (Paro, a name): 'Your robe is sufficient. The elder (referring to the layman) wants to give it to me.' Paro agreed, therefore there is no offense.
The rule established with the Bhikkhus is: This is a shared rule, both Bhikkhus and Bhikkhunis incur a Nissaggiya Pacittiya (an offense requiring forfeiture and confession), and the three groups of Samaneras incur a Dukkata (minor offense). If a Bhikkhu loses one robe, and his Sanghati (Sanghati, outer robe) can be taken apart to make a robe, he should not beg. If he obtains it by begging, he incurs a Nissaggiya Pacittiya; if he does not obtain it, he incurs a Dukkata. If there are surplus funds to make a robe, he should not beg; if he begs, it is the same offense as begging for a Sanghati. If he loses two robes, and the Sanghati can be taken apart to make one robe, he should beg for one robe. If he obtains two robes by begging, he incurs a Nissaggiya Pacittiya; if he does not obtain it, he incurs a Dukkata. The robe mentioned here refers to a robe of the prescribed size; for robes not of the prescribed size, whether lacking or absent, one should beg. If begging is excessive, one incurs a Dukkata.
The Eighth Precept
This is a shared rule, both Bhikkhus and Bhikkhunis incur a Nissaggiya Pacittiya, and the three groups of Samaneras incur a Dukkata. At that time, there was a layman who prepared the cost of a robe for Bhallantaka (Bhallantaka, a Bhikkhu's name). This layman often had business dealings with Bhallantaka. Bhallantaka was wise, virtuous, and wealthy, often providing funds to this layman for investment and receiving interest. At that time, this layman wanted to make a robe for Bhallantaka to please him, desiring not to be particular about the amount of interest. Bhallantaka, knowing his intention, went to him and encouraged him to make it well. This precept states that if a layman or laywoman who is not a relative prepares the cost of a robe in advance, and then goes to him and instigates him to increase the money to make it well, if requesting an expensive, beautiful, and large robe, and obtaining it as desired, one incurs a Nissaggiya Pacittiya; if not obtaining it, one incurs a Dukkata. If sending messengers, letters, or seals, one incurs a Dukkata. If not requesting an expensive, beautiful, and large robe, but according to the actual situation, of equal price, equal color, equal size, reduced price, reduced size, reduced color, encouraging him to make such a robe, there is no offense. The robe mentioned here refers to a robe of the prescribed size, with a lower limit of four cubits and an upper limit of eight cubits. Obtaining a robe of the prescribed size incurs a Nissaggiya Pacittiya; obtaining a robe not of the prescribed size incurs a Dukkata. There is no offense in requesting from relatives. If relatives are wealthy, there is no fault in requesting; if they are poor, there is fault.
窮者，突吉羅。若先請者，非親里先請，有所須者索。若先請檀越豐有財物，勸令好作無過；若貧乏者，突吉羅。若非親里自與，無犯。
第九戒
此是共戒，比丘、比丘尼俱捨墮，三眾突吉羅。此亦是應量衣，若勸得不應量衣，突吉羅。前戒，一居士為比丘先辦衣直，勸令于價色量中加直好作。此戒體，二居士各辦衣直，各作一衣與比丘，勸令合作，使于價色量中增加好作。義同前戒，正以二居士為異。不犯者，從親里索、若先請、若不索自與，盡如前說。若遣使、書信、印信、盡突吉羅。
第十戒
跋難陀前在家時善於射道兼知兵法，摩竭提國大臣將帥遣五百人從其受法，得通射道、有達兵法，即還本國。摩竭大臣尋遣使命，多持寶貨來報其恩。時跋難陀以染法服出家在舍衛國，時摩竭使到迦維羅衛已云出家，展轉求覓至舍衛城，到市肆上得共相見，即以寶付之，還歸本國。
此是共戒，比丘、比丘尼俱捨墮，六法尼、沙彌、沙彌尼突吉羅。此戒體，若檀越遣使送寶與比丘，比丘應言：「我法不應受寶物。若須衣時得清凈衣者，速作衣持。」使若問比丘：「有凈人不？」應示所在。使以衣直付凈人，教令作凈衣與比丘。使語比丘：「須衣時往取衣。」比丘應到凈人所索衣，作是言
：「我須衣。」如是三反索。得衣者善；不得者，四反五反六反凈人前默然立。若乃至六反默然立，得衣者善。若不得衣，過六反得衣，捨墮。戒體正在三索三默無過；若七反得衣成罪，不得突吉羅。
十誦律第二誦初三十事中第十一事
佛在俱舍毗國，此是土地名也。憍奢耶者，是綿名也。此國養蠶，如秦地人法，蠶熟得綿，名憍奢耶。此國以綿作衣，凡有二種：一擗綿布貯，如作氈法；二以綿作縷，織以成衣。作此二衣，名作敷具。敷具者，衣名也。
與諸比丘結戒者，止誹謗故、長信敬故、行道安樂故、不害眾生故。此是不共戒，比丘尼、式叉摩尼、沙彌、沙彌尼突吉羅。是中犯者，乞繭乞綿乞縷作二種衣，衣成者尼薩耆波逸提。此二種衣，得作三衣中受持。若乞繭自作綿不得罪。若乞繭賣，故有生蟲者，突吉羅；若無蟲者，無罪。若乞得成綿貯衣，無罪。若乞得繭，絹已成者，無罪。若憍奢耶蟲壞，作敷具無罪。若合駝毛、羊毛、牛毛，突吉羅。若合芻摩衣、麻衣、劫貝衣、褐衣、欽婆羅衣作敷具者，突吉羅。作衣下至四肘，捨墮。若使他作，亦捨墮，以憍奢耶貴故。
第十二事
此國以黑羊毛貴，故不聽也。黑羊毛作衣法亦二種：一以黑羊毛擇治布貯作細氈，二作縷織成作
【現代漢語翻譯】 現代漢語譯本： 『我需要衣服。』 這樣重複三次索要。得到衣服就好；如果得不到，就第四次、第五次、第六次在凈人（負責僧侶衣食的居士）面前默默站立。如果直到第六次默默站立，得到衣服就好。如果得不到衣服，超過六次才得到衣服，就犯捨墮（Niśsargika Pācittika，一種懺悔罪）。戒體的關鍵在於三次索要和三次默然沒有超過；如果第七次才得到衣服就構成犯罪，但不構成突吉羅（Duṣkṛta，一種輕罪）。
《十誦律》第二誦初三十事中第十一事
佛陀在俱舍毗國（Kuśāmbī，地名），這裡是土地的名字。憍奢耶（Kauśeya）是綿的名字。這個國家養蠶，像秦地人一樣，蠶成熟后得到綿，叫做憍奢耶。這個國家用綿做衣服，大致有兩種：一種是捶打綿花鋪開貯藏，像製作氈毯的方法；另一種是用綿花搓成線，織成衣服。製作這兩種衣服，叫做製作敷具（坐臥具）。敷具是衣服的名稱。
與各位比丘（bhikṣu，男性出家人）結戒的原因是：爲了止息誹謗、增長信心和恭敬心、使修行道路安樂、不傷害眾生。這是不共戒（只針對比丘），比丘尼（bhikṣuṇī，女性出家人）、式叉摩尼（śikṣamāṇā，預備沙彌尼）、沙彌（śrāmaṇera，男少年出家人）、沙彌尼（śrāmaṇerikā，女少年出家人）犯此戒則犯突吉羅。其中觸犯此戒者，乞求蠶繭、綿花、綿線來製作這兩種衣服，衣服完成就犯尼薩耆波逸提。這兩種衣服，可以作為三衣（僧侶所持有的三種袈裟）中的一種受持。如果乞求蠶繭自己製作綿花，不構成犯罪。如果乞求蠶繭來賣，故意讓它生蟲，犯突吉羅；如果沒有蟲，就沒有罪。如果乞求得到已經做好的綿花貯藏起來做衣服，沒有罪。如果乞求得到蠶繭，絲絹已經做成，沒有罪。如果憍奢耶的蟲子損壞了，用來製作敷具沒有罪。如果混合駝毛、羊毛、牛毛，犯突吉羅。如果混合芻摩衣（kṣauma，亞麻布）、麻衣、劫貝衣（kārpāsa，棉布）、褐衣（bheraka，粗毛織物）、欽婆羅衣（kambala，毛織物）來製作敷具，犯突吉羅。製作衣服短於四肘，犯捨墮。如果讓別人製作，也犯捨墮，因為憍奢耶很貴。
第十二事
這個國家黑羊毛很貴，所以不允許使用。用黑羊毛製作衣服的方法也有兩種：一種是用黑羊毛挑選整理后鋪開貯藏做成細氈，另一種是搓成線織成。
【English Translation】 English version: 'I need a robe.' He should request thus three times. If he obtains a robe, that is good; if he does not obtain one, he should stand silently before the attendant (a layperson who provides for the monks) for a fourth, fifth, or sixth time. If he obtains a robe even after standing silently for the sixth time, that is good. If he does not obtain a robe, and obtains a robe after more than six times, it is a Niśsargika Pācittika (an offense requiring expiation through forfeiture). The essence of the precept lies in not exceeding three requests and three silences; if he obtains a robe on the seventh attempt, it constitutes an offense, but not a Duṣkṛta (a minor offense).
The Eleventh Matter in the First Thirty Matters of the Second Recitation of the Daśabhāṇavāra-vinaya
The Buddha was in Kuśāmbī (a place name), this is the name of the land. Kauśeya (silk) is the name of silk. This country raises silkworms, like the people of Qin, when the silkworms mature, they obtain silk, which is called Kauśeya. This country uses silk to make robes, generally of two kinds: one is to beat the silk and spread it out for storage, like the method of making felt; the other is to make threads from the silk and weave them into robes. Making these two kinds of robes is called making a sitting cloth (a mat for sitting or lying down). A sitting cloth is the name of a robe.
The reasons for establishing precepts for the bhikṣus (monks) are: to stop slander, to increase faith and respect, to make the path of practice peaceful, and not to harm sentient beings. This is a non-shared precept (only for monks), bhikṣuṇīs (nuns), śikṣamāṇās (probationary nuns), śrāmaṇeras (novice monks), and śrāmaṇerikās (novice nuns) commit a Duṣkṛta if they violate this. Among those who violate this, if they beg for silkworm cocoons, silk floss, or silk threads to make these two kinds of robes, and the robe is completed, they commit a Niśsargika Pācittika. These two kinds of robes can be accepted and held as one of the three robes (the three robes held by monks). If one begs for silkworm cocoons and makes silk floss oneself, it does not constitute an offense. If one begs for silkworm cocoons to sell, and intentionally causes them to have insects, one commits a Duṣkṛta; if there are no insects, there is no offense. If one begs and obtains ready-made silk floss to store for making robes, there is no offense. If one begs and obtains silkworm cocoons, and the silk fabric is already made, there is no offense. If the Kauśeya is damaged by insects, it is not an offense to use it to make a sitting cloth. If one mixes camel hair, sheep wool, or cow hair, one commits a Duṣkṛta. If one mixes kṣauma (linen), hemp cloth, kārpāsa (cotton), bheraka (coarse wool), or kambala (wool fabric) to make a sitting cloth, one commits a Duṣkṛta. Making a robe shorter than four cubits is a Niśsargika Pācittika. If one has someone else make it, it is also a Niśsargika Pācittika, because Kauśeya is expensive.
The Twelfth Matter
In this country, black sheep wool is expensive, so it is not allowed. There are also two methods for making robes with black sheep wool: one is to select and prepare the black sheep wool, spread it out for storage, and make fine felt; the other is to spin it into threads and weave it.
衣。此二種衣，盡名敷具。敷具者，衣名也。此羊毛衣得作三衣，盡中受持。此是不共戒，四眾突吉羅。是中犯者，羊毛有四種：生黑、藍染黑、泥染黑、木皮染黑，四種黑羊毛中隨取一種擗治布貯作敷具，成已捨墮。若得朽壞黑羊毛作敷具，無犯。若得以成者，若為塔、若為僧，若以駝毛、羖羊毛、牛毛合作，突吉羅。若芻麻衣、劫貝衣、褐衣、欽婆羅衣合作，突吉羅。作衣下至四肘，捨墮。若使人作，亦捨墮，以黑羊毛貴故。
第十三事
此戒正以雜羊毛作敷具為異。此是不共戒，四眾突吉羅。黑羊毛如前說。白羊毛：背毛、脅毛、頸毛，下者頭毛、腹毛、腳毛。作敷具，應用二十缽羅黑毛、十缽羅白毛、十缽羅下毛，一缽羅四兩。若作敷具，用黑毛二十缽羅中乃至過一兩，捨墮。若取白羊毛十缽羅中過一兩，突吉羅。若取下羊毛十缽羅中乃至少一兩，捨墮。若作六十缽羅敷具，用三十缽羅黑羊毛、十五缽羅白羊毛、十五缽羅下羊毛。若作百缽羅敷具，用五十缽羅黑羊毛、二十五缽羅白羊毛、二十五缽羅下羊毛。若自索羊毛、自作成衣，亦捨墮。雖聽雜作，以功力多故，有所妨廢，是故得罪。若倩人如法作，無罪。亦下至四肘，尼薩耆波逸提。
第十四事
此戒體，若作三衣已六年內，
【現代漢語翻譯】 現代漢語譯本 衣。這兩種衣，都叫做敷具（坐臥用具）。敷具，是衣的名稱。這種羊毛衣可以用來製作三衣（僧侶所穿的三種袈裟），完全可以接受和持有。這是不共戒（比丘獨有的戒律），四眾（比丘、比丘尼、沙彌、沙彌尼）違犯會判突吉羅（一種輕罪）。如果違犯這條戒律，羊毛有四種黑色：天然黑、藍染黑、泥染黑、木皮染黑，四種黑色羊毛中任取一種，經過處理紡織成布，用來製作敷具，一旦完成就構成捨墮（一種需要捨棄並懺悔的罪過）。如果得到腐爛損壞的黑色羊毛製作敷具，則沒有罪過。如果用已經制成的（羊毛），無論是爲了佛塔、僧團，還是用駱駝毛、羖羊毛、牛毛混合製作，都會判突吉羅。如果與芻麻衣、劫貝衣、褐衣、欽婆羅衣混合製作，也會判突吉羅。製作的衣服短於四肘（古代長度單位），構成捨墮。如果讓人代為製作，也構成捨墮，因為黑色羊毛價格昂貴。
第十三事
這條戒律主要在於用雜色羊毛製作敷具的差異。這是不共戒，四眾違犯會判突吉羅。黑色羊毛如前所述。白色羊毛：背部的毛、脅部的毛、頸部的毛，下等的有頭部的毛、腹部的毛、腳部的毛。製作敷具，應該使用二十缽羅（重量單位）黑色羊毛、十缽羅白色羊毛、十缽羅下等羊毛，一缽羅等於四兩。如果製作敷具，使用黑色羊毛超過二十缽羅，甚至超過一兩，構成捨墮。如果取用白色羊毛超過十缽羅一兩，判突吉羅。如果取用下等羊毛少於十缽羅一兩，構成捨墮。如果製作六十缽羅的敷具，應該使用三十缽羅黑色羊毛、十五缽羅白色羊毛、十五缽羅下等羊毛。如果製作一百缽羅的敷具，應該使用五十缽羅黑色羊毛、二十五缽羅白色羊毛、二十五缽羅下等羊毛。如果自己尋找羊毛、自己製作成衣，也構成捨墮。雖然允許混合製作，但因為耗費大量精力，有所妨礙，因此會獲罪。如果僱人如法制作，則沒有罪過。同樣，長度短於四肘，構成尼薩耆波逸提（一種需要捨棄並懺悔的罪過）。
第十四事
這條戒律的要點是，如果製作三衣（僧侶所穿的三種袈裟）后六年內，
【English Translation】 English version Cloth. These two kinds of cloth are both called '敷具' (fuju, sitting or sleeping mats). '敷具' (fuju) is a name for cloth. This woolen cloth can be used to make the three robes (僧侶所穿的三種袈裟, sēnglǚ suǒ chuān de sān zhǒng jiāshā, the three kinds of kasaya worn by monks), and can be fully accepted and held. This is a '不共戒' (bùgòng jiè, non-common precept, a precept unique to monks), and the four assemblies (比丘, bǐqiū, monks; 比丘尼, bǐqiūnī, nuns; 沙彌, shāmí, novice monks; 沙彌尼, shāmínī, novice nuns) will incur a '突吉羅' (tūjíluó, dukkhata, a minor offense) if they violate it. If one violates this precept, there are four kinds of black wool: naturally black, black dyed with indigo, black dyed with mud, and black dyed with tree bark. One may take any one of these four kinds of black wool, process it, weave it into cloth, and use it to make a '敷具' (fuju). Once it is completed, it constitutes a '捨墮' (shě duò, nissaggiya pacittiya, an offense requiring forfeiture and confession). If one obtains rotten or damaged black wool to make a '敷具' (fuju), there is no offense. If one uses already made (wool), whether for a pagoda, the Sangha, or mixes it with camel hair, goat hair, or cow hair, it will incur a '突吉羅' (tūjíluó). If one mixes it with '芻麻衣' (chú má yī, coarse linen cloth), '劫貝衣' (jié bèi yī, cotton cloth), '褐衣' (hè yī, coarse cloth), or '欽婆羅衣' (qīnbóluó yī, woolen cloth), it will also incur a '突吉羅' (tūjíluó). If the made cloth is shorter than four '肘' (zhǒu, cubits, an ancient unit of length), it constitutes a '捨墮' (shě duò). If one has someone else make it, it also constitutes a '捨墮' (shě duò), because black wool is expensive.
Thirteenth Matter
This precept mainly concerns the difference in making '敷具' (fuju) with mixed wool. This is a '不共戒' (bùgòng jiè), and the four assemblies will incur a '突吉羅' (tūjíluó) if they violate it. Black wool is as described before. White wool: back hair, flank hair, neck hair; inferior hair includes head hair, belly hair, and foot hair. To make a '敷具' (fuju), one should use twenty '缽羅' (bōluó, patra, a unit of weight) of black wool, ten '缽羅' (bōluó) of white wool, and ten '缽羅' (bōluó) of inferior wool, with one '缽羅' (bōluó) equaling four '兩' (liǎng, taels). If one makes a '敷具' (fuju) and uses more than twenty '缽羅' (bōluó) of black wool, even exceeding it by one '兩' (liǎng), it constitutes a '捨墮' (shě duò). If one takes more than ten '缽羅' (bōluó) of white wool by one '兩' (liǎng), it incurs a '突吉羅' (tūjíluó). If one takes less than ten '缽羅' (bōluó) of inferior wool by even one '兩' (liǎng), it constitutes a '捨墮' (shě duò). If one makes a '敷具' (fuju) of sixty '缽羅' (bōluó), one should use thirty '缽羅' (bōluó) of black wool, fifteen '缽羅' (bōluó) of white wool, and fifteen '缽羅' (bōluó) of inferior wool. If one makes a '敷具' (fuju) of one hundred '缽羅' (bōluó), one should use fifty '缽羅' (bōluó) of black wool, twenty-five '缽羅' (bōluó) of white wool, and twenty-five '缽羅' (bōluó) of inferior wool. If one seeks the wool oneself and makes the cloth oneself, it also constitutes a '捨墮' (shě duò). Although mixing is allowed, it requires a lot of effort and causes interference, therefore it is an offense. If one hires someone to make it lawfully, there is no offense. Similarly, if the length is less than four '肘' (zhǒu), it is a '尼薩耆波逸提' (nísāqí bōyìtí, nissaggiya pacittiya).
Fourteenth Matter
The essence of this precept is that if within six years of making the three robes (僧侶所穿的三種袈裟, sēnglǚ suǒ chuān de sān zhǒng jiāshā),
不得從檀越乞羊毛縷種種衣具作應量衣，則隨織成已捨墮，除僧羯磨。僧羯磨已，得從檀越乞衣具作衣。此戒體，斷多貪多畜。此不共戒，四眾突吉羅。自與，不犯。自有衣財作，不犯。若買得衣財作，不犯。
第十五結新作尼師檀因緣
默然受請。
問：「佛受請，何以默然？」
答曰：「佛貪結已盡，于食無貪無染，是故默然。聲聞、辟支佛貪結雖盡，習垢猶在，是故受請故有許可。又云：為斷譏謗故。若佛于食發言許可，外道異見當言：『瞿曇沙門自言超過三界，而故於食有貪。』又云：佛現大人相故，食是小事，不以致言。譬如國王終不以小事傾移，設有大事詳而後動；佛亦然也。又云：佛凡有五時入空三昧：一受請時、二受食時、三說法時、四有利樂時、五譏謗時。若受請時，觀請我者誰？受請者誰？若受食時，施食者誰？受食者誰？如是乃至譏謗我者誰？受謗者誰？以入空三昧故，是以默然。有經說，佛亦有時受請以言許可。」
問曰：「佛何以有時許可、有時默然？」
答曰：「此不可思議。經云：『佛不可思議，龍不可思議，世界業報不可思議。』此是佛不可思議。佛欲令眾生知佛心者，乃至下流鈍根眾生，佛欲令見即得見之。若欲令不見，正使聲聞辟支佛有
【現代漢語翻譯】 現代漢語譯本 不得向施主乞求羊毛線等各種衣物用具來製作合乎規定的衣服，如果織成后就構成捨墮罪，除非經過僧團羯磨（Sanghakamma，僧團會議）。經過僧團羯磨后，可以向施主乞求衣物用具來製作衣服。此戒的戒體是斷除過多的貪婪和積蓄。此為不共戒，違犯者四眾皆犯突吉羅（Dukkata，惡作罪）。自己給予自己，不犯戒。如果自己有衣物財產製作，不犯戒。如果購買衣物財產製作，不犯戒。
第十五 結新作尼師檀（Nisidana，坐具）因緣
默然接受邀請。
問：『佛陀接受邀請，為什麼默然不語？』
答：『佛陀的貪慾之結已經斷盡，對於食物沒有貪婪和染著，所以默然。聲聞（Sravaka，阿羅漢弟子）、辟支佛（Pratyekabuddha，緣覺）雖然貪慾之結已經斷盡，但習氣還在，所以接受邀請時會有許可。又說：爲了斷除譏諷和誹謗。如果佛陀對於食物發言許可，外道和持異見者會說：『瞿曇（Gotama，釋迦牟尼佛的姓氏）沙門自稱超越三界，卻仍然對食物有貪婪。』又說：佛陀顯現大人之相，食物是小事，不值得為此說話。譬如國王終究不會因為小事而輕易改變，如果有大事，也會詳細考慮后再行動；佛陀也是這樣。又說：佛陀通常有五種時候進入空三昧（Sunyata-samadhi，空性禪定）：一是接受邀請時，二是接受食物時，三是說法時，四是有利於眾生時，五是被譏諷誹謗時。接受邀請時，觀察邀請我的是誰？接受邀請的是誰？接受食物時，佈施食物的是誰？接受食物的是誰？像這樣乃至譏諷我的是誰？接受誹謗的是誰？因為進入空三昧的緣故，所以默然。有經典說，佛陀有時也會用言語許可接受邀請。』
問：『佛陀為什麼有時許可，有時默然？』
答：『這不可思議。經典說：『佛陀不可思議，龍不可思議，世界業報不可思議。』這是佛陀的不可思議之處。佛陀想要讓眾生了解佛陀的心意，乃至下流愚鈍的眾生，佛陀想要讓他們看見就能看見。如果想要讓他們看不見，即使是聲聞、辟支佛有
【English Translation】 English version One must not ask alms-givers for wool threads or various clothing materials to make appropriate robes. If the robe is woven, it constitutes a Nissaggiya Pacittiya offense, unless a Sanghakamma (Sanghakamma, a formal act of the monastic community) has been performed. After a Sanghakamma, one may ask alms-givers for clothing materials to make robes. The essence of this precept is to abandon excessive greed and accumulation. This is a non-shared precept; violation results in a Dukkata (Dukkata, an offense of wrong-doing) for all four assemblies. Giving to oneself is not an offense. If one has personal clothing property to make robes, it is not an offense. If one buys clothing property to make robes, it is not an offense.
Fifteenth: The Circumstances for Making a New Nisidana (Nisidana, sitting cloth)
Accepting an invitation silently.
Question: 'Why does the Buddha accept an invitation silently?'
Answer: 'The Buddha's knot of greed is completely exhausted; there is no greed or attachment to food, therefore, silence. Although the Sravakas (Sravaka, Hearers/Arhat disciples) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) have exhausted the knot of greed, residual habits remain; therefore, accepting an invitation involves permission. Furthermore, it is said: to cut off criticism and slander. If the Buddha were to verbally permit food, outsiders and those with differing views would say: 'The Sramana (Sramana, ascetic) Gotama (Gotama, the Buddha's family name) claims to have transcended the three realms, yet still has greed for food.' Furthermore, it is said: the Buddha manifests the appearance of a great person; food is a small matter, not worth speaking about. For example, a king would never easily change due to small matters; if there are important matters, he would consider them in detail before acting; the Buddha is also like that. Furthermore, it is said: the Buddha usually enters the Sunyata-samadhi (Sunyata-samadhi, emptiness concentration) at five times: first, when accepting an invitation; second, when receiving food; third, when teaching the Dharma; fourth, when there is benefit and joy; fifth, when there is criticism and slander. When accepting an invitation, one observes: who is inviting me? Who is accepting the invitation? When receiving food, who is giving the food? Who is receiving the food? Likewise, even who is criticizing me? Who is receiving the slander? Because of entering the Sunyata-samadhi, there is silence. Some sutras say that the Buddha sometimes accepts invitations with verbal permission.'
Question: 'Why does the Buddha sometimes permit and sometimes remain silent?'
Answer: 'This is inconceivable. The sutras say: 'The Buddha is inconceivable, dragons are inconceivable, the karmic retribution of the world is inconceivable.' This is the inconceivable aspect of the Buddha. If the Buddha wants sentient beings to know the Buddha's mind, even the lowest and dullest sentient beings, if the Buddha wants them to see, they can see it immediately. If the Buddha wants them not to see, even if Sravakas and Pratyekabuddhas have
通眼者，不能得見。又佛放大光明，下至阿鼻獄上至有頂，有應度者令得見之，不應度者對眼不見。是故佛有時許可、有時默然，不可測也。」
頭面禮佛足右繞而去，若外道異見但繞而去，若有信者禮足繞已而去。佛身清凈喻如明鏡，天神龍宮山林河海一切器像于身中現，見者信敬心生，是故頭面禮足。右繞者，順佛法故，所以右繞。又密跡力士，若有左繞者，即以金剛杵碎之。又佛世世已來常順三寶父母師長，一切教誡無違無逆，今得果報無有逆者。又佛身凈，眾生於中各見所事，或天或神莫不見者，是以畏敬右繞而去。
問曰：「外道邪見何以不禮佛足？」
答曰：「世世習憍慢故，又常懷惡邪無善心故。又云：各有所事故。何以正繞三匝？一以不惱亂佛不自亂故、二以生將來解脫因緣故。」
還歸竟夜具諸凈潔多美飲食。
問曰：「何以正夜作食？」
答曰：「晝日多熱，飲食臭穢，是故夜作。又云：夜作食，晨得新食。若先作食者，則食宿食，是以夜作。」
白佛時到。
問曰：「先已請佛，何以重請？」
答曰：「欲生增上功德故。先白以請，今更重請，功德轉增。又欲成三堅法故。又佛時到自行。何由得知？一居士在靜處燒香，遙供養請佛，
【現代漢語翻譯】 現代漢語譯本 『通眼者』（擁有神通的人），也無法隨時看見佛。而且佛會放出大光明，下照到阿鼻地獄（Avici Hell，八大地獄中最苦之處），上照到有頂天（highest heaven），對於應該被度化的人，就讓他們看見佛的光明，不應該被度化的人，即使面對面也看不見。因此，佛有時允許（提問），有時保持沉默，這是不可測度的。
（信徒）以頭面禮拜佛足，然後向右繞行離去。如果是外道或持有其他見解的人，只是繞行離去。如果是有信仰的人，則禮拜佛足后繞行離去。佛的身軀清凈，好比明亮的鏡子，天神、龍宮、山林、河海一切器物形象都在佛身中顯現，看見的人會生起信仰和敬畏之心，所以以頭面禮拜佛足。向右繞行，是因為順應佛法，所以向右繞行。而且密跡力士（Guhyapada，佛教護法神）如果有人向左繞行，就會用金剛杵（Vajra，一種法器）擊碎他。而且佛從過去世以來，總是順從三寶（佛、法、僧）、父母、師長，一切教誨沒有違背，所以今生得到果報，沒有違逆者。而且佛身清凈，眾生在佛身中各自看見自己所敬奉的事物，無論是天還是神，沒有看不見的，因此懷著畏懼和尊敬的心情向右繞行離去。
問：『外道邪見之人為什麼不禮拜佛足？』
答：『因為他們世代習慣於驕慢，而且常常懷有邪惡的見解，沒有善良的心。』又有人說：『因為他們各自有所敬奉的事物。』為什麼（信徒）要向右繞三圈？一是爲了不擾亂佛，也不擾亂自己；二是爲了在將來種下解脫的因緣。
（供養者）回去后，整夜準備各種乾淨美好的飲食。
問：『為什麼要在晚上準備食物？』
答：『因為白天天氣炎熱，食物容易變質發臭，所以晚上準備。』又有人說：『晚上準備食物，早上就能得到新鮮的食物。如果先準備食物，那麼吃的就會是隔夜的食物，所以要在晚上準備。』
（供養者）稟告佛陀，齋飯時間已到。
問：『之前已經邀請過佛陀，為什麼還要再次稟告？』
答：『爲了生起更大的功德。先前稟告是邀請，現在再次稟告，功德會更加增長。』又爲了成就三種堅固的法。而且佛陀時間到了會自己行動。如何得知時間已到？一是居士在安靜的地方燒香，遙遠地供養並邀請佛陀。
【English Translation】 English version 『Those with penetrating eyes』 (those who possess supernatural powers) cannot always see the Buddha. Moreover, the Buddha emits great light, shining down to Avici Hell (the most painful of the eight great hells) and up to the highest heaven. Those who are meant to be saved are allowed to see the Buddha's light, while those who are not meant to be saved cannot see even when face to face. Therefore, the Buddha sometimes permits (questions) and sometimes remains silent, which is immeasurable.
(Believers) prostrate with their head and face at the Buddha's feet, then circumambulate to the right and depart. If they are non-Buddhists or hold different views, they simply circumambulate and leave. If they are believers, they prostrate at the Buddha's feet and then circumambulate and leave. The Buddha's body is pure, like a bright mirror, in which the images of gods, dragon palaces, mountains, forests, rivers, seas, and all objects appear. Those who see this will develop faith and reverence, so they prostrate with their head and face at the Buddha's feet. Circumambulating to the right is because it accords with the Dharma, so they circumambulate to the right. Moreover, the Guhyapada (a Buddhist guardian deity) will shatter with his Vajra (a ritual implement) anyone who circumambulates to the left. Furthermore, the Buddha has always obeyed the Three Jewels (Buddha, Dharma, Sangha), parents, and teachers in all his past lives, without violating any teachings, so he receives the karmic reward of having no opposition in this life. Moreover, the Buddha's body is pure, and beings see in it what they revere, whether it be gods or spirits, none do not see, therefore they depart with fear and reverence, circumambulating to the right.
Question: 『Why do non-Buddhists with heretical views not prostrate at the Buddha's feet?』
Answer: 『Because they are habitually arrogant from generation to generation, and they always harbor evil views and have no good intentions.』 Others say: 『Because they each have their own objects of reverence.』 Why do (believers) circumambulate three times to the right? First, to avoid disturbing the Buddha and not disturbing themselves; second, to plant the seeds for future liberation.
(The donors) return and spend the entire night preparing various clean and delicious foods.
Question: 『Why prepare food at night?』
Answer: 『Because it is hot during the day, and food easily spoils and becomes foul-smelling, so it is prepared at night.』 Others say: 『Preparing food at night allows one to have fresh food in the morning. If food is prepared earlier, then one would be eating leftover food, so it is prepared at night.』
(The donors) inform the Buddha that the time for the meal has arrived.
Question: 『Having already invited the Buddha, why inform him again?』
Answer: 『To generate greater merit. The previous announcement was an invitation, and the current announcement further increases merit.』 Also, to accomplish the three firm Dharmas. Moreover, the Buddha acts on his own when the time comes. How does one know when the time has arrived? First, a layperson burns incense in a quiet place, making offerings from afar and inviting the Buddha.
香來繞佛三匝。又云：密跡力士白言時到。又云：阿難時至則白。又云：佛自知時不須外緣。」
佛自房住者，佛以行無益故不行。又云：佛所以住者，有五因緣：一以入靜室、二為諸天說法、三為病比丘、四為結戒故、五為看諸房舍臥具故。
從房至房者，為欲令諸比丘生畏敬故。比丘行后佛自觀諸房舍，后諸比丘必自肅慎，不敢令諸房舍中有諸非法。又欲斷諸比丘非法談論，佛自入房舍，終不敢有非法言者。又欲斷諸賊盜人故，佛自行房，設有惡人不起賊心。
上座說法者，所以食竟與檀越說法者，一為消信施故；二為報恩故；三為說法令歡喜，清凈善根成就故；四在家人應行財施、出家人應行法施故。
爾時有居士請佛及僧明日舍食，佛在世時，飲食衣服及余供養，常受一人分。佛滅度后，三寶分中但取一分。
問曰：「佛在世時何以但取一人分，滅度后取三寶一分？」
答曰：「佛在世時供養色身，是故但取一人分。佛滅度后供養法身，以佛法身功德勝於僧寶，是以於三分中取一分也。佛若在世時，若施主言供養佛，則色身受用。若言供養佛寶，則色身不得受用，應著爪塔發塔中，施心供養法身，法身長在故。凡為施法，應令心定口定，施福既深又易分別。若施佛者定
【現代漢語翻譯】 現代漢語譯本：『香來繞佛三匝』，又說：『密跡力士（Vajrapāṇi）稟告時辰已到』。又說：『阿難（Ānanda）時辰到了就稟告』。又說：『佛自己知道時辰，不需要外在的因緣』。
『佛自己住在房裡』，佛因為行走沒有利益所以不走動。又說：『佛之所以住在房裡』，有五個因緣：一是進入靜室，二是為諸天說法，三是爲了生病的比丘，四是爲了結戒，五是爲了檢視各個房舍的臥具。
『從一個房間到另一個房間』，是爲了讓眾比丘生起畏懼和恭敬。比丘們行走之後，佛親自觀察各個房舍，之後眾比丘必定會自我約束謹慎，不敢讓各個房舍中有任何非法的事情。又想斷絕眾比丘的非法談論，佛親自進入房舍，（他們）最終不敢有非法的言論。又想斷絕那些賊盜之人，佛親自巡視房間，即使有惡人也不會生起盜竊之心。
『上座說法』，之所以在用餐完畢后為檀越（dānapati，施主）說法，一是為消化信施；二是為報恩；三是為說法使（他們）歡喜，清凈善根得以成就；四是因為在家人應該行財施，出家人應該行法施。
當時有居士（gṛhapati，在家信徒）邀請佛和僧眾明日到他家接受齋飯，佛在世的時候，飲食衣服以及其他的供養，通常只接受一人的份額。佛滅度之後，在三寶的份額中只取一份。
問：『佛在世的時候為什麼只取一人的份額，滅度后卻取三寶的一份？』
答：『佛在世的時候供養的是色身（rūpakāya，肉身），所以只取一人的份額。佛滅度后供養的是法身（dharmakāya，法性之身），因為佛的法身功德勝過僧寶，因此在三分中取一份。佛如果在世的時候，如果施主說供養佛，那麼色身就受用。如果說供養佛寶，那麼色身就不得受用，應該放在爪塔或發塔中，以施捨之心供養法身，因為法身長存。凡是為施法，應該使心念堅定，口說確定，這樣施捨的福報既深厚又容易分辨。如果施捨給佛，要堅定』
【English Translation】 English version: 『The incense comes and circles the Buddha three times.』 It is also said: 『Vajrapāṇi (密跡力士) reports that the time has arrived.』 It is also said: 『Ānanda (阿難) reports when the time arrives.』 It is also said: 『The Buddha knows the time himself and does not need external conditions.』
『The Buddha dwells in his own room,』 the Buddha does not walk because walking is of no benefit. It is also said: 『The reasons why the Buddha dwells in his room』 are five: first, to enter a quiet room; second, to preach to the devas (諸天); third, for the sake of sick bhikṣus (比丘); fourth, for establishing precepts; fifth, to inspect the bedding in the various rooms.
『From room to room,』 is to cause the bhikṣus to generate awe and respect. After the bhikṣus have walked, the Buddha personally observes the various rooms, and afterwards the bhikṣus will certainly be self-restrained and cautious, not daring to allow any illegal things in the various rooms. Also, wanting to cut off the illegal discussions of the bhikṣus, the Buddha personally enters the rooms, and (they) ultimately dare not have illegal speech. Also, wanting to cut off those thieves and robbers, the Buddha personally inspects the rooms, and even if there are evil people, they will not generate thoughts of theft.
『The senior monk preaches the Dharma,』 the reason for preaching the Dharma to the dānapati (檀越, benefactor) after the meal is: first, to digest the offerings of faith; second, to repay kindness; third, to preach the Dharma to make (them) happy, so that pure good roots can be accomplished; fourth, because lay people should practice giving wealth, and renunciants should practice giving the Dharma.
At that time, there was a gṛhapati (居士, layperson) who invited the Buddha and the Sangha to his house for a meal the next day. When the Buddha was in the world, he usually accepted only one person's share of food, clothing, and other offerings. After the Buddha's parinirvana, only one share is taken from the three treasures.
Question: 『Why did the Buddha take only one person's share when he was in the world, but take one share of the Three Treasures after his parinirvana?』
Answer: 『When the Buddha was in the world, the rūpakāya (色身, physical body) was being offered to, so only one person's share was taken. After the Buddha's parinirvana, the dharmakāya (法身, Dharma body) is being offered to, because the merit of the Buddha's dharmakāya surpasses the Sangha, therefore one share is taken from the three shares. If the Buddha were in the world, if the benefactor said they were offering to the Buddha, then the rūpakāya would receive it. If they said they were offering to the Buddha Jewel, then the rūpakāya would not receive it, and it should be placed in a nail stupa or hair stupa, offering to the dharmakāya with a giving heart, because the dharmakāya is everlasting. Whenever giving the Dharma, one should make the mind firm and the speech definite, so that the merit of giving is both profound and easy to discern. If giving to the Buddha, be firm』
言與佛。若施法者應好分別：若施法寶口必令定，若施經書口亦令定，若施說法誦讀經人口亦使定。若施眾僧亦有三種：若僧祈臘、若自恣臘、若面門臘，於此三種應好分別。又施眾僧復有二種：一施僧寶，二但施僧。若施僧寶，凡夫僧、聖人僧不得取分，以施僧寶故。若施眾僧者，聖僧、凡夫僧俱得取分，以言無當故。若言施三寶，應分作三分：一分與佛寶；一分與法寶，應懸著塔中，不得作經、不得與說法誦經人；一分與僧寶，眾僧不得取。此物應還付施主，若無施主應著塔中，供養第一義諦僧。若直言施法，分作二分：一分與經，一分與讀誦經人，不與法寶。律師言：不與法寶，如秦地寄物來與法豐僧祈，若自恣、若面門，隨語分處。若直言與法豐僧，應分作三分：一分與僧祈，一分與自恣臘，至自恣時分，一分與面門，隨取飲食。若法豐無僧，乃至有一沙彌，沙彌應分作三分：僧祈、面門、自恣。自恣臘時，待自恣時取。面門臘，隨取食。若取自恣臘時、食麵門臘時，應打揵椎，若有比丘共食共分，無者自食自取，如法清凈。若無沙彌，應入近住僧。若無近住僧，應入尼僧，尼僧應好思量：若法豐僧始終有還理，應舉置一處，還則與僧；若必無還期，應分，作三分如前法：一分入僧祈、一分入面門、一分入自
【現代漢語翻譯】 現代漢語譯本 言與佛（Buddha）：如果佈施佛法的人應該好好區分：如果佈施法寶，一定要明確說明；如果佈施經書，也要明確說明；如果佈施給說法誦經的人，也要明確說明。如果佈施給眾僧（Sangha），也有三種情況：僧祈臘（僧眾祈福的齋戒）、自恣臘（僧眾懺悔的齋戒）、面門臘（僧眾接受供養的齋戒），對於這三種情況應該好好區分。 又佈施給眾僧還有兩種情況：一是佈施給僧寶（Sangha Ratna），二是隻佈施給僧眾。如果佈施給僧寶，凡夫僧（普通僧人）、聖人僧（證悟的僧人）都不能分取，因為是佈施給僧寶的緣故。如果佈施給眾僧，聖僧、凡夫僧都可以分取，因為沒有明確指定對象。 如果說佈施給三寶（Triratna），應該分成三份：一份給佛寶（Buddha Ratna）；一份給法寶（Dharma Ratna），應該懸掛在佛塔中，不能用來製作經書，也不能給說法誦經的人；一份給僧寶，眾僧不能分取。這些東西應該還給施主，如果沒有施主，應該放在佛塔中，供養第一義諦僧（證悟真理的僧人）。 如果直接說佈施佛法（Dharma），分成兩份：一份給經書，一份給讀誦經書的人，不給法寶。律師（Vinaya Master）說：不給法寶，比如秦地（古代中國）寄來東西給法豐僧（寺院名）祈福，無論是僧祈、自恣、還是面門，都按照所說的分配。如果直接說給法豐僧，應該分成三份：一份給僧祈，一份給自恣臘，到自恣時分配，一份給面門，隨取飲食。 如果法豐沒有僧人，乃至只有一個沙彌（Śrāmaṇera，小乘出家男子），沙彌應該分成三份：僧祈、面門、自恣。自恣臘時，等到自恣時取用。面門臘，隨時取用食物。如果取自恣臘時、食用面門臘時，應該敲打揵椎（ghanta，報時或集眾的法器），如果有比丘（bhiksu，受具足戒的男性出家人）一起食用一起分，沒有的話自己食用自己取用，如法清凈。 如果沒有沙彌，應該給近住僧（Upasaka，在家男居士）。如果沒有近住僧，應該給尼僧（bhikṣuṇī，受具足戒的女性出家人），尼僧應該好好考慮：如果法豐僧最終有歸還的道理，應該集中放置在一處，歸還時給僧人；如果一定沒有歸還的期限，應該分成三份，按照前面的方法：一份給僧祈、一份給面門、一份給自恣。
【English Translation】 English version The Buddha spoke: If a donor is giving to the Dharma, they should clearly distinguish: if giving to the Dharma Jewel (Dharma Ratna), they must state it clearly; if giving to scriptures, they must also state it clearly; if giving to those who preach and recite scriptures, they must also state it clearly. If giving to the Sangha (community of monks), there are also three situations: Sangha's prayer retreat (Sangha's prayer retreat), Self-Surrender retreat (Sangha's repentance retreat), and Face-the-Door retreat (Sangha's offering acceptance retreat), and these three situations should be clearly distinguished. Furthermore, there are two types of giving to the Sangha: one is giving to the Sangha Jewel (Sangha Ratna), and the other is simply giving to the Sangha. If giving to the Sangha Jewel, ordinary monks (common monks) and noble monks (enlightened monks) cannot take a share, because it is given to the Sangha Jewel. If giving to the Sangha, both noble monks and ordinary monks can take a share, because there is no specific designation. If it is said to be given to the Three Jewels (Triratna), it should be divided into three parts: one part to the Buddha Jewel (Buddha Ratna); one part to the Dharma Jewel (Dharma Ratna), which should be hung in a pagoda and not used to make scriptures or given to those who preach and recite scriptures; one part to the Sangha Jewel, which the Sangha cannot share. These things should be returned to the donor, and if there is no donor, they should be placed in the pagoda to be offered to the monks of the First Principle (enlightened monks). If directly saying to give to the Dharma (Dharma), divide it into two parts: one part to the scriptures, and one part to those who read and recite the scriptures, not to the Dharma Jewel. The Vinaya Master (Vinaya Master) said: not to the Dharma Jewel, such as when things are sent from Qin land (ancient China) to the Fafeng Monastery (name of the temple) for blessings, whether it is for Sangha's prayer, Self-Surrender, or Face-the-Door, distribute according to what is said. If directly saying to give to the Fafeng Monastery, it should be divided into three parts: one part to the Sangha's prayer, one part to the Self-Surrender retreat, to be distributed at the time of Self-Surrender, and one part to the Face-the-Door, to take food as needed. If there are no monks at Fafeng, even if there is only one Śrāmaṇera (Śrāmaṇera, novice monk), the Śrāmaṇera should divide it into three parts: Sangha's prayer, Face-the-Door, and Self-Surrender. At the time of the Self-Surrender retreat, wait until the time of Self-Surrender to take it. For the Face-the-Door retreat, take food at any time. When taking the Self-Surrender retreat or eating the Face-the-Door retreat, a ghanta (ghanta, a bell used to announce time or gather the assembly) should be struck. If there are bhikshus (bhiksu, fully ordained male monks) who eat and share together, they should eat and share together; if not, they should eat and take it themselves, in accordance with the Dharma and purity. If there is no Śrāmaṇera, it should be given to the Upasaka (Upasaka, lay male devotee). If there is no Upasaka, it should be given to the bhikṣuṇī (bhikṣuṇī, fully ordained female monks). The bhikṣuṇī should carefully consider: if the Fafeng Monastery ultimately has a reason to return it, it should be placed in one place and given to the monks when it is returned; if there is definitely no time limit for returning it, it should be divided into three parts, according to the previous method: one part to the Sangha's prayer, one part to the Face-the-Door, and one part to the Self-Surrender.
恣，待自恣時分。若遠方送物與尼僧，次第如法如前僧法，更無異也。若送物與波演，分作三分：一分入波演，以無僧祈故，一分入面門，一分入自恣，待自恣時分。若遠處，以罽賓佛教熾盛，送物供養者，此物正應與佛與僧，以僧順佛教故。若與佛與僧，即是與法，以法不離佛僧故。應分作二分：一分入佛，一分入僧。若送物供養罽賓，有二種僧：一薩婆多、二曇無德，隨意供養無過。若送物與五法僧，若無五法人，即入五法尼僧。若無尼僧、若始終永無五法人者，此五法物應分作三分：僧祈、自恣、面門。二種得入僧祈用，不得分也；面門還置本處，不得取也。」
若比丘作尼師壇，應用故敷具周匝修伽陀一搩手，壞色故。尼師壇者，長佛四搩手、廣佛三搩手。故敷具者，僧祈藏中有種種故棄衣服臥具，盡名敷具。若作新尼師壇，應取故敷具最長者，廣中取一搩手長裂，隨廣狹分作緣，周匝緣尼師壇。若故敷具中無大長者，隨有處長者用；若無長者，短者亦用；若一切都無，不用無罪。若四方僧雖有故衣服，非是棄物，不得取用。若有處不用，捨墮。
第十六事
諸比丘持毛從後來心生嫉妒者，諸賈客欲販羊毛，不欲令羊毛多入國故；二見諸沙門擔負羊毛，非出家人法，是故呵之。此是不共戒
【現代漢語翻譯】 現代漢語譯本： 關於自恣時的分配：如果遠方有人送物品給比丘尼僧團，分配的次序和方法與之前僧團的規定相同，沒有區別。如果送物品給波演（可能是指某種宗教儀式或組織），則將物品分為三份：一份歸入波演，因為沒有僧眾的祈求；一份歸入面門（可能是指某種分配渠道或機構）；一份歸入自恣，等待自恣時再分配。如果來自遙遠的地方，因為罽賓（Kashmir，古代地名，指克什米爾地區）的佛教非常興盛，送來物品供養的人，這些物品理應供養佛和僧，因為僧眾遵循佛教的教義。如果供養佛和僧，就等同於供養法，因為法不離佛和僧。應該將物品分為兩份：一份歸於佛，一份歸於僧。如果送物品供養罽賓，那裡有兩種僧團：一是薩婆多（Sarvastivada，一切有部），二是曇無德（Dharmaguptaka，法藏部），可以隨意供養，沒有過失。如果送物品給五法僧（可能是指具備五種特定資格或職能的僧侶），如果沒有五法僧，就歸入五法比丘尼僧團。如果沒有比丘尼僧團，或者始終沒有具備五法資格的人，這些五法物品應該分為三份：僧祈、自恣、面門。其中兩種可以用於僧祈，不得分割；面門的物品放回原處，不得取用。
關於比丘製作尼師壇（Nisidana，坐具）：應該使用舊的敷具（可能是指墊子或覆蓋物），四周縫製修伽陀（Sugata，如來）一搩手（約一掌的長度）的寬度，顏色要用壞色（指非鮮艷的顏色）。尼師壇的尺寸是：長為佛四搩手，寬為佛三搩手。舊的敷具是指僧祈的倉庫中各種破舊丟棄的衣服和臥具，都稱為敷具。如果製作新的尼師壇，應該取用舊敷具中最長的，從寬度方向取一搩手的長度撕開，根據寬窄分成邊緣，縫製在尼師壇的四周。如果舊敷具中沒有足夠長的，就用現有的最長的；如果沒有長的，短的也可以用；如果什麼都沒有，不用也沒有罪過。如果四方僧眾雖然有舊衣服，但不是丟棄的物品，不得取用。如果有的地方不這樣做，就犯捨墮（Nissaggiya Pacittiya，一種戒律）。
第十六件事
眾比丘攜帶羊毛，後來生起嫉妒心，是因為一些商人想要販賣羊毛，不希望大量的羊毛進入國內；二是看到沙門揹負羊毛，認為這不符合出家人的規範，因此加以指責。這是不共戒（Asadharana Sila，指不與在家眾共同遵守的戒律）。
【English Translation】 English version: Concerning the distribution at the time of Self-Surrender (Svadhina, possibly referring to a ceremony or practice): If someone from afar sends items to the Bhikkhuni Sangha (community of nuns), the order and method of distribution are the same as the previous regulations for the Sangha (monastic community), without any difference. If items are sent to Pāveyya (possibly referring to a religious ritual or organization), then divide the items into three parts: one part goes to Pāveyya, because there is no request from the Sangha; one part goes to the 'Face Gate' (Mukhadvāra, possibly referring to a distribution channel or institution); and one part goes to Self-Surrender, to be distributed at the time of Self-Surrender. If it is from a distant place, because Buddhism is very flourishing in Kashmir (Kaśmīra, ancient place name referring to the Kashmir region), those who send items for offering, these items should rightfully be offered to the Buddha and the Sangha, because the Sangha follows the teachings of Buddhism. If offering to the Buddha and the Sangha, it is equivalent to offering to the Dharma (teachings), because the Dharma is inseparable from the Buddha and the Sangha. The items should be divided into two parts: one part goes to the Buddha, and one part goes to the Sangha. If sending items for offering to Kashmir, there are two types of Sangha there: one is Sarvastivada (Sarvāstivāda, the 'All Exists' school), and the other is Dharmaguptaka (Dharmaguptaka, the 'Dharma-protecting' school), you can offer to either at will, without fault. If sending items to the 'Five-Law Sangha' (Pañcadharma Sangha, possibly referring to monks with five specific qualifications or functions), if there is no 'Five-Law Sangha', then it goes to the 'Five-Law Bhikkhuni Sangha'. If there is no Bhikkhuni Sangha, or if there are never any people with the qualifications of the 'Five Laws', these 'Five-Law' items should be divided into three parts: Sangha request, Self-Surrender, and 'Face Gate'. Two types can be used for Sangha request, and cannot be divided; the items for the 'Face Gate' are returned to their original place, and cannot be taken.
Concerning a Bhikkhu (monk) making a Nisidana (Niṣīdana, sitting cloth): One should use old discarded cloth (possibly referring to mats or coverings), sewing Sugata's (Sugata, the 'Well-Gone One', an epithet of the Buddha) one span (vitasti, about the length of a hand) width around the perimeter, and the color should be a 'broken color' (discolored, not bright). The dimensions of the Nisidana are: length is four spans of the Buddha, width is three spans of the Buddha. Old discarded cloth refers to various old and discarded clothes and bedding in the Sangha's storage, all of which are called discarded cloth. If making a new Nisidana, one should take the longest of the old discarded cloths, tear off a span's length from the width, and divide it into edges according to the width, sewing it around the perimeter of the Nisidana. If there is no cloth long enough among the old discarded cloths, then use the longest available; if there is no long one, a short one can also be used; if there is nothing at all, there is no fault in not using it. If the Sangha from the four directions has old clothes, but they are not discarded items, they cannot be taken for use. If some place does not do this, it constitutes a Nissaggiya Pacittiya (Niḥsargika Pācittika, an offense requiring forfeiture).
Sixteenth Matter
The Bhikkhus carrying wool, later giving rise to jealousy, is because some merchants wanted to sell wool and did not want a large amount of wool to enter the country; secondly, seeing the Shramanas (Śramaṇa, wandering ascetics) carrying wool, they considered it not in accordance with the rules for renunciants, and therefore criticized them. This is a Asadharana Sila (Asādhāraṇa Śīla, a precept not shared with laypeople).
，比丘尼、式叉摩尼、沙彌、沙彌尼突吉羅。由旬者，四十里一由旬。若得羊毛，一比丘擔去，得至三由旬；若二比丘，至六由旬；如是不計人多少。是中犯者，若比丘自持羊毛過三由旬，尼薩耆波逸提。
問曰：「此是暫舍、為根本舍？」
答曰：「以罪言之是根本舍，以法言之是則暫舍。若使五眾持去過三由旬，突吉羅。不得車載馱負，若使凈人持去過三由旬，突吉羅。不犯者，三由旬內。若著耳上、若著耳中、若著嚥下、若作氈、若著針筒中持去，不犯。若與人持去三由旬，不犯；以非比丘法故，亦自傷損。」
第十七事
頭面禮足一面立。
問曰：「瞿曇彌比丘尼眾何以不坐？」
答曰：「女人敬難情多，是故不坐。又云：佛少為尼眾說法，設為說法不廣為說。又尼眾一切時佛所不坐，為止誹謗故。若坐聽法，外道當言：『瞿曇沙門在王宮時，與諸婇女共在一處，而今出家與本無異。』欲滅如是諸譏毀故，是以不坐。又女人鄙陋多致譏疑，是故不坐。」
與諸比丘結戒者，為增上法故。若諸尼眾執作浣染、廢息正業，則無威德破增上法。又為止惡法次第因緣，又為二部眾各有清凈故。此是不共戒，四眾突吉羅。是中犯者，若比丘往語非親里比丘尼：「為我浣染擗
【現代漢語翻譯】 現代漢語譯本：比丘尼、式叉摩尼（受過訓練的沙彌尼）、沙彌（男沙彌）、沙彌尼（女沙彌）犯突吉羅罪（輕罪）。由旬（衡量距離的單位）者，四十里為一由旬。如果得到羊毛，一個比丘（出家男眾）可以搬運，能運到三由旬的地方；如果是兩個比丘，就能運到六由旬的地方；像這樣不計算人數多少。這裡觸犯戒律的情況是，如果比丘自己拿著羊毛超過三由旬，犯尼薩耆波逸提罪（捨墮罪）。
問：『這是暫時捨棄，還是根本捨棄？』
答：『從罪的角度來說，是根本捨棄；從法的角度來說，則是暫時捨棄。』如果讓五眾（比丘、比丘尼、式叉摩尼、沙彌、沙彌尼）拿著羊毛超過三由旬，犯突吉羅罪。不得用車載或馱運，如果讓凈人（未出家的在家信徒）拿著羊毛超過三由旬，犯突吉羅罪。不犯戒的情況是，在三由旬以內。如果把羊毛戴在耳朵上、放在耳朵里、放在咽喉下，或者做成氈子、放在針筒里拿著走，不犯戒。如果交給別人拿著走三由旬，不犯戒；因為這不是比丘應做的事，而且會讓自己受傷。」
第十七事
頭面禮足一面立。
問：『為什麼瞿曇彌（佛陀的姨母，第一位比丘尼）比丘尼眾不坐著？』
答：『因為女人恭敬之心難以持久，情慾也多，所以不坐。』又說：『佛陀很少為比丘尼眾說法，即使說法也不廣泛地講解。』而且比丘尼眾任何時候在佛陀面前都不坐，是爲了阻止誹謗。如果坐著聽法，外道會說：『瞿曇沙門在王宮的時候，與眾多婇女共處一室，現在出家了與以前沒有什麼不同。』爲了消除這樣的譏諷譭謗，所以不坐。而且女人見識淺薄容易引起猜疑，所以不坐。」
與眾比丘結戒，是爲了增長殊勝的佛法。如果比丘尼眾從事洗衣染色的工作，荒廢了修行的正業，就會失去威儀，破壞殊勝的佛法。而且爲了阻止惡法的次第因緣，又爲了比丘和比丘尼二部僧眾各自清凈。這是不共同的戒律，四眾（比丘、比丘尼、沙彌、沙彌尼）犯突吉羅罪。這裡觸犯戒律的情況是，如果比丘去告訴非親屬的比丘尼：『為我洗衣染
【English Translation】 English version: Bhikkhunis (female monastic), Sikkhamanas (female novices under training), Samaneras (male novices), and Samaneris (female novices) commit a Dukkhata (minor offense). A Yojana (unit of distance) is forty li per Yojana. If one obtains wool, one Bhikkhu (ordained male monastic) can carry it, reaching up to three Yojanas; if two Bhikkhus, up to six Yojanas; thus, the number of people is not counted. In this case, the offense occurs if a Bhikkhu carries the wool himself beyond three Yojanas, committing a Nissaggiya Pacittiya (an offense requiring forfeiture).
Question: 'Is this a temporary relinquishment or a fundamental relinquishment?'
Answer: 'From the perspective of the offense, it is a fundamental relinquishment; from the perspective of the Dharma, it is a temporary relinquishment.' If the five assemblies (Bhikkhus, Bhikkhunis, Sikkhamanas, Samaneras, Samaneris) carry it beyond three Yojanas, a Dukkhata is committed. It is not allowed to transport it by cart or load; if a layperson (unordained lay follower) carries it beyond three Yojanas, a Dukkhata is committed. No offense is committed within three Yojanas. No offense is committed if the wool is worn on the ears, placed in the ears, placed below the throat, made into felt, or carried in a needle case. No offense is committed if it is given to someone else to carry for three Yojanas; because it is not the duty of a Bhikkhu, and it would also cause self-harm.'
Seventeenth Matter
Prostrating with head and face at the feet, standing to one side.
Question: 'Why do the Bhikkhuni Sangha (community of female monastics) of Gotami (Buddha's aunt, the first Bhikkhuni) not sit?'
Answer: 'Because women's respect is difficult to maintain, and their desires are many, therefore they do not sit.' It is also said: 'The Buddha rarely teaches the Bhikkhuni Sangha, and even when teaching, does not explain extensively.' Moreover, the Bhikkhuni Sangha never sits in the presence of the Buddha, in order to prevent slander. If they were to sit while listening to the Dharma, outsiders would say: 'The Shramana (ascetic) Gautama, when in the royal palace, was with many concubines in one place, and now that he has left home, there is no difference.' In order to eliminate such ridicule and slander, they do not sit. Furthermore, women are shallow and easily cause suspicion, therefore they do not sit.'
The precepts are established with the Bhikkhus in order to enhance the supreme Dharma. If the Bhikkhuni Sangha engages in washing and dyeing, abandoning their proper practice, they will lose their dignity and destroy the supreme Dharma. Moreover, it is to prevent the sequential causes and conditions of evil dharmas, and also for the purity of both the Bhikkhu and Bhikkhuni Sanghas. This is a non-common precept, and the four assemblies (Bhikkhus, Bhikkhunis, Samaneras, Samaneris) commit a Dukkhata. In this case, the offense occurs if a Bhikkhu goes to a Bhikkhuni who is not a relative and says: 'Wash and dye for me.'
羊毛。」若比丘尼為浣為染為擗，隨作一事，各得捨墮。若比丘尼更轉使他浣染擗，突吉羅。若使式叉摩尼、沙彌尼浣染擗捨墮，若遣使、書信、印信浣染擗，突吉羅。若捨墮羊毛未作凈，使浣染擗，突吉羅。若凈施羊毛使浣染擗，凈施主得突吉羅。不犯者，親里尼、式叉摩尼、沙彌尼不犯。
第十八事
與諸比丘結戒者，為止誹謗故、為滅斗諍故、為成聖種故。此是共戒，比丘、比丘尼俱尼薩耆波逸提；式叉摩尼、沙彌、沙彌尼不得畜，畜得突吉羅，捉則無罪。是戒體，正以畜寶制戒。如戒本說，若比丘自手取寶、若使人取，此二種取盡取。自畜取有五種：以手從手取、若以衣從他衣取、若以器從他器取、若言著是中、若言與是凈人。皆為畜故，以此五事當取時，捨墮。莫自手捉、如法說凈者，不犯。
寶者，重寶，金銀、摩尼、真珠、珊瑚、車𤦲、馬瑙。此諸寶若作若不作、若相若不相。作者，以寶作諸器物。不作者，但是寶，不作器物。相者，不作器寶，或作字相、或作印相。不相者，不作器寶不作字相、不作印相。若受畜如是寶，捨墮。若比丘自手取鐵錢、銅錢、白镴錢、鉛錫錢、樹膠錢、皮錢、木錢，此諸錢亦以五種取，以手捉手取、若以衣從衣取、若以器從器取、若言著是中、若言與
【現代漢語翻譯】 現代漢語譯本： 『羊毛。』如果比丘尼清洗、染色、捶打羊毛，每做一件，都構成捨墮罪。如果比丘尼再轉而指使他人清洗、染色、捶打羊毛，則犯突吉羅罪。如果使學戒女、沙彌尼清洗、染色、捶打羊毛，構成捨墮罪；如果派遣使者、書信、印信去清洗、染色、捶打羊毛，則犯突吉羅罪。如果屬於捨墮的羊毛未經處理乾淨，就讓人清洗、染色、捶打，則犯突吉羅罪。如果是已經乾淨施捨的羊毛，讓人清洗、染色、捶打，凈施主得突吉羅罪。不構成犯罪的情況是，親屬比丘尼、學戒女、沙彌尼不犯。
第十八事
與各位比丘結戒的原因，是爲了止息誹謗、爲了消除爭鬥、爲了成就聖種。這是共同的戒律，比丘、比丘尼都構成尼薩耆波逸提罪；學戒女、沙彌、沙彌尼不得持有，持有則犯突吉羅罪，拿在手裡則沒有罪。這條戒律的根本在於，主要是因為持有寶物而制定戒律。如戒本所說，如果比丘親自用手拿取寶物、或者指使他人拿取，這兩種拿取都構成拿取。自己持有拿取有五種方式：用手從手中拿取、用衣服從他人衣服中拿取、用器皿從他人器皿中拿取、說『放在這裡面』、說『交給這個凈人』。都是爲了持有的緣故，用這五種方式拿取時，構成捨墮罪。不要親自用手拿取、如法宣告清凈的人，不犯。
寶物，指的是貴重寶物，如金銀、摩尼（maṇi，寶珠）、真珠、珊瑚、車𤦲（śaṅkha，海螺）、馬瑙（aśmagarbha，瑪瑙）。這些寶物，不論是製作過的還是未製作過的、不論是有標記的還是沒有標記的。製作過的，指用寶物製作成各種器物。未製作過的，指僅僅是寶物，沒有製作成器物。有標記的，指沒有製作成器寶，或者製作了文字標記、或者製作了印章標記。沒有標記的，指沒有製作成器寶，沒有製作文字標記、沒有製作印章標記。如果接受持有這樣的寶物，構成捨墮罪。如果比丘親自用手拿取鐵錢、銅錢、白镴錢、鉛錫錢、樹膠錢、皮錢、木錢，這些錢也用五種方式拿取，用手從手中拿取、用衣服從衣服中拿取、用器皿從器皿中拿取、說『放在這裡面』、說『交給』
【English Translation】 English version: 『Wool.』 If a Bhikkhuni washes, dyes, or beats wool, for each act, it is a Nissaggiya Pacittiya. If a Bhikkhuni further instructs another to wash, dye, or beat it, it is a Dukkata. If she has a Sikkhamana or Samaneri wash, dye, or beat it, it is a Nissaggiya Pacittiya. If she sends a messenger, letter, or seal to have it washed, dyed, or beaten, it is a Dukkata. If wool subject to Nissaggiya has not been made allowable, and she has it washed, dyed, or beaten, it is a Dukkata. If it is pure donated wool, and she has it washed, dyed, or beaten, the pure donor incurs a Dukkata. There is no offense if it is a relative Bhikkhuni, Sikkhamana, or Samaneri.
The Eighteenth Matter
The reason for establishing precepts with the Bhikkhus is to prevent slander, to eliminate disputes, and to establish the lineage of the Noble Ones. This is a shared precept; both Bhikkhus and Bhikkhunis incur a Nissaggiya Pacittiya. Sikkhamanas, Samaneras, and Samaneris are not allowed to possess it; possessing it incurs a Dukkata, but touching it is not an offense. The essence of this precept lies in primarily establishing the precept due to possessing valuables. As the Patimokkha says, if a Bhikkhu personally takes valuables with his own hand or has someone else take them, both kinds of taking constitute taking. There are five ways of possessing and taking: taking from hand to hand, taking with a robe from another's robe, taking with a vessel from another's vessel, saying 『Put it in here,』 or saying 『Give it to this layperson.』 All are for the sake of possession; when taking with these five methods, it is a Nissaggiya Pacittiya. Not taking it with one's own hand, and declaring it allowable according to the Dharma, is not an offense.
Valuables refer to precious valuables, such as gold, silver, mani (maṇi, jewels), pearls, coral, shankha (śaṅkha, conch shells), and asmagarbha (aśmagarbha, agate). These valuables, whether they are crafted or uncrafted, whether they have markings or not. Crafted means using valuables to make various utensils. Uncrafted means they are merely valuables, not made into utensils. Marked means not made into valuable utensils, or made with written markings, or made with seal markings. Unmarked means not made into valuable utensils, not made with written markings, not made with seal markings. If one accepts and possesses such valuables, it is a Nissaggiya Pacittiya. If a Bhikkhu personally takes iron coins, copper coins, pewter coins, lead-tin coins, tree sap coins, leather coins, or wooden coins with his own hand, these coins are also taken in five ways: taking from hand to hand, taking with a robe from a robe, taking with a vessel from a vessel, saying 『Put it in here,』 or saying 『Give it to』
是凈人，為畜故，當五種取時突吉羅。莫自手捉、當取時如法說凈者，不犯。若比丘捨墮寶，若少應棄；若多，設得同心凈人，應語言：「我以不凈故不取。汝應取。」凈人取已語比丘言：「此物與比丘。」比丘言：「此是不凈物，若凈當受。」即是說凈。說凈已，然後入眾悔過。不為畜故，若捉他寶、若捉自說凈寶，但捉故，得波逸提。一切錢若銅錢乃至木錢，若他錢、若說凈錢，但捉突吉羅，非是此戒體，是九十事捉寶戒。若種種錢似寶，玻璃、琥珀、水精、種種偽珠，鍮石銅鐵、白镴鉛錫，如是等名似寶錢及似寶。若畜，得突吉羅，錢寶應舍與同心白衣凈人，不入四方僧。若重寶，不得同心凈人，入四方僧。若似寶作器，入百一物數，不須作凈。若不入百一物數，一切器與非器皆應說凈。百一物各得畜一，百一之外皆是長物。
第十九事
爾時六群比丘先捨墮寶作種種用者，此寶六群比丘如法說凈已種種轉易。此是共戒，比丘、尼俱捨墮，式叉摩尼、沙彌、沙彌尼突吉羅。此戒體，以重寶與人求息利，當與時得捨墮。若為利故以重寶相貿，得彼寶時捨墮。以重寶為利故更買余物，得物時捨墮。
以寶相貿者，如以作貿作、以作貿不作、以作貿作不作。不作亦有三句：若以相貿相、若以相貿不
【現代漢語翻譯】 現代漢語譯本：如果是凈人（Kappakāraka，指被指定處理比丘不凈物的在家信徒），爲了儲蓄的目的而持有（比丘的）財物，每次拿取時都犯突吉羅（Dukkata，一種輕微的罪過）。如果不是自己親手拿取，而是在拿取時如法地告知凈人使其凈化，則不犯戒。如果比丘捨棄了捨墮（Nissaggiya Pacittiya，一種需要捨棄物品並懺悔的罪過）的寶物，如果數量少就應該丟棄；如果數量多，如果能找到同心的凈人，應該告訴他說：『因為這是不凈之物，我不拿取。你應該拿取。』凈人拿取后告訴比丘說：『此物給予比丘。』比丘說：『這是不凈之物，如果凈化后可以接受。』這就是說凈。說凈之後，然後進入僧團懺悔。如果不是爲了儲蓄的目的，如果拿取他人的寶物，或者拿取自己說凈的寶物，僅僅因為拿取這個動作，就犯波逸提（Pacittiya，一種較捨墮輕的罪過）。所有的錢，無論是銅錢乃至木錢，無論是他人的錢，還是說凈的錢，僅僅拿取就犯突吉羅，但這不是此戒的戒體，而是九十事中的捉寶戒。如果各種錢幣類似寶物，如玻璃、琥珀、水晶、各種偽珠，黃銅、銅鐵、白镴、鉛錫，這些都叫做類似寶物的錢幣和類似寶物。如果儲蓄這些，就犯突吉羅，錢幣寶物應該捨棄給同心的白衣凈人，不能進入四方僧（所有僧眾）。如果是貴重寶物，沒有同心的凈人，可以進入四方僧。如果類似寶物的物品，計入百一物（比丘可合法擁有的101種物品）之列，不需要作凈。如果不計入百一物之列，所有的器物和非器物都應該說凈。百一物每種可以擁有一件，百一物之外的都是長物（需要捨棄的物品）。 第十九事 當時六群比丘先捨棄了捨墮的寶物，然後用這些寶物做了各種用途，這些寶物被六群比丘如法地說凈后，又被轉手交易。這是共同的戒律，比丘、比丘尼都犯捨墮，式叉摩尼（Siksamana，預備沙彌尼）、沙彌（Samanera，小沙彌）、沙彌尼（Samaneri，小沙彌尼）犯突吉羅。此戒的戒體是，用貴重寶物給予他人以求取利息，當給予時就犯捨墮。如果爲了利益而用貴重寶物相互交易，得到對方寶物時犯捨墮。用貴重寶物爲了利益而購買其他物品，得到物品時犯捨墮。 用寶物相互交易的情況，比如用『作』（指可允許的行為）交換『作』，用『作』交換『不作』（指不允許的行為），用『作』交換『作不作』（指既允許又不允許的行為）。『不作』也有三種情況：如果用『相』（指可見的形態）交換『相』，如果用『相』交換『不相』（指不可見的形態）
【English Translation】 English version: If a Kappakāraka (a lay attendant designated to handle impure items for a bhikkhu) holds (a bhikkhu's) property for the purpose of accumulation, he commits a Dukkata (a minor offense) each time he takes it. If he does not take it with his own hand, but informs the Kappakāraka to purify it according to the Dhamma when taking it, he does not commit an offense. If a bhikkhu abandons a Nissaggiya Pacittiya (an offense requiring forfeiture and confession) treasure, if it is small in quantity, it should be discarded; if it is large in quantity, if a like-minded Kappakāraka can be found, he should be told: 'Because this is an impure object, I will not take it. You should take it.' After the Kappakāraka takes it, he tells the bhikkhu: 'This object is given to the bhikkhu.' The bhikkhu says: 'This is an impure object, if it is purified, it can be accepted.' This is called purification. After purification, he then enters the Sangha (monastic community) to confess. If it is not for the purpose of accumulation, if he takes another's treasure, or takes his own purified treasure, he commits a Pacittiya (an offense lighter than Nissaggiya Pacittiya) simply by taking it. All money, whether copper coins or even wooden coins, whether another's money or purified money, simply taking it incurs a Dukkata, but this is not the subject of this precept, but rather the precept of touching treasure among the ninety matters. If various coins resemble treasures, such as glass, amber, crystal, various fake pearls, brass, copper, iron, pewter, lead, tin, these are called money resembling treasures and resembling treasures. If these are accumulated, a Dukkata is committed, and the money and treasures should be given to a like-minded lay Kappakāraka, and cannot enter the Sangha of the four directions (all monastics). If it is a precious treasure, and there is no like-minded Kappakāraka, it can enter the Sangha of the four directions. If an object resembling a treasure is made into a vessel, it is counted among the one hundred and one items (the 101 items a bhikkhu is allowed to possess), and does not need to be purified. If it is not counted among the one hundred and one items, all vessels and non-vessels should be purified. Each of the one hundred and one items can be possessed one of each, and anything beyond the one hundred and one items is a long object (an item that needs to be relinquished). Nineteenth matter At that time, the six-group bhikkhus first abandoned the Nissaggiya treasures, and then used these treasures for various purposes. These treasures were purified by the six-group bhikkhus according to the Dhamma, and then transferred and traded. This is a common precept, and bhikkhus and bhikkhunis both commit Nissaggiya, while Siksamana (probationary female monastic), Samanera (novice monk), and Samaneri (novice nun) commit Dukkata. The subject of this precept is that giving precious treasures to others to seek interest incurs a Nissaggiya when giving. If precious treasures are traded with each other for profit, a Nissaggiya is committed when receiving the other party's treasure. If precious treasures are used to buy other items for profit, a Nissaggiya is committed when receiving the items. The situation of trading treasures with each other, such as exchanging 'doing' (referring to permissible actions) for 'doing', exchanging 'doing' for 'not doing' (referring to impermissible actions), exchanging 'doing' for 'doing and not doing' (referring to actions that are both permissible and impermissible). 'Not doing' also has three situations: if 'appearance' (referring to visible form) is exchanged for 'appearance', if 'appearance' is exchanged for 'non-appearance' (referring to invisible form).
相、若以相貿相不相。不相亦有三句：是謂以寶貿寶。用有五種：一者取、二者持來、三者持去、四者賣、五者買取。取者，若言取此物、從此中取、取爾所、從此人取。持來持去亦如是四種，賣與買亦如是四種。若比丘用鐵錢乃至木錢與人求息利，突吉羅。若為利故以錢買物，突吉羅。若余似寶若縠絹布，如是比丘若出息、若以買物為利故，盡突吉羅。此戒體，正應言種種用寶不得言賣買。此戒直一往成罪，不同販賣戒。販賣戒，為利故買已還賣，成罪捨墮。錢寶若少應棄，若多設得同心凈人，如前說。種種用寶及后販賣戒物，要得白衣同心凈人舍，不聽沙彌。沙彌亦舍。畜寶戒亦爾。若種種用錢及以似寶，舍與同心凈人，不入四方僧，作突吉羅懺。
立木榜治者，板上書其罪過，以示同見也。
第二十事
爾時有梵志是外道六師門徒。六師者，一師十五種教以授弟子，為教各異，弟子受行各成異見，如是一師出十五種異見。師別有法，與弟子不同，師與弟子通為十六種，如是六師有九十六。師所用法，及其將終必授一弟子，如是師師相傳，常有六師。
與諸比丘結戒者，為佛法增上故、為止斗諍故、為成聖種故、為長信敬故。此是共戒，比丘、比丘尼俱尼薩耆波逸提，三眾突吉羅。此販
【現代漢語翻譯】 現代漢語譯本 相，如果用寶物交換寶物，就不是交換。『不是交換』也有三種情況：這叫做用寶物交換寶物。『用』有五種方式：一是拿取，二是拿來，三是拿走，四是賣，五是買取。『拿取』，比如說是拿取這個東西、從這裡拿取、拿取你所要的、從這個人那裡拿取。『拿來』和『拿走』也像這樣有四種情況，『賣』和『買』也像這樣有四種情況。如果比丘用鐵錢乃至木錢向人求取利息，犯突吉羅罪（輕罪）。如果爲了利益的緣故用錢買東西，犯突吉羅罪。如果其餘類似寶物的東西，比如絲綢布匹，這樣的比丘如果放貸取息，或者用買賣物品來獲取利益，都犯突吉羅罪。這條戒律的要點，應該說是種種使用寶物，而不能說是買賣。這條戒律直接構成犯罪，不同於販賣戒。販賣戒，是爲了利益的緣故買入后再賣出，構成犯罪，需要捨墮（一種懺悔方式）。錢財寶物如果數量少，應當丟棄，如果數量多，可以找一個志同道合的清凈居士，按照之前說的方法處理。種種使用寶物以及後面的販賣戒所涉及的物品，必須交給志同道合的清凈白衣居士處理，不允許交給沙彌（未正式出家的僧人）。沙彌也可以捨棄。畜寶戒（禁止儲蓄財物的戒律）也是這樣。如果種種使用錢財以及類似寶物的東西，舍給志同道合的清凈居士，不進入四方僧（所有僧眾），需要作突吉羅懺悔。
『立木榜治者』，就是在木板上書寫其罪過，用來公示給眾人。
第二十事
當時有一位婆羅門，是外道六師的門徒。六師，每位老師有十五種不同的教義傳授給弟子，因為教義各不相同，弟子們接受並修行后各自形成不同的見解，這樣一位老師就產生了十五種不同的見解。老師有自己獨特的修行方法，與弟子不同，老師與弟子加起來共有十六種。像這樣的六師共有九十六種見解。老師所使用的修行方法，以及老師臨終時必定會傳授給一位弟子，就這樣老師與老師之間互相傳承，始終有六師存在。
與各位比丘結戒的原因，是爲了佛法的增上，爲了止息爭鬥，爲了成就聖種，爲了增長信仰和尊敬。這是共同的戒律，比丘、比丘尼都犯尼薩耆波逸提罪（較重的罪），沙彌等三眾犯突吉羅罪。這裡的販賣
【English Translation】 English version Regarding 'exchange,' if one exchanges valuables for valuables, it is not considered an exchange. 'Not an exchange' also has three aspects: this is called exchanging treasures for treasures. 'Use' has five ways: first, taking; second, bringing; third, taking away; fourth, selling; fifth, buying. 'Taking' is like saying taking this thing, taking from here, taking what you want, taking from this person. 'Bringing' and 'taking away' are also like these four aspects, 'selling' and 'buying' are also like these four aspects. If a Bhikkhu (monk) uses iron coins or even wooden coins to seek interest from people, it is a Dukkhata (minor offense). If one buys things with money for the sake of profit, it is a Dukkhata. If other things are similar to valuables, such as silk fabrics, if such a Bhikkhu lends money for interest, or uses buying and selling goods for profit, all are Dukkhata. The essence of this precept is that one should speak of various uses of valuables and not speak of buying and selling. This precept directly constitutes an offense, unlike the selling precept. The selling precept is that buying and then selling for the sake of profit constitutes an offense requiring forfeiture. If the amount of money or valuables is small, it should be discarded; if the amount is large, a like-minded pure layperson can be found to handle it as previously described. Various uses of valuables and items involved in the subsequent selling precept must be given to a like-minded pure layperson; it is not allowed to be given to a Samanera (novice monk). A Samanera can also discard it. The precept against hoarding valuables is also the same. If various uses of money and similar valuables are given to a like-minded pure layperson, it does not enter the Sangha (monastic community) of the four directions, and a Dukkhata confession is required.
'Establishing a wooden board for governance' means writing the transgressions on a wooden board to show them to the public.
Twentieth matter
At that time, there was a Brahmin who was a disciple of the six heretical teachers. The six teachers each had fifteen different teachings to impart to their disciples. Because the teachings were different, the disciples, after receiving and practicing them, each formed different views. Thus, one teacher produced fifteen different views. The teacher had his own unique methods of practice, different from the disciples. The teacher and the disciples together totaled sixteen. Like this, the six teachers had ninety-six views. The methods of practice used by the teacher, and what the teacher would definitely impart to a disciple at the time of death, were passed down from teacher to teacher, and there were always six teachers.
The reason for establishing precepts with the Bhikkhus is for the increase of the Buddha's Dharma, to stop disputes, to accomplish the holy lineage, and to increase faith and respect. This is a common precept; Bhikkhus and Bhikkhunis both commit Nissaggiya Pacittiya (a more serious offense), and the three groups, including Samaneras, commit Dukkhata. The selling here...
賣罪，於一切波逸提中最是重者，寧作屠兒不為販賣。何以故？屠兒正害畜生，販賣一切欺害，不問道俗賢愚持戒毀戒無往不欺。又常懷噁心，設若居谷，心恒希望使天下荒餓霜雹災疫。若居鹽貯積余物，意常企望四遠反亂王路隔塞。夫販賣者有如是惡。此販賣物，設與眾僧作食，眾僧不應食。若作四方僧房，不得住中。若作塔作像，不應向禮。又云：但作佛意禮。凡作持戒比丘，不應受用此物。若此比丘死，此物眾僧應羯磨分。
問曰：「不死時不受用此物，何以死便羯磨？」
答曰：「此販賣業罪過深重，若生在時眾僧用食此物者，雖復犯戒有罪，僧福田中故與受用。以受用故續作不斷，是故僧福田中不聽受用，今世無福后得重罪，以此因緣不敢更作。比丘既死，更無販賣因故，是故聽羯磨取物。或有方便有罪、果頭無罪。如為利故糴谷居鹽，后得好心即施僧作福，是名方便得突吉羅、果頭無罪。或方便無罪、果頭有罪，如為福故糴米不賣，后見利故便賣以自入，是謂方便無罪、果頭有罪，得突吉羅。凡如此比可以類解。」
是中犯者，若比丘為利故買，買已不賣，突吉羅。若為利故賣已，不買、買，亦突吉羅。若為利故買已還賣，尼薩耆波逸提。若販賣物作食啖，口口波逸提。若作衣，著著
【現代漢語翻譯】 現代漢語譯本：販賣罪過，在一切波逸提（Pācittiya，一種戒律）中是最嚴重的，寧可做屠夫也不要從事販賣。為什麼呢？屠夫只是傷害畜生，而販賣則欺騙傷害一切人，不論是出家人還是在家人，賢人還是愚人，持戒的還是破戒的，沒有不被欺騙的。而且經常懷著惡毒的心，如果囤積糧食，心裡總是希望天下發生饑荒、霜凍冰雹災害和瘟疫。如果囤積鹽和其他貨物，心裡總是盼望四處發生叛亂，王室道路被阻斷。販賣者有如此的罪惡。這種販賣得來的東西，即使供養眾僧作為食物，眾僧也不應該食用。如果用它來建造四方僧房，也不得住在裡面。如果用它來建造佛塔佛像，也不應該向其禮拜。又說：只能以敬佛的心意來禮拜。凡是持戒的比丘，不應該享用這種東西。如果這個比丘死了，這些東西眾僧應該羯磨（Karma，業）分配。
有人問：『活著的時候不享用這些東西，為什麼死了就可以羯磨分配呢？』
回答說：『這種販賣的行業罪過非常深重，如果活著的時候眾僧食用這些東西，即使犯戒有罪，因為是在僧眾的福田中，所以可以接受享用。因為接受享用，就會繼續不斷地造作惡業，因此在僧眾的福田中不允許享用，今生沒有福報，死後還要得到嚴重的罪報，因為這個原因，不敢再做販賣的事情。比丘既然已經死了，不再有販賣的因緣，所以允許羯磨分配這些東西。或者有方便時的罪過，結果卻沒有罪過。比如爲了利益而買進糧食和囤積鹽，後來生起好的心，就佈施給僧眾作為修福，這叫做方便時得到突吉羅（Dukkata，惡作），結果卻沒有罪過。或者方便時沒有罪過，結果卻有罪過，比如爲了修福而買米不賣，後來看到有利可圖就賣掉自己享用，這叫做方便時沒有罪過，結果卻有罪過，得到突吉羅。凡是類似這樣的情況，可以依此類推理解。』
這裡所說的犯戒，如果比丘爲了利益而買進貨物，買進后不賣出，犯突吉羅。如果爲了利益而賣出貨物后，不買進，買進，也犯突吉羅。如果爲了利益而買進貨物后又賣出，犯尼薩耆波逸提（Nissaggiya Pācittiya，捨墮）。如果用販賣得來的東西做成食物吃，每吃一口犯波逸提。如果做成衣服，每穿一次犯波逸提。
【English Translation】 English version: Selling sins is the most serious among all Pācittiyas (a type of precept). It is better to be a butcher than to engage in selling. Why? Butchers only harm animals, while selling deceives and harms everyone, whether they are monks or laypeople, wise or foolish, those who uphold the precepts or those who break them; no one is spared from deception. Moreover, they constantly harbor evil intentions. If they hoard grain, they always hope for famine, frost, hail, disasters, and plagues to occur in the world. If they hoard salt and other goods, they always hope for rebellions to break out in all directions and for the royal roads to be blocked. Sellers have such evils. Even if these goods obtained from selling are offered to the Sangha (community of monks) as food, the Sangha should not consume them. If they are used to build monasteries for monks from all directions, one should not reside in them. If they are used to build pagodas or statues of Buddha, one should not prostrate before them. It is said that one should only prostrate with the intention of paying respect to the Buddha. All monks who uphold the precepts should not use these things. If this monk dies, the Sangha should perform Karma (actions, deeds) to distribute these things.
Someone asks: 'If one does not use these things while alive, why can they be distributed through Karma after death?'
The answer is: 'The sin of this selling profession is very serious. If the Sangha consumes these things while the monk is alive, even if it is a transgression, it is acceptable because it is within the field of merit of the Sangha. Because of accepting and using it, evil deeds will continue to be created. Therefore, it is not allowed to be used within the field of merit of the Sangha. There is no merit in this life, and heavy sins will be obtained after death. For this reason, one dares not engage in selling again. Since the monk has died, there is no longer any cause for selling, so it is allowed to perform Karma to distribute these things. Or there may be sin in the means, but no sin in the result. For example, if one buys grain and hoards salt for profit, but later develops a good heart and donates it to the Sangha as merit, this is called Dukkata (wrongdoing) in the means, but no sin in the result. Or there may be no sin in the means, but sin in the result. For example, if one buys rice not to sell but to make merit, but later sees a profit and sells it for personal gain, this is called no sin in the means, but sin in the result, resulting in Dukkata. All such cases can be understood by analogy.'
Regarding transgressions here, if a monk buys goods for profit and does not sell them after buying, it is a Dukkata. If one sells goods for profit and does not buy, or buys, it is also a Dukkata. If one buys goods for profit and then sells them, it is a Nissaggiya Pācittiya (an offense requiring expiation and forfeiture). If one eats food made from goods obtained from selling, it is a Pācittiya for each mouthful. If one makes clothes from them, it is a Pācittiya for each wearing.
波逸提。若作褥敷，臥上轉轉波逸提。凡市買法，不得下價索他物，得突吉羅。眾僧衣未三唱得益價，三唱已不應益，眾僧亦不應與，衣已屬他故。比丘三唱得衣，不應悔，設悔眾僧莫還。是販賣物若無同心凈人，應作四方僧臥具，為止誹謗。若作入佛，外道當言：「瞿曇沙門多貪利故，令弟子舍物持用自入。」又除佛福田，無過四方僧福田，不問受法不受法、持戒毀戒、法語非法語，一切無遮。若持戒比丘，若他比丘販賣物衣食，不應食用。
第二十一事
與諸比丘結戒者，為成聖種、為增正業故。此是不共戒，比丘過十日捨墮，比丘尼過一宿舍墮；式叉摩尼、沙彌、沙彌尼突吉羅。若畜長白鐵缽、瓦缽未燒、一切不應量缽，突吉羅。
問曰：「若白衣、若不如法色衣，過十一日捨墮，以染作非法色故。若白鐵缽、若瓦缽未燒，過十日，何以不得捨墮？」
答曰：「衣缽不同。衣染則如意成色，更無增損。缽若燒若熏，或損或壞，是故不同。鐵缽瓦缽若未熏未油，得用食，不成受持。」
缽者，三種：上、中、下。上者受三缽他飯、一缽他羹、余可食物半羹，是名上缽。下者受一缽他飯、半缽他羹、余可食物半羹，是名下缽。上下兩間，是名中缽。若大於大缽、小於小缽，不名為缽
【現代漢語翻譯】 現代漢語譯本：波逸提（Payitthi，一種戒律名稱）。如果製作褥子鋪在上面，躺在上面翻來覆去，觸犯波逸提罪。凡是買賣的規矩，不得壓低價格索要其他物品，否則觸犯突吉羅罪。眾僧的衣服在未唱三次之前可以增加價格，唱三次之後不應該再增加，眾僧也不應該同意，因為衣服已經屬於他人了。比丘唱三次得到衣服，不應該反悔，如果反悔，眾僧不應該退還。這些販賣的物品如果沒有同心的清凈之人，應該作為四方僧的臥具，以防止誹謗。如果作為供養佛的物品，外道會說：『喬達摩（Gotama，釋迦牟尼佛的姓氏）沙門因為貪圖利益，讓弟子捨棄物品自己拿來使用。』而且除了佛的福田，沒有超過四方僧的福田，不論是受法的還是不受法的，持戒的還是毀戒的，說法語的還是不說法語的，一切都沒有遮攔。如果持戒的比丘，如果其他比丘販賣物品衣食，不應該食用。
第二十一事
與各位比丘結戒的原因，是爲了成就聖種、爲了增長正業。這是不共戒，比丘超過十日捨墮，比丘尼超過一宿舍墮；式叉摩尼（Siksamana，沙彌尼和比丘尼之間的過渡階段）、沙彌（Sramanera，佛教出家男子）、沙彌尼（Sramanerika，佛教出家女子）觸犯突吉羅罪。如果持有過長的白鐵缽、未燒的瓦缽、一切不應量的缽，觸犯突吉羅罪。
問：『如果是白衣或者不如法顏色的衣服，超過十一日捨墮，因為染色成了不如法的顏色。如果是白鐵缽或者未燒的瓦缽，超過十日，為什麼不得捨墮？』
答：『衣服和缽不同。衣服染色后如意地成了顏色，不再有增加或減少。缽如果燒或者熏，或者損壞或者破壞，因此不同。鐵缽瓦缽如果未熏未油，可以用作食用，不成受持。』
缽有三種：上等、中等、下等。上等的缽可以盛三缽他（Battha，容量單位）的飯、一缽他的羹、剩餘的可食物半羹，這叫做上等缽。下等的缽可以盛一缽他的飯、半缽他的羹、剩餘的可食物半羹，這叫做下等缽。上下兩種之間，叫做中等缽。如果大於大缽、小於小缽，不叫做缽。
【English Translation】 English version: Payitthi (a type of precept). If one makes a mat and spreads it out, and lies on it turning over and over, one commits a Payitthi offense. According to the rules of trade, one should not lower the price to demand other items; doing so incurs a Dukkata offense. Before the Sangha's robe is announced three times, the price can be increased; after three announcements, it should not be increased, and the Sangha should not agree, as the robe already belongs to someone else. A Bhikkhu who obtains a robe after three announcements should not regret it; if he does, the Sangha should not return it. If these items for sale do not have a like-minded pure person, they should be made into bedding for the Sangha of the four directions to prevent slander. If they are offered to the Buddha, outsiders will say, 'The Gotama (Gotama, the family name of Sakyamuni Buddha) ascetics are greedy for profit, causing their disciples to abandon items for their own use.' Moreover, apart from the field of merit of the Buddha, there is no field of merit greater than that of the Sangha of the four directions, regardless of whether they have received the Dharma or not, whether they uphold the precepts or break them, whether they speak the Dharma or not; there is no restriction. If a Bhikkhu upholds the precepts, he should not consume the food and clothing sold by other Bhikkhus.
Twenty-first matter
The reason for establishing precepts for the Bhikkhus is to cultivate the holy lineage and increase righteous conduct. These are uncommon precepts. A Bhikkhu who keeps an item beyond ten days commits a Nissaggiya Pacittiya offense; a Bhikkhuni who keeps an item beyond one night commits a Nissaggiya Pacittiya offense; a Sikkhamana (Siksamana, a trainee nun), a Sramanera (Sramanera, a novice monk), and a Sramanerika (Sramanerika, a novice nun) commit a Dukkata offense. If one possesses an excessively long white iron bowl, an unbaked clay bowl, or any bowl that is not of the proper size, one commits a Dukkata offense.
Question: 'If white cloth or cloth of an improper color is kept for more than eleven days, it incurs a Nissaggiya Pacittiya offense because it is dyed into an improper color. If a white iron bowl or an unbaked clay bowl is kept for more than ten days, why does it not incur a Nissaggiya Pacittiya offense?'
Answer: 'Cloth and bowls are different. When cloth is dyed, it becomes the desired color, and there is no further increase or decrease. If a bowl is baked or smoked, it may be damaged or broken; therefore, they are different. If an iron bowl or a clay bowl is not smoked or oiled, it can be used for eating and does not constitute possession.'
There are three types of bowls: superior, medium, and inferior. A superior bowl can hold three Batthas (Battha, a unit of measurement) of rice, one Battha of soup, and half a Battha of other edible items; this is called a superior bowl. An inferior bowl can hold one Battha of rice, half a Battha of soup, and half a Battha of other edible items; this is called an inferior bowl. The bowl between the superior and inferior is called a medium bowl. If it is larger than a large bowl or smaller than a small bowl, it is not called a bowl.
。缽他者，律師云：諸論師有種種異說，然以一義為正，謂一缽他受十五兩飯，秦稱三十兩飯。是天竺粳米釜飯。時人咸共議計，謂上缽受三缽他飯、一缽他羹、余可食者半羹。三缽他飯，可秦升二升；一缽他羹、余可食物半羹，是一缽他半也，復是秦升一升；上缽受秦升三升。律師云：無餘可食物，直言上缽受三缽他飯、一缽他羹，留食上空處，令指不觸食；中下缽亦除余可食物，但食上留空處，令指不觸食。下缽者，受一缽他飯、半缽他羹、余可食物半羹，是秦升一升；一升余可食物、半羹可一升半；下缽受秦一升一升半。
問曰：「衣若長若減，得成受持；缽若長若減，不成受持？」
答曰：「衣設長，可減可續。缽若大若小，不可增損，是故有異。」
是中犯者，若比丘一日得缽，即是日狂心亂心病壞心，若不見擯、惡邪不除擯，如是乃至命終無罪；后若得心、若解擯，即次第數日得罪。若得缽經五日，若狂心亂心病壞心，若不見擯、惡邪不除擯，隨幾時無罪；后若得心、若解擯，數前五日，后取五日成罪。若得缽日，至天上郁單越，隨幾時無罪；后若還至本處，次第如前說。
第二十二事
見一肆上有好瓦缽圓正可愛。律師云：佛初出世，眾僧無缽。佛敕釋提桓因，令天巧
【現代漢語翻譯】 現代漢語譯本： 關於『缽他』（容量單位），律師們說：各個論師有各種不同的說法，但以一種說法為正確，即一個『缽他』可以盛放十五兩飯，相當於秦朝的三十兩飯。這是天竺的粳米煮的飯。當時人們共同商議計算，認為上等缽可以盛放三『缽他』的飯、一『缽他』的羹，剩餘可以放半『缽他』的食物。三『缽他』的飯，相當於秦朝的二升；一『缽他』的羹，加上剩餘的半『缽他』食物，相當於一『缽他』半，也就是秦朝的一升；上等缽可以盛放秦朝的三升。律師說：如果沒有剩餘的食物，就直接說上等缽可以盛放三『缽他』的飯、一『缽他』的羹，留出食物上面的空間，讓手指不會碰到食物；中等和下等缽也去除剩餘的食物，只是在食物上面留出空間，讓手指不會碰到食物。下等缽，可以盛放一『缽他』的飯、半『缽他』的羹，剩餘可以放半『缽他』的食物，相當於秦朝的一升；一升加上剩餘的半『缽他』食物，相當於一升半；下等缽可以盛放秦朝的一升到一升半。
有人問：『衣服如果長了或者短了，還可以接受和持有；缽如果大了或者小了，就不能接受和持有嗎？』
回答說：『衣服如果長了，可以剪短或者接長。缽如果大了或者小了，就不能增加或減少，所以有區別。』
關於這方面的犯戒，如果比丘得到缽的那一天，就處於狂亂心、亂心、病壞心的狀態，或者被驅擯而沒有被解除驅擯、有邪惡見解而沒有去除，這樣直到命終都沒有罪；之後如果恢復了心智、或者解除了驅擯，就從那天開始計算天數，構成犯罪。如果得到缽已經五天，如果處於狂亂心、亂心、病壞心的狀態，或者被驅擯而沒有被解除驅擯、有邪惡見解而沒有去除，那麼在這期間都沒有罪；之後如果恢復了心智、或者解除了驅擯，就計算之前五天，加上之後的五天，構成犯罪。如果在得到缽的那天，就去了天上或者郁單越（北俱盧洲），那麼在這期間都沒有罪；之後如果回到原來的地方，就按照前面所說的計算。
第二十二事
看到一個店舖里有好的瓦缽，圓潤端正，令人喜愛。律師說：佛陀最初出世的時候，僧眾沒有缽。佛陀命令釋提桓因（帝釋天），讓天上的工匠...
【English Translation】 English version: Regarding 'Patra' (a unit of capacity), the Vinaya masters say: Various masters have different opinions, but one opinion is considered correct, that is, one 'Patra' can hold fifteen liang of rice, which is equivalent to thirty liang of rice in the Qin Dynasty. This is rice cooked from Japonica rice in Tianzhu (India). At that time, people jointly discussed and calculated that the best bowl could hold three 'Patras' of rice, one 'Patra' of soup, and the remaining half 'Patra' of edible food. Three 'Patras' of rice are equivalent to two sheng in the Qin Dynasty; one 'Patra' of soup, plus the remaining half 'Patra' of food, is equivalent to one and a half 'Patras', which is one sheng in the Qin Dynasty; the best bowl can hold three sheng in the Qin Dynasty. The Vinaya master said: If there is no remaining food, just say that the best bowl can hold three 'Patras' of rice and one 'Patra' of soup, leaving space above the food so that the fingers do not touch the food; the middle and lower bowls also remove the remaining food, just leaving space above the food so that the fingers do not touch the food. The lower bowl can hold one 'Patra' of rice, half 'Patra' of soup, and the remaining half 'Patra' of food, which is equivalent to one sheng in the Qin Dynasty; one sheng plus the remaining half 'Patra' of food is equivalent to one and a half sheng; the lower bowl can hold one to one and a half sheng in the Qin Dynasty.
Someone asked: 'If the robe is too long or too short, it can still be accepted and held; if the bowl is too big or too small, can it not be accepted and held?'
The answer is: 'If the robe is too long, it can be shortened or lengthened. If the bowl is too big or too small, it cannot be increased or decreased, so there is a difference.'
Regarding offenses in this matter, if a Bhikkhu obtains a bowl on a day when he is in a state of madness, mental confusion, illness, or has been expelled without being reinstated, or has evil views that have not been removed, then until the end of his life there is no offense; if he later regains his mind or is released from expulsion, then he will be guilty from that day onwards. If he obtains a bowl for five days, if he is in a state of madness, mental confusion, illness, or has been expelled without being reinstated, or has evil views that have not been removed, then there is no offense during that time; if he later regains his mind or is released from expulsion, then count the previous five days, plus the following five days, to constitute an offense. If on the day he obtains the bowl, he goes to heaven or Uttarakuru (Northern Kurus), then there is no offense during that time; if he later returns to the original place, then calculate as described above.
The Twenty-second Matter
Seeing a shop with good earthenware bowls, round and upright, and lovely. The Vinaya master said: When the Buddha first appeared in the world, the Sangha had no bowls. The Buddha ordered Sakra Devanam Indra (the lord of the devas), to have the heavenly artisans...
工作十萬缽。在於世間肆上缽者，是彼天缽，非是人造。此是共戒，比丘、尼更乞新缽俱尼薩耆波逸提，三眾突吉羅。若乞白鐵缽、未燒瓦缽，若與他乞，若遣使、書信、印信，若二人共乞一缽，若買得、若自與，皆突吉羅。一切不應量缽亦突吉羅。若乞得白鐵缽、未燒瓦缽，自燒熏已，尼薩耆波逸提。若比丘所受缽，四綴以還未可五綴，更乞新缽，捨墮。若缽可應五綴，若綴未綴，乞缽無犯。缽若四綴五綴以還，食已應解綴卻，好蕩令凈、手拭令干、舉著凈處，後日食前更以新繩綴已用食。若缽未滿五綴，更乞新缽，此如律文應僧中次第行。若都不取者，還與此比丘，終身令畜。前所受持缽如法受持，后缽不受。直令常畜此二缽，若食時當持二缽。終身如是，以示多欲罪過，斷後惡法因緣。此缽常好愛護，如律文說，若不護故使令破，得罪。
第二十三事
為諸比丘結戒者，為除惡法故、為止誹謗故、為成聖種故。此是共戒，比丘、尼俱尼薩耆波逸提，式叉摩尼、沙彌、沙彌尼突吉羅。是中犯者，若比丘自乞縷，突吉羅。若使非親里織師織，尼薩耆波逸提。若遣使、書信、印信，皆尼薩耆波逸提。以憑貴重勢力故，織師畏難事必得果，是故成罪。此戒，得衣已得罪，從親里乞縷無罪。若自織，令比丘、
【現代漢語翻譯】 現代漢語譯本 工作十萬缽（Karma-siddha-patra，指自然形成的缽）。在於世間肆上缽者，是彼天缽，非是人造。此是共戒，比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）更乞新缽俱尼薩耆波逸提（nisargika-pacittika，捨墮），三眾突吉羅（dustkrta，惡作）。若乞白鐵缽、未燒瓦缽，若與他乞，若遣使、書信、印信，若二人共乞一缽，若買得、若自與，皆突吉羅。一切不應量缽亦突吉羅。若乞得白鐵缽、未燒瓦缽，自燒熏已，尼薩耆波逸提。若比丘所受缽，四綴以還未可五綴，更乞新缽，捨墮。若缽可應五綴，若綴未綴，乞缽無犯。缽若四綴五綴以還，食已應解綴卻，好蕩令凈、手拭令干、舉著凈處，後日食前更以新繩綴已用食。若缽未滿五綴，更乞新缽，此如律文應僧中次第行。若都不取者，還與此比丘，終身令畜。前所受持缽如法受持，后缽不受。直令常畜此二缽，若食時當持二缽。終身如是，以示多欲罪過，斷後惡法因緣。此缽常好愛護，如律文說，若不護故使令破，得罪。
第二十三事
為諸比丘結戒者，為除惡法故、為止誹謗故、為成聖種故。此是共戒，比丘、比丘尼俱尼薩耆波逸提，式叉摩尼（siksamana，學戒女）、沙彌（sramanera，小沙彌）、沙彌尼（sramanerika，小沙彌尼）突吉羅。是中犯者，若比丘自乞縷，突吉羅。若使非親里織師織，尼薩耆波逸提。若遣使、書信、印信，皆尼薩耆波逸提。以憑貴重勢力故，織師畏難事必得果，是故成罪。此戒，得衣已得罪，從親里乞縷無罪。若自織，令比丘、
【English Translation】 English version Karma-siddha-patra (Karma-siddha-patra, naturally formed bowl) that are available in the world are celestial bowls, not man-made. This is a shared precept; if a bhiksu (bhiksu, male monastic) or bhiksuni (bhiksuni, female monastic) requests a new bowl, it is a nisargika-pacittika (nisargika-pacittika, an offense entailing forfeiture). For the three groups, it is a dustkrta (dustkrta, offense of wrong-doing). If one requests a white iron bowl or an unbaked clay bowl, or asks another to request it, or sends a messenger, letter, or seal, or two people jointly request one bowl, or if one buys it or gives it to oneself, all are dustkrta. Any bowl that is not of the proper size is also a dustkrta. If one obtains a white iron bowl or an unbaked clay bowl and then bakes and smokes it oneself, it is a nisargika-pacittika. If a bhiksu's bowl has four patches or less and is not yet ready for five patches, and he requests a new bowl, it is a forfeiture. If the bowl is suitable for five patches, whether patched or not, there is no offense in requesting a bowl. If the bowl has four or five patches or less, after eating, one should remove the patches, wash it well and make it clean, wipe it dry with a hand, and place it in a clean place. Before eating the next day, one should re-patch it with new string and use it for eating. If the bowl is not yet full with five patches and one requests a new bowl, according to the Vinaya, this should be done in order within the Sangha. If no one takes it, it should be returned to this bhiksu to keep for life. The previously held bowl should be kept according to the Dharma, and the later bowl should not be accepted. One should only keep these two bowls, and when eating, one should carry both bowls. This should be done for life to show the fault of excessive desire and to cut off the causes of future evil deeds. This bowl should always be well cared for. As the Vinaya says, if one does not protect it and causes it to break, one commits an offense.
Article 23
The precepts are established for the bhiksus to eliminate evil dharmas, to stop slander, and to cultivate the holy lineage. This is a shared precept; both bhiksus and bhiksunis commit a nisargika-pacittika, while siksamana (siksamana, female novice observing precepts), sramanera (sramanera, male novice), and sramanerika (sramanerika, female novice) commit a dustkrta. Among those who commit offenses, if a bhiksu requests thread himself, it is a dustkrta. If he has a weaver who is not a relative weave it, it is a nisargika-pacittika. If he sends a messenger, letter, or seal, all are nisargika-pacittika. Because of relying on noble and powerful influence, the weaver fears difficulty and will certainly succeed, therefore a sin is committed. With this precept, the offense is committed upon obtaining the robe. There is no offense in requesting thread from a relative. If one weaves it oneself, or instructs a bhiksu,
比丘尼、式叉摩尼織，皆突吉羅。若為無衣故，從非親里乞縷欲作衣，亦突吉羅。若少衣，正應乞衣，不應乞縷作衣。須縷縫衣作帶，無罪。若不憑貴人勢力，自里求之，織師與織者，無罪。凡一切自以意求人織絹織布，無罪。此戒，不問應量不應量衣，盡得罪。不犯者，使親里織。若非親里，令織一肘衣乃至禪帶，無犯。
第二十四事
此是共戒，比丘尼俱尼薩耆波逸提，三眾突吉羅。是戒體，若非親里居士居士婦，使織師為比丘織作衣，比丘自往勸，令如意好廣致凈潔織，許與食、食具、食直，得好衣捨墮，不得好衣突吉羅。此衣亦不問應量不應量，盡得罪。若為織師說法令好織，不與食具食直，得好衣突吉羅。若遣使、書信、印信，許與食具食直，得好衣捨墮。不犯者，自有縷令織師織，無罪。
第二十五事
此是共戒，若比丘尼犯，俱尼薩耆波逸提；三眾突吉羅。若比丘奪比丘衣，捨墮。若奪比丘尼、式叉摩尼、沙彌、沙彌尼衣，突吉羅。若奪得戒沙彌、行波利婆沙摩那埵、盲瞎聾啞、不見擯、惡邪不除擯，盡尼薩耆波逸提。若奪狂心亂心病壞心、犯四重出佛身血壞僧輪五法人，盡突吉羅。若比丘尼奪比丘尼衣，捨墮。奪比丘衣，突吉羅。若奪得戒沙彌尼衣、行波利婆沙、盲瞎聾啞
【現代漢語翻譯】 現代漢語譯本： 比丘尼（Bhikkhuni，女性出家人）、式叉摩尼（Siksamana，預備沙彌尼）自己織布，都犯突吉羅（Dukkata，輕罪）。如果因為沒有衣服，從非親屬那裡乞討線來做衣服，也犯突吉羅。如果缺少衣服，應該乞討衣服，不應該乞討線來做衣服。需要線縫衣服或做腰帶，沒有罪。如果不憑藉貴人的勢力，自己從村裡求取，織工和織布的人，沒有罪。凡是一切自己隨意請求別人織絹織布，沒有罪。這條戒律，不論是符合規定的衣服還是不符合規定的衣服，都算犯罪。不犯戒的情況是，讓親屬織布。如果不是親屬，讓他們織一肘長的布，乃至禪帶，沒有犯戒。
第二十四事
這是共同的戒律，比丘尼犯俱尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪），其他三種僧眾犯突吉羅。這是戒律的根本，如果讓非親屬的居士或居士婦，讓織工為比丘織布做衣服，比丘親自前往勸說，讓他們如意地、好好地、廣泛地、乾淨地織布，答應給他們食物、食物用具、食物的錢，得到好的衣服就犯捨墮罪，得不到好的衣服就犯突吉羅。這件衣服也不論是符合規定的還是不符合規定的，都算犯罪。如果爲了讓織工好好織布而為他們說法，但不給他們食物用具或食物的錢，得到好的衣服就犯突吉羅。如果派遣使者、書信、印信，答應給他們食物用具或食物的錢，得到好的衣服就犯捨墮罪。不犯戒的情況是，自己有線讓織工織布，沒有罪。
第二十五事
這是共同的戒律，如果比丘尼犯，俱尼薩耆波逸提；其他三種僧眾犯突吉羅。如果比丘奪取比丘的衣服，犯捨墮罪。如果奪取比丘尼、式叉摩尼、沙彌（Sramanera，男沙彌）、沙彌尼（Sramanerika，女沙彌）的衣服，犯突吉羅。如果奪取受過戒的沙彌、正在進行波利婆沙（Parivasa，懺悔期）、摩那埵（Manatta，行法）、盲人、瞎子、聾子、啞巴、不見擯（不見僧團）、作惡邪見不去除的人的衣服，都犯尼薩耆波逸提。如果奪取精神失常、心神錯亂、身心敗壞的人、犯四重罪、出佛身血、破壞僧團和五種法的人的衣服，都犯突吉羅。如果比丘尼奪取比丘尼的衣服，犯捨墮罪。奪取比丘的衣服，犯突吉羅。如果奪取受過戒的沙彌尼的衣服、正在進行波利婆沙、盲人、瞎子、聾啞人的衣服
【English Translation】 English version: Bhikkhunis (female monastic) and Siksamana (probationary nuns) weaving themselves, all commit Dukkata (minor offense). If, for the sake of having no clothes, one begs for thread from non-relatives to make clothes, one also commits Dukkata. If one lacks clothes, one should beg for clothes, not beg for thread to make clothes. If thread is needed to sew clothes or make a belt, there is no offense. If one does not rely on the power of nobles, but seeks it from the village, the weaver and the one who weaves are without offense. In general, if one intentionally asks others to weave silk or cloth, there is no offense. This precept applies to both measured and unmeasured garments, all are considered offenses. One does not violate the precept if one has relatives weave. If they are not relatives, having them weave a cubit of cloth, or even a meditation belt, is without offense.
Matter 24
This is a shared precept. If a Bhikkhuni violates it, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession); the other three assemblies commit Dukkata. This is the essence of the precept: if one has a non-relative layman or laywoman have a weaver weave cloth for a Bhikkhu to make clothes, and the Bhikkhu personally goes to encourage them, asking them to weave well, extensively, and cleanly, promising them food, food utensils, or money for food, obtaining good clothes results in Nissaggiya Pacittiya; not obtaining good clothes results in Dukkata. This garment, whether measured or unmeasured, is considered an offense. If one teaches the Dharma to the weaver to encourage them to weave well, but does not give them food utensils or money for food, obtaining good clothes results in Dukkata. If one sends a messenger, letter, or seal, promising them food utensils or money for food, obtaining good clothes results in Nissaggiya Pacittiya. One does not violate the precept if one has one's own thread and has a weaver weave it, there is no offense.
Matter 25
This is a shared precept. If a Bhikkhuni violates it, it is a Nissaggiya Pacittiya; the other three assemblies commit Dukkata. If a Bhikkhu takes a Bhikkhu's robe, it is a Nissaggiya Pacittiya. If one takes the robe of a Bhikkhuni, Siksamana, Sramanera (male novice), or Sramanerika (female novice), it is a Dukkata. If one takes the robe of a ordained Sramanera, one undergoing Parivasa (period of penance), Manatta (disciplinary measure), a blind person, a deaf person, a mute person, one who is banished from sight (unseen by the Sangha), or one who holds evil views that are not removed, all are Nissaggiya Pacittiya. If one takes the robe of one who is mentally deranged, of unsound mind, of a corrupted mind, one who has committed the four gravest offenses, shed the blood of a Buddha, destroyed the Sangha, or one who practices the five wrong livelihoods, all are Dukkata. If a Bhikkhuni takes the robe of a Bhikkhuni, it is a Nissaggiya Pacittiya. Taking the robe of a Bhikkhu is a Dukkata. If one takes the robe of an ordained Sramanerika, one undergoing Parivasa, a blind person, a deaf person, or a mute person
比丘尼衣，捨墮。不見擯、惡邪不除擯，亦捨墮。余如前說。此戒體，比丘先根本與他衣，后為惱故暫還奪取，捨墮。衣舍還他，波逸提懺。若先根本以與他衣，后根本奪，應計錢成罪。若先暫與他衣，后便奪取，無罪。若和上為折伏弟子令離惡法故，暫奪衣取，無罪。若奪衣已，二人俱出界，不失衣。若奪衣比丘持衣出界，若失衣比丘自出界宿，是則失衣。
尼薩耆波逸提者，是衣直舍還他，不須僧中。律師云：胡本無僧中舍法，波逸提罪對手悔過。律師云：比丘尼從佛出世至今，無得戒沙彌尼，況有犯罪一念不覆藏者亦與學法。又云：佛在世時，時有一人與學法。佛滅度后，罽賓有一得戒沙彌。凡有二人，俱得漏盡。又云：得戒沙彌眾不作惡，更起異見入外道法中，亦不樂俗返戒還家，無有不見聖諦而取命終。比丘本不與他衣，以忿恚故欲令彼惱，強以力勢暫奪彼衣，突吉羅。
第二十六事
此是不共戒，餘四眾盡無此戒。
爾時長老毗呵，秦言斷也，已斷一切生死煩惱，故曰斷也。雖一切羅漢皆得漏盡，而本立名各有因緣，是故不同。毗呵比丘有好僧伽梨直十萬錢。時有群賊欲劫其衣，到比丘房前以手指戶，即問：「何人？」賊答：「比丘！我等欲得汝僧伽梨。」比丘以僧伽梨著𤖽中
【現代漢語翻譯】 現代漢語譯本：比丘尼的衣服，如果屬於捨墮罪，若有比丘尼被擯出僧團，或者持有錯誤的邪見且不肯改正而被擯出僧團，那麼她的衣服也屬於捨墮罪。其餘情況如前所述。關於此戒的構成，如果比丘先將根本的衣服給予他人，後來爲了惱怒對方而暫時奪回，這屬於捨墮罪。如果將捨棄的衣服歸還給對方，則犯波逸提罪，需要懺悔。如果先前根本地將衣服給予他人，後來又根本地奪回，應當按照奪回的衣服價值來計算罪過。如果先前只是暫時將衣服給予他人，後來又奪回，則沒有罪。如果和尚爲了折服弟子，使其遠離惡法，而暫時奪取弟子的衣服，也沒有罪。如果奪取衣服后，兩人都離開了僧團的界限，則不會失去衣服。如果奪取衣服的比丘帶著衣服離開了界限，或者失去衣服的比丘自己離開界限過夜，那麼就失去了這件衣服。 尼薩耆波逸提的意思是，將衣服的價值捨棄並歸還給對方，不需要在僧團中進行。律師說：胡本（可能是指某種律藏版本）中沒有在僧團中捨棄的方法，犯波逸提罪只需向對方懺悔。律師還說：自從佛陀允許比丘尼出家以來，沒有獲得具足戒的沙彌尼（見習女尼），更何況是犯了罪卻不肯立即坦白的人，也可以一起學習佛法。又說：佛陀在世時，有時會有一個人一起學習佛法。佛陀涅槃后，罽賓地區有一位獲得具足戒的沙彌。總共有兩個人，都證得了漏盡。又說：獲得具足戒的沙彌不會在僧團中作惡，即使產生了不同的見解而進入外道，也不會喜歡還俗而放棄戒律回家，沒有不見證聖諦就去世的。 比丘本來沒有將衣服給予他人，因為憤怒而想要讓對方惱怒，強行用武力暫時奪取對方的衣服，犯突吉羅罪。 第二十六事 這是不共戒，其餘四眾（比丘、沙彌、沙彌尼、式叉摩那）都沒有此戒。 當時，長老毗呵（Vihā，秦語意為『斷』），已經斷除了一切生死煩惱，所以稱為『斷』。雖然所有的阿羅漢都證得了漏盡，但最初立名各有因緣，因此名字不同。毗呵比丘有一件很好的僧伽梨（Saṃghāṭī，大衣），價值十萬錢。當時有一群盜賊想要搶劫他的衣服，來到比丘的房門前用手指敲門，比丘就問：『什麼人？』盜賊回答：『比丘！我們想要得到你的僧伽梨。』比丘將僧伽梨放在𤖽中（原文如此，可能指某種容器或包裹）。
【English Translation】 English version: A Bhikkhuni's (female monastic) robe, if it is subject to Nissaggiya Pacittiya (an offense requiring forfeiture). If a Bhikkhuni is expelled from the Sangha (monastic community), or holds wrong views and does not correct them and is expelled, then her robe is also subject to Nissaggiya Pacittiya. The remaining cases are as previously stated. Regarding the constitution of this precept, if a Bhikkhu (male monastic) first gives a fundamental robe to another, and later temporarily takes it back to annoy the other person, this constitutes a Nissaggiya Pacittiya offense. If the forfeited robe is returned to the other person, a Pacittiya offense is committed, requiring confession. If the robe was fundamentally given to another, and later fundamentally taken back, the offense should be calculated according to the value of the robe taken back. If the robe was only temporarily given to another, and later taken back, there is no offense. If the Upajjhaya (preceptor) temporarily takes the disciple's robe to subdue the disciple and make him/her leave evil practices, there is no offense. If, after taking the robe, both persons leave the boundary of the Sangha, the robe is not lost. If the Bhikkhu who took the robe carries the robe out of the boundary, or the Bhikkhu who lost the robe leaves the boundary and spends the night, then the robe is lost. Nissaggiya Pacittiya means that the value of the robe is forfeited and returned to the other person, and it does not need to be done within the Sangha. A Vinaya Master (legal expert) said: The Hu version (possibly referring to a certain Vinaya text) does not have the method of forfeiture in the Sangha; for a Pacittiya offense, one only needs to confess to the other person. The Vinaya Master also said: Since the Buddha allowed Bhikkhunis to ordain, there has been no Samaneri (novice nun) who has received full ordination, let alone someone who commits an offense and does not immediately confess it, who can also study the Dharma together. It is also said: When the Buddha was alive, there was sometimes one person who studied the Dharma together. After the Buddha's Nirvana, there was a Samanera (novice monk) in Kasmira who received full ordination. In total, there were two people who attained the exhaustion of outflows (arahantship). It is also said: A Samanera who has received full ordination will not commit evil in the Sangha, and even if he develops different views and enters external paths, he will not like to return to lay life and abandon the precepts to go home; there is no one who dies without witnessing the Noble Truths. A Bhikkhu originally did not give the robe to another person, but because of anger, wanting to annoy the other person, forcibly and violently temporarily takes the other person's robe, committing a Dukkata (minor offense). Twenty-sixth matter This is a non-common precept; the other four assemblies (Bhikkhus, Samaneras, Samaneris, Sikkhamanas) do not have this precept. At that time, the Elder Vihā (meaning 'severance' in Chinese), had already severed all the defilements of birth and death, so he was called 'Severance'. Although all Arhats (enlightened beings) have attained the exhaustion of outflows, the initial establishment of names has different causes and conditions, so the names are different. Bhikkhu Vihā had a very good Sanghati (outer robe), worth 100,000 coins. At that time, there was a group of thieves who wanted to rob his robe, and they came to the Bhikkhu's door and knocked with their fingers. The Bhikkhu asked, 'Who is it?' The thieves replied, 'Bhikkhu! We want to get your Sanghati.' The Bhikkhu put the Sanghati in a 𤖽 (the original text, possibly referring to a container or package).
，入四禪力持令不得。諸賊種種方便不能得衣，即便相謂：「今既叵得，當共伺求乞食不在，必可如意。」即如其計，後來不在，即持衣去，以是因緣失僧伽梨。
夏三月過有閏未滿八月者，前安居已過。有閏者，律師云：不應言有閏也。未滿八月者，云后安居。始過七月十五日未滿八月，從七月十六日次第六夜，聽阿練若安居比丘處離衣宿。所以聽者，云外國賊盜有時，此六夜中間是賊發時，是故聽也。此衣應寄眾僧界內、若白衣舍無賊難處，至第六夜應還取衣。若往衣所、若受余衣、若不取來、若不至衣所，不受余衣，至第七日地了時，尼薩耆波逸提。阿練若處者，去聚落五百弓，名阿練若處。胡步四百步，一百弓。胡步者，以一搩為一步。如是四百步一百弓，四百弓一拘屢舍，四拘屢舍一由旬。云一拘屢舍者，四百弓，摩竭國一拘屢舍，于北方半拘屢舍。中國地平，是故近也；北方山陵高下，是故遠耳。又云：中國多風，遠則不聞鼓聲，近則聞之，是故近耳。北方少風，遠聞鼓聲，是故遠也。所以南北有遠近者，以聞鼓聲有遠近故。云拘屢舍者，是聲名也。凡言鼓聲所及處是一拘屢舍。律師云：此是定義。
第二十七事
此是共戒，比丘、尼俱尼薩耆波逸提，式叉摩尼、沙彌、沙彌尼突吉羅
【現代漢語翻譯】 現代漢語譯本：進入四禪定的力量來保持它不丟失。那些盜賊用各種方法都無法得到這件僧伽梨（samghari，袈裟），就互相說道：『現在既然無法得到，我們應當一起伺機尋找他不在的時候去乞食，一定可以如願。』就按照這個計劃，後來他不在的時候，他們就拿走了衣服，因為這個因緣而失去了僧伽梨。
夏季三個月過去，有閏月但未滿八個月的，是前安居已經結束。有閏月的，律師說：不應該說有閏月。未滿八個月的，說是后安居。剛過七月十五日未滿八個月，從七月十六日開始連續六個夜晚，允許在阿練若（aranya，寂靜處）安居的比丘離開衣服過夜。允許的原因是，外國有盜賊出沒，這六個夜晚中間是盜賊作案的時候，所以允許。這件衣服應該寄放在眾僧的界限之內，或者寄放在沒有盜賊災難的在家居士的住所，到第六個夜晚應該取回衣服。如果去衣服所在的地方、或者接受了其他的衣服、或者不取回來、或者不到衣服所在的地方，不接受其他的衣服，到第七天地亮的時候，犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。阿練若處，是距離村落五百弓的地方，叫做阿練若處。胡步四百步，是一百弓。胡步，是以一拃為一步。這樣四百步是一百弓，四百弓是一拘屢舍（krosa，一種長度單位），四拘屢舍是一由旬（yojana，一種長度單位）。說一拘屢舍，是四百弓，摩揭陀國（Magadha）的一拘屢舍，相當於北方半拘屢舍。中國地勢平坦，所以近；北方山陵高低不平，所以遠。又說：中國多風，遠了就聽不到鼓聲，近了就能聽到，所以近。北方少風，遠了也能聽到鼓聲，所以遠。所以南北有遠近的差別，是因為聽到鼓聲的遠近不同。說拘屢舍，是聲音的名稱。凡是鼓聲所能及的地方就是一拘屢舍。律師說：這是定義。
第二十七事
這是共同的戒律，比丘（bhikkhu，出家男眾）、比丘尼（bhikkhuni，出家女眾）都犯尼薩耆波逸提，式叉摩尼（sikkhamana，學戒女）、沙彌（sramanera，出家男眾預備階段）、沙彌尼（sramanerika，出家女眾預備階段）犯突吉羅（dukkhata，惡作罪）。
【English Translation】 English version: He entered the power of the four Dhyanas (states of meditation) to hold it so it would not be lost. The thieves tried various methods but could not get the Samghati (outer robe). They then said to each other, 'Now that we cannot get it, we should wait for him to go begging for food when he is not here, and we will surely get what we want.' They followed this plan, and later when he was not there, they took the robe, and because of this circumstance, he lost the Samghati.
After the three months of summer have passed, if there is a leap month but it is not yet eight months, the former retreat is over. If there is a leap month, the Vinaya master says: it should not be said that there is a leap month. If it is not yet eight months, it is called the later retreat. If it has just passed the fifteenth day of the seventh month and is not yet eight months, from the sixteenth day of the seventh month for six consecutive nights, the Bhikkhus (monks) dwelling in the Aranya (secluded place) are allowed to sleep away from their robes. The reason for allowing this is that there are thieves in foreign countries, and these six nights are when the thieves are active, so it is allowed. This robe should be kept within the boundary of the Sangha (monastic community), or in the house of a layperson where there is no danger of thieves, and the robe should be taken back on the sixth night. If one goes to the place where the robe is, or receives another robe, or does not take it back, or does not go to the place where the robe is and does not receive another robe, when the seventh day dawns, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). An Aranya is a place five hundred bow-lengths away from a village, called an Aranya. Four hundred cubits is one hundred bow-lengths. A cubit is measured from the tip of the middle finger to the elbow. Thus, four hundred cubits is one hundred bow-lengths, four hundred bow-lengths is one Krosa (unit of distance), and four Krosas is one Yojana (unit of distance). One Krosa is said to be four hundred bow-lengths. One Krosa in Magadha (ancient kingdom in India) is half a Krosa in the north. The land in China is flat, so it is near; the mountains and hills in the north are high and low, so it is far. It is also said that China has a lot of wind, so the sound of the drum cannot be heard from far away, but it can be heard from nearby, so it is near. The north has little wind, so the sound of the drum can be heard from far away, so it is far. The reason why the north and south have different distances is because the sound of the drum can be heard from different distances. Krosa is the name of a sound. Wherever the sound of the drum can reach is one Krosa. The Vinaya master says: This is the definition.
Twenty-seventh matter
This is a shared precept. Bhikkhus (monks) and Bhikkhunis (nuns) both commit Nissaggiya Pacittiya, Sikkhamanas (female trainees), Sramaneras (male novices), and Sramanerikas (female novices) commit Dukkata (wrongdoing).
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十日未至自恣者，自恣余有十日在。得急施衣者，若王施、若夫人施、若王子施、大官鬥將施眾僧，有信樂心，以物施僧。以諸貴人善心難得，又難可數見，或有餘急因緣，是故名急施衣。若不受者，前人功德不成、眾僧失衣，是故聽受。若女欲嫁時，以至婿家不自在故，今得自在以物施僧。若病人施，以善心故以物施僧，令存亡有益。如是等比，盡名急施衣。眾僧得衣，即隨次分之。乃至衣時應畜者，從七月十六日至八月十五日，若無功德衣，齊是名衣時。此一月所以名衣時，以夏安居竟，檀越多致飲食衣服供養眾僧，兼諸比丘種種執作浣染衣服。以是因緣，此一月內有所放舍，故名為衣時。若有功德衣，從八月十六日至臘月十五日，名衣時。
是中犯者，若無功德衣，至八月十五日，是衣應舍，若作凈、若受持。若不捨、不作凈、不受持，至八月十六日地了時，尼薩耆波逸提。若有功德衣，至臘月十五日，是衣應舍，若作凈、若受持。若不捨、不作凈、不受持，至臘月十六日地了時，捨墮。除十日急施衣，一切安居衣必待自恣時分，若安居中分，突吉羅。
薩婆多毗尼毗婆沙卷第五 大正藏第 23 冊 No. 1440 薩婆多毗尼毗婆沙
薩婆多毗尼毗婆沙卷第六
【現代漢語翻譯】 現代漢語譯本： 如果有人在自恣日（Pravāraṇā，指雨季安居結束時的儀式）前十天沒有進行自恣，那麼自恣日後還有十天的時間。如果有人要緊急佈施衣物，比如國王（Rājā）、王后（Rājñī）、王子（Rājakumāra）、大官或將領佈施給僧眾，他們懷有虔誠的信心，用物品佈施給僧人。因為這些貴人的善心難得，又難以經常見到，或者有其他緊急的因緣，所以稱為緊急佈施衣。如果僧眾不接受，佈施者的功德就不能成就，僧眾也會失去衣物，因此允許接受。如果女子要出嫁，考慮到嫁到夫家后可能不自由，現在還能自由時就用物品佈施給僧人。如果病人佈施，因為懷有善心，用物品佈施給僧人，希望對生者和亡者都有益處。像這樣的情況，都稱為緊急佈施衣。僧眾得到衣物后，就按照次序分配。乃至可以儲藏衣物的時間，是從七月十六日到八月十五日。如果沒有功德衣，這段時間就稱為衣時。這一個月之所以稱為衣時，是因為夏季安居結束后，檀越（dānapati，指佈施者）大量提供飲食和衣服供養僧眾，加上比丘（bhikkhu，指男性出家人）們進行各種執作，如洗滌和染色衣服。因為這些因緣，這一個月內可以放舍衣物，所以稱為衣時。如果有功德衣，從八月十六日到臘月十五日，稱為衣時。 如果有人違犯了這些規定，如果沒有功德衣，到了八月十五日，這些衣物就應該捨棄，或者作凈（指通過某種儀式使物品可以繼續使用），或者受持（指繼續持有）。如果不捨棄、不作凈、不受持，到了八月十六日天亮時，就犯了尼薩耆波逸提（Nissaggiya Pācittiya，一種罪名）。如果有功德衣，到了臘月十五日，這些衣物就應該捨棄，或者作凈，或者受持。如果不捨棄、不作凈、不受持，到了臘月十六日天亮時，就犯了捨墮（Nissaggiya，一種罪名）。除了十日緊急佈施衣，所有安居衣都必須等待自恣時分配，如果在安居期間分配，就犯了突吉羅（Dukkata，一種輕罪）。 《薩婆多毗尼毗婆沙》卷第五 《薩婆多毗尼毗婆沙》卷第六
【English Translation】 English version: If someone has not performed the Pravāraṇā (the ceremony marking the end of the rainy season retreat) ten days before the Pravāraṇā day, there are still ten days after the Pravāraṇā day. If someone wants to urgently donate robes, such as a King (Rājā), Queen (Rājñī), Prince (Rājakumāra), high official, or general donating to the Sangha (community of monks), with a faithful heart, using items to donate to the monks. Because the good intentions of these nobles are rare and difficult to see often, or there are other urgent circumstances, it is called urgent robe donation. If the Sangha does not accept, the merit of the donor will not be accomplished, and the Sangha will lose robes, therefore it is allowed to accept. If a woman is about to marry, considering that she may not be free after marrying into her husband's family, she now uses items to donate to the Sangha while she is still free. If a sick person donates, because of their good intentions, they use items to donate to the Sangha, hoping it will benefit the living and the deceased. Such situations are all called urgent robe donation. After the Sangha receives the robes, they are distributed according to the order. The time when robes can be stored is from July 16th to August 15th. If there is no merit robe, this period is called robe time. The reason why this month is called robe time is because after the summer retreat ends, the dānapati (donors) provide a large amount of food, drink, and robes to support the Sangha, and the bhikkhus (monks) perform various tasks such as washing and dyeing robes. Because of these reasons, robes can be relinquished within this month, so it is called robe time. If there is a merit robe, from August 16th to December 15th, it is called robe time. If someone violates these rules, if there is no merit robe, by August 15th, these robes should be relinquished, or made allowable (through a certain ritual to make the item continue to be usable), or kept (continued to be held). If they are not relinquished, not made allowable, and not kept, when dawn breaks on August 16th, they have committed a Nissaggiya Pācittiya (an offense requiring forfeiture). If there is a merit robe, by December 15th, these robes should be relinquished, or made allowable, or kept. If they are not relinquished, not made allowable, and not kept, when dawn breaks on December 16th, they have committed a Nissaggiya (an offense requiring forfeiture). Except for the ten-day urgent robe donation, all retreat robes must wait for the Pravāraṇā time to be distributed; if they are distributed during the retreat, a Dukkata (a minor offense) is committed. Sarvastivada Vinaya Vibhasa Volume 5 Sarvastivada Vinaya Vibhasa Volume 6
失譯人名今附秦錄
第二十八事
此是不共戒，比丘得畜雨衣，比丘尼得畜浴衣、不得畜雨衣，以尼弱劣擔持為難，是故不聽畜雨浴衣。畜雨浴衣凡有二事：天雨時以障四邊于中澡浴，若天熱時亦以自障于中澡浴；二以夏月多雨，常裹三衣擔持行來。沙彌、沙彌尼、式叉摩尼不聽畜。
春殘一月應求雨衣、半月應畜者，從三月十六日至四月十五日是春殘一月，從三月十六日至三月盡應求應作，若得成衣，從四月一日至十五日應畜。畜法者，得用浴擔持行來。若不成衣，乃至四月十五日聽求聽作。設三月十六日求衣，至十八日十九日成衣者，律師云：亦得畜用。察其意制，此一月內得求得畜，而大制半月應求、半月應畜。若前安居，至四月十五日應如法受持。到七月十五日應著一處，不應畜用，若畜用者突吉羅。亦不須舍，至來年安居時如前畜用，不須更受。若后安居，從四月一日至五月十五日，四十五日畜。至七月十五日應舉一處，不應畜用，次第如前安居法。若閏三月，比丘不應前三月求作雨衣，應后三月十六日應求作雨衣。若比丘先不知有閏，前三月十六日求作雨浴衣已竟，于其中間長一月內不得畜用，應舉一處。此是百一物中一事，不須與人，不須作凈。若閏四月，前四月十六日安居，即日
【現代漢語翻譯】 現代漢語譯本 失譯人名今附秦錄
第二十八事
這是不共戒。比丘（bhiksu，男性出家人）可以擁有雨衣，比丘尼（bhiksuni，女性出家人）可以擁有浴衣，但不得擁有雨衣，因為女性體弱難以擔持，所以不允許擁有雨浴衣。擁有雨浴衣有兩種情況：一是下雨時用來遮擋四面，在其中洗浴；二是天氣炎熱時用來遮擋，在其中洗浴；二是夏季多雨，經常包裹三衣擔持行走。沙彌（sramanera，男性的出家見習者）、沙彌尼（sramanerika，女性的出家見習者）、式叉摩尼（siksamana，預備比丘尼）不允許擁有。
春季最後一個月應該尋求雨衣，半個月應該擁有。從三月十六日到四月十五日是春季最後一個月，從三月十六日到三月末應該尋求製作，如果得到成衣，從四月一日到十五日應該擁有。擁有的方法是，可以用浴衣擔持行走。如果沒有做成衣服，直到四月十五日都可以尋求製作。如果三月十六日尋求雨衣，到十八日十九日做成衣服，律師說：也可以擁有使用。考察其制定的意義，這一個月內可以尋求擁有，但大致規定半個月應該尋求，半個月應該擁有。如果是前安居，到四月十五日應該如法受持。到七月十五日應該放在一處，不應該擁有使用，如果擁有使用就犯突吉羅（dukkhata，一種輕罪）。也不需要捨棄，到來年安居時像之前一樣擁有使用，不需要重新受持。如果是后安居，從四月一日到五月十五日，四十五天可以擁有。到七月十五日應該放在一處，不應該擁有使用，次第像之前安居法一樣。如果是閏三月，比丘不應該在前三月尋求製作雨衣，應該在後三月十六日尋求製作雨衣。如果比丘先前不知道有閏月，在前三月十六日尋求製作雨浴衣已經完成，在其中間多出的一個月內不得擁有使用，應該放在一處。這是百一物中的一件，不需要送給別人，不需要作凈。如果是閏四月，前四月十六日安居，即日
【English Translation】 English version Lost Translator's Name, Now Attached to the Qin Record
Matter Twenty-Eight
These are the uncommon precepts. A bhiksu (male monastic) may possess a rain robe, a bhiksuni (female monastic) may possess a bathing robe but may not possess a rain robe, because women are weak and it is difficult for them to carry it. Therefore, they are not allowed to possess rain and bathing robes. Possessing rain and bathing robes serves two purposes: first, to use it to shield the four sides during bathing when it rains; second, to use it to shield oneself during bathing when the weather is hot; and third, because there is much rain in the summer months, to often wrap the three robes and carry them while traveling. Sramaneras (male novice), sramanerikas (female novice), and siksamana (probationary nuns) are not allowed to possess them.
In the last month of spring, one should seek a rain robe, and for half a month one should possess it. From the sixteenth day of the third month to the fifteenth day of the fourth month is the last month of spring. From the sixteenth day of the third month to the end of the third month, one should seek to make it. If one obtains a finished robe, from the first day to the fifteenth day of the fourth month, one should possess it. The method of possessing it is that one may carry it while traveling with the bathing robe. If the robe is not finished, one may continue to seek and make it until the fifteenth day of the fourth month. If one seeks a rain robe on the sixteenth day of the third month and finishes it on the eighteenth or nineteenth day, the Vinaya master says: one may also possess and use it. Examining the intention of the rule, within this one month, one may seek and possess it, but the general rule is that for half a month one should seek it, and for half a month one should possess it. If it is the early retreat, one should uphold it according to the Dharma until the fifteenth day of the fourth month. On the fifteenth day of the seventh month, one should put it in one place and should not possess and use it. If one possesses and uses it, one commits a dukkata (a minor offense). One does not need to relinquish it; when the next retreat comes, one may possess and use it as before, without needing to receive it again. If it is the later retreat, from the first day of the fourth month to the fifteenth day of the fifth month, one may possess it for forty-five days. On the fifteenth day of the seventh month, one should put it in one place and should not possess and use it, in the same order as the previous retreat method. If there is an intercalary third month, a bhiksu should not seek to make a rain robe in the first three months, but should seek to make a rain robe on the sixteenth day of the later three months. If a bhiksu did not know there was an intercalary month and has already finished seeking to make a rain and bathing robe on the sixteenth day of the first three months, one may not possess and use it during the extra month in between, but should put it in one place. This is one item among the hundred and one items; one does not need to give it to others, and one does not need to purify it. If there is an intercalary fourth month, the early retreat is on the sixteenth day of the fourth month, on that day
應受持雨衣。至七月十五日，于其中間百二十日常得畜，以夏有閏多雨熱故。過半月畜捨墮者，律師云：諸論師謂閏三月，於前三月十六日求作雨衣，至三月盡作衣已竟，至后三衣便受用。至后三月盡從受來，尼薩耆波逸提。求來作來，突吉羅。是名過半月畜，是衣應舍。波逸提罪懺懺悔過已，從四月一日便畜用至四月十五日，無過四月十六日，受持次第如前法。過半月衣從求作衣來，突吉羅。于閏一月中畜，一尼薩耆波逸提。設未舍衣未悔過，從四月一日至七月十五日中間更不得罪。若無閏處比丘求雨浴衣，往有閏處安居，是人從求衣來作衣來皆突吉羅，受持衣來捨墮。有閏者閏三月，無閏處比丘從三月十六日求雨浴衣，于有閏處是前三月，比丘于無閏處得雨浴衣已，至有閏處始入后三月，于其中間長一月，未至求衣時。以非求衣時故，從求作來突吉羅。過半月畜故，從畜用來尼薩耆波逸提。以先有心故，比丘不畜雨浴衣無罪。雨衣至四月十六日，能受亦可、不受無過。
第二十九事
此是共戒，比丘、尼俱尼薩耆波逸提，三眾突吉羅。此戒體，若物向僧，與前人說法令物自入，捨墮，物則還僧；向三二一比丘，突吉羅。若比丘知是物向比丘尼僧，自求向己，捨墮；向三二一，突吉羅。若比丘知檀越以
【現代漢語翻譯】 現代漢語譯本： 應受持雨衣（Varṣārika-cīvara，雨季穿的衣服）。到七月十五日，在這期間的一百二十天內可以持有，因為夏季有閏月，多雨炎熱的緣故。超過半個月持有未捨棄的，律師說：『諸位論師認為閏月有三個月，在前三個月的十六日請求製作雨衣，到三個月結束時雨衣已經做好，到后三個月就可以受用。到后三個月結束時，從接受雨衣開始，犯尼薩耆波逸提（Nissaggiya Pācittiya，捨墮罪）。請求製作雨衣，製作雨衣，犯突吉羅（Dukkata，惡作罪）。』這叫做超過半個月持有，這件衣服應該捨棄。犯波逸提罪（Pācittiya，墮罪）懺悔過後，從四月一日便可以持有使用，到四月十五日，不能超過四月十六日，受持的次第如前面的方法。超過半個月，從請求製作衣服開始，犯突吉羅。在閏月的一個月中持有，犯一尼薩耆波逸提。如果未捨棄衣服，未懺悔過，從四月一日到七月十五日中間不再另外犯罪。如果沒有閏月的地方，比丘請求雨浴衣（Varṣāsnānika-cīvara，雨季沐浴時穿的衣服），到有閏月的地方安居，這個人從請求衣服開始，製作衣服開始，都犯突吉羅，受持衣服開始捨墮。有閏月的地方閏三個月，沒有閏月的地方的比丘從三月十六日請求雨浴衣，在有閏月的地方是前三個月，比丘在沒有閏月的地方得到雨浴衣后，到有閏月的地方才進入后三個月，在這期間長一個月，未到請求衣服的時間。因為不是請求衣服的時間，所以從請求製作開始犯突吉羅。超過半個月持有，從持有使用開始犯尼薩耆波逸提。因為先前沒有（受持雨浴衣的）想法，比丘不持有雨浴衣沒有罪。雨衣到四月十六日，能受持也可以，不受持也沒有罪。
第二十九事
這是共同戒律，比丘、比丘尼都犯尼薩耆波逸提，沙彌等三眾犯突吉羅。這條戒律的要點是，如果物品是供養僧團的，（比丘）向前來的人說法，使物品自動進入（自己手中），犯捨墮，物品則歸還僧團；供養三位、兩位、一位比丘，犯突吉羅。如果比丘知道這物品是供養比丘尼僧團的，自己請求供養給自己，犯捨墮；供養三位、兩位、一位（比丘），犯突吉羅。如果比丘知道施主以 English version: One should keep the rain garment (Varṣārika-cīvara, garment worn during the rainy season). Until the fifteenth day of the seventh month, it can be kept for one hundred and twenty days in between, because the summer has an intercalary month, with much rain and heat. If it is kept for more than half a month without being discarded, the Vinaya masters say: 'The various commentators consider that if there are three intercalary months, one should request the making of a rain garment on the sixteenth day of the first three months, and by the end of the three months the rain garment will have been made, and it can be used in the latter three months. At the end of the latter three months, from the time of receiving the garment, one commits a Nissaggiya Pācittiya (offense entailing forfeiture). Requesting the making of a rain garment, making a rain garment, one commits a Dukkata (wrongdoing).' This is called keeping it for more than half a month, and this garment should be forfeited. After confessing the Pācittiya (expiation) offense, one can keep and use it from the first day of the fourth month to the fifteenth day of the fourth month, but not beyond the sixteenth day of the fourth month, and the order of keeping it is as in the previous method. If it is kept for more than half a month, from the time of requesting the making of the garment, one commits a Dukkata. Keeping it during the intercalary month, one commits a Nissaggiya Pācittiya. If the garment has not been forfeited and no confession has been made, no further offense is committed from the first day of the fourth month to the fifteenth day of the seventh month. If in a place without an intercalary month, a bhikkhu requests a rain bathing garment (Varṣāsnānika-cīvara, garment worn when bathing during the rainy season) and resides in a place with an intercalary month, this person commits a Dukkata from the time of requesting the garment and from the time of making the garment, and commits a forfeiture offense from the time of receiving the garment. In a place with an intercalary month, the intercalary month is three months long. If a bhikkhu in a place without an intercalary month requests a rain bathing garment from the sixteenth day of the third month, in a place with an intercalary month it is the first three months. If a bhikkhu in a place without an intercalary month obtains a rain bathing garment and then enters a place with an intercalary month, it is the latter three months, and in between there is a month longer, and it is not the time to request a garment. Because it is not the time to request a garment, one commits a Dukkata from the time of requesting the making. Because it is kept for more than half a month, one commits a Nissaggiya Pācittiya from the time of keeping and using it. Because there was no prior intention (to keep the rain bathing garment), a bhikkhu is not guilty if he does not keep a rain bathing garment. The rain garment can be kept or not kept by the sixteenth day of the fourth month, and there is no fault.
Twenty-ninth matter
This is a shared precept, bhikkhus and bhikkhunis both commit a Nissaggiya Pācittiya, and the three groups of novices commit a Dukkata. The essence of this precept is that if an item is offered to the Sangha, (the bhikkhu) speaks Dharma to the person who came, causing the item to automatically enter (his own hands), he commits a forfeiture offense, and the item is returned to the Sangha; offering to three, two, or one bhikkhu, one commits a Dukkata. If a bhikkhu knows that this item is offered to the bhikkhuni Sangha, and he requests it for himself, he commits a forfeiture offense; offering to three, two, or one (bhikkhu), one commits a Dukkata. If a bhikkhu knows that the donor with
【English Translation】 English version: One should keep the rain garment (Varṣārika-cīvara, garment worn during the rainy season). Until the fifteenth day of the seventh month, it can be kept for one hundred and twenty days in between, because the summer has an intercalary month, with much rain and heat. If it is kept for more than half a month without being discarded, the Vinaya masters say: 'The various commentators consider that if there are three intercalary months, one should request the making of a rain garment on the sixteenth day of the first three months, and by the end of the three months the rain garment will have been made, and it can be used in the latter three months. At the end of the latter three months, from the time of receiving the garment, one commits a Nissaggiya Pācittiya (offense entailing forfeiture). Requesting the making of a rain garment, making a rain garment, one commits a Dukkata (wrongdoing).' This is called keeping it for more than half a month, and this garment should be forfeited. After confessing the Pācittiya (expiation) offense, one can keep and use it from the first day of the fourth month to the fifteenth day of the fourth month, but not beyond the sixteenth day of the fourth month, and the order of keeping it is as in the previous method. If it is kept for more than half a month, from the time of requesting the making of the garment, one commits a Dukkata. Keeping it during the intercalary month, one commits a Nissaggiya Pācittiya. If the garment has not been forfeited and no confession has been made, no further offense is committed from the first day of the fourth month to the fifteenth day of the seventh month. If in a place without an intercalary month, a bhikkhu requests a rain bathing garment (Varṣāsnānika-cīvara, garment worn when bathing during the rainy season) and resides in a place with an intercalary month, this person commits a Dukkata from the time of requesting the garment and from the time of making the garment, and commits a forfeiture offense from the time of receiving the garment. In a place with an intercalary month, the intercalary month is three months long. If a bhikkhu in a place without an intercalary month requests a rain bathing garment from the sixteenth day of the third month, in a place with an intercalary month it is the first three months. If a bhikkhu in a place without an intercalary month obtains a rain bathing garment and then enters a place with an intercalary month, it is the latter three months, and in between there is a month longer, and it is not the time to request a garment. Because it is not the time to request a garment, one commits a Dukkata from the time of requesting the making. Because it is kept for more than half a month, one commits a Nissaggiya Pācittiya from the time of keeping and using it. Because there was no prior intention (to keep the rain bathing garment), a bhikkhu is not guilty if he does not keep a rain bathing garment. The rain garment can be kept or not kept by the sixteenth day of the fourth month, and there is no fault.
Twenty-ninth matter
This is a shared precept, bhikkhus and bhikkhunis both commit a Nissaggiya Pācittiya, and the three groups of novices commit a Dukkata. The essence of this precept is that if an item is offered to the Sangha, (the bhikkhu) speaks Dharma to the person who came, causing the item to automatically enter (his own hands), he commits a forfeiture offense, and the item is returned to the Sangha; offering to three, two, or one bhikkhu, one commits a Dukkata. If a bhikkhu knows that this item is offered to the bhikkhuni Sangha, and he requests it for himself, he commits a forfeiture offense; offering to three, two, or one (bhikkhu), one commits a Dukkata. If a bhikkhu knows that the donor with
物施僧，迴向彼塔，物即入彼塔，不須還取，以福同故，比丘作突吉羅懺。若比丘知檀越以物施此僧者，迴向餘僧者，物入此餘僧者，不須還取，以僧者同故，比丘作突吉羅懺。若比丘知檀越以自恣臘與此眾僧，迴向餘僧，自恣物應還與此僧，以自恣物所屬異故，比丘作突吉羅懺。若不還此僧，計錢成罪。面門臘亦如是。若比丘知物向一人，迴向餘人，應還取，此物已歸此物主，作突吉羅懺；若不還彼物，計錢成罪。
第三十事
此是共戒，比丘、尼俱尼薩耆波逸提。畢陵迦婆蹉弟子，有殘不凈酥、油、蜜、石蜜，殘宿而食，惡捉、不受、內宿。佛先但制五正食、似食，未制七日藥。凡不受、內宿等，儘是先作也。此戒體，若病比丘須七日藥，自無凈人求倩難得，應自從凈人手受。從比丘口受已，隨著一處，七日內自取而食。若病重，口不受，亦得服。設看病比丘手受口受，亦成受法。設受已，凈人若觸，更受。若即日受，若以不受藥墮中，應還更受。若受藥已經二日三日，有藥入中，應還更受，更從一日作始，次第七日。若藥眾多，不知何者是受、何者不受？應更手受口受然後服之。若六日七日異病比丘，不得復受藥經七日。此藥至七日，此藥應作凈、若與人、若服。若不作凈、不與人、不服，至八日
地了時，尼薩耆波逸提。若不病人七日藥，得於凈人邊作凈已，得共一處隨時受食。若自受已經宿取食，犯殘宿食戒，作波逸提懺。此四種藥，日中后一切時食無過。若以時藥、終身藥助成七日藥，作七日藥服無過，以七日藥勢力多故，又助成七日藥故。如以酥煮肉，此酥肉汁得作七日藥服。如石蜜或時藥、或以終身藥已成石蜜，得作七日藥服。如是或以時藥或七日藥以成終身藥，作終身藥服無過。或以終身藥、或以七日藥以成時藥，作時藥服，隨勢力多故、相助成故。若分數勢力等者，隨名取定。如石蜜丸，雖勢力等，以名定，作七日藥服。如五石散，隨石作名，作終身藥服。如是若勢力多者，隨力作名。若力等者，隨名定藥。
三十事竟。
九十事初戒
此是共戒，比丘、尼俱波逸提，三眾突吉羅。或有妄語入波羅夷，實無過人法說有過人法故。或有妄語入僧伽婆尸沙，以無根法謗他比丘故。或有妄語入偷蘭遮，如說過人法不滿、以無根法謗他不滿。或有妄語入波逸提，如無根僧殘謗他故。如此九十事中種種妄語，是謂妄語入波逸提。或有妄語入突吉羅，如三眾妄語。或有妄語無罪，如先作、如在家無師僧、本破戒還作比丘。或有七事以成妄語：一先作妄語意、二發口妄語、三妄語已說是妄語
【現代漢語翻譯】 現代漢語譯本：如果違反了時間規定，就觸犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮悔過）。如果不是病人，七日藥（Sattaāhakāni，七日內可服用的藥物）必須通過凈人（Kappiyakāraka，處理僧侶事務的居士）之手處理，才能一起在適當的時候食用。如果自己接受並存放過夜后再食用，就觸犯了殘宿食戒，需要進行波逸提（Pacittiya，悔過）懺悔。這四種藥物，可以在中午之後任何時間食用，沒有限制。如果用時藥（Yāmakālika，規定時間內可服用的藥物）或終身藥（Yāvajīvika，終身可服用的藥物）來輔助七日藥，作為七日藥服用也沒有過錯，因為七日藥的效力更大，而且又輔助了七日藥的緣故。例如，用酥油煮肉，這酥油肉汁可以作為七日藥服用。又如石蜜（Sakkharā，冰糖），或者用時藥、或者用終身藥製成的石蜜，可以作為七日藥服用。同樣，或者用時藥、或者用七日藥製成終身藥，作為終身藥服用也沒有過錯。或者用終身藥、或者用七日藥製成時藥，作為時藥服用，因為效力大的緣故，互相輔助的緣故。如果成分和效力相等，就按照名稱來確定。例如石蜜丸，雖然效力相等，但按照名稱確定，作為七日藥服用。例如五石散，按照石頭來命名，作為終身藥服用。像這樣，如果效力大的，就按照效力來命名。如果效力相等，就按照名稱來確定藥物。 三十事完畢。 九十事初戒 這是共同的戒律，比丘（Bhikkhu，男性僧侶）和比丘尼（Bhikkhuni，女性僧侶）都觸犯波逸提（Pacittiya，悔過），沙彌（Sāmaṇera，男沙彌）、沙彌尼（Sāmaṇerī，女沙彌）和式叉摩那（Sikkhamānā，學戒女）三眾觸犯突吉羅（Dukkata，惡作）。有些妄語會構成波羅夷（Pārājika，斷頭罪），因為實際上沒有超過常人的能力，卻說自己有超過常人的能力。有些妄語會構成僧伽婆尸沙（Saṃghādisesa，僧殘），因為用沒有根據的罪名誹謗其他比丘。有些妄語會構成偷蘭遮（Thullaccaya，粗罪），例如說自己有超過常人的能力但實際上沒有，或者用沒有根據的罪名誹謗他人能力不足。有些妄語會構成波逸提（Pacittiya，悔過），例如用沒有根據的僧殘罪名誹謗他人。像這樣，九十事中種種的妄語，都屬於妄語構成波逸提。有些妄語會構成突吉羅（Dukkata，惡作），例如三眾的妄語。有些妄語沒有罪，例如之前已經做了，或者在家時沒有師父，或者本來已經破戒又重新成為比丘。有七個條件構成妄語：一是事先有說妄語的意圖，二是開口說出妄語，三是說完妄語后承認那是妄語。
【English Translation】 English version: If the time is violated, it constitutes a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If not a sick person, the seven-day medicine (Sattaāhakāni, medicine allowed to be kept for seven days) must be handled through a Kappiyakāraka (a layperson who handles matters for monks) to be eaten together at the appropriate time. If one receives it oneself and eats it after storing it overnight, one violates the rule against eating leftover food and needs to perform Pacittiya (confession). These four types of medicine can be eaten at any time after noon without restriction. If one uses Yāmakālika (medicine allowed to be kept for a limited time) or Yāvajīvika (medicine allowed to be kept for life) to assist the seven-day medicine, there is no fault in taking it as a seven-day medicine, because the potency of the seven-day medicine is greater, and it also assists the seven-day medicine. For example, if meat is cooked with ghee, this ghee-meat juice can be taken as a seven-day medicine. Also, like Sakkharā (rock candy), or rock candy made with Yāmakālika or Yāvajīvika, it can be taken as a seven-day medicine. Similarly, if Yāmakālika or seven-day medicine is used to make Yāvajīvika, there is no fault in taking it as Yāvajīvika. Or if Yāvajīvika or seven-day medicine is used to make Yāmakālika, it can be taken as Yāmakālika, because of the greater potency and mutual assistance. If the ingredients and potency are equal, it is determined according to the name. For example, rock candy pills, although the potency is equal, are determined by the name and taken as a seven-day medicine. For example, Five-Stone Powder, named after the stones, is taken as Yāvajīvika. In this way, if the potency is greater, it is named according to the potency. If the potency is equal, the medicine is determined according to the name. The thirty matters are completed. The initial precept of the ninety matters This is a common precept, Bhikkhus (male monks) and Bhikkhunis (female monks) both commit Pacittiya (confession), and the three groups of Sāmaṇeras (male novices), Sāmaṇerīs (female novices), and Sikkhamānās (probationary nuns) commit Dukkata (wrongdoing). Some lies constitute Pārājika (defeat), because one claims to have abilities beyond ordinary people when they do not. Some lies constitute Saṃghādisesa (formal meeting), because one slanders other Bhikkhus with unfounded accusations. Some lies constitute Thullaccaya (grave offense), such as claiming to have abilities beyond ordinary people but not actually having them, or slandering others for insufficient abilities with unfounded accusations. Some lies constitute Pacittiya (confession), such as slandering others with unfounded accusations of Saṃghādisesa. In this way, various lies among the ninety matters constitute Pacittiya. Some lies constitute Dukkata (wrongdoing), such as the lies of the three groups. Some lies are without offense, such as those done previously, or when one is a layperson without a teacher, or when one has broken the precepts and then becomes a Bhikkhu again. Seven conditions constitute a lie: first, the intention to lie; second, uttering the lie; third, admitting that it is a lie after saying it.
、四異見、五異欲、六異忍、七異知。復有四事以成妄語：一異見，后三事如前。或有三事以成妄語：一先作妄語意、二設言妄語、三妄語已說是妄語。若比丘不見事言見，波逸提。若見言不見、若見謂不見語他言見、若不見謂見語他言不見、若見已疑為見不見語他言不見、若不見疑為見不見語他言見，以是心想故，皆波逸提。聞、覺、知亦如是。一切隨心想說，無犯。見聞覺知，以眼為見、以耳為聞、鼻舌身為覺、意根為知，以三根性利力用偏多，各分為名。三根性鈍力用處少，總名為覺。複次三根能遠取境界，各分為名；三根近取境界，故合為名。若使妄語、若書信妄語，盡突吉羅。若先無心妄語，誤亂失口妄語，盡突吉羅。若說法義論、若傳人語、若凡說一切是非，莫自攝為是，常令推寄有本，則無過也。若狂心亂心病壞心，無犯。或有妄語不兩舌者，如旋風土鬼來至我所、自言持戒清凈淫慾不起、如自稱過人法，前人不聞不受，重偷蘭。若欲以無根法謗他，先向同意說，某甲比丘犯如是罪，與我相助，重偷蘭。如破僧相助僧殘，未滿者偷蘭。
九十事第二
此是共戒，比丘、尼俱波逸提，三眾突吉羅。說本生因緣者，一以證輕毀過罪故。二息誹謗故，若不說本生，外道當言：「瞿曇沙門無宿命通
【現代漢語翻譯】 現代漢語譯本 有七種不同的事物導致犯戒：不同的見解、不同的慾望、不同的忍耐、不同的認知。又有四件事會構成妄語：不同的見解，后三件事與之前相同。或者有三件事構成妄語：首先產生說謊的意圖，然後說出謊言，最後說了謊后承認是謊言。如果比丘明明沒看見卻說看見了，犯波逸提罪（Pācittiya，一種輕罪）。如果明明看見卻說沒看見，或者明明看見卻告訴別人說沒看見，或者明明沒看見卻告訴別人說看見了，或者看見了卻懷疑自己看見了還是沒看見而告訴別人說沒看見，或者沒看見卻懷疑自己看見了還是沒看見而告訴別人說看見了，因為這種心念，都犯波逸提罪。聽到、感覺到、知道也是如此。一切都隨心念而說，沒有罪過。見、聞、覺、知，用眼睛來看是見，用耳朵來聽是聞，用鼻子、舌頭、身體來感覺是覺，用意識來認知是知，因為這三種根的性質敏銳，力量作用偏多，所以各自有不同的名稱。三種根的性質遲鈍，力量作用之處少，總稱為覺。再次，三種根能從遠處獲取境界，所以各自有不同的名稱；三種根從近處獲取境界，所以合稱為一個名稱。如果寫妄語，或者書信中寫妄語，都犯突吉羅罪（Dukkata，一種更輕的罪）。如果事先沒有說謊的意圖，或者因為錯誤、混亂、失口而說謊，都犯突吉羅罪。如果說法義、討論，或者傳達別人的話，或者凡是說一切是非，不要自己認為是正確的，常常要推究寄託于有根據的事情，就沒有過失。如果因為狂心、亂心、病壞心而說妄語，沒有罪過。或者有妄語但不構成兩舌的情況，例如旋風土鬼來到我這裡，自稱持戒清凈，淫慾不起，或者自稱有超過常人的能力，但聽者沒有聽到或接受，犯重偷蘭罪（Thullaccaya，一種較重的罪）。如果想要用沒有根據的事情誹謗他人，先向同意你的人說，某甲比丘犯了這樣的罪，請你幫助我，犯重偷蘭罪。如同破壞僧團，幫助他人犯僧殘罪（Sanghadisesa，一種重罪），但未完成的，犯偷蘭罪。
九十事第二
這是共同的戒律，比丘、比丘尼都犯波逸提罪，沙彌等三眾犯突吉羅罪。講述本生因緣的原因，一是用來證明輕毀過罪，二是用來平息誹謗，如果不說本生因緣，外道會說：『喬達摩沙門沒有宿命通（Pubbenivasanussati-ñana，回憶過去世的能力）。』
【English Translation】 English version There are seven different things that lead to offenses: different views, different desires, different patience, and different knowledge. Furthermore, there are four things that constitute a false statement: different views, and the latter three are the same as before. Or there are three things that constitute a false statement: first, the intention to lie; second, uttering the lie; and third, after uttering the lie, admitting it is a lie. If a Bhikkhu (Buddhist monk) says he has seen something he has not seen, he commits a Pācittiya (a minor offense). If he says he has not seen something he has seen, or if he has seen something but tells others he has not seen it, or if he has not seen something but tells others he has seen it, or if he has seen something but doubts whether he has seen it or not and tells others he has not seen it, or if he has not seen something but doubts whether he has seen it or not and tells others he has seen it, because of this state of mind, he commits a Pācittiya. Hearing, feeling, and knowing are also the same. Everything is said according to one's thoughts, and there is no offense. Seeing, hearing, feeling, and knowing: seeing is with the eyes, hearing is with the ears, feeling is with the nose, tongue, and body, and knowing is with the mind. Because the nature of these three roots is sharp and their power is more active, they each have different names. The nature of the three roots is dull, and their power is less active, so they are collectively called feeling. Furthermore, the three roots can grasp objects from a distance, so they each have different names; the three roots grasp objects from nearby, so they are collectively called one name. If one writes a false statement, or writes a false statement in a letter, one commits a Dukkata (a lighter offense). If one lies without prior intention, or lies due to error, confusion, or a slip of the tongue, one commits a Dukkata. If one discusses the Dharma (teachings), or transmits the words of others, or speaks of right and wrong, do not consider oneself to be correct, but always investigate and rely on things that have a basis, and there will be no fault. If one speaks falsely due to a deranged mind, a confused mind, or a diseased mind, there is no offense. Or there are false statements that do not constitute divisive speech, such as a whirlwind earth ghost coming to me and claiming to be pure in precepts and free from lust, or claiming to have abilities beyond ordinary people, but the listener does not hear or accept it, one commits a Thullaccaya (a heavier offense). If one wants to slander another with unfounded accusations, first tell those who agree with you that a certain Bhikkhu has committed such a crime, and ask them to help you, one commits a Thullaccaya. Like destroying the Sangha (community), helping others commit a Sanghadisesa (a serious offense), but not completing it, one commits a Thullaccaya.
The Second of the Ninety Matters
These are common precepts, and both Bhikkhus and Bhikkhunis (Buddhist nuns) commit a Pācittiya, and the three groups of Samaneras (novice monks) commit a Dukkata. The reason for telling the Jataka (birth stories) is, first, to prove the lightness of the offense, and second, to quell slander. If the Jataka is not told, outsiders will say: 'The Shramana (ascetic) Gautama (Buddha) has no Pubbenivasanussati-ñana (ability to recall past lives).'
。」三以成十二部經故。此是本生也，佛用愿智以知過去。
問曰：「愿智、宿命智有何差別？」
答曰：「宿命智知過去，愿智知三世。宿命智知有漏，愿智二俱兼知。宿命智知自身過去，愿智自他兼知。宿命智一身二身次第得知，愿智一念超知百劫。」
古時畜生所以能語，今時畜生所以不語，謂劫初時先有人天未有三惡。初有三惡，盡從人天中來。以宿習近故，是以能語。今時畜生，多從三惡道中來，是以不語。
是中犯者，有八種：謂一種姓、二伎、三作、四犯、五病、六想、七煩惱、八罵。以此八種輕比丘者，若以種伎作三事輕毀剎利婆羅門估客子三種人者，突吉羅；以此三事輕毀餘人者，盡波逸提。以餘五事輕毀剎利乃至栴陀羅，波逸提。若以八事現前輕毀，波逸提；屏處輕毀，突吉羅。若以八事輕毀比丘尼，突吉羅。以此八事輕毀三眾，突吉羅。以此八事輕毀狂心亂心病壞心、在家無師僧越濟人、一切在家人聾人，盡突吉羅，六罪人亦突吉羅。若前人有此八事，輕毀者波逸提。若無八事，但為惱故輕毀，突吉羅。若遣使書信，突吉羅。若以八事輕毀言：「汝有此八事，皆不應出家法。」如是語故波逸提。若直以八事輕毀，突吉羅。除此八事，以余輕毀者，設言：「汝多食多眠
【現代漢語翻譯】 現代漢語譯本：『三』是指因此成就了十二部經。這是本生經（Jataka），佛陀用愿智（Pranidhana-jnana）來了解過去。
問：『愿智（Pranidhana-jnana）和宿命智（Purva-nivasanusmriti-jnana）有什麼區別？』
答：『宿命智（Purva-nivasanusmriti-jnana）瞭解過去，愿智（Pranidhana-jnana）瞭解過去、現在、未來三世。宿命智（Purva-nivasanusmriti-jnana）瞭解有漏法（sasrava-dharma），愿智（Pranidhana-jnana）兩者都瞭解。宿命智（Purva-nivasanusmriti-jnana）瞭解自身過去，愿智（Pranidhana-jnana）自身和他人都能瞭解。宿命智（Purva-nivasanusmriti-jnana）瞭解一個身體、兩個身體，按順序得知，愿智（Pranidhana-jnana）一念之間就能超越瞭解百劫。』
古代的畜生能夠說話，現在畜生不能說話，是因為劫初的時候先有人天，沒有三惡道（tri-apaya）。最初出現三惡道（tri-apaya），都是從人天中來的。因為宿世的習氣相近，所以能夠說話。現在的畜生，大多是從三惡道（tri-apaya）中來的，所以不能說話。
在這裡，觸犯戒律的情況有八種：一是種姓（jati），二是伎藝（silpa），三是行為（karma），四是犯戒（apatti），五是疾病（vyadhi），六是想法（samjna），七是煩惱（klesa），八是謾罵（akrosa）。如果用這八種事輕視比丘（bhiksu），如果用種姓、伎藝、行為這三件事輕毀剎帝利（ksatriya）、婆羅門（brahmana）、估客子（vanik-putra）這三種人，犯突吉羅（duskrita）；用這三件事輕毀其他人，都犯波逸提（pacittiya）。用其餘五件事輕毀剎帝利（ksatriya）乃至旃陀羅（candala），犯波逸提（pacittiya）。如果用這八件事當面輕視譭謗，犯波逸提（pacittiya）；背地裡輕視譭謗，犯突吉羅（duskrita）。如果用這八件事輕視譭謗比丘尼（bhiksuni），犯突吉羅（duskrita）。用這八件事輕視譭謗僧團中的三種人，犯突吉羅（duskrita）。用這八件事輕視譭謗狂心、亂心、病壞心的人，在家沒有師僧越界濟度的人，一切在家人、聾人，都犯突吉羅（duskrita），六種罪人也犯突吉羅（duskrita）。如果前面的人有這八件事，輕視譭謗的人犯波逸提（pacittiya）。如果沒有這八件事，只是爲了惱亂對方而輕視譭謗，犯突吉羅（duskrita）。如果派遣使者送信，犯突吉羅（duskrita）。如果用這八件事輕視譭謗說：『你具有這八件事，都不應該出家。』因為這樣說而犯波逸提（pacittiya）。如果直接用這八件事輕視譭謗，犯突吉羅（duskrita）。除了這八件事，用其他事輕視譭謗，比如：『你多吃多睡』
【English Translation】 English version: 'Three' refers to the fact that the twelve divisions of scriptures are thus accomplished. This is the Jataka, the Buddha uses Pranidhana-jnana (knowledge of vows) to know the past.
Question: 'What is the difference between Pranidhana-jnana (knowledge of vows) and Purva-nivasanusmriti-jnana (knowledge of past lives)?'
Answer: 'Purva-nivasanusmriti-jnana (knowledge of past lives) knows the past, Pranidhana-jnana (knowledge of vows) knows the three times (past, present, and future). Purva-nivasanusmriti-jnana (knowledge of past lives) knows the contaminated dharmas (sasrava-dharma), Pranidhana-jnana (knowledge of vows) knows both. Purva-nivasanusmriti-jnana (knowledge of past lives) knows one's own past, Pranidhana-jnana (knowledge of vows) knows both oneself and others. Purva-nivasanusmriti-jnana (knowledge of past lives) knows one body, two bodies, in sequential order, Pranidhana-jnana (knowledge of vows) transcends and knows hundreds of kalpas in a single thought.'
In ancient times, animals could speak, but now animals cannot speak because at the beginning of the kalpa, there were first humans and devas, and there were no three evil realms (tri-apaya). The three evil realms (tri-apaya) first appeared, all coming from humans and devas. Because of the proximity of past habits, they were able to speak. Now, most animals come from the three evil realms (tri-apaya), so they cannot speak.
Among these, there are eight types of offenses: first, jati (caste); second, silpa (skill); third, karma (action); fourth, apatti (offense); fifth, vyadhi (disease); sixth, samjna (perception); seventh, klesa (affliction); and eighth, akrosa (abuse). If one despises a bhiksu (monk) with these eight things, if one despises ksatriya (warrior), brahmana (priest), or vanik-putra (merchant's son) with the three things of caste, skill, or action, it is a duskrita (wrongdoing); if one despises others with these three things, it is a pacittiya (expiation). If one despises ksatriya (warrior) or even candala (outcaste) with the remaining five things, it is a pacittiya (expiation). If one openly despises with these eight things, it is a pacittiya (expiation); if one despises in private, it is a duskrita (wrongdoing). If one despises a bhiksuni (nun) with these eight things, it is a duskrita (wrongdoing). If one despises the three groups in the Sangha with these eight things, it is a duskrita (wrongdoing). If one despises those with a mad mind, a confused mind, a diseased mind, those at home without a teacher or Sangha who cross over others, all laypeople, and deaf people with these eight things, it is all duskrita (wrongdoing), and the six types of criminals are also duskrita (wrongdoing). If the person in front has these eight things, the one who despises commits a pacittiya (expiation). If there are not these eight things, but one despises only to annoy, it is a duskrita (wrongdoing). If one sends a messenger with a letter, it is a duskrita (wrongdoing). If one despises with these eight things, saying, 'You have these eight things, you should not be ordained,' saying so is a pacittiya (expiation). If one directly despises with these eight things, it is a duskrita (wrongdoing). Apart from these eight things, if one despises with other things, such as saying, 'You eat and sleep too much'
多談語，用出家受戒為？」突吉羅。此戒體，若聞者，波逸提；不聞者，突吉羅。凡設有先出家而後癩病者，一切僧事故得共作，若食時莫令坐眾中。
九十事第三
此是共戒，比丘、尼俱波逸提，三眾突吉羅。是中犯者，有八種：一種、二伎、三作、四犯、五病、六想、七煩惱、八罵。是八事皆用五事：如是名、如是性、如是種、如是作、如是相。此八事中三事種伎作傳向剎利婆羅門估客子比丘，突吉羅。以此三事傳向余比丘，波逸提。若以五事傳向一比丘，波逸提。若以八事傳向四眾，突吉羅。傳向在家無師僧、若遣使書信、狂心亂心病壞心聾、越濟人、六罪人、一切在家人，盡突吉羅。以五事者，若比丘傳此比丘語向彼比丘說，乃至言：「彼說汝是惡罵人，用出家受戒為？」即問：「彼是誰耶。」答言：「某姓。」「某姓是誰？」答言：「某種。」「某種是誰？」答言：「某作。」「某作是誰？」答言：「某相。」若彼聞者，波逸提；不聞，突吉羅。所以次第五種者，以同名同姓等多故，宜次第定之。
或有兩舌非妄語非惡口，如一比丘傳此比丘語向彼說，當實說故非妄語，軟語說故非惡口，以分離心故名兩舌。或有兩舌是妄語非惡口，如一比丘傳此比丘語向彼比丘說，以別離心故是兩舌，
【現代漢語翻譯】 現代漢語譯本：如果（有人）多嘴多舌，（問他）『你出家受戒是爲了什麼？』（回答者）犯突吉羅（Dukkata，輕罪）。這個戒條的戒體，如果聽聞者，犯波逸提（Pacittiya，墮罪）；沒有聽聞者，犯突吉羅。凡是先出家而後患麻風病的人，一切僧事都可以共同參與，如果用餐時不要讓他坐在人群中。
九十事第三
這是共同的戒條，比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）都犯波逸提，沙彌（Sramanera，男沙彌）、沙彌尼（Sramanerika，女沙彌）、式叉摩那（Siksamana，學戒女）三眾犯突吉羅。在這其中犯戒的人，有八種情況：一是名字，二是種族，三是職業，四是行為，五是疾病，六是想法，七是煩惱，八是辱罵。這八件事都要用五事來確定：如是名、如是性、如是種、如是作、如是相。這八件事中，如果將三種（資訊：種族、職業、行為）傳遞給剎帝利（Ksatriya，印度教的第二等級，武士）、婆羅門（Brahmana，印度教的最高等級，祭司）、估客子（商人子弟）比丘，犯突吉羅。如果將這三種事傳遞給其他比丘，犯波逸提。如果用五事傳遞給一個比丘，犯波逸提。如果將八件事傳遞給四眾（比丘、比丘尼、沙彌、沙彌尼），犯突吉羅。如果傳遞給在家無師僧、或者派遣使者書信、精神錯亂、心神不寧、患病、聾啞人、越濟人（不符合資格的受戒者）、六種罪人、一切在家人，都犯突吉羅。所謂五事，如果一個比丘將這個比丘的話傳給那個比丘說，甚至說：『他說你是惡罵人，出家受戒有什麼用？』就問：『他是誰呀？』回答說：『某姓。』『某姓是誰？』回答說：『某種。』『某種是誰？』回答說：『某作。』『某作是誰？』回答說：『某相。』如果聽聞者，犯波逸提；沒有聽聞，犯突吉羅。之所以要按次序確定五種資訊，是因為同名同姓等情況很多，所以應該按次序確定。
或者有兩舌（Pisuna，挑撥離間）不是妄語（Musavada，虛妄語）不是惡口（Pharusa，粗惡語），如一個比丘將這個比丘的話傳給那個比丘說，因為說的是實話所以不是妄語，用柔和的語言說所以不是惡口，因為有分離心所以叫做兩舌。或者有兩舌是妄語不是惡口，如一個比丘將這個比丘的話傳給那個比丘說，因為有離間的心所以是兩舌，
【English Translation】 English version: 'If (someone) is talkative, (ask him) 'What did you ordain and receive precepts for?' (The one who answers) commits a Dukkata (misdeed). This precept's substance, if the hearer hears it, commits a Pacittiya (expiation); if not heard, commits a Dukkata. All those who ordain first and then contract leprosy can participate in all Sangha (community) affairs, but do not let them sit in the assembly during meals.
The Third of the Ninety Matters
This is a shared precept; both Bhikkhus (monks) and Bhikkhunis (nuns) commit Pacittiya, and the three groups of Sramaneras (male novices), Sramanerikas (female novices), and Siksamana (probationary nuns) commit Dukkata. Among those who violate this, there are eight cases: one is name, two is lineage, three is occupation, four is behavior, five is illness, six is thought, seven is affliction, and eight is abuse. These eight matters must be determined using five factors: such name, such nature, such lineage, such occupation, such appearance. Among these eight matters, if three (pieces of information: lineage, occupation, behavior) are conveyed to a Bhikkhu who is a Ksatriya (warrior caste), Brahmana (priest caste), or the son of a merchant, a Dukkata is committed. If these three matters are conveyed to other Bhikkhus, a Pacittiya is committed. If five matters are conveyed to one Bhikkhu, a Pacittiya is committed. If eight matters are conveyed to the four assemblies (Bhikkhus, Bhikkhunis, Sramaneras, Sramanerikas), a Dukkata is committed. If conveyed to laypeople without teachers or monks, or sending messengers with letters, those who are mentally disordered, disturbed, ill, deaf, those who are unqualified for ordination, those with six offenses, and all laypeople, all commit Dukkata. The so-called five matters, if one Bhikkhu conveys the words of this Bhikkhu to that Bhikkhu, even saying: 'He said you are an abusive person, what is the use of ordaining and receiving precepts?' Then ask: 'Who is he?' Answer: 'So-and-so's surname.' 'Who is so-and-so's surname?' Answer: 'Such-and-such lineage.' 'Who is such-and-such lineage?' Answer: 'Such-and-such occupation.' 'Who is such-and-such occupation?' Answer: 'Such-and-such appearance.' If the hearer hears it, a Pacittiya is committed; if not heard, a Dukkata is committed. The reason for determining the five types of information in order is that there are many cases of the same name and surname, so it should be determined in order.
Or there is divisive speech (Pisuna) that is not false speech (Musavada) and not harsh speech (Pharusa), such as one Bhikkhu conveying the words of this Bhikkhu to that Bhikkhu, because it is the truth it is not false speech, and because it is spoken in gentle words it is not harsh speech, but because there is a divisive intention it is called divisive speech. Or there is divisive speech that is false speech and not harsh speech, such as one Bhikkhu conveying the words of this Bhikkhu to that Bhikkhu, because there is a divisive intention it is divisive speech,
以妄說故是妄語，以軟語說故非惡口。或兩舌是惡口非妄語，如一比丘傳此比丘語向彼比丘說，以別離心故是兩舌，以粗語說故是惡口，當實說故非妄語。或有兩舌是妄語是惡口，如一比丘傳此比丘語向彼比丘說，以別離心故是兩舌，以妄說故是妄語，以惡聲說故是惡口。妄語、惡口作四句亦如是。如是解已更說，波逸提突吉羅。解者，應言聞已更說，若聞者波逸提，不聞突吉羅。二種罵突吉羅。在家人罵者，說俗中種種不清凈。出家人罵者，直說出家中不如法事。除此八事更以餘事者，云：「汝是多眠多食人戲笑人，用出家受戒為？」突吉羅。若言：「汝欺誑人多情詐人。」如是傳向比丘者，聞則突吉羅，不聞亦突吉羅。若不傳彼此語，但二邊說令離散者，突吉羅。
九十事第四
此是共戒，比丘、尼俱波逸提，三眾突吉羅。是人有五種：一者舊人、二者客人、三者受欲人、四者說羯磨人、五者見羯磨人。是中犯者，若舊比丘于相言諍中相言諍想，如法滅已如法滅想，還更發起，波逸提。相言諍中相助諍想，如法滅已如法滅想，還更發起，波逸提。相言諍中犯罪諍想、常所行諍想亦如是。如相言諍有四句，相助諍、犯罪諍、常所行諍亦各有四句，凡十六句，此諸句中各得波逸提。如舊比丘於四諍中作十
【現代漢語翻譯】 現代漢語譯本： 因為虛假陳述而說是妄語，因為用柔和的語言陳述所以不是惡口。或者兩舌是惡口但不是妄語，例如一個比丘把這個比丘的話傳給那個比丘，因為有離間的心所以是兩舌，因為用粗暴的語言說所以是惡口，因為說的是事實所以不是妄語。或者有兩舌既是妄語又是惡口，例如一個比丘把這個比丘的話傳給那個比丘，因為有離間的心所以是兩舌，因為虛假陳述所以是妄語，因為用惡劣的聲音說所以是惡口。對於妄語、惡口可以作四句的分析，也是如此。這樣理解之後再說，波逸提（一種戒律名稱）和突吉羅（一種戒律名稱）。理解是，應該說聽了之後再說，如果聽了的人犯波逸提，沒聽的人犯突吉羅。兩種辱罵都犯突吉羅。在家人的辱罵，說的是世俗中種種不清凈的事情。出家人的辱罵，直接說出家團體中不如法的事情。除了這八種情況，如果用其他事情辱罵，說：『你是個貪睡貪吃、喜歡戲笑的人，出家受戒有什麼用？』，犯突吉羅。如果說：『你欺騙人、多情虛偽。』這樣的話傳給其他比丘，聽的人犯突吉羅，沒聽的人也犯突吉羅。如果不傳彼此的話，只是在兩邊挑撥離間，犯突吉羅。
九十事 第四
這是共同的戒律，比丘（男性出家人）、比丘尼（女性出家人）都犯波逸提，沙彌等三眾犯突吉羅。這裡有五種人：一是舊人、二是客人、三是受欲人、四是說羯磨（僧團議事）人、五是見羯磨人。這些人中，如果舊比丘在爭吵中，有爭吵的念頭，如法平息后又想起已經如法平息的事情，再次發起爭吵，犯波逸提。在爭吵中，有幫助爭吵的念頭，如法平息后又想起已經如法平息的事情，再次發起爭吵，犯波逸提。在爭吵中，有犯罪的念頭、經常發生的爭吵的念頭也是如此。就像相言諍有四句，相助諍、犯罪諍、常所行諍也各有四句，總共十六句，這些句子中各自犯波逸提。如果舊比丘在四種爭吵中作十
【English Translation】 English version: False speech is lying because of false statements; it is not harsh speech because of soft language. Or, divisive speech is harsh speech but not lying. For example, a Bhikkhu (Buddhist monk) conveys the words of one Bhikkhu to another, with the intention of causing discord, which is divisive speech. Speaking with coarse language is harsh speech, but because it is the truth, it is not lying. Or, there is divisive speech that is both lying and harsh speech. For example, a Bhikkhu conveys the words of one Bhikkhu to another, with the intention of causing discord, which is divisive speech. Because of false statements, it is lying; because of speaking with a harsh voice, it is harsh speech. The analysis of lying and harsh speech can be done in four ways, and it is the same. After understanding this, it is said again, Pācittiya (a type of monastic offense) and Dukkata (a type of monastic offense). The understanding is that one should speak again after hearing. If the one who hears speaks again, it is Pācittiya; if one does not hear, it is Dukkata. Two types of insults are Dukkata. The insults of laypeople refer to various impure matters in secular life. The insults of monastics directly refer to matters within the monastic community that are not in accordance with the Dharma (Buddhist teachings). Besides these eight matters, if one insults with other matters, saying, 'You are a sleepy, gluttonous person who likes to joke around. What is the use of your ordination?', it is Dukkata. If one says, 'You deceive people, you are sentimental and deceitful,' and conveys these words to other Bhikkhus, those who hear it commit Dukkata, and those who do not hear it also commit Dukkata. If one does not convey each other's words but stirs up discord between the two sides, it is Dukkata.
Ninety Matters, Chapter Four
This is a shared precept; both Bhikkhus (male monastic) and Bhikkhunis (female monastic) commit Pācittiya, and the three assemblies of novices commit Dukkata. There are five types of people here: first, the old-timers; second, the guests; third, those who receive desires; fourth, those who recite the Karma (monastic procedures); and fifth, those who witness the Karma. Among these people, if an old Bhikkhu, in a dispute, has the thought of disputing, and after the dispute has been resolved according to the Dharma, remembers the matter that has been resolved according to the Dharma and initiates the dispute again, commits Pācittiya. In a dispute, having the thought of helping the dispute, and after the dispute has been resolved according to the Dharma, remembers the matter that has been resolved according to the Dharma and initiates the dispute again, commits Pācittiya. In a dispute, having the thought of committing an offense, or the thought of a frequently occurring dispute, it is the same. Just as there are four aspects to verbal disputes, there are also four aspects each to disputes involving assistance, disputes involving offenses, and disputes involving habitual conduct, totaling sixteen aspects. In each of these aspects, one commits Pācittiya. If an old Bhikkhu engages in ten
六句，客人、受欲人、說羯磨人、見羯磨人亦於四諍中各有十六句，凡五人八十句，一一句中各得波逸提。若舊比丘于相言諍中如法滅已如法滅想，還更發起，波逸提。如法滅中不如法滅想，還更發起，波逸提。如法滅中生疑，還更發起，波逸提。如相言諍有三句，句句中得波逸提。相助諍、犯罪諍、常所行諍亦各有三句，有十二句。如舊比丘，客比丘、受欲比丘、說羯磨比丘、見羯磨比丘亦各十二句，凡六十句，一一句中波逸提。若舊比丘于相言諍法不如法滅想，還更發起，突吉羅。如法滅諍中生疑，還更發起，突吉羅。如相言諍有二句，餘三諍亦各有二句，凡八句，餘四人亦有八句，凡四十句，一一句中突吉羅。若舊比丘于相言諍法不如法滅中不如法滅想，還更發起，不犯。如相言諍作一句，餘三諍亦各有一句。如舊比丘於四諍中各作四句，餘四比丘亦各有四句，凡二十句，一一句中不犯。此戒體，不問羯磨不羯磨，但僧和合如法作已，后還發起，不問眾中屏處，盡波逸提。若是僧制不入佛法，還更發起，突吉羅。若非佛法、非僧法，人和合作已，作非法心，還更發起，無罪。除五種人，外來與欲比丘盡同。
九十事第五
此是不共戒，比丘尼與男子說法過五六語，突吉羅。二男子，不犯。式叉摩尼
、沙彌尼亦突吉羅。沙彌與女人說法過五六語，亦突吉羅。女者，能受淫慾者，若石女、若小女未堪任作淫慾者，突吉羅。五六語者，五種語名，色陰無常、受想行識無常，此五語無犯。若過五語，波逸提。六語名，眼無常、耳鼻身意無常，是名五六語。若過五六語，波逸提。有智男子者，謂解人情語言意趣向。可作證明者，要是相解語言，若方類不同者一切不聽。男子必是白衣，一切出家人亦不得，以事同故。正使眾僧集會，若有女人若多若少，無有智男子，不得為說。得為尼說法，一切尼眾以教誡法故無過。若比丘以為女人說法過五六語，波逸提。即先坐處無有智男子，更有異女人來複為說法，先女人亦在中坐，二俱聞法。設說法已從坐起去，道中更為異女人說法，先女人亦俱聞法。若為女人說法過五六語已，入余處更為女人說法，先女人亦在壁立聽、若在余屏處聽，二俱聞法。此三處說法，皆于先女人邊得罪。先女人已過五六語，后為余女人說法，亦同聞法，以先因緣故。若初語時，語語波逸提。若不知前女人在中者，不犯。若經說，事事波逸提。若偈說，偈偈波逸提。偈者，三十二字、或三十字、或二十字。若轉經者，亦事事波逸提。不犯者，若說佈施福報咒愿、若問而答、若受五戒八戒、若唄。若說世間常
事，突吉羅。
九十事第六
此是共戒，比丘、尼俱波逸提，三眾突吉羅。為諸比丘結戒者，為異外道故、為師與弟子差別故、為分別言語令分了故、為依實義不貴音聲故。未受具戒人者。除比丘、比丘尼，餘一切人是。此戒體，以句法教未受具戒人得罪。句法有二種：一足句、二不足句。足句者，律師云：同句。若師誦長句，弟子亦誦長句，是名同句。是中犯者，若師隨聲高下誦長句授弟子，弟子與師齊聲誦長句者，得波逸提。若誦短句，齊聲同誦，波逸提。若師誦長句、弟子誦短句，若齊聲者，突吉羅。若師誦短句、弟子誦長句，齊聲誦者，突吉羅。不犯者，若師誦已、弟子后誦，不令聲合，不問同與不同句，一切不犯。義正在同句齊聲得波逸提，若句不同齊聲者突吉羅。但令聲有前後，一切無犯。若二人俱經利，並誦無犯，不得合唄。若比丘無處受誦，乃至得從沙彌尼受法，但求好持戒重德人作伴證明耳。亦得從白衣受法，但不得稱阿阇梨，如是展轉皆得受法，但訊息令不失威儀。足味不足味、足字不足字亦如是。若以同句教具戒人，突吉羅。若師誦長句、弟子誤受短句，突吉羅。
九十事第七
此是共戒，比丘、尼俱波逸提，三眾突吉羅。若為利養故向具戒人說者，亦波逸提。與比
丘結戒者，為大人法故、若稱德行、覆藏過罪是小人法。為平等法故，若自稱聖德則賢愚各異，前人于眾僧無平等心。
「頗有向未受具戒人說過人法無犯耶？」
答曰：「有。若向知識同心無外，不為名利而為說者，無犯。若遇賊難，畏失夭命故語言：『汝若殺我得大重罪。』若為病故無人看視，得語前人：『若看我者得大福德。』如是等因緣說則無罪，以人身難得故，是故無過。」
未受大戒人者，除比丘、比丘尼，餘一切人是。實有者，實有過人法。若比丘實得四向四果，向未受具戒人說者，波逸提。若實得四禪、四無量心、四無色定、五神通、不凈觀、阿那波那，向他人說，波逸提。
問曰：「不凈觀、阿那波那，是近小法。何以名過人法？」
答曰：「此是入甘露初門，一切賢聖莫不由之，是故名過人法。」
乃至為名利故，言我清凈持戒，突吉羅。若說天龍鬼神來至我所，為名利故，波逸提。若言旋風土鬼來至我所，為名利故，突吉羅。若實誦三藏，為名利故向人說者，突吉羅。隨所誦經隨所解義隨能問答，為名利故向人說者，突吉羅。
九十事第八
此是共戒，比丘、尼俱波逸提，三眾不犯。與諸比丘結戒者，為大護佛法故。若向白衣說比丘罪惡，
【現代漢語翻譯】 現代漢語譯本： 結戒的原因是爲了維護佛法，如果宣揚自己的德行，掩蓋自己的過錯，這是小人的做法。爲了實現平等，如果自稱有聖人的德行，那麼賢能和愚笨的人就會產生差別，這樣，在僧眾中就無法保持平等心。 『如果對比丘以外的人說超凡的修行境界，會犯戒嗎？』 回答是：『會。如果對熟識且同心同德的人說，沒有其他目的，不是爲了名利而說，就不算犯戒。如果遇到盜賊，害怕失去生命，所以說：『你如果殺我，會得到極重的罪過。』如果因為生病沒有人照顧，可以對別人說：『如果照顧我，會得到很大的福德。』像這樣的因緣而說，就沒有罪過，因為人身難得，所以不算犯戒。』 未受大戒的人，除了比丘（Bhikkhu，男性出家眾）和比丘尼（Bhikkhuni，女性出家眾），其餘所有的人都算。『實有』指的是確實有超凡的修行境界。如果比丘確實證得了四向四果（catasso disā catvāri ca phalāni，四雙八輩，聲聞乘的修行階位），卻向未受具足戒的人宣說，就犯波逸提（Pācittiya，一種輕罪）。如果確實證得了四禪（catāri jhānāni，色界定的四種境界）、四無量心（catasso appamaññāyo，慈、悲、喜、舍四種心境）、四無色定（catasso arūpasamāpattiyo，無色界定的四種境界）、五神通（pañca abhiññā，五種超自然能力）、不凈觀（asubha-bhāvanā，一種禪修方法）、阿那波那（ānāpāna，觀呼吸），向他人宣說，就犯波逸提。 有人問：『不凈觀、阿那波那，是比較基礎的修行方法，為什麼也算是超凡的修行境界呢？』 回答是：『這是進入甘露（Amrita，不死之藥，比喻涅槃）的最初的門徑，一切賢聖都必須經過這些，所以稱為超凡的修行境界。』 乃至爲了名利，說自己清凈持戒，犯突吉羅（Dukkata，一種輕罪）。如果說天龍（deva-nāga，天神和龍）、鬼神來到我這裡，爲了名利，犯波逸提。如果說旋風、土地神來到我這裡，爲了名利，犯突吉羅。如果確實能背誦三藏（tipitaka，佛教經典的總稱），爲了名利而向人宣說，犯突吉羅。無論是背誦的經典、理解的意義，還是能夠回答的問題，爲了名利而向人宣說，都犯突吉羅。 九十事第八 這是共同的戒律，比丘和比丘尼都犯波逸提，沙彌（sāmaṇera，出家男眾）、沙彌尼（sāmaṇerī，出家女眾）和式叉摩那（sikkhamānā，準比丘尼）不犯。與各位比丘結戒，是爲了更好地守護佛法。如果向在家居士宣說比丘的罪惡，
【English Translation】 English version: The reason for establishing precepts is to protect the Dharma. If one proclaims one's own virtues and conceals one's faults, this is the way of a petty person. For the sake of equality, if one claims to have the virtues of a sage, then the wise and the foolish will be different, and there will be no equality in the Sangha (saṃgha, monastic community). 『If one speaks of superhuman attainments to someone who has not received the full ordination, is there an offense?』 The answer is: 『Yes. If one speaks to someone who is familiar and of the same mind, without other intentions, not for fame or profit, then there is no offense. If one encounters a robber and fears losing one's life, and says: 『If you kill me, you will incur great sin.』 If one is sick and no one is taking care of them, one can say to someone: 『If you take care of me, you will gain great merit.』 Speaking in such circumstances is not an offense, because it is difficult to obtain a human body, so it is not an offense.』 Those who have not received the full ordination are all people except for Bhikkhus (male monastic) and Bhikkhunis (female monastic). 『Truly having』 refers to truly having superhuman attainments. If a Bhikkhu has truly attained the four paths and four fruits (catasso disā catvāri ca phalāni, the four pairs of individuals and the eight types of individuals, stages of enlightenment in the Śrāvakayāna), and proclaims it to someone who has not received the full ordination, it is a Pācittiya (minor offense). If one has truly attained the four jhānas (catāri jhānāni, four levels of meditative absorption in the Form Realm), the four immeasurables (catasso appamaññāyo, loving-kindness, compassion, sympathetic joy, and equanimity), the four formless attainments (catasso arūpasamāpattiyo, four levels of meditative absorption in the Formless Realm), the five supernormal powers (pañca abhiññā, five kinds of supernatural abilities), the contemplation of impurity (asubha-bhāvanā, a meditation technique), or ānāpāna (ānāpāna, mindfulness of breathing), and proclaims it to others, it is a Pācittiya. Someone asks: 『The contemplation of impurity and ānāpāna are relatively basic practices. Why are they considered superhuman attainments?』 The answer is: 『This is the initial gateway to entering the nectar (Amrita, the elixir of immortality, a metaphor for Nirvana), and all the virtuous and noble ones must pass through these, so they are called superhuman attainments.』 Even if one says that one is pure and observes the precepts for the sake of fame and profit, it is a Dukkata (minor offense). If one says that devas (deva-nāga, gods and dragons) and spirits come to me, for the sake of fame and profit, it is a Pācittiya. If one says that whirlwinds and earth spirits come to me, for the sake of fame and profit, it is a Dukkata. If one can truly recite the Tipitaka (tipitaka, the complete Buddhist canon), and proclaims it to others for the sake of fame and profit, it is a Dukkata. Whether it is the sutras recited, the meanings understood, or the questions answered, if one proclaims it to others for the sake of fame and profit, it is a Dukkata. Ninetieth Matter, Eighth This is a common precept, both Bhikkhus and Bhikkhunis commit a Pācittiya, while sāmaṇeras (male novice), sāmaṇerīs (female novice) and sikkhamānās (probationary nuns) do not commit an offense. Establishing precepts with the Bhikkhus is for the better protection of the Dharma. If one speaks of the faults of a Bhikkhu to a layperson,
則前人于佛法中無信敬心，寧破塔壞像不向未受具戒人說比丘過惡，若說過罪則破法身故。除僧羯磨者，凡羯磨者二種，如律文說，若向未受具戒人說比丘粗罪者，波羅夷僧殘。向未受具戒人說二篇罪名，波逸提。說罪事，突吉羅。若說下三篇罪名，突吉羅。說罪事，亦突吉羅。不問前比丘有罪無罪，向未受具戒人說其粗罪，盡波逸提。若說四眾罪，突吉羅。若遣使、書信印信，亦突吉羅。若說出佛身血、壞僧輪，對首偷蘭遮。若說四事邊、十三事邊，一切偷蘭遮突吉羅。若說四眾粗罪，突吉羅。若比丘見余比丘犯波羅夷者，見比丘與女人說過人法，謂為波羅夷。云何波羅夷謂僧殘？邪見比丘與女人說過人法，謂與女人作惡語，是名于波羅夷謂僧殘。云何謂波逸提？見比丘與女人說過人法，謂與女人過五六語。云何謂波羅提提舍尼？見比丘與女人說過人法，謂從女人精舍內受飲食。云何謂突吉羅？見比丘與女人說過人法，謂語女人汝盲汝瞎。若比丘見余比丘與女人惡口語，是名僧殘。云何于僧殘謂波逸提？見比丘與女人惡口語，謂過五六語，是謂于僧殘謂波逸提。云何謂波羅提提舍尼？見比丘與女人惡口語，謂從女人精舍內受飲食。云何謂突吉羅，見比丘與女人惡口語，謂語女人汝盲汝瞎。云何謂波羅夷？見比丘與女
【現代漢語翻譯】 現代漢語譯本 如果前人對佛法沒有信心和恭敬心，寧願破壞佛塔、毀壞佛像，也不應該向沒有受過具足戒的人說比丘的過失和罪惡。如果說了過失和罪惡，就等於破壞了法身。除了僧團羯磨（Sangha-karma，僧團的事務處理）的情況。凡是羯磨有兩種，如律文所說：如果向沒有受過具足戒的人說比丘的粗重罪行，犯波羅夷（Parajika，斷頭罪）或僧殘（Sanghavasesa，僅次於斷頭罪的重罪）。向沒有受過具足戒的人說二篇罪名（指僧殘和波逸提），犯波逸提（Pacittiya，單墮罪）。說罪行的事情，犯突吉羅（Dukkata，惡作罪）。如果說下三篇罪名（指波逸提、波羅提提舍尼、突吉羅），犯突吉羅。說罪行的事情，也犯突吉羅。不論前面的比丘有罪沒罪，向沒有受過具足戒的人說他的粗重罪行，都犯波逸提。如果說四眾（比丘、比丘尼、優婆塞、優婆夷）的罪，犯突吉羅。如果派遣使者、書信、印信，也犯突吉羅。如果說出佛身血、破壞僧團，面對面說犯偷蘭遮（Thullaccaya，粗罪）。如果說四事邊（指四種波羅夷罪的邊緣）、十三事邊（指十三種僧殘罪的邊緣），一切都犯偷蘭遮或突吉羅。如果說四眾的粗重罪行，犯突吉羅。如果比丘看見其他比丘犯波羅夷罪，看見比丘與女人說過人的話，就認為他犯了波羅夷罪。什麼是把僧殘當成波羅夷？邪見的比丘與女人說過人的話，認為他與女人說了惡語，這就是把波羅夷當成僧殘。什麼是當成波逸提？看見比丘與女人說過人的話，認為他與女人說了五六句話。什麼是當成波羅提提舍尼（Patidesaniya，悔過罪）？看見比丘與女人說過人的話，認為他從女人的精舍內接受飲食。什麼是當成突吉羅？看見比丘與女人說過人的話，說女人你盲你瞎。如果比丘看見其他比丘與女人惡語相向，這就是僧殘。什麼是把僧殘當成波逸提？看見比丘與女人惡語相向，認為說了五六句話，這就是把僧殘當成波逸提。什麼是當成波羅提提舍尼？看見比丘與女人惡語相向，認為他從女人的精舍內接受飲食。什麼是當成突吉羅？看見比丘與女人惡語相向，說女人你盲你瞎。什麼是波羅夷？看見比丘與女
【English Translation】 English version If people of the past do not have faith and respect in the Buddha-dharma, they would rather destroy pagodas and images than speak of the faults and evils of Bhikkhus to those who have not received the full precepts. If they speak of faults and evils, they destroy the Dharma-body. Except for cases of Sangha-karma (Sangha-karma, the handling of Sangha affairs). There are two types of karma, as stated in the Vinaya: if one speaks of the serious offenses of a Bhikkhu to someone who has not received the full precepts, one commits Parajika (Parajika, expulsion offense) or Sanghavasesa (Sanghavasesa, a serious offense second only to expulsion). If one speaks of the names of the two sections of offenses (referring to Sanghavasesa and Pacittiya) to someone who has not received the full precepts, one commits Pacittiya (Pacittiya, expiatory offense). Speaking of the matter of the offense, one commits Dukkata (Dukkata, offense of wrong-doing). If one speaks of the names of the lower three sections of offenses (referring to Pacittiya, Patidesaniya, and Dukkata), one commits Dukkata. Speaking of the matter of the offense, one also commits Dukkata. Regardless of whether the preceding Bhikkhu is guilty or not, speaking of his serious offenses to someone who has not received the full precepts, one commits Pacittiya. If one speaks of the offenses of the four assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas), one commits Dukkata. If one sends messengers, letters, or seals, one also commits Dukkata. If one speaks of drawing the blood of a Buddha or destroying the Sangha, speaking face-to-face, one commits Thullaccaya (Thullaccaya, grave offense). If one speaks of the edge of the four matters (referring to the edge of the four Parajika offenses) or the edge of the thirteen matters (referring to the edge of the thirteen Sanghavasesa offenses), one commits either Thullaccaya or Dukkata. If one speaks of the serious offenses of the four assemblies, one commits Dukkata. If a Bhikkhu sees another Bhikkhu committing a Parajika offense, seeing a Bhikkhu speaking of human matters with a woman, he considers him to have committed a Parajika offense. What is it to consider a Sanghavasesa as a Parajika? A Bhikkhu with wrong views, speaking of human matters with a woman, considers him to have spoken evil words to a woman, this is considering a Parajika as a Sanghavasesa. What is it to consider it as a Pacittiya? Seeing a Bhikkhu speaking of human matters with a woman, considering him to have spoken five or six words with a woman. What is it to consider it as a Patidesaniya (Patidesaniya, offense to be confessed)? Seeing a Bhikkhu speaking of human matters with a woman, considering him to have received food from a woman's monastery. What is it to consider it as a Dukkata? Seeing a Bhikkhu speaking of human matters with a woman, saying to the woman, 'You are blind, you are deaf.' If a Bhikkhu sees another Bhikkhu speaking harsh words to a woman, this is a Sanghavasesa. What is it to consider a Sanghavasesa as a Pacittiya? Seeing a Bhikkhu speaking harsh words to a woman, considering him to have spoken five or six words, this is considering a Sanghavasesa as a Pacittiya. What is it to consider it as a Patidesaniya? Seeing a Bhikkhu speaking harsh words to a woman, considering him to have received food from a woman's monastery. What is it to consider it as a Dukkata? Seeing a Bhikkhu speaking harsh words to a woman, saying to the woman, 'You are blind, you are deaf.' What is a Parajika? Seeing a Bhikkhu with a woman
人惡口語，謂說過人法。若比丘見比丘與女人過五六語，是謂波逸提。云何謂波羅提提舍尼？若見比丘與女人過五六語，謂從女人精舍內受飲食。云何謂突吉羅？若比丘與女人過五六語，謂語女人此黑此白。云何謂波羅夷？若與女人過五六語，謂說過人法。云何謂僧殘？若見比丘與女人過五六語，謂與女人惡口語。若見比丘從女人精舍內受飲食，是名波羅提提舍尼。云何謂突吉羅？見比丘從女人精舍內受飲食，謂語女人此盲此瞎。云何謂波羅夷？見比丘從女人精舍內受飲食，謂說過人法。云何謂僧殘？見比丘從女人精舍內受飲食，謂與女人作惡口語。云何謂波逸提？見比丘從女人精舍內受飲食，謂與女人過五六語。若見比丘語女人此白此黑，是謂突吉羅。云何謂波羅夷？見比丘語女人此盲此瞎，謂說過人法。云何謂僧殘？見比丘語女人此盲此瞎，謂與女人作惡語。云何謂波逸提？見比丘語女人此盲此瞎，謂與女人過五六語。云何謂波羅提提舍尼？見比丘語女人此盲此瞎，謂從女人精舍內受飲食。若比丘見余比丘犯波羅夷生疑，為波羅夷為非波羅夷？如見比丘共女人作淫，謂為故出精、謂為石女，后便斷疑，于波羅夷中定生波羅夷想。
問曰：「何由斷疑？」
答曰：「遇善知識故斷疑。遇善知識，能斷不
【現代漢語翻譯】 現代漢語譯本 人以惡劣的言語交談，被稱為談論超出常人的能力。如果比丘（bhikkhu，佛教出家人）看見比丘與女人交談超過五六句話，這被稱為波逸提（Pācittiya，一種戒律名稱）。什麼情況下稱為波羅提提舍尼（Pāṭidesanīya，一種戒律名稱）？如果看見比丘與女人交談超過五六句話，指從女人的住所內接受飲食。什麼情況下稱為突吉羅（Dukkata，一種戒律名稱）？如果比丘與女人交談超過五六句話，指對比丘說女人這裡黑那裡白。什麼情況下稱為波羅夷（Pārājika，一種戒律名稱）？如果與女人交談超過五六句話，指談論超出常人的能力。什麼情況下稱為僧殘（Saṃghādisesa，一種戒律名稱）？如果看見比丘與女人交談超過五六句話，指用惡劣的言語與女人交談。如果看見比丘從女人的住所內接受飲食，這被稱為波羅提提舍尼。什麼情況下稱為突吉羅？看見比丘從女人的住所內接受飲食，指對比丘說女人這裡盲那裡瞎。什麼情況下稱為波羅夷？看見比丘從女人的住所內接受飲食，指談論超出常人的能力。什麼情況下稱為僧殘？看見比丘從女人的住所內接受飲食，指用惡劣的言語與女人交談。什麼情況下稱為波逸提？看見比丘從女人的住所內接受飲食，指與女人交談超過五六句話。如果看見比丘對比丘說女人這裡白那裡黑，這被稱為突吉羅。什麼情況下稱為波羅夷？看見比丘對比丘說女人這裡盲那裡瞎，指談論超出常人的能力。什麼情況下稱為僧殘？看見比丘對比丘說女人這裡盲那裡瞎，指用惡劣的言語與女人交談。什麼情況下稱為波逸提？看見比丘對比丘說女人這裡盲那裡瞎，指與女人交談超過五六句話。什麼情況下稱為波羅提提舍尼？看見比丘對比丘說女人這裡盲那裡瞎，指從女人的住所內接受飲食。如果比丘看見其他比丘犯波羅夷戒產生懷疑，是犯了波羅夷還是沒有犯波羅夷？例如看見比丘與女人行淫，認為是故意射精，認為是石女（沒有生育能力的女人），之後便斷除了懷疑，在波羅夷中確定產生了波羅夷的想法。
問：『通過什麼可以斷除懷疑？』
答：『因為遇到善知識才能斷除懷疑。遇到善知識，能夠斷除不...
【English Translation】 English version A person speaking evil words is said to be discussing matters beyond ordinary human capabilities. If a bhikkhu (Buddhist monk) sees another bhikkhu speaking with a woman for more than five or six sentences, this is called a Pācittiya (an offense requiring confession). What is called a Pāṭidesanīya (an offense requiring confession)? If one sees a bhikkhu speaking with a woman for more than five or six sentences, referring to receiving food and drink from a woman's dwelling. What is called a Dukkata (an offense of wrong-doing)? If a bhikkhu speaks with a woman for more than five or six sentences, referring to saying 'this is black, this is white' to the woman. What is called a Pārājika (an offense resulting in expulsion)? If one speaks with a woman for more than five or six sentences, referring to discussing matters beyond ordinary human capabilities. What is called a Saṃghādisesa (an offense requiring a formal meeting of the Sangha)? If one sees a bhikkhu speaking with a woman for more than five or six sentences, referring to speaking evil words to the woman. If one sees a bhikkhu receiving food and drink from a woman's dwelling, this is called a Pāṭidesanīya. What is called a Dukkata? Seeing a bhikkhu receiving food and drink from a woman's dwelling, referring to saying 'this is blind, this is lame' to the woman. What is called a Pārājika? Seeing a bhikkhu receiving food and drink from a woman's dwelling, referring to discussing matters beyond ordinary human capabilities. What is called a Saṃghādisesa? Seeing a bhikkhu receiving food and drink from a woman's dwelling, referring to speaking evil words to the woman. What is called a Pācittiya? Seeing a bhikkhu receiving food and drink from a woman's dwelling, referring to speaking with a woman for more than five or six sentences. If one sees a bhikkhu saying 'this is white, this is black' to a woman, this is called a Dukkata. What is called a Pārājika? Seeing a bhikkhu saying 'this is blind, this is lame' to a woman, referring to discussing matters beyond ordinary human capabilities. What is called a Saṃghādisesa? Seeing a bhikkhu saying 'this is blind, this is lame' to a woman, referring to speaking evil words to the woman. What is called a Pācittiya? Seeing a bhikkhu saying 'this is blind, this is lame' to a woman, referring to speaking with a woman for more than five or six sentences. What is called a Pāṭidesanīya? Seeing a bhikkhu saying 'this is blind, this is lame' to a woman, referring to receiving food and drink from a woman's dwelling. If a bhikkhu sees another bhikkhu committing a Pārājika offense and has doubts, whether it is a Pārājika or not? For example, seeing a bhikkhu engaging in sexual intercourse with a woman, thinking it was intentional ejaculation, thinking she was a sterile woman (a woman unable to bear children), and then the doubt is resolved, and a Pārājika thought definitely arises in relation to the Pārājika.
Question: 'By what means can doubt be dispelled?'
Answer: 'Doubt is dispelled because of encountering a good teacher. Encountering a good teacher is able to dispel un...
善法、能滅邪法、能斷不定法。」
若見比丘犯僧殘生疑，見與女人赤體相抱，疑為赤體為合衣？為石女為非石女？若比丘犯與女人過五六語，疑為過五六語為不過？為石女為非石女？若比丘見比丘學家中取食，疑為作羯磨若未作羯磨？若比丘見余比丘語女人此盲此瞎生疑，為言此盲此瞎？為說餘事？
九十事第九
與諸比丘結戒者，為滅斗諍故、為滅苦惱故、為得安樂行道故。此是共戒，比丘、尼俱波逸提，三眾突吉羅。此戒體，若僧和合作羯磨不作羯磨，與知事執勞苦人，若僧祈物、若自恣物和合與已，后便呵言隨親厚與，波逸提。凡眾僧中，若為僧執勞苦人，若大德及貧匱者，若僧和合與，盡得與之。若與欲，和合后呵者，波逸提。若在外來呵者，突吉羅。此戒不必言隨親厚與，但言不應與，盡犯。
九十事第十
此是共戒，三眾不犯。闡那者，是佛異母弟，優填王妹兒。俱舍毗國是闡那所生處，白凈王安處宮室也。拘舍彌國安一宮室也，闡那母常在此中。有一姝亦適此國，以是因緣闡那多住此國。又以此中利益眾生多故，多住此國。與諸比丘結戒者，為尊重波羅提木叉故、為長養戒故、為滅惡法故。闡那以十二年前佛常說一偈，今說五篇名為雜碎。是中犯者，若說四波羅夷呵
【現代漢語翻譯】 現代漢語譯本：『善法、能滅邪法、能斷不定法。』
若見比丘（bhikkhu，佛教出家男眾）犯僧殘（saṃghādisesa，僅次於波羅夷的重罪）生疑，見與女人赤體相抱，疑為赤體為合衣？為石女（paṇḍaka，生理或心理上的無性者）為非石女？若比丘犯與女人過五六語，疑為過五六語為不過？為石女為非石女？若比丘見比丘學家中取食，疑為作羯磨（kamma，佛教儀式）若未作羯磨？若比丘見余比丘語女人此盲此瞎生疑，為言此盲此瞎？為說餘事？
九十事第九
與諸比丘結戒者，為滅斗諍故、為滅苦惱故、為得安樂行道故。此是共戒，比丘、尼（bhikkhunī，佛教出家女眾）俱波逸提（pācittiya，一種罪名），三眾突吉羅（dukkaṭa，一種輕罪）。此戒體，若僧和合作羯磨不作羯磨，與知事執勞苦人，若僧祈物、若自恣物和合與已，后便呵言隨親厚與，波逸提。凡眾僧中，若為僧執勞苦人，若大德及貧匱者，若僧和合與，盡得與之。若與欲（chanda，同意），和合后呵者，波逸提。若在外來呵者，突吉羅。此戒不必言隨親厚與，但言不應與，盡犯。
九十事第十
此是共戒，三眾不犯。闡那（Channa，人名）者，是佛異母弟，優填王（Udena，國王名）妹兒。俱舍毗國（Kosambi，古印度地名）是闡那所生處，白凈王（Suddhodana，釋迦牟尼佛的父親）安處宮室也。拘舍彌國（Kushinagar，古印度地名）安一宮室也，闡那母常在此中。有一姝亦適此國，以是因緣闡那多住此國。又以此中利益眾生多故，多住此國。與諸比丘結戒者，為尊重波羅提木叉（Pāṭimokkha，戒律）故、為長養戒故、為滅惡法故。闡那以十二年前佛常說一偈，今說五篇名為雜碎。是中犯者，若說四波羅夷（pārājika，最嚴重的罪）呵
【English Translation】 English version: 『Good Dharma, able to extinguish evil Dharma, able to cut off uncertain Dharma.』
If one sees a bhikkhu (Buddhist monk) committing a saṃghādisesa (an offense requiring a meeting of the Sangha) and doubts, seeing him embracing a woman naked, is he naked or clothed? Is she a paṇḍaka (a person with impaired or absent sexual function) or not a paṇḍaka? If a bhikkhu speaks more than five or six words with a woman, is it more than five or six words or not? Is she a paṇḍaka or not a paṇḍaka? If a bhikkhu sees another bhikkhu taking food from a householder's home, has he performed the kamma (a formal act of the Sangha) or not? If a bhikkhu hears another bhikkhu saying to a woman, 『This one is blind, this one is deaf,』 and doubts, did he say, 『This one is blind, this one is deaf?』 or did he say something else?
The Ninth of the Ninety Matters
The precepts are established for the bhikkhus in order to eliminate disputes, to eliminate suffering, and to attain peaceful conduct. This is a shared precept; bhikkhus and bhikkhunis (Buddhist nuns) commit a pācittiya (an offense requiring confession), and the three assemblies commit a dukkaṭa (a minor offense). Regarding this precept, if the Sangha harmoniously performs or does not perform a kamma, and gives to those who know the affairs and work hard, if the Sangha requests something or gives something at will harmoniously, and later criticizes, saying it was given out of favoritism, it is a pācittiya. In the entire Sangha, if there are those who work hard for the Sangha, or those who are virtuous and poor, if the Sangha gives harmoniously, all may be given to them. If one gives chanda (consent) and then criticizes after the agreement, it is a pācittiya. If one criticizes from outside, it is a dukkaṭa. This precept does not necessarily require saying it was given out of favoritism; simply saying it should not have been given is a violation.
The Tenth of the Ninety Matters
This is a shared precept; the three assemblies do not violate it. Channa (a name) was the Buddha's half-brother, the son of King Udena's (a king's name) sister. Kosambi (an ancient Indian city) is where Channa was born, where King Suddhodana (Shakyamuni Buddha's father) established a palace. Kushinagar (an ancient Indian city) also had a palace, where Channa's mother often stayed. A beautiful woman also went to that country, and because of this, Channa often stayed there. Also, because he benefited many beings there, he stayed there often. The precepts are established for the bhikkhus in order to respect the Pāṭimokkha (the code of monastic rules), to cultivate the precepts, and to eliminate evil dharmas. Twelve years ago, the Buddha often spoke a verse, and now five sections are spoken, called miscellaneous fragments. Among these offenses, if one speaks of the four pārājika (the most serious offenses) and criticizes
者，若說一戒呵言：「何用說是淫戒為？」得一波逸提。若呵事者，四波逸提。若四通呵者，一波逸提。若說戒序時呵者，得一波逸提。
問曰：「戒序非戒，何以得罪耶？」
答曰：「戒序說二百五十戒義，若呵戒序即是呵一切戒，是故得罪。」
如是次第十三事、二不定、三十事、九十事、四悔過、眾學法，有百八事，若一一呵，百八波逸提。若通呵，一波逸提。七滅諍亦爾。若說隨律經呵者，亦波逸提。若凡經中有隨律經時說呵者，盡波逸提，除隨律經。說余經時隨多隨少呵者，盡突吉羅。
問曰：「何以說呵戒，隨律經等罪重，余經罪輕？」
答曰：「戒是佛法之平地，萬善由之生。又戒，一切佛弟子皆依而往，若無戒者則無所依，一切眾生由戒而有。又戒入佛法之初門，若無戒者則無由入泥洹城也。又戒是佛法之瓔珞，莊嚴佛法，是故罪重。」
九十事第十一
此戒二緣合結一戒，初緣拔寺中草、第二緣斫大卑跋羅樹破鬼神村。是樹神后夜時往詣佛所，頭面禮佛足一面立。
問曰：「鬼神何以夜至佛所？」
答曰：「佛在世時，夜時多為天龍鬼神說法，晝多為人說法。所以爾者，人若見諸鬼神則生怖畏，是以晝夜各異。」
一面立者，諸神
【現代漢語翻譯】 現代漢語譯本：如果有人呵斥戒律，說：『為什麼要說淫戒呢？』，就會犯一個波逸提（Payittiya，一種罪名）。如果呵斥戒律中的事件，就會犯四個波逸提。如果全部呵斥，就會犯一個波逸提。如果在宣說戒序時呵斥，就會犯一個波逸提。
有人問：『戒序不是戒律本身，為什麼呵斥戒序也會有罪呢？』
回答說：『戒序闡述了二百五十條戒律的意義，如果呵斥戒序，就是呵斥一切戒律，所以會有罪。』
像這樣，依次呵斥十三事、二不定、三十事、九十事、四悔過、眾學法，總共有一百零八件事，如果一一呵斥，就會犯一百零八個波逸提。如果全部呵斥，就會犯一個波逸提。七滅諍也是如此。如果宣說隨律經時呵斥，也會犯波逸提。如果在其他經典中，有隨律經的內容時進行呵斥，全部都會犯波逸提，除非是呵斥隨律經本身。如果宣說其他經典時，無論多少地進行呵斥，都會犯突吉羅（Dukkata，一種輕罪）。
有人問：『為什麼呵斥戒律、隨律經等罪過較重，而呵斥其他經典罪過較輕呢？』
回答說：『戒律是佛法的平地，一切善行都由此而生。而且，一切佛弟子都依靠戒律而行進，如果沒有戒律，就沒有依靠，一切眾生都由戒律而存在。而且，戒律是進入佛法的最初之門，如果沒有戒律，就沒有辦法進入泥洹（Nirvana，涅槃）之城。而且，戒律是佛法的瓔珞，莊嚴佛法，所以罪過較重。』
九十事第十一
這條戒律由兩個因緣結合而成一條戒律，第一個因緣是拔寺廟中的草，第二個因緣是砍伐大的卑跋羅（Bhibhataka）樹，破壞鬼神的村莊。這棵樹的神在後半夜來到佛陀處，頭面頂禮佛足，在一旁站立。
有人問：『鬼神為什麼要在夜裡來到佛陀處呢？』
回答說：『佛陀在世時，晚上多為天龍鬼神說法，白天多為人說法。之所以這樣，是因為人如果見到鬼神就會產生恐懼，所以白天和晚上有所不同。』
在一旁站立，是因為諸神...
【English Translation】 English version: If someone scolds a precept, saying, 'What's the use of talking about the precept against sexual misconduct?', they commit one Payittiya (a type of offense). If they scold the events within the precepts, they commit four Payittiyas. If they scold all of them, they commit one Payittiya. If they scold during the recitation of the precept preface, they commit one Payittiya.
Question: 'The precept preface is not a precept itself, so why is there an offense for scolding it?'
Answer: 'The precept preface explains the meaning of the two hundred and fifty precepts. If you scold the precept preface, you are scolding all the precepts, therefore there is an offense.'
In this way, successively scolding the thirteen matters, two undetermined matters, thirty matters, ninety matters, four confessions, and the rules of training, totaling one hundred and eight matters, if each is scolded individually, one commits one hundred and eight Payittiyas. If all are scolded collectively, one commits one Payittiya. The seven methods of settling disputes are also the same. If one scolds while reciting the Vinaya Sutra (rules of discipline), one also commits a Payittiya. If, within other sutras, there is content from the Vinaya Sutra and one scolds it, one commits a Payittiya for everything, except for scolding the Vinaya Sutra itself. If one scolds while reciting other sutras, whether a little or a lot, one commits a Dukkata (a minor offense) for everything.
Question: 'Why is the offense of scolding the precepts, the Vinaya Sutra, etc., heavier, while the offense of scolding other sutras is lighter?'
Answer: 'The precepts are the level ground of the Buddha's teachings, from which all good deeds arise. Moreover, all disciples of the Buddha rely on the precepts to proceed. Without the precepts, there is nothing to rely on, and all beings exist because of the precepts. Furthermore, the precepts are the initial gate for entering the Buddha's teachings. Without the precepts, there is no way to enter the city of Nirvana (Nirvana). Moreover, the precepts are the garland of the Buddha's teachings, adorning the Buddha's teachings, therefore the offense is heavier.'
The Eleventh of the Ninety Matters
This precept is formed by the combination of two causes: the first cause is pulling grass from the monastery, and the second cause is cutting down a large Bhibhataka (Bhibhataka) tree, destroying the village of the spirits. The spirit of this tree came to the Buddha in the latter part of the night, bowed with his head and face at the Buddha's feet, and stood to one side.
Question: 'Why do spirits come to the Buddha at night?'
Answer: 'When the Buddha was in the world, he often taught the devas (heavenly beings), nagas (dragons), and spirits at night, and taught people during the day. The reason for this is that if people were to see the spirits, they would become frightened, so the times were different for day and night.'
Standing to one side, because the spirits...
于佛愛敬心重故，有所請求故，有為諸神多樂清凈、地不凈故。以是種種因緣，所以不坐。冬八夜時寒風破竹，炎天竺冬末八夜、春初八夜是盛冬時。所以爾者，寒勢將盡必先盛後衰。又云：以日下近地故熱勢微少，是故寒甚。所以獨言破竹者，以竹最堅尚破，況余木耶。又云：竹性法熱，冬夏常青。寒甚故破，何況余木。
與諸比丘結戒者，為不惱眾生故、為止誹謗故、為大護佛法故。凡有三戒，大利益佛法在余誦：一不得擔、二不殺草木、三不掘地。若不制三戒，一切國王當使比丘種種作役；有此三戒，帝主國王一切息心。此是共戒，比丘、尼俱波逸提，三眾是凈人故不犯。
有五種子：根種子、莖種子、節種子、自落種子、實種子。根種子者，謂故蘿蔔、蕪菁根，如是等根生者。莖種子者，謂安石榴、葡萄、楊柳，如是等莖生者。節種子者，甘蔗、粗竹、細竹，如是等節生者。自落種子者，謂蓼藍、羅勒、胡荽、橘、梨，如是等自落生者。實種子者，稻、麻、麥、大豆、小豆、粟𢇲等，此皆是實種子。若比丘，五種子中，自斷教斷、自破教破、自燒教燒，皆波逸提。教他者，教比丘、比丘尼，得波逸提；若教三眾，突吉羅。若一時燒五種子者，一波逸提。若一一燒，隨所多少一一波逸提。若摘樹葉
【現代漢語翻譯】 現代漢語譯本 因為對比丘的愛敬心很重，因為有所請求，也因為諸神大多喜歡清凈，而地面不乾淨，因為這些種種因緣，所以不坐下。冬天八夜時寒風能吹裂竹子，炎熱的印度冬天末尾的八夜、春天初期的八夜是極冷的季節。之所以這樣說，是因為寒冷的趨勢將要結束時，必定先達到最盛然後衰退。又說：因為太陽下落接近地面，所以熱力微弱，因此寒冷至極。之所以單獨說吹裂竹子，是因為竹子最為堅硬尚且會被吹裂，更何況其他的樹木呢。又說：竹子的性質是蘊含熱量的，冬夏常青。寒冷到極點尚且會被吹裂，更何況其他的樹木呢。
與眾比丘結戒的原因，是爲了不惱害眾生，爲了止息誹謗，爲了大大地守護佛法。總共有三條戒律，對佛法有大利益，在其他誦本中也有記載：一是不得搬運（重物），二是不殺害草木，三是不挖掘土地。如果不定立這三條戒律，所有的國王都會役使比丘做各種勞作；有了這三條戒律，帝王和國王都會息止這種想法。這是共同的戒律，比丘和比丘尼都犯波逸提罪，三眾（優婆塞、優婆夷、式叉摩那）因為是凈人，所以不犯此戒。
有五種種子：根種子、莖種子、節種子、自落種子、實種子。根種子，是指像蘿蔔、蕪菁的根，像這樣由根生長的。莖種子，是指像安石榴、葡萄、楊柳，像這樣由莖生長的。節種子，是指甘蔗、粗竹、細竹，像這樣由節生長的。自落種子，是指蓼藍、羅勒、胡荽、橘子、梨子，像這樣自然掉落生長的。實種子，是指稻、麻、麥、大豆、小豆、粟、𢇲等，這些都是實種子。如果比丘，對於五種種子，自己砍斷、教唆他人砍斷、自己破壞、教唆他人破壞、自己焚燒、教唆他人焚燒，都犯波逸提罪。教唆他人，如果教唆比丘、比丘尼，得波逸提罪；如果教唆三眾，得突吉羅罪。如果一時焚燒五種種子，判一個波逸提罪。如果一個一個地焚燒，根據焚燒的數量，每一個都判波逸提罪。如果摘樹葉
【English Translation】 English version Because of the great reverence and respect for the Buddha, because of requests made, and because many deities delight in purity while the ground is impure, for these various reasons, one does not sit down. During the eight nights of winter, the cold wind can break bamboo. In hot India, the last eight nights of winter and the first eight nights of spring are the coldest times. The reason for this is that when the trend of coldness is about to end, it must first reach its peak and then decline. It is also said that because the sun sets close to the ground, the heat is weak, and therefore it is extremely cold. The reason for specifically mentioning breaking bamboo is that bamboo is the most sturdy and yet it is broken, let alone other trees. It is also said that bamboo has a nature of containing heat and remains green in winter and summer. Even bamboo is broken due to extreme cold, let alone other trees.
The reason for establishing precepts with the Bhikshus (monks) is to avoid harming sentient beings, to stop slander, and to greatly protect the Dharma (Buddhist teachings). There are three precepts that greatly benefit the Dharma, which are also recorded in other recitations: first, one must not carry (heavy objects); second, one must not kill grass and trees; and third, one must not dig the earth. If these three precepts are not established, all kings will employ Bhikshus to do various kinds of labor; with these three precepts, emperors and kings will cease such thoughts. These are common precepts, and both Bhikshus and Bhikshunis (nuns) commit a Pācittiya (expiation) offense. The three groups (Upāsakas (male lay devotees), Upāsikās (female lay devotees), and Śikṣamāṇās (probationary nuns)) do not violate this precept because they are pure individuals.
There are five kinds of seeds: root seeds, stem seeds, node seeds, self-falling seeds, and fruit seeds. Root seeds refer to roots like radishes and turnips, which grow from roots. Stem seeds refer to stems like pomegranates, grapes, and willows, which grow from stems. Node seeds refer to sugar cane, thick bamboo, and thin bamboo, which grow from nodes. Self-falling seeds refer to plants like indigo, basil, coriander, oranges, and pears, which grow from seeds that fall naturally. Fruit seeds refer to rice, hemp, wheat, soybeans, small beans, millet, and other grains, which are all fruit seeds. If a Bhikshu, with regard to the five kinds of seeds, cuts them himself, instructs others to cut them, destroys them himself, instructs others to destroy them, burns them himself, or instructs others to burn them, he commits a Pācittiya offense. If he instructs others, if he instructs Bhikshus or Bhikshunis, he commits a Pācittiya offense; if he instructs the three groups, he commits a Duṣkṛta (wrongdoing) offense. If he burns all five kinds of seeds at once, he is judged to have committed one Pācittiya offense. If he burns them one by one, he is judged to have committed a Pācittiya offense for each one, according to the number burned. If one picks leaves from a tree
，若一一摘，一一波逸提。若一下斷樹，一波逸提。如是等比以類可解。
凡凈生果生菜，若合子食，是五種子者一切火凈。若不合子食，設果菜非五種子，但刀爪凈一切得食。律師云：一切果若合子食應火凈。若不合子食，一切時得食，不須刀爪凈而食。佛自說，生果菜不問有種子無種子，要須凈而食。不凈果若合子吞嚥，突吉羅。若嚙破，波逸提。
九十事第十二
此是共戒，比丘、尼俱波逸提，三眾突吉羅。此戒體，僧先差十四人，瞋譏是人者，波逸提。凡差十四人，若羯磨若不羯磨，二俱無過。若十四人未舍羯磨，瞋譏是人者，波逸提。若舍羯磨，瞋譏是人，突吉羅。乃至別房乃同事差作知食人，瞋譏是人，突吉羅。遙瞋譏十四人，若聞者波逸提，不聞者突吉羅。遙瞋譏者，不在面前言，音足相關了。若遣使書信，突吉羅。
九十事第十三
此是共戒。此戒有二，憶識羯磨，不隨問答，惱他作憶識羯磨。作憶識羯磨已，不隨問答惱他，波逸提；未作羯磨，不隨問答惱他，突吉羅。二默然惱他故作憶識羯磨，作憶識羯磨已默然惱他，波逸提；未作羯磨默然惱他，突吉羅。五篇戒中有三戒，二結已合作一戒，如四事中淫戒：一以共人行淫結戒，二以共畜生行淫結戒。此九十事中有
【現代漢語翻譯】 現代漢語譯本：如果一一摘取，每一次都犯波逸提罪（Pācittiya，一種輕罪）。如果一下砍斷樹木，犯一次波逸提罪。像這樣，可以依此類推理解。
凡是乾淨的、自然生長的果實和蔬菜，如果連同種子一起食用，屬於五種種子（五種子：稻、麥、豆、大小米、胡麻）的，都需要用火凈化。如果不連同種子一起食用，即使果蔬不是五種種子，只要用刀或指甲處理乾淨，都可以食用。律師（指精通戒律的僧人）說：所有的果實，如果連同種子一起食用，應該用火凈化。如果不連同種子一起食用，任何時候都可以食用，不需要用刀或指甲處理乾淨就可以食用。佛陀親自說，生的果蔬，不論有沒有種子，都需要凈化后才能食用。不乾淨的果實，如果連同種子一起吞嚥，犯突吉羅罪（Dukkata，一種輕罪）。如果咬破，犯波逸提罪。
九十事第十二
這是共同戒律，比丘（Bhikkhu，男性出家人）和比丘尼（Bhikkhuni，女性出家人）都犯波逸提罪，沙彌（Sramanera，見習出家人）、沙彌尼（Sramanerika，見習女出家人）和式叉摩那（Siksamana，預備比丘尼）三眾犯突吉羅罪。此戒的根本在於，僧團事先選出十四個人，如果嗔怒或譏諷這些人，犯波逸提罪。凡是選出十四個人，無論是否經過羯磨（Kamma，僧團的正式議事程式），都沒有過失。如果十四個人還沒有捨棄羯磨，嗔怒或譏諷這些人，犯波逸提罪。如果捨棄了羯磨，嗔怒或譏諷這些人，犯突吉羅罪。乃至在不同的房間，但共同推選人來做知食人（負責分配食物的人），嗔怒或譏諷這些人，犯突吉羅罪。遙遠地嗔怒或譏諷這十四個人，如果聽到的人犯波逸提罪，沒有聽到的人犯突吉羅罪。遙遠地嗔怒或譏諷，指不在面前說，但聲音足以讓人聽清楚。如果派遣使者或書信，犯突吉羅罪。
九十事第十三
這是共同戒律。此戒有兩種情況：憶識羯磨（憶念罪過的羯磨）和不隨問答惱他。惱亂他人作憶識羯磨。作憶識羯磨后，不隨問答惱亂他人，犯波逸提罪；未作羯磨，不隨問答惱亂他人，犯突吉羅罪。二、默然惱亂他人，故意作憶識羯磨，作憶識羯磨后默然惱亂他人，犯波逸提罪；未作羯磨默然惱亂他人，犯突吉羅罪。五篇戒（五篇戒：比丘戒的五個主要類別）中有三條戒，兩條合併成一條，例如四事中的淫戒：一是與人行淫結戒，二是與畜生行淫結戒。這九十事中有些戒也是如此。
【English Translation】 English version: If one picks them one by one, for each one, it is a Pācittiya (a minor offense). If one cuts down a tree at once, it is one Pācittiya. Thus, it can be understood by analogy.
All clean, naturally grown fruits and vegetables, if eaten with the seeds, and are of the five kinds of seeds (five kinds of seeds: rice, wheat, beans, millet, sesame), must be purified by fire. If not eaten with the seeds, even if the fruits and vegetables are not of the five kinds of seeds, as long as they are cleaned with a knife or fingernails, they can all be eaten. A Vinaya master (a monk proficient in the precepts) says: All fruits, if eaten with the seeds, should be purified by fire. If not eaten with the seeds, they can be eaten at any time, without needing to be cleaned with a knife or fingernails. The Buddha himself said that raw fruits and vegetables, regardless of whether they have seeds or not, must be purified before being eaten. If unclean fruits are swallowed with the seeds, it is a Dukkata (a minor offense). If they are bitten open, it is a Pācittiya.
The Twelfth of the Ninety Matters
This is a shared precept. Both Bhikkhus (male monastics) and Bhikkhunis (female monastics) commit a Pācittiya, while Sramaneras (novice monks), Sramanerikas (novice nuns), and Siksamana (probationary nuns) commit a Dukkata. The basis of this precept is that the Sangha (monastic community) first selects fourteen people. If one is angry or sarcastic towards these people, it is a Pācittiya. Whenever fourteen people are selected, whether or not it is done through a Kamma (formal act of the Sangha), there is no fault. If the fourteen people have not yet relinquished the Kamma, being angry or sarcastic towards these people is a Pācittiya. If they have relinquished the Kamma, being angry or sarcastic towards these people is a Dukkata. Even in separate rooms, but jointly selecting someone to be the food distributor (the person responsible for distributing food), being angry or sarcastic towards these people is a Dukkata. Being remotely angry or sarcastic towards these fourteen people, if those who hear it commit a Pācittiya, those who do not hear it commit a Dukkata. Being remotely angry or sarcastic refers to not saying it in their presence, but the voice is loud enough for them to hear clearly. If sending a messenger or letter, it is a Dukkata.
The Thirteenth of the Ninety Matters
This is a shared precept. This precept has two situations: 'Recollection Kamma' (Kamma of recalling offenses) and 'troubling others without following questions and answers'. Troubling others to perform a 'Recollection Kamma'. After performing a 'Recollection Kamma', troubling others without following questions and answers is a Pācittiya; before performing the Kamma, troubling others without following questions and answers is a Dukkata. Second, silently troubling others, intentionally performing a 'Recollection Kamma', after performing a 'Recollection Kamma', silently troubling others is a Pācittiya; before performing the Kamma, silently troubling others is a Dukkata. Among the five categories of precepts (five categories of precepts: the five main categories of Bhikkhu precepts), there are three precepts where two are combined into one, such as the precept on sexual misconduct in the four matters: one is committing sexual misconduct with a human, and the second is committing sexual misconduct with an animal. Some of the ninety matters are also like this.
二戒，二結合作一戒，如前瞋譏戒，初以瞋譏陀驃差會故，是一結也。后不現前瞋譏，便遙瞋譏，復更結戒，是二結也。雖前後二結，故是一瞋譏戒。此不隨問答戒亦二結也，初以不隨問答，因以結戒，是一也。二以默然惱他，是二結也。雖是二結，故是一不隨問答惱他戒也。憶識法者，一切五眾盡與憶識。
問曰：「此憶識者，是現前、不現前？」
答曰：「比丘、比丘尼現前，三眾不現前。」
要在界內，如學家羯磨亦在界內。覆缽羯磨不現前，三眾亦爾不現前。作羯磨已，若舍戒沙彌即先羯磨，若返戒還俗後作比丘即本羯磨，若根變作尼即本羯磨，若尼根變亦如是。亦得作布薩自恣，百一羯磨一切盡得作。僧祈、自恣、面門臘，一切盡同。得授他經法，亦得從他受經法，盡無礙也。不得作和上、依止、畜沙彌。不捨羯磨得受具戒。不隨問答戒體，必是比丘共說波羅提木叉，為惱故不隨問答，波逸提。若尼三眾問戒中事，不隨問答，突吉羅。若問余經法事，不隨問答，突吉羅。若出所犯罪，得解羯磨。六法尼根變作沙彌，沙彌尼根變作沙彌。
九十事第十四
此是共戒，比丘、尼俱波逸提，三眾突吉羅。與諸比丘結戒，為行道安樂故、為長養信敬、為令檀越善根成就故。僧臥具者
【現代漢語翻譯】 現代漢語譯本：第二條戒律，兩個結合併爲一條戒律，如之前的嗔譏戒（因嗔怒和譏諷陀驃（Dabyā）而設立的戒律），最初因嗔怒譏諷陀驃的集會，這是一個結。後來不當面嗔怒譏諷，便遙遠地嗔怒譏諷，再次結戒，這是第二個結。雖然前後有兩個結，但仍然是一條嗔譏戒。這條不隨問答戒也有兩個結，最初因為不隨順問答而結戒，這是一。第二是因為默然惱亂他人，這是第二個結。雖然是兩個結，但仍然是一條不隨問答惱亂他人的戒律。憶識法者，一切五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）都與憶識有關。
問：『這個憶識，是現前還是不現前？』
答：『比丘、比丘尼是現前，三眾（式叉摩那、沙彌、沙彌尼）是不現前。』
必須在結界內，如學戒羯磨（Śikṣā-karma）也在結界內。覆缽羯磨（Uttara-karma）不現前，三眾也同樣不現前。作羯磨后，如果舍戒的沙彌（Śrāmaṇera）即先前的羯磨，如果返回戒律還俗后又作比丘（Bhikṣu）即是原本的羯磨，如果根變作尼（Bhikkhunī）即是原本的羯磨，如果尼根變也是這樣。也可以作布薩（Poṣadha）和自恣（Pravāraṇā），百一羯磨一切都可以作。僧祈、自恣、面門臘，一切都相同。可以授予他人經法，也可以從他人處接受經法，一切都沒有障礙。不得作和上（Upādhyāya）、依止（Niśraya）、畜沙彌。不捨羯磨可以受具足戒。不隨問答戒的戒體，必定是比丘共同宣說波羅提木叉（Prātimokṣa），爲了惱亂他人而不隨順問答，犯波逸提（Pāyantika）。如果尼（Bhikkhunī）的三眾（式叉摩那、沙彌、沙彌尼）問戒律中的事情，不隨順問答，犯突吉羅（Duṣkṛta）。如果問其他經法的事情，不隨順問答，犯突吉羅。如果說出所犯罪，可以解除羯磨。六法尼根變作沙彌，沙彌尼根變作沙彌。
九十事第十四
這是共同的戒律，比丘、尼都犯波逸提，三眾犯突吉羅。與諸比丘結戒，是爲了行道安樂、爲了長養信敬、爲了令檀越（Dānavati）善根成就。僧臥具者
【English Translation】 English version: The second precept, two conjunctions combined into one precept, such as the previous precept against anger and ridicule (established because of anger and ridicule towards Dabyā). Initially, due to the assembly of anger and ridicule towards Dabyā, this is one conjunction. Later, not being angry and ridiculing face-to-face, but ridiculing from afar, another precept is formed, this is the second conjunction. Although there are two conjunctions before and after, it is still one precept against anger and ridicule. This precept of not following questions and answers also has two conjunctions. Initially, because of not following questions and answers, a precept is established, this is one. Secondly, because of silently disturbing others, this is the second conjunction. Although there are two conjunctions, it is still one precept against disturbing others by not following questions and answers. Those who remember and recognize the Dharma, all five assemblies (Bhikṣu, Bhikkhunī, Śikṣamāṇā, Śrāmaṇera, Śrāmaṇerikā) are related to remembering and recognizing.
Question: 'Is this remembering and recognizing present or not present?'
Answer: 'Bhikṣus and Bhikkhunīs are present, the three assemblies (Śikṣamāṇā, Śrāmaṇera, Śrāmaṇerikā) are not present.'
It must be within the boundary, such as the Śikṣā-karma (training rules) is also within the boundary. The Uttara-karma (overturning the bowl) is not present, and the three assemblies are also not present. After performing the karma, if the Śrāmaṇera (novice monk) renounces the precepts, it is the previous karma; if he returns to lay life and then becomes a Bhikṣu (monk), it is the original karma; if a root transformation makes her a Bhikkhunī (nun), it is the original karma; if a nun's root transforms, it is also the same. One can also perform Poṣadha (confession) and Pravāraṇā (invitation), all one hundred and one karmas can be performed. Saṃgha's prayer, Pravāraṇā, and face-to-face wax, are all the same. One can teach the Dharma to others, and one can also receive the Dharma from others, all without hindrance. One cannot be an Upādhyāya (preceptor), Niśraya (dependence), or keep a Śrāmaṇera. Without renouncing the karma, one can receive full ordination. The substance of the precept of not following questions and answers is that Bhikṣus must jointly recite the Prātimokṣa (rules of discipline), and if one does not follow questions and answers to disturb others, it is a Pāyantika (expiation). If the three assemblies (Śikṣamāṇā, Śrāmaṇera, Śrāmaṇerikā) of a Bhikkhunī ask about matters within the precepts, and one does not follow questions and answers, it is a Duṣkṛta (wrongdoing). If one asks about other Dharma matters and does not follow questions and answers, it is a Duṣkṛta. If one confesses the committed offense, the karma can be released. A six-Dharma nun's root transforms into a Śrāmaṇera, and a Śrāmaṇerikā's root transforms into a Śrāmaṇera.
Ninetieth Matter, Fourteenth
This is a common precept, both Bhikṣus and Bhikkhunīs commit Pāyantika, and the three assemblies commit Duṣkṛta. The precepts are established with the Bhikṣus for the sake of peaceful practice, for the sake of increasing faith and respect, and for the sake of enabling the Dānavati (donors) to accomplish good roots. The Saṃgha's bedding...
，粗細繩床木床種種被褥枕。露地者，無覆障處。是中犯者凡有二時：一地了時、二日沒時。若比丘初夜初分露地敷僧臥具，在中若坐若臥，去時不自舉、不教人舉，至地了時，波夜提。乃至地了時敷僧臥具，不自舉、不教人舉，至地了竟，波逸提。地了時若露地敷僧臥具，在中若坐若臥，去入室休息，至日沒時，波逸提。若日沒時露地敷僧臥具，入室休息，至日沒竟，波逸提。若露地敷僧臥具已，出寺過四十九步，地了，波逸提。若露地敷僧臥具已，不囑人遊行諸房，突吉羅。若自臥具者，不隨時舉，突吉羅。若敷露地，所以時舉者，一畏雨濕、二畏日曝、三畏風吹，以守護故應舉覆處。若露地敷僧臥具，不問出寺不出寺，至地了時，波逸提。若雖有覆障，而日雨所及，皆波逸提。若敷僧臥具，出寺外不問遠近，至地未了、日未沒，突吉羅。
九十事第十五
此是共戒，比丘、尼俱波逸提，三眾突吉羅。是中犯者，若客比丘房中敷僧臥具，出界去，波逸提。若舊比丘房中敷僧臥具，出界去，作是念即當還，有急因緣不得即還，出界至地了時，突吉羅。臥具者，粗細繩床木床被褥氈。敷者，若房內敷僧臥具。出寺若近若遠皆應付囑，若不付囑，應自卷褻舉之。付囑次第法盡在律文。好持戒大沙彌亦得付囑
【現代漢語翻譯】 現代漢語譯本：粗細繩床、木床以及各種被褥枕頭。『露地』指的是沒有遮蓋的地方。在這種情況下違犯戒律有兩種情況：一是地面潮濕的時候，二是日落的時候。如果比丘在初夜時分在露天的地方鋪設僧眾的臥具，並在上面或坐或臥，離開的時候不自己收起，也不教別人收起，直到地面潮濕的時候，犯波逸提罪。乃至地面潮濕的時候鋪設僧眾的臥具，不自己收起，也不教別人收起，直到地面完全潮濕，犯波逸提罪。地面潮濕的時候如果在露天的地方鋪設僧眾的臥具，並在上面或坐或臥，然後進入室內休息，直到日落的時候，犯波逸提罪。如果日落的時候在露天的地方鋪設僧眾的臥具，然後進入室內休息，直到日落結束，犯波逸提罪。如果在露天的地方鋪設僧眾的臥具后，離開寺廟超過四十九步，地面潮濕了，犯波逸提罪。如果在露天的地方鋪設僧眾的臥具后，沒有囑咐其他人，犯突吉羅罪。如果是自己的臥具，不隨時收起，犯突吉羅罪。之所以要在適當的時候收起鋪設在露天的臥具，一是害怕被雨淋濕，二是害怕被太陽暴曬，三是害怕被風吹走，爲了守護這些臥具，應該收起來放到有遮蓋的地方。如果在露天的地方鋪設僧眾的臥具，無論是否離開寺廟，直到地面潮濕的時候，犯波逸提罪。如果雖然有遮蓋，但是陽光和雨水能夠照射到，都犯波逸提罪。如果鋪設僧眾的臥具，離開寺廟，無論遠近，直到地面未潮濕、太陽未落山，犯突吉羅罪。
九十事第十五
這是共同的戒律，比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）都犯波逸提罪，沙彌（Sramanera，佛教出家沙彌）、沙彌尼（Sramanerika，佛教出家沙彌尼）、式叉摩那（Siksamana，準比丘尼）三眾犯突吉羅罪。在這種情況下違犯戒律，如果是客比丘（Bhikkhu，男性出家人）在房間里鋪設僧眾的臥具，然後離開結界（Sima，寺院的邊界）出去，犯波逸提罪。如果是舊比丘（Bhikkhu，男性出家人）在房間里鋪設僧眾的臥具，然後離開結界（Sima，寺院的邊界）出去，心想馬上回來，但是因為緊急的事情不能馬上回來，離開結界（Sima，寺院的邊界）直到地面潮濕的時候，犯突吉羅罪。臥具指的是粗細繩床、木床、被褥和氈子。『敷』指的是在房間內鋪設僧眾的臥具。離開寺廟，無論遠近，都應該託付給其他人，如果沒有託付給其他人，應該自己捲起來收好。託付的次第方法都在律文中。持戒好的大沙彌（Sramanera，佛教出家沙彌）也可以託付。
【English Translation】 English version: Coarse and fine rope beds, wooden beds, and various bedding and pillows. 'Open ground' refers to a place without cover. There are two instances of transgression in this case: one is when the ground is damp, and the other is when the sun sets. If a Bhikkhu (male monastic) spreads out the Sangha's (community of monks) bedding in an open place during the first part of the night, and sits or lies on it, and does not pick it up himself or instruct others to pick it up when leaving, until the ground becomes damp, he commits a Payattika (expiation) offense. Even if he spreads out the Sangha's (community of monks) bedding until the ground becomes damp, and does not pick it up himself or instruct others to pick it up, until the ground is completely damp, he commits a Payattika (expiation) offense. If, when the ground is damp, he spreads out the Sangha's (community of monks) bedding in an open place, and sits or lies on it, and then goes indoors to rest, until sunset, he commits a Payattika (expiation) offense. If, at sunset, he spreads out the Sangha's (community of monks) bedding in an open place, and goes indoors to rest, until the end of sunset, he commits a Payattika (expiation) offense. If, after spreading out the Sangha's (community of monks) bedding in an open place, he leaves the monastery for more than forty-nine steps, and the ground becomes damp, he commits a Payattika (expiation) offense. If, after spreading out the Sangha's (community of monks) bedding in an open place, he does not entrust it to others, he commits a Dukkata (wrongdoing) offense. If it is his own bedding, and he does not pick it up in time, he commits a Dukkata (wrongdoing) offense. The reasons for picking up bedding spread out in the open at the appropriate time are: one, to avoid getting wet from the rain; two, to avoid being exposed to the sun; and three, to avoid being blown away by the wind. To protect these bedding items, they should be picked up and placed in a covered area. If the Sangha's (community of monks) bedding is spread out in an open place, regardless of whether he leaves the monastery or not, until the ground becomes damp, he commits a Payattika (expiation) offense. If there is cover, but sunlight and rain can still reach it, he commits a Payattika (expiation) offense. If he spreads out the Sangha's (community of monks) bedding and leaves the monastery, regardless of the distance, until the ground is not yet damp and the sun has not yet set, he commits a Dukkata (wrongdoing) offense.
The Fifteenth of the Ninety Matters
This is a shared precept; both Bhikkhus (male monastics) and Bhikkhunis (female monastics) commit a Payattika (expiation) offense, and the three groups of Sramanera (Buddhist novice monk), Sramanerika (Buddhist novice nun), and Siksamana (probationary nun) commit a Dukkata (wrongdoing) offense. In this case of transgression, if a guest Bhikkhu (male monastic) spreads out the Sangha's (community of monks) bedding in a room and leaves the Sima (boundary of the monastery), he commits a Payattika (expiation) offense. If a resident Bhikkhu (male monastic) spreads out the Sangha's (community of monks) bedding in a room and leaves the Sima (boundary of the monastery), thinking he will return immediately, but due to an urgent matter cannot return immediately, and leaves the Sima (boundary of the monastery) until the ground becomes damp, he commits a Dukkata (wrongdoing) offense. Bedding refers to coarse and fine rope beds, wooden beds, bedding, and felt. 'Spreading' refers to spreading out the Sangha's (community of monks) bedding inside a room. Leaving the monastery, whether near or far, one should entrust it to others; if one does not entrust it to others, one should roll it up and put it away oneself. The proper order of entrustment is all in the Vinaya (monastic rules). A well-behaved and disciplined great Sramanera (Buddhist novice monk) may also be entrusted.
之。若客比丘房內敷臥具，出界期還，至地了時，突吉羅。若不期還，出界至地了時，波逸提。若舊比丘敷臥具竟，出界不期還，至地了時，波逸提。
九十事第十六
此是共戒，三眾突吉羅。與諸比丘結戒者，為不苦惱眾生故、為滅斗諍故。是中犯者，若比丘瞋不喜，手自牽出，從床上至地，波逸提。乃至從土埵上至地，亦波逸提。要必力能牽者，波逸提；力不能者，突吉羅。若使他牽者，比丘、比丘尼、式叉摩尼、沙彌、沙彌尼，乃至白衣牽比丘者，波逸提。若使比丘，能牽者，二俱波逸提；不能者，二俱突吉羅。教余能牽者，波逸提；若不能，突吉羅。若牽比丘尼三眾，突吉羅。若牽聾盲瞎啞、得戒沙彌、波利婆沙摩那埵，波逸提。在家無師僧、本破戒比丘還出家受戒、越濟人、六罪人、五法人，突吉羅。白衣，無罪。除因緣者，若房壞、諸難房中牽出，不犯波羅夷。先作殺心，強牽出死者，波羅夷；不死者，偷蘭遮。若牽比丘尼，淫亂心牽摩捉者，僧殘。若瞋恨心牽比丘尼，能者波逸提，不能突吉羅。若尼牽比丘，波逸提。若比丘在僧祈房中、若在尼房中牽尼，突吉羅。若尼在僧祈房中牽比丘者，波逸提。若尼房中牽比丘，突吉羅。
九十事第十七
此是共戒，比丘、尼俱波逸提，
【現代漢語翻譯】 現代漢語譯本：如果客比丘在房內鋪設臥具，約定了歸還的期限，出了界限到達地面時，犯突吉羅（輕罪）。如果沒有約定歸還的期限，出了界限到達地面時，犯波逸提（重罪）。如果是舊比丘鋪設臥具完畢，出了界限沒有約定歸還的期限，到達地面時，犯波逸提（重罪）。
九十事第十六
這是共同戒律，比丘、比丘尼、式叉摩尼（學戒女）三眾犯突吉羅（輕罪）。與各位比丘結戒的原因，是爲了不苦惱眾生，爲了止息鬥爭。在這之中，如果比丘因為嗔恨不高興，親手把人從床上拉到地上，犯波逸提（重罪）。乃至從土堆上拉到地上，也犯波逸提（重罪）。一定要有足夠的力量能拉動，才犯波逸提（重罪）；力量不夠的，犯突吉羅（輕罪）。如果指使他人拉，比丘、比丘尼、式叉摩尼（學戒女）、沙彌（小男僧）、沙彌尼（小女僧），乃至白衣（在家信徒）拉比丘，犯波逸提（重罪）。如果指使比丘，能拉動的，兩人都犯波逸提（重罪）；不能拉動的，兩人都犯突吉羅（輕罪）。教唆他人能拉動的，犯波逸提（重罪）；如果不能，犯突吉羅（輕罪）。如果拉比丘尼三眾，犯突吉羅（輕罪）。如果拉聾子、盲人、瞎子、啞巴、得戒沙彌（受過戒的小男僧）、波利婆沙（凈戒期）、摩那埵（悔過期），犯波逸提（重罪）。在家沒有師僧的人、原本破戒的比丘還俗后又出家受戒的人、越濟人（不合格的引度人）、六罪人（犯六種重罪的人）、五法人（不具足五種條件的人），犯突吉羅（輕罪）。白衣（在家信徒），沒有罪。除非有特殊原因，比如房間損壞、遇到各種災難需要從房間裡拉出來，不犯波羅夷（斷頭罪）。如果事先起了殺心，強行拉出來導致死亡的，犯波羅夷（斷頭罪）；沒有死的，犯偷蘭遮（中罪）。如果拉比丘尼，以淫慾心拉扯觸控的，犯僧殘（僅次於斷頭罪的重罪）。如果以嗔恨心拉比丘尼，能拉動的犯波逸提（重罪），不能拉動的犯突吉羅（輕罪）。如果是比丘尼拉比丘，犯波逸提（重罪）。如果比丘在僧祈房（僧眾祈禱的房間）中、或者在比丘尼的房間中拉比丘尼，犯突吉羅（輕罪）。如果是比丘尼在僧祈房（僧眾祈禱的房間）中拉比丘，犯波逸提（重罪）。如果在比丘尼的房間中拉比丘，犯突吉羅（輕罪）。
九十事第十七
這是共同戒律，比丘、比丘尼都犯波逸提（重罪）。
【English Translation】 English version: If a visiting Bhikkhu (monk) spreads out bedding in a room, and sets a time limit for returning, when he crosses the boundary and reaches the ground, he commits a Dukkhata (minor offense). If he does not set a time limit for returning, when he crosses the boundary and reaches the ground, he commits a Pacittiya (major offense). If an established Bhikkhu spreads out bedding and leaves the boundary without setting a time limit for returning, when he reaches the ground, he commits a Pacittiya (major offense).
Ninetieth matter, sixteenth
This is a shared precept; the three assemblies [Bhikkhu (monk), Bhikkhuni (nun), Sikkhamana (female novice)] commit a Dukkhata (minor offense). The reason for establishing this precept with the Bhikkhus (monks) is to prevent suffering for beings and to extinguish disputes. Among these, if a Bhikkhu (monk), out of anger and displeasure, personally pulls someone from the bed to the ground, he commits a Pacittiya (major offense). Even pulling someone from a mound of earth to the ground also constitutes a Pacittiya (major offense). Only if one has the strength to pull does it constitute a Pacittiya (major offense); if one lacks the strength, it is a Dukkhata (minor offense). If one instructs another to pull, a Bhikkhu (monk), Bhikkhuni (nun), Sikkhamana (female novice), Samanera (male novice), Samaneri (female novice), or even a layperson pulling a Bhikkhu (monk) commits a Pacittiya (major offense). If one instructs a Bhikkhu (monk), and he is able to pull, both commit a Pacittiya (major offense); if he is unable to pull, both commit a Dukkhata (minor offense). Instructing another who is able to pull constitutes a Pacittiya (major offense); if unable, it is a Dukkhata (minor offense). If one pulls a Bhikkhuni (nun) or any of the three assemblies, it is a Dukkhata (minor offense). If one pulls a deaf, blind, or mute person, a Samanera (male novice) who has received ordination, a Parivasa (probation period), or a Manatta (penance period), it is a Pacittiya (major offense). A layperson without a teacher or mentor, a Bhikkhu (monk) who had previously broken precepts and returned to lay life before re-ordaining, an unqualified ordainer, a person guilty of six offenses, or a person lacking five qualities commits a Dukkhata (minor offense). A layperson is without fault. Except in cases of necessity, such as when a room is damaged or there are difficulties requiring someone to be pulled out of the room, one does not commit a Parajika (expulsion offense). If one initially intends to kill and forcibly pulls someone out, resulting in death, it is a Parajika (expulsion offense); if the person does not die, it is a Thullanacaya (serious offense). If one pulls a Bhikkhuni (nun) with lustful intent, touching and fondling, it is a Sanghadisesa (formal meeting offense). If one pulls a Bhikkhuni (nun) out of anger, and is able to pull, it is a Pacittiya (major offense); if unable, it is a Dukkhata (minor offense). If a Bhikkhuni (nun) pulls a Bhikkhu (monk), it is a Pacittiya (major offense). If a Bhikkhu (monk) pulls a Bhikkhuni (nun) in a Sangha (monastic community) prayer room or in a Bhikkhuni's (nun's) room, it is a Dukkhata (minor offense). If a Bhikkhuni (nun) pulls a Bhikkhu (monk) in a Sangha (monastic community) prayer room, it is a Pacittiya (major offense). If one pulls a Bhikkhu (monk) in a Bhikkhuni's (nun's) room, it is a Dukkhata (minor offense).
Ninetieth matter, seventeenth
This is a shared precept; both Bhikkhus (monks) and Bhikkhunis (nuns) commit a Pacittiya (major offense).
三眾突吉羅。是中犯者，若比丘知比丘房中先敷臥具竟，後來于坐床前、若臥床前、若房內房外行處高處土埵前，如是一一處，若自敷若使人敷，能敷者波逸提，不能敷者突吉羅。此戒體，正戒不得強違前人意有所為作。若為惱他故，閉戶開戶、閉向開向、然火滅火、然燈滅燈、若唄咒愿讀經說法問難，隨他所不樂事作，一一波逸提。必以惱他心故成罪。
九十事第十八
此是共戒，比丘、尼俱波逸提，三眾突吉羅。是中犯者，若臥床、若坐禪床，若一腳尖、三腳不尖，若二腳尖、二腳不尖，若三腳尖、一腳不尖，若四腳尖，在重閣上隨用力坐臥，一一波逸提。若用一切軟物搘床腳，不犯。若用磚石瓦等物能傷人者，用以搘床腳，波逸提。若重閣上安床處牢厚不穿漏者，不犯。若床腳不尖者，不犯。設尖不用力坐臥，不犯。此戒體，必是重閣、尖腳坐床、安床處底薄、用力坐臥，波逸提。凡比丘坐臥法一切審詳，不審詳必有所傷，兼壞威儀，突吉羅。
九十事第十九
此是共戒，比丘、尼俱波逸提，三眾突吉羅。凡殺生有三種：有貪毛角皮肉而殺眾生；有怨憎恚害而殺眾生；有無所貪利有無瞋害而殺眾生，是名愚癡而殺眾生。如闡那用有蟲水，是謂癡殺眾生。此殺生戒凡有四戒，於四戒中此
【現代漢語翻譯】 現代漢語譯本 三眾（指比丘、比丘尼、式叉摩那）犯突吉羅（輕罪）。關於這條戒律，如果比丘知道其他比丘的房間里已經鋪設了臥具，後來又在坐床前、臥床前、或者房間內外行走的區域、高處、土堆前，像這樣每一個地方，無論是自己鋪設還是指使他人鋪設，能鋪設的人犯波逸提（較重的罪），不能鋪設的人犯突吉羅。這條戒律的要點是，正戒在於不得強行違揹他人意願而有所作為。如果爲了惱亂他人，關閉或打開門戶、關閉或打開窗戶、點燃或熄滅火、點燃或熄滅燈、或者唄（歌詠贊頌）、咒愿、讀經、說法、問難，做任何他人不喜歡的事情，每一項都犯波逸提。必須以惱亂他人的心意才能構成犯罪。 九十事第十八 這是共同戒律，比丘、比丘尼都犯波逸提，三眾犯突吉羅。關於這條戒律，如果是臥床、坐禪床，如果一個腳是尖的，三個腳不是尖的；如果兩個腳是尖的，兩個腳不是尖的；如果三個腳是尖的，一個腳不是尖的；如果四個腳都是尖的，在樓閣上隨意用力坐臥，每一項都犯波逸提。如果用一切柔軟的物品墊床腳，不犯戒。如果用磚頭、石頭、瓦片等可能傷人的物品來墊床腳，犯波逸提。如果在樓閣上安放床的地方堅固厚實沒有漏洞，不犯戒。如果床腳不是尖的，不犯戒。即使是尖的，不用力坐臥，不犯戒。這條戒律的要點是，必須是樓閣、尖腳的坐床、安床的地方底部薄弱、用力坐臥，才犯波逸提。凡是比丘坐臥的方法都要詳細審察，不詳細審察必定會造成傷害，並且破壞威儀，犯突吉羅。 九十事第十九 這是共同戒律，比丘、比丘尼都犯波逸提，三眾犯突吉羅。凡是殺生有三種情況：有貪圖毛、角、皮、肉而殺害眾生；有因為怨恨惱怒而殺害眾生；有既沒有貪圖利益也沒有瞋恨惱怒而殺害眾生，這叫做愚癡而殺害眾生。比如闡那（Channa）使用有蟲的水，這就是愚癡地殺害眾生。這條殺生戒共有四條戒律，在這四條戒律中
【English Translation】 English version The three assemblies (referring to Bhikkhus, Bhikkhunis, and Sikkhamanas) commit a Dukkaṭa (minor offense). Regarding this precept, if a Bhikkhu knows that bedding has already been laid out in another Bhikkhu's room, and later lays out bedding himself or instructs others to do so in front of the sitting bed, in front of the sleeping bed, or in the areas inside or outside the room where one walks, on high places, or in front of mounds of earth, each such instance constitutes a Pācittiya (a more serious offense) for the one who is able to lay it out, and a Dukkaṭa for the one who is unable to lay it out. The essence of this precept is that the main point is not to forcibly act against the wishes of others. If, with the intention to annoy others, one closes or opens doors, closes or opens windows, lights or extinguishes fires, lights or extinguishes lamps, or engages in chanting (singing praises), making vows, reciting scriptures, preaching the Dharma, or asking difficult questions, doing anything that others dislike, each instance constitutes a Pācittiya. The offense is only complete if it is done with the intention to annoy others. Ninetieth Matter, Number Eighteen This is a shared precept, both Bhikkhus and Bhikkhunis commit a Pācittiya, and the three assemblies commit a Dukkaṭa. Regarding this precept, if it is a sleeping bed or a meditation bed, if one leg is pointed and three legs are not pointed; if two legs are pointed and two legs are not pointed; if three legs are pointed and one leg is not pointed; if all four legs are pointed, and one sits or lies down forcefully on an upper story, each instance constitutes a Pācittiya. If one uses any soft material to support the bed legs, there is no offense. If one uses bricks, stones, tiles, or other objects that could harm people to support the bed legs, it constitutes a Pācittiya. If the place where the bed is placed on the upper story is solid, thick, and without leaks, there is no offense. If the bed legs are not pointed, there is no offense. Even if they are pointed, if one does not sit or lie down forcefully, there is no offense. The essence of this precept is that it must be an upper story, a sitting bed with pointed legs, a thin bottom where the bed is placed, and forceful sitting or lying down for it to constitute a Pācittiya. All methods of sitting and lying down for Bhikkhus must be carefully examined; failure to examine carefully will inevitably cause harm and damage decorum, constituting a Dukkaṭa. Ninetieth Matter, Number Nineteen This is a shared precept, both Bhikkhus and Bhikkhunis commit a Pācittiya, and the three assemblies commit a Dukkaṭa. There are three types of killing: killing beings out of greed for their fur, horns, skin, or flesh; killing beings out of resentment, hatred, or malice; and killing beings without greed for gain or hatred, which is called killing beings out of ignorance. For example, Channa (Channa) using water containing insects is considered killing beings out of ignorance. This precept against killing has four aspects, and within these four aspects
戒最是先結。既結不得用有蟲水澆草土和泥，便取有蟲水飲。既不得用一切有蟲水，便故奪畜生命。既制不得奪畜生命，便奪人命。凡奪物命有四結戒，以事異故盡名先作。是中犯者，若比丘取有蟲水澆草上和泥，隨用水多少，用用波逸提。若欲作住止處，法先應看水，用上細疊一肘作漉水囊，令持戒審悉者漉水竟，著器中向日諦看。若故有蟲者，應二重作漉水囊、若三重作漉水囊。故有蟲者，此處不應住。
薩婆多毗尼毗婆沙卷第六 大正藏第 23 冊 No. 1440 薩婆多毗尼毗婆沙
薩婆多毗尼毗婆沙卷第七
失譯人名今附秦錄
九十事第二十
此是不共戒，尼突吉羅，三眾突吉羅。闡那作房，即日成即崩倒。作此大房用三十萬錢，功用甚大。諸比丘為檀越說法，房雖崩倒功德成就。房未壞時，佛已到此房中，即是受用。佛是無上福田，佛既受用，功德深廣不可測量。又云：房始成時，有一新受戒年少比丘戒德清凈，入此房中以楊枝猗房。以此一持戒比丘，已畢檀越信施之德。若起億數種種房閣種種莊嚴，下至金剛地際，高廣嚴飾猶若須彌。設有一凈戒比丘暫時受用，已畢施恩。何以故？佛于無量劫中修菩薩行，今得成佛道，始體解波羅提木叉以授眾生。波羅提木叉
【現代漢語翻譯】 現代漢語譯本： 戒律最先要結。既然結了戒，就不能用有蟲的水澆草或用土和泥，也不能取有蟲的水飲用。既然不能用一切有蟲的水，就不能故意奪取畜生的生命。既然禁止奪取畜生的生命，就更不能奪取人的生命。凡是奪取物命，有四種結戒，因為事情不同，所以都稱為先作。在這其中，如果比丘取有蟲的水澆在草上或用來和泥，根據用水的多少，每次都犯波逸提（Pāyattika，一種戒律名稱）。如果想要建造住處，按照規定應該先看水，用一肘長的細疊布做成濾水囊，讓持戒謹慎的人濾水后，放在器皿中向著太陽仔細觀察。如果確實有蟲子，應該做兩層濾水囊，如果還有蟲子，就做三層濾水囊。如果確實還有蟲子，這個地方就不應該居住。
《薩婆多毗尼毗婆沙》卷第六 大正藏第 23 冊 No. 1440 《薩婆多毗尼毗婆沙》
《薩婆多毗尼毗婆沙》卷第七
失譯人名今附秦錄
九十事第二十
這是不共戒，尼突吉羅（Niḥsargika，一種戒律名稱），三眾突吉羅。闡那（Channa）建造房屋，當天建成當天就崩塌倒塌。建造這座大房屋花費了三十萬錢，工程非常浩大。眾比丘為施主說法，即使房屋崩塌倒塌，功德也已經成就。房屋還沒有損壞的時候，佛陀已經來到這座房屋中，這就是受用了。佛陀是無上的福田，佛陀既然受用，功德就深廣不可測量。又說：房屋剛建成的時候，有一位新受戒的年輕比丘，戒德清凈，進入這座房屋中用楊枝倚靠房屋。憑藉這位持戒比丘，就已經完成了施主信施的功德。如果建造億萬座各種房屋樓閣，各種莊嚴，下至金剛地基，高廣嚴飾猶如須彌山（Sumeru）。假設有一位清凈持戒的比丘暫時受用，就已經完成了施恩。為什麼呢？佛陀在無量劫中修菩薩行，如今得以成就佛道，開始體解波羅提木叉（Prātimokṣa，戒律的總稱）並傳授給眾生。波羅提木叉（Prātimokṣa，戒律的總稱）
【English Translation】 English version: The precepts are the first to be established. Once established, one must not use water with insects to water grass or mix with soil, nor take water with insects to drink. Since one must not use any water with insects, one must not deliberately take the lives of animals. Since it is forbidden to take the lives of animals, one must not take human lives. In all cases of taking life, there are four precepts to be established, because the matters are different, they are all called 'first acts'. Among these, if a Bhikshu (monk) takes water with insects to water grass or mix with mud, according to the amount of water used, each time he commits a Pāyattika (a type of precept). If one wants to build a dwelling place, according to the rules, one should first look at the water, use a cubit's length of finely folded cloth to make a water-filtering bag, and have someone who is careful in upholding the precepts filter the water, then place it in a container and carefully observe it facing the sun. If there are indeed insects, one should make a double-layered water-filtering bag, and if there are still insects, make a triple-layered water-filtering bag. If there are indeed still insects, one should not live in this place.
Sarvāstivāda Vinaya Vibhāṣā, Volume 6 Taishō Tripiṭaka, Volume 23, No. 1440, Sarvāstivāda Vinaya Vibhāṣā
Sarvāstivāda Vinaya Vibhāṣā, Volume 7
Name of the translator lost, now appended to the Qin record
Ninetieth Matter, Twentieth
This is a non-shared precept, Niḥsargika (a type of precept), a Dukkritta (a type of offense) for the three assemblies. Channa (name of a person) built a house, which collapsed on the same day it was completed. The construction of this large house cost 300,000 coins, a very large undertaking. The Bhikshus (monks) preached the Dharma for the donors, and even though the house collapsed, the merit has already been accomplished. Before the house was damaged, the Buddha had already come to this house, which is considered as having received it. The Buddha is the supreme field of merit, and since the Buddha has received it, the merit is profound and immeasurable. It is also said: When the house was first completed, there was a newly ordained young Bhikshu (monk) with pure precepts, who entered this house and leaned on the house with a toothpick. By virtue of this precept-holding Bhikshu (monk), the merit of the donor's offering has been completed. If one builds countless various houses and pavilions, with various adornments, down to the Vajra (diamond) ground, tall, wide, and adorned like Mount Sumeru (mythical mountain). If a pure precept-holding Bhikshu (monk) temporarily uses it, the act of giving has been completed. Why? The Buddha cultivated the Bodhisattva path for countless kalpas (eons), and now has attained Buddhahood, and began to understand the Prātimokṣa (code of monastic rules) and transmit it to sentient beings. Prātimokṣa (code of monastic rules)
非世間法，是背離世俗向泥洹門。凡房舍臥具飲食湯藥是世間法，非是離世難得之法。是故一凈戒比丘若暫受用，已畢施恩。若作僧新房舍及以塔像，曠路作井及作橋樑，此人功德一切時生，除三因緣：一前時事毀壞、二此人若死、三若起惡邪。無此三因緣者，福德常生。佛先已入此房中上下重往返經行，令檀越施功德不空。佛以神力感諸弟子與檀越次第說法。凡作房法，有三品：上、中、下。覆房法，各自有限。若下房以中上房覆法者，以珍重故、兼頓成故。若用草覆，草草波逸提。若中房以上房覆法者，亦以珍重故。若用草覆，草草波逸提。若隨上中下覆法者，以頓成故，房成已一波逸提。若不頓壘墻成，無罪。
九十事第二十一
僧不差教比丘尼戒初緣。爾時佛告諸比丘：「我教化四眾疲極。」
問曰：「佛得那羅延身，身無疲極；得十力、四無所畏、大慈大悲，心無疲極。何以言疲極耶？」
答曰：「佛無疲極，隨世俗法故。如父知子堪理家事，雖自有力，以兒堪任故、欲以事業委付兒故，云我氣衰耄，家事汝一切知之。佛亦如是，雖不疲極，欲以教法以授弟子，隨世法故說言疲極。所以令諸弟子教誡尼者，一以現無吝法故、二師與弟子知見同故、三欲現槃特比丘功德智慧故、四為
【現代漢語翻譯】 現代漢語譯本： 非世間法，是指背離世俗，趨向涅槃（Nirvana）之門。凡是房舍、臥具、飲食、湯藥，都屬於世間法，不是脫離世俗難以獲得的解脫之法。因此，一位持守清凈戒律的比丘，即使暫時受用這些，也已經完成了施主的恩惠。如果為僧眾建造新的房舍，以及佛塔佛像，在曠野道路上挖掘水井，以及建造橋樑，此人的功德會一直增長，除非出現三種因緣：一是之前所做的事情被毀壞，二是此人已經去世，三是產生了邪惡的見解。如果沒有這三種因緣，福德就會持續增長。佛陀先前已經進入此房中，上下多次往返經行，使得檀越（Dānapati，施主）的佈施功德不會落空。佛陀以神通之力感應諸位弟子和檀越，依次為他們說法。凡是建造房舍的方法，有上、中、下三品。覆蓋房頂的方法，各自有其限制。如果用低等級的房頂覆蓋中等或高等的房舍，是因為珍重（材料），兼顧一次性完成。如果用草覆蓋，則犯草草波逸提（Pācittiya，一種戒律）。如果用中等級的房頂覆蓋高等的房舍，也是因為珍重（材料）。如果用草覆蓋，則犯草草波逸提。如果按照上、中、下等級覆蓋房頂，是爲了儘快完成，房屋建成后犯一次波逸提。如果不是一次性地壘砌墻壁完成，就沒有罪過。
九十事 第二十一
僧團沒有派遣教誡比丘尼的比丘，這是初犯的因緣。當時，佛陀告訴各位比丘：『我教化四眾弟子，感到疲憊。』
有人問：『佛陀得到那羅延（Nārāyaṇa）身，身體沒有疲憊；得到十力、四無所畏、大慈大悲，內心沒有疲憊。為什麼說感到疲憊呢？』
回答說：『佛陀沒有疲憊，這是隨順世俗的說法。比如父親知道兒子能夠處理家事，即使自己有能力，因為兒子能夠勝任，想要把事業委託給兒子，就說我氣力衰弱年老了，家事你一切都知道了。佛陀也是這樣，雖然沒有疲憊，想要把教法傳授給弟子，隨順世俗的說法，所以說感到疲憊。之所以讓各位弟子教誡比丘尼，一是顯示沒有吝惜佛法，二是師父與弟子知見相同，三是想要顯示槃特（Pantha）比丘的功德智慧，四是爲了……』
【English Translation】 English version: Non-worldly dharmas are those that turn away from secular life towards the gate of Nirvana (Nirvana). All houses, bedding, food, medicine are worldly dharmas, not the dharmas of liberation that are difficult to obtain by leaving the world. Therefore, if a bhikkhu (bhikkhu, monk) who upholds pure precepts temporarily uses these, he has already completed the benefactor's kindness. If one builds new houses for the Sangha (Sangha, monastic community), as well as pagodas and Buddha images, digs wells on open roads, and builds bridges, this person's merits will always increase, unless three conditions arise: first, the previous deeds are destroyed; second, this person has died; third, evil views arise. If there are no these three conditions, the blessings will continue to grow. The Buddha has already entered this house, going up and down repeatedly, walking back and forth, so that the almsgiver's (Dānapati, benefactor) act of giving is not in vain. The Buddha used his divine power to influence the disciples and benefactors, teaching them the Dharma in order. In general, there are three grades of building houses: upper, middle, and lower. There are limits to the methods of covering the roof. If a lower-grade roof is used to cover a middle or upper-grade house, it is because of valuing (the materials) and also to complete it all at once. If grass is used to cover it, one commits a pācittiya (Pācittiya, a type of precept) for using grass carelessly. If a middle-grade roof is used to cover an upper-grade house, it is also because of valuing (the materials). If grass is used to cover it, one commits a pācittiya for using grass carelessly. If the roof is covered according to the upper, middle, and lower grades, it is to complete it as soon as possible, and one commits a pācittiya once the house is completed. If the walls are not built all at once, there is no offense.
Ninety Matters, Twenty-first
The Sangha did not send a bhikkhu to instruct the bhikkhunis (bhikkhuni, nun), this is the initial cause of the offense. At that time, the Buddha told the bhikkhus: 'I am exhausted from teaching the four assemblies.'
Someone asked: 'The Buddha obtained the Nārāyaṇa (Nārāyaṇa) body, and his body is not exhausted; he obtained the ten powers, the four fearlessnesses, great compassion and great mercy, and his mind is not exhausted. Why does he say he is exhausted?'
The answer is: 'The Buddha is not exhausted, this is in accordance with worldly customs. For example, a father knows that his son is capable of managing the household affairs, even if he himself has the ability, because the son is capable, and he wants to entrust the affairs to his son, he says that my strength is weak and I am old, you know everything about the household affairs. The Buddha is also like this, although he is not exhausted, he wants to pass on the teachings to his disciples, so he says he is exhausted in accordance with worldly customs. The reason for having the disciples instruct the bhikkhunis is, first, to show that there is no stinginess in the Dharma; second, the teacher and disciples have the same views; third, to show the merits and wisdom of Pantha (Pantha) bhikkhu; fourth, for...'
諸比丘于尼眾各有因緣應受教化故。」
九十事第二十二
難陀者，更有難陀，非佛弟難陀。往昔維衛佛出現於世，為眾生說法。彼佛滅后，有王起牛頭栴檀塔，種種莊嚴。此王有五百夫人供養此塔，各發愿言：「愿我等將來從此王邊而得解脫。」爾時王者，今難陀是。爾時五百夫人者，今五百尼是。以是本願因緣故，應從難陀而得解脫。
此中次第三戒已舍羯磨，教尼人故，三戒亦舍。設為尼說法時至日沒者，以壞威儀，突吉羅。若呵與尼說法人，以壞威儀故，亦突吉羅。拘摩羅偈者，有堂名拘摩羅，以堂主名拘摩羅故，堂名拘摩羅。佛在拘摩羅堂上，為拘摩羅天說此偈，得入見諦。以是因緣，名拘摩羅。(九十事第二十三諸本皆闕)
九十事第二十四
若不期而偶共同道，當使相去語言不相聞處，若相聞已還，突吉羅。若尼與比丘期、比丘不許，若比丘與尼共期、尼不許，若相聞語聲，突吉羅。水道亦如是。水者，中涉行。尼與比丘期行，突吉羅。此戒不共，三眾突吉羅。是中犯者，若比丘與尼共期陸道行，從一聚落至一聚落，波逸提；若中道還，突吉羅。向空地無聚落處，乃至一拘盧舍(五百弓也)，波逸提；若中道還，突吉羅。水道亦如是。若與式叉摩尼、沙彌尼議共道行，
【現代漢語翻譯】 現代漢語譯本：『諸位比丘，因為尼眾各有因緣，所以應當接受教化。』
九十事第二十二
難陀（Nanda，人名）這裡指的是另一位難陀，不是佛陀的弟弟難陀。過去維衛佛（Vipassi Buddha）出現於世時，為眾生說法。維衛佛涅槃后，有一位國王建造了牛頭栴檀塔，用各種方式莊嚴佛塔。這位國王有五百位夫人供養佛塔，各自發愿說：『愿我們將來能夠從這位國王身邊得到解脫。』當時的國王，就是現在的難陀。當時的五百位夫人，就是現在的五百位比丘尼。因為這個往昔的願力因緣，她們應當從難陀那裡得到解脫。
在此事中，因為已經捨棄了通過羯磨（Karma，業力）受持的第三條戒律，並且教導了尼眾，所以第三條戒律也被捨棄了。如果為比丘尼說法時，時間到了日落，因為破壞了威儀，犯突吉羅（Dukkata，惡作）。如果呵斥與比丘尼說法的人，因為破壞了威儀，也犯突吉羅。拘摩羅偈（Kumara Gatha）指的是，有一個堂的名字叫拘摩羅，因為堂主的名字叫拘摩羅，所以堂的名字也叫拘摩羅。佛陀在拘摩羅堂上，為拘摩羅天（Kumara Deva）說了這首偈，使他得以證入見諦。因為這個因緣，所以叫做拘摩羅。（九十事第二十三，各種版本都缺失）
九十事第二十四
如果沒有約定而偶然同路，應當保持距離，使彼此聽不到對方說話。如果聽到了對方說話，就犯突吉羅。如果比丘尼與比丘約定同行，但比丘不允許；或者比丘與比丘尼約定同行，但比丘尼不允許；如果聽到了對方說話的聲音，就犯突吉羅。水道的情況也是如此。水指的是在水中涉水而行。比丘尼與比丘約定一起行走，犯突吉羅。這條戒律不是共同遵守的，只有三眾（比丘、比丘尼、式叉摩尼）犯突吉羅。在這條戒律中，如果比丘與比丘尼約定在陸地上同行，從一個村落到另一個村落，犯波逸提（Pacittiya，墮罪）；如果在中途返回，犯突吉羅。如果前往空曠沒有村落的地方，乃至一拘盧舍（Krosa，五百弓），犯波逸提；如果在中途返回，犯突吉羅。水道的情況也是如此。如果與式叉摩尼（Siksamana，學戒女）、沙彌尼（Sramaneri，沙彌尼）商議一起同行，
【English Translation】 English version: 'Monks, because the nuns each have their own causes and conditions, they should receive instruction.'
The Twenty-second of the Ninety Matters
Nanda here refers to another Nanda, not the Buddha's brother Nanda. In the past, when Vipassi Buddha appeared in the world, he preached the Dharma to sentient beings. After Vipassi Buddha's Nirvana, a king built a sandalwood tower made of ox-head sandalwood, adorned in various ways. This king had five hundred consorts who made offerings to the tower, each vowing: 'May we be liberated from this king in the future.' The king at that time is the current Nanda. The five hundred consorts at that time are the current five hundred nuns. Because of this past vow, they should be liberated by Nanda.
In this matter, because the third precept received through Karma has been abandoned, and the nuns have been instructed, the third precept is also abandoned. If, when preaching to the nuns, the time reaches sunset, it is a Dukkata (wrongdoing) because it violates decorum. If one scolds the person who preaches to the nuns, it is also a Dukkata because it violates decorum. Kumara Gatha refers to a hall named Kumara, because the owner of the hall is named Kumara, the hall is named Kumara. The Buddha, in the Kumara Hall, spoke this verse to Kumara Deva, enabling him to attain the vision of truth. Because of this cause, it is called Kumara. (The Twenty-third of the Ninety Matters is missing in all versions)
The Twenty-fourth of the Ninety Matters
If one happens to be on the same road without prior agreement, one should keep a distance so that one cannot hear each other's voices. If one hears the other's voice, it is a Dukkata. The same applies to waterways. 'Water' refers to wading through water. If a nun and a monk agree to travel together, it is a Dukkata. This precept is not commonly observed; only the three assemblies (monks, nuns, Siksamana) commit Dukkata. In this precept, if a monk and a nun agree to travel together on land, from one village to another, it is a Pacittiya (expiable offense); if they return midway, it is a Dukkata. If they go to an empty place without villages, even for one Krosa (five hundred bows), it is a Pacittiya; if they return midway, it is a Dukkata. The same applies to waterways. If one discusses traveling together with a Siksamana (novice nun undergoing training) or a Sramaneri (female novice),
同尼也。大眾前去者，以佛在男子中得阿耨多羅三藐三菩提故，又以比丘於四眾中最上首故。以此因緣，故名大眾。除因緣者，若多伴、所行道有疑怖畏。多伴者，若有二三白衣，若議行者，突吉羅。若百千伴亦爾。有白衣，不議無罪。水道亦如是。此戒，若多尼共期行，止一波逸提。不犯者，不期去。若有王夫人共行，不犯。設有夫人，若共期，亦突吉羅。
九十事第二十五
此是比丘尼不共戒，尼與比丘議載船，突吉羅；三眾突吉羅。是中犯者，若一比丘與一尼共期載一船，一波逸提。若比丘一，乃至與四比丘尼共在一船，四波逸提。隨尼多少，隨得爾所波逸提。若四比丘與一尼共載一船，各得一波逸提。亦隨尼多少，得爾所波逸提。與式叉摩尼、沙彌尼共期載船，同尼。是中犯者，若比丘與比丘尼共期載一船，上水從一聚落至一聚落，波逸提；道中還，突吉羅。若無聚落空地，乃至狗盧舍，波逸提；中道還，突吉羅。下水亦如是。不犯者，若不共期、若直渡。若欲直渡為水所漂去、若直渡前岸端崩墮、若失行具、若行船人不知捉船，如是比丘本欲直渡，以此諸難或上或下，不犯。若尼與比丘各在異船共期，無白衣伴，波逸提。若不期，必使語聲不相聞，若相聞突吉羅。若陸道行恐怖、水行無恐怖，
【現代漢語翻譯】 現代漢語譯本： 同樣地，比丘尼們。大眾一起前去，是因為佛陀在男子中證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），又因為比丘在四眾（比丘、比丘尼、優婆塞、優婆夷）中是最上首的。因為這個因緣，所以稱為大眾。排除因緣的情況是，如果有多人同行、所行道路有疑慮或恐懼。多人同行的情況是，如果有兩三個在家居士，如果商議同行，犯突吉羅（Dukkata，惡作罪）。如果有成百上千人同行也是一樣。如果有在家居士，沒有商議則無罪。水道也是如此。這條戒律，如果多個比丘尼共同約定同行，只犯一個波逸提（Payattika，墮罪）。不犯的情況是，沒有約定同行。如果有國王的夫人同行，不犯。即使有夫人，如果共同約定，也犯突吉羅。
九十事第二十五
這是比丘尼不共戒，比丘尼與比丘商議同乘一條船，犯突吉羅；三眾（比丘、比丘尼、式叉摩尼）都犯突吉羅。其中犯戒的情況是，如果一個比丘與一個比丘尼共同約定乘坐一條船，犯一個波逸提。如果一個比丘，乃至與四個比丘尼共乘一條船，犯四個波逸提。隨著比丘尼數量的多少，相應地得到相應數量的波逸提。如果四個比丘與一個比丘尼共乘一條船，各自得到一個波逸提。也隨著比丘尼數量的多少，得到相應數量的波逸提。與式叉摩尼（Siksamana，學戒女）、沙彌尼（Sramaneri，沙彌尼）共同約定乘坐一條船，與比丘尼相同。其中犯戒的情況是，如果比丘與比丘尼共同約定乘坐一條船，逆水從一個聚落到另一個聚落，犯波逸提；中途返回，犯突吉羅。如果沒有聚落的空地，乃至狗盧舍（Gavyuti，一由旬的四分之一），犯波逸提；中途返回，犯突吉羅。順水也是如此。不犯的情況是，如果沒有共同約定、如果直接橫渡。如果想要直接橫渡卻被水流沖走、如果直接橫渡前岸崩塌、如果丟失了行船工具、如果行船的人不知道如何駕船，像這樣的比丘本來想要直接橫渡，因為這些困難而或上或下，不犯。如果比丘尼與比丘各自在不同的船上共同約定，沒有在家居士陪伴，犯波逸提。如果沒有約定，必須使彼此的說話聲音聽不見，如果聽得見，犯突吉羅。如果在陸地上行走有恐怖、在水上行走沒有恐怖，
【English Translation】 English version: Similarly, for the Bhikkhunis. The reason for going together as a group is that the Buddha attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) among men, and also because the Bhikkhus are the foremost among the four assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas). Because of this reason, it is called a group. Exceptions to this are when there are many companions, or when there is doubt or fear about the path being traveled. Having many companions means having two or three laypeople; if there is discussion about traveling together, it is a Dukkata (Offense of Wrongdoing). It is the same if there are hundreds or thousands of companions. If there are laypeople and no discussion, there is no offense. The same applies to waterways. This precept states that if multiple Bhikkhunis agree to travel together, it is only one Payattika (Offense Entailing Expiation). There is no offense if they do not agree to go together. If the king's wife travels with them, there is no offense. Even if there is a wife, if they agree together, it is also a Dukkata.
The Twenty-fifth of the Ninety Matters
This is a non-shared precept for Bhikkhunis. If a Bhikkhuni discusses with a Bhikkhu about boarding a boat together, it is a Dukkata; all three assemblies (Bhikkhus, Bhikkhunis, Siksamana) commit a Dukkata. The offense here is that if one Bhikkhu and one Bhikkhuni agree to board a boat together, it is one Payattika. If one Bhikkhu travels with up to four Bhikkhunis on one boat, it is four Payattikas. According to the number of Bhikkhunis, that many Payattikas are incurred. If four Bhikkhus travel with one Bhikkhuni on one boat, each incurs one Payattika. Also, according to the number of Bhikkhunis, that many Payattikas are incurred. Agreeing to board a boat together with a Siksamana (Female Probationer) or Sramaneri (Female Novice) is the same as with a Bhikkhuni. The offense here is that if a Bhikkhu and a Bhikkhuni agree to board a boat together, going upstream from one village to another, it is a Payattika; returning midway, it is a Dukkata. If there is no open space with a village, even up to a Gavyuti (approximately one-quarter of a Yojana), it is a Payattika; returning midway, it is a Dukkata. The same applies downstream. There is no offense if there is no agreement, or if crossing directly. If one wants to cross directly but is swept away by the water, if the shore collapses during a direct crossing, if the boating tools are lost, if the boatman does not know how to steer the boat, if a Bhikkhu originally intended to cross directly but encounters these difficulties and goes up or down, there is no offense. If a Bhikkhuni and a Bhikkhu are in separate boats and agree to travel together, without lay companions, it is a Payattika. If there is no agreement, they must ensure that their voices cannot be heard by each other; if they can be heard, it is a Dukkata. If there is fear traveling on land, but no fear traveling on water,
共期無罪。若船有多白衣，期無罪。
九十事第二十六
此是不共戒，比丘與尼應量衣缽，波逸提；沙彌與非親里尼衣，突吉羅；比丘尼、式叉摩尼、沙彌尼與非親里比丘衣，突吉羅。若比丘與式叉摩尼、沙彌尼，同尼，波逸提。若遣使與，突吉羅。若與五種糞掃衣，三種波逸提：牛嚼衣、鼠嚙衣、火燒衣；二種衣，突吉羅：男女初交會所污衣、女人產所污衣。若與應量白衣，波逸提，以染應法故。若與不如法色衣，亦波逸提，亦以染應法故。若二比丘共與一尼衣，若以一衣與二尼，突吉羅。若不應量衣缽、鍵𨭨匙𣛰一切器物，衣紐乃至一尺一寸一縷，一缽食中乃至一餅一果，皆突吉羅。除打揵椎，眾中次第與食，不犯。是中犯者，若非親里尼謂是親里。謂是親里者，如有姊妹別離既久，后見他人謂是親里。又如更娶異母，或以私通而生男女，或先懷妊今生男女，以是因緣謂是親里。如是諸比丘，以類可解。若與衣者，波逸提。若非親里尼謂是親里比丘尼、式叉摩尼、沙彌尼，與波逸提。若非親里尼生疑，是親里非親里？乃至是出家尼非出家尼？與衣，波逸提。若比丘有親里尼，生非親里想者，謂若姊妹別離既久，後設相見謂非親里。如父外通設生男女，又如異母懷妊后適他家而生男女，又如父與自家婢
【現代漢語翻譯】 現代漢語譯本： 共同約定不犯罪。如果船上有許多白衣（在家信徒），約定不犯罪。
九十事 第二十六
這些是不共戒（比丘和比丘尼各自遵守的戒律，不完全相同），比丘給比丘尼超過應量的衣服和缽，犯波逸提（一種戒律）；沙彌給非親屬的比丘尼衣服，犯突吉羅（一種較輕的戒律）；比丘尼、式叉摩尼（見習女）、沙彌尼給非親屬的比丘衣服，犯突吉羅。如果比丘與式叉摩尼、沙彌尼同住，犯波逸提。如果派遣使者送衣服，犯突吉羅。如果給五種糞掃衣（從垃圾堆或丟棄物中撿來的衣服），有三種情況犯波逸提：被牛嚼過的衣服、被老鼠咬過的衣服、被火燒過的衣服；有兩種情況犯突吉羅：被男女初次性交污染的衣服、被女人生產污染的衣服。如果給超過應量的白衣（未染色的衣服），犯波逸提，因為應該染色。如果給不如法的顏色的衣服，也犯波逸提，也是因為應該染色。如果兩個比丘共同給一個比丘尼一件衣服，或者用一件衣服給兩個比丘尼，犯突吉羅。如果不按照應量給予衣服、缽、鑰匙、鎖、一切器物，衣服的鈕釦甚至一尺一寸的一縷線，一缽食物中甚至一個餅一個果子，都犯突吉羅。除了敲椎（一種法器）通知，大眾依次給予食物，不犯戒。這裡所說的犯戒，是指把非親屬的比丘尼當成親屬。所謂當成親屬，比如姐妹分別很久，後來見到他人誤以為是親屬。又如再娶了異母，或者與人私通而生男女，或者先懷孕後生男女，因為這些原因誤以為是親屬。像這樣的情況，其他比丘可以類推理解。如果給予衣服，犯波逸提。如果把非親屬的比丘尼當成親屬，比丘尼、式叉摩尼、沙彌尼給予衣服，犯波逸提。如果對非親屬的比丘尼產生懷疑，是親屬還是非親屬？甚至是出家的尼還是非出家的尼？給予衣服，犯波逸提。如果比丘有親屬的比丘尼，卻產生非親屬的想法，比如姐妹分別很久，後來相見卻認為不是親屬。又如父親與外面的女人私通生了男女，又如異母懷孕後嫁到別人家生了男女，又如父親與自家的婢女
【English Translation】 English version: An agreement of no offense. If there are many laypeople (Baiyi) on the boat, agree not to commit offenses.
Ninety Matters, Chapter Twenty-Six
These are the uncommon precepts (precepts observed by Bhikkhus and Bhikkhunis that are not entirely the same). If a Bhikkhu gives a Bhikkhuni clothing and a bowl exceeding the proper measure, it is a Payantika (a type of offense). If a Shramanera (novice monk) gives clothing to a Bhikkhuni who is not a relative, it is a Dukkata (a minor offense). If a Bhikkhuni, Shikshamana (probationary nun), or Shramanerika (novice nun) gives clothing to a Bhikkhu who is not a relative, it is a Dukkata. If a Bhikkhu lives with a Shikshamana or Shramanerika, it is a Payantika. If he sends a messenger to give it, it is a Dukkata. If he gives five kinds of discarded clothing (clothes picked up from garbage heaps or discarded items), there are three situations that constitute a Payantika: clothing chewed by a cow, clothing gnawed by a rat, clothing burned by fire. There are two situations that constitute a Dukkata: clothing soiled by the first sexual intercourse of a man and woman, clothing soiled by a woman's childbirth. If he gives white clothing (undyed clothing) exceeding the proper measure, it is a Payantika, because it should be dyed. If he gives clothing of an improper color, it is also a Payantika, also because it should be dyed. If two Bhikkhus jointly give one piece of clothing to one Bhikkhuni, or if one piece of clothing is given to two Bhikkhunis, it is a Dukkata. If clothing, bowls, keys, locks, and all utensils are not given according to the proper measure, even a button on clothing or a thread one foot and one inch long, or even a cake or a fruit from a bowl of food, all constitute a Dukkata. Except for striking the gavel (a Dharma instrument) to announce, and giving food to the assembly in order, there is no offense. The offenses mentioned here refer to treating a Bhikkhuni who is not a relative as a relative. What is meant by treating as a relative is, for example, sisters who have been separated for a long time, and later, upon seeing someone, mistakenly believe them to be a relative. Or, for example, remarrying a stepmother, or having children through adultery, or having children after being pregnant, and mistakenly believing them to be relatives because of these reasons. Such situations can be understood by analogy for other Bhikkhus. If clothing is given, it is a Payantika. If a Bhikkhuni who is not a relative is treated as a relative, and a Bhikkhuni, Shikshamana, or Shramanerika gives clothing, it is a Payantika. If there is doubt about a Bhikkhuni who is not a relative, is she a relative or not a relative? Or even, is she an ordained nun or not an ordained nun? Giving clothing is a Payantika. If a Bhikkhu has a Bhikkhuni who is a relative, but has the thought that she is not a relative, for example, sisters who have been separated for a long time, and later, upon seeing each other, think that they are not relatives. Or, for example, a father having children with a woman outside of marriage, or a stepmother marrying into another family after being pregnant and having children, or a father with his own maid
使共通而生男女，是謂親里非親里想。若與衣者，突吉羅。若親里尼謂非親里，乃至謂是出家，若生疑是親里非親里？乃至是出家尼非出家尼？若非親里尼，若謂若不謂、若疑若不疑，與不凈衣駝毛衣牛毛衣羖羊毛衣雜毛織衣與，突吉羅。
九十事第二十七
若比丘尼與非親里比丘作衣，突吉羅；三眾亦突吉羅。是中犯者，若比丘為非親里比丘尼作衣，隨一一事中波逸提。若割截篸，突吉羅。若刺，針針波逸提。若直縫，針針突吉羅。若繩綴時，突吉羅。若篸緣，突吉羅。若與親里尼作，不犯。此中作衣儘是應量衣，若作白衣、若作非法色衣，盡波逸提。若作五種糞掃衣，三種波逸提，如前；二種突吉羅，亦如前說。若尼遣使持衣財來，與作衣，突吉羅。若使人與作，突吉羅。若二人共作一衣，突吉羅。若與式叉摩尼作衣，波逸提。若與作一切不應量衣，突吉羅。若浣，隨一一事突吉羅。若染，一一灑波逸提。若作駝毛牛毛羖羊毛等衣，亦波逸提。
九十事第二十八
此是共戒，尼俱波逸提，三眾突吉羅。若與式叉摩尼、沙彌尼屏覆處坐，盡波逸提。屏覆者，無慚愧處、可作淫慾處。獨與一尼者，更無第三人。是中犯者，若比丘獨與比丘尼屏覆處坐，波逸提。起已還坐，波逸提。隨起還坐，
【現代漢語翻譯】 現代漢語譯本：如果（比丘尼）因為共同的因緣而與男女產生關係，這被認為是親屬關係，而不是非親屬關係的想法。如果給予衣服，犯突吉羅（Dukkata，輕罪）。如果對比丘尼認為是親屬，卻認為是非親屬，乃至認為是出家人，如果對比丘尼懷疑是親屬還是非親屬？乃至是出家尼還是非出家尼？如果對非親屬的比丘尼，如果說或不說、如果懷疑或不懷疑，給予不乾淨的衣服、駝毛衣、牛毛衣、羖羊毛衣、雜毛織衣，犯突吉羅（Dukkata，輕罪）。
九十事第二十七
如果比丘尼為非親屬的比丘製作衣服，犯突吉羅（Dukkata，輕罪）；其他三種僧眾也犯突吉羅（Dukkata，輕罪）。其中犯戒的情況是，如果比丘為非親屬的比丘尼製作衣服，每一件事都犯波逸提（Pacittiya，墮罪）。如果割截篸（sam，縫紉工具），犯突吉羅（Dukkata，輕罪）。如果刺繡，每一針都犯波逸提（Pacittiya，墮罪）。如果直接縫紉，每一針都犯突吉羅（Dukkata，輕罪）。如果用繩子縫綴時，犯突吉羅（Dukkata，輕罪）。如果篸（sam，縫紉工具）的邊緣，犯突吉羅（Dukkata，輕罪）。如果為親屬的比丘尼製作，不犯戒。這裡所說的製作衣服都是指符合規定的衣服，如果製作俗人的衣服、或者製作不符合戒律顏色的衣服，都犯波逸提（Pacittiya，墮罪）。如果製作五種糞掃衣，三種情況犯波逸提（Pacittiya，墮罪），如前所述；兩種情況犯突吉羅（Dukkata，輕罪），也如前所述。如果比丘尼派遣使者帶著製作衣服的財物來，（比丘）為她製作衣服，犯突吉羅（Dukkata，輕罪）。如果讓人（為比丘尼）製作，犯突吉羅（Dukkata，輕罪）。如果兩個人共同製作一件衣服，犯突吉羅（Dukkata，輕罪）。如果為式叉摩尼（Siksamana，學戒女）製作衣服，犯波逸提（Pacittiya，墮罪）。如果製作一切不符合規定的衣服，犯突吉羅（Dukkata，輕罪）。如果洗滌，每一件事都犯突吉羅（Dukkata，輕罪）。如果染色，每一次浸染都犯波逸提（Pacittiya，墮罪）。如果製作駝毛、牛毛、羖羊毛等衣服，也犯波逸提（Pacittiya，墮罪）。
九十事第二十八
這是共同的戒律，比丘尼都犯波逸提（Pacittiya，墮罪），其他三種僧眾犯突吉羅（Dukkata，輕罪）。如果與式叉摩尼（Siksamana，學戒女）、沙彌尼（Sramaneri，沙彌尼）在隱蔽的地方坐在一起，都犯波逸提（Pacittiya，墮罪）。隱蔽的地方是指沒有羞恥心的地方、可以進行淫慾行為的地方。單獨與一位比丘尼在一起，沒有第三個人。其中犯戒的情況是，如果比丘單獨與比丘尼在隱蔽的地方坐在一起，犯波逸提（Pacittiya，墮罪）。起身之後又坐下，犯波逸提（Pacittiya，墮罪）。每次起身又坐下，
【English Translation】 English version: If (a Bhikkhuni) has relations with a man or woman due to a shared cause, this is considered a familial relationship, not a non-familial one. If clothing is given, a Dukkata (minor offense) is committed. If one considers a Bhikkhuni to be a relative but thinks of her as a non-relative, or even thinks of her as an ordained person, if one doubts whether a Bhikkhuni is a relative or a non-relative? Or whether she is an ordained Bhikkhuni or a non-ordained one? If to a non-relative Bhikkhuni, whether one says or does not say, whether one doubts or does not doubt, one gives unclean clothing, camel hair clothing, cow hair clothing, goat hair clothing, or mixed hair woven clothing, a Dukkata (minor offense) is committed.
Ninety Matters, Number Twenty-Seven
If a Bhikkhuni makes clothing for a non-relative Bhikkhu, a Dukkata (minor offense) is committed; the other three assemblies also commit a Dukkata (minor offense). Among these offenses, if a Bhikkhu makes clothing for a non-relative Bhikkhuni, each instance is a Pacittiya (an offense entailing expiation). If one cuts a sam (sewing tool), a Dukkata (minor offense) is committed. If one embroiders, each stitch is a Pacittiya (an offense entailing expiation). If one sews directly, each stitch is a Dukkata (minor offense). If one fastens with rope, a Dukkata (minor offense) is committed. If the edge of the sam (sewing tool), a Dukkata (minor offense) is committed. If one makes it for a relative Bhikkhuni, there is no offense. The making of clothing here refers to clothing that meets the requirements; if one makes clothing for laypeople, or makes clothing of colors that do not comply with the precepts, all are Pacittiya (an offense entailing expiation). If one makes five kinds of discarded cloth robes, three situations are Pacittiya (an offense entailing expiation), as previously stated; two situations are Dukkata (minor offense), also as previously stated. If a Bhikkhuni sends a messenger with wealth for making clothing, and (the Bhikkhu) makes clothing for her, a Dukkata (minor offense) is committed. If one has someone make it (for the Bhikkhuni), a Dukkata (minor offense) is committed. If two people make one piece of clothing together, a Dukkata (minor offense) is committed. If one makes clothing for a Siksamana (a female trainee), a Pacittiya (an offense entailing expiation) is committed. If one makes any clothing that does not meet the requirements, a Dukkata (minor offense) is committed. If one washes, each instance is a Dukkata (minor offense). If one dyes, each immersion is a Pacittiya (an offense entailing expiation). If one makes clothing of camel hair, cow hair, goat hair, etc., it is also a Pacittiya (an offense entailing expiation).
Ninety Matters, Number Twenty-Eight
This is a shared precept, the Bhikkhunis all commit Pacittiya (an offense entailing expiation), the other three assemblies commit Dukkata (minor offense). If one sits with a Siksamana (a female trainee) or a Sramaneri (a female novice) in a secluded place, all are Pacittiya (an offense entailing expiation). A secluded place refers to a place without shame, a place where sexual acts can be performed. Being alone with one Bhikkhuni, with no third person present. Among these offenses, if a Bhikkhu sits alone with a Bhikkhuni in a secluded place, a Pacittiya (an offense entailing expiation) is committed. Getting up and sitting down again, a Pacittiya (an offense entailing expiation) is committed. Each time getting up and sitting down again,
隨得爾所波逸提。
九十事第二十九
此是共戒，尼俱波逸提，三眾突吉羅。若石女、小女未堪任作淫慾者，突吉羅。前屏處戒，此露處戒。后二食家中戒，與未受具戒人同房宿過二宿戒，與女人同室宿戒。此六戒，譏嫌事同而義有異。屏處、露處、二食家戒，此四戒正二人，更無第三人成罪。後過再宿戒、與女人同室宿戒，此二戒，設有多人亦得成罪。又前四戒晝日犯，后二戒夜犯。此二戒如是差別。是中犯者，若比丘獨與一女人露處共坐，波逸提。起已還坐，波逸提。隨起還坐，隨得爾所波逸提。相去一尋坐，波逸提。相去一尋半坐，突吉羅。不犯者，若相去二尋坐、若過二尋坐，不犯。
九十事第三十
此是不共戒，沙彌突吉羅。此戒體，比丘尼向檀越偏贊比丘功德智慧而後得食，波逸提。若式叉摩尼、沙彌尼作因緣食，亦波逸提。請大迦葉、舍利弗、大目連、阿那律，凡有五事，能與眾生作現世福田：一入見諦道、二大盡智、三滅盡定、四四無量、五無諍三昧。出見諦道，所以令人得現世福。已從無始已來為邪見所惱，今證見諦，盡一切五邪皆悉無餘，不壞信見今始成就。以此因緣，令人現世得福。大盡智生所以令人得現世福者，眾生從無始來為癡愛慢所惱，今得盡智，三垢永盡。
【現代漢語翻譯】 現代漢語譯本 隨其所起而犯波逸提罪。
九十事第二十九
這是共同戒，尼犯波逸提罪，僧眾犯突吉羅罪。如果是石女（不能行淫的女子）、小女（未成年且不能行淫的女子），犯突吉羅罪。前面的戒是屏處戒（在隱蔽的地方），這是露處戒（在公開的地方）。後面的戒是二食家（在非時食家）戒，與未受具戒人同房住宿超過兩夜戒，與女人同室住宿戒。這六條戒，所受到的譏嫌相同，但意義有所不同。屏處、露處、二食家戒，這四條戒只有兩個人時才會構成犯罪，沒有第三個人蔘與則不成罪。後面的過再宿戒、與女人同室宿戒，這兩條戒，即使有多人蔘與也可能構成犯罪。而且，前面的四條戒是白天犯，後面的兩條戒是夜晚犯。這兩條戒有這樣的差別。其中，如果比丘單獨與一個女人在露天的地方一起坐，犯波逸提罪。起身之後又坐下，犯波逸提罪。隨著起身又坐下，隨其所起而犯波逸提罪。相距一尋（古代長度單位）坐下，犯波逸提罪。相距一尋半坐下，犯突吉羅罪。不犯的情況是，如果相距二尋坐下，或者超過二尋坐下，不犯。
九十事第三十
這是不共戒，沙彌（佛教出家男子）犯突吉羅罪。此戒的戒體是，比丘尼（佛教出家女子）向檀越（施主）偏袒讚揚比丘（佛教出家男子）的功德智慧，然後得到食物，犯波逸提罪。如果是式叉摩尼（沙彌尼和比丘尼之間的過渡階段）、沙彌尼（佛教出家女子）以此為因緣而得到食物，也犯波逸提罪。請大迦葉（Mahākāśyapa）、舍利弗（Śāriputra）、大目連（Mahāmaudgalyāyana）、阿那律（Aniruddha），總共有五件事，能夠為眾生創造現世的福田：一是進入見諦道（證悟真理的道路）、二是大盡智（徹底斷除煩惱的智慧）、三是滅盡定（一種高級禪定狀態）、四是四無量心（慈、悲、喜、舍）、五是無諍三昧（沒有爭論的禪定）。出見諦道，之所以能使人獲得現世的福報，是因為眾生從無始以來一直被邪見所困擾，現在證得了見諦，一切五種邪見都完全消除，不壞的信心現在才得以成就。因為這個因緣，使人現世獲得福報。大盡智的產生之所以能使人獲得現世的福報，是因為眾生從無始以來一直被癡愛慢所困擾，現在獲得了盡智，三種煩惱永遠斷盡。
【English Translation】 English version For each arising, a Pāyantika offense is incurred.
Ninety Matters, Number Twenty-Nine
This is a shared precept; a nun incurs a Pāyantika offense, and the Sangha incurs a Duṣkṛta offense. If it is a stone woman (a woman incapable of sexual intercourse) or a young girl (underage and incapable of sexual intercourse), a Duṣkṛta offense is incurred. The previous precept concerned secluded places; this precept concerns exposed places. The following precepts concern eating at a house during the second meal, staying overnight with someone who has not received full ordination for more than two nights, and staying in the same room with a woman. These six precepts share the same grounds for censure but differ in meaning. The precepts concerning secluded places, exposed places, and eating at a house during the second meal—these four precepts require only two people; no third person is needed for the offense to be committed. The precepts concerning staying overnight for more than two nights and staying in the same room with a woman—these two precepts can be committed even if multiple people are involved. Moreover, the first four precepts are violated during the day, while the latter two are violated at night. Such is the difference between these two sets of precepts. Among these, if a bhikkhu (Buddhist monk) sits alone with a woman in an exposed place, a Pāyantika offense is incurred. If he gets up and then sits down again, a Pāyantika offense is incurred. For each time he gets up and sits down, a Pāyantika offense is incurred. If he sits one vyāma (ancient unit of length) away, a Pāyantika offense is incurred. If he sits one and a half vyāmas away, a Duṣkṛta offense is incurred. No offense is committed if he sits two vyāmas away or more.
Ninety Matters, Number Thirty
This is a non-shared precept; a śrāmaṇera (Buddhist novice monk) incurs a Duṣkṛta offense. The substance of this precept is that if a bhikkhunī (Buddhist nun) excessively praises the virtues and wisdom of a bhikkhu (Buddhist monk) to a dānapati (donor) and then receives food, a Pāyantika offense is incurred. If a śikṣamāṇā (a female novice undergoing training between śrāmaṇerikā and bhikkhunī) or a śrāmaṇerikā (Buddhist novice nun) obtains food through such means, a Pāyantika offense is also incurred. Inviting Mahākāśyapa (Mahākāśyapa), Śāriputra (Śāriputra), Mahāmaudgalyāyana (Mahāmaudgalyāyana), and Aniruddha (Aniruddha)—there are five things that can create a field of merit in the present life for sentient beings: first, entering the path of seeing the truth (Darśanamārga), second, the great knowledge of exhaustion (Mahākṣayajñāna), third, the cessation attainment (Nirodhasamāpatti), fourth, the four immeasurables (catasro 'pramāṇāḥ: loving-kindness, compassion, sympathetic joy, and equanimity), and fifth, the non-contentious samādhi (Araṇāsamādhi). Emerging from the path of seeing the truth enables people to gain merit in the present life because sentient beings have been troubled by wrong views since beginningless time. Now, having attained the path of seeing the truth, all five types of wrong views are completely eliminated, and unshakeable faith is now established. Because of this cause, people gain merit in the present life. The arising of the great knowledge of exhaustion enables people to gain merit in the present life because sentient beings have been troubled by ignorance, attachment, and pride since beginningless time. Now, having attained the knowledge of exhaustion, the three defilements are forever extinguished.
以此因緣，令人得現世福。若出滅盡定，亦令眾生得現世福。又言：從滅盡定出，正似從泥洹中來，以此因緣故得現世福。又言：若入滅盡定，必次第從初禪乃至非想處，然後入盡定。若出定時，必從非想次第入無所有處，乃至初禪入散亂心。以心遊遍諸禪功力深重，是故令眾生得現世福。四無量者，以心緣無邊眾生拔苦與樂，益物深廣。以此因緣故，令眾生得現世福。無諍三昧，此是世俗三昧，非無漏也。諍有三種：一煩惱諍、二五陰諍、三斗諍。一切羅漢二種諍盡：煩惱諍、斗諍，此二諍盡。五陰是有餘，故未盡，有此五陰能發人諍，唯有無諍三昧能滅此諍。一切羅漢雖自無諍，不能令前人于身上不起諍心。無諍羅漢能令彼此無諍，一切滅故，能令眾生現世得福。比丘尼語居士婦言：「請比丘，為請誰耶？」答言：「請某比丘。」尼語居士婦言：「爾為辦粳米飯、酥豆羹、雞肉鵽肉鶉肉。」比丘食者，波逸提。乃至教以少姜著食中，比丘食者，突吉羅。此戒體，但偏贊其德，不問凡聖，盡食者波逸提。若比丘尼言：「請比丘。」居士婦言：「為請誰耶？」答言：「請某。」居士婦言：「我已先請。」問：「辦何食？」答言：「粗食，為辦粳米飯乃至鵽鶉肉等。」比丘食者，突吉羅。若不曲贊功德，但說佈施沙門功
【現代漢語翻譯】 現代漢語譯本 以此因緣，能使人獲得現世的福報。如果從滅盡定（Nirodha-samāpatti，一種甚深的禪定狀態）出定，也能使眾生獲得現世的福報。又說：從滅盡定出定，就像從泥洹（Nirvana，涅槃）中出來一樣，因此能獲得現世的福報。又說：如果進入滅盡定，必定要依次從初禪乃至非想非非想處（Nevasaññānāsaññāyatana，禪定的最高境界），然後才能進入滅盡定。如果出定的時候，必定要從非想非非想處依次進入無所有處（Ākiñcaññāyatana），乃至初禪，最後進入散亂心。因為心已經遊歷遍了各種禪定，功力深厚，所以能使眾生獲得現世的福報。四無量心（catasso appamaññāyo，慈、悲、喜、舍四種心境）是指，以心緣念無邊的眾生，拔除他們的痛苦，給予他們快樂，利益眾生非常深廣。因此，能使眾生獲得現世的福報。無諍三昧（Araṇāsamādhi，一種止息爭論的禪定），這是一種世俗的三昧，不是無漏的。爭論有三種：一、煩惱的爭論；二、五陰（pañcakkhandhā，色、受、想、行、識五種構成個體的要素）的爭論；三、鬥爭。一切阿羅漢（Arahat，已證得涅槃的聖者）斷盡了兩種爭論：煩惱的爭論和鬥爭，這兩種爭論已經斷盡。五陰還有剩餘，所以沒有斷盡，因為有這五陰，就能引發人的爭論，只有無諍三昧才能滅除這種爭論。一切阿羅漢雖然自己沒有爭論，但是不能使對方在自己身上不起爭論之心。無諍阿羅漢能使彼此都沒有爭論，一切爭論都滅盡了，所以能使眾生在現世獲得福報。 比丘尼（Bhikkhunī，女性出家人）對居士婦人說：『請比丘（Bhikkhu，男性出家人）來，要請誰呢？』居士婦人回答說：『請某某比丘。』比丘尼對居士婦人說：『你準備粳米飯、酥豆羹、雞肉、鵽肉、鶉肉。』比丘如果吃了這些食物，就犯波逸提（Pācittiya，一種戒律）。甚至教導在食物中放少量的姜，比丘如果吃了這些食物，就犯突吉羅（Dukkata，一種較輕的戒律）。這條戒律，只是偏重讚歎食物的美味，不問凡夫還是聖人，全部都吃了就犯波逸提。如果比丘尼說：『請比丘來。』居士婦人說：『要請誰呢？』回答說：『請某某。』居士婦人說：『我已經先請了。』問：『準備了什麼食物？』回答說：『粗糙的食物，準備了粳米飯乃至鵽肉、鶉肉等。』比丘如果吃了這些食物，就犯突吉羅。如果不曲意讚歎功德，只是說佈施沙門（Samaṇa，出家修行者）的功德
【English Translation】 English version Through this cause and condition, people can obtain blessings in this present life. If one emerges from Nirodha-samāpatti (Cessation of Perception and Sensation), it also enables sentient beings to obtain blessings in this present life. Furthermore, it is said that emerging from Nirodha-samāpatti is just like coming from Nirvana (extinction of suffering), and for this reason, one obtains blessings in this present life. It is also said that if one enters Nirodha-samāpatti, one must sequentially proceed from the first Dhyana (Jhāna, meditative state) up to Nevasaññānāsaññāyatana (Neither Perception nor Non-Perception), and then enter the Cessation state. When emerging from the state of Samadhi (meditative absorption), one must sequentially proceed from Nevasaññānāsaññāyatana down to Ākiñcaññāyatana (Nothingness), and then down to the first Dhyana, finally entering a scattered mind. Because the mind has wandered through all the Dhyanas, and the power of this practice is profound and weighty, it enables sentient beings to obtain blessings in this present life. The Four Immeasurables (catasso appamaññāyo, loving-kindness, compassion, sympathetic joy, and equanimity) refer to directing the mind towards boundless sentient beings, removing their suffering and giving them happiness, benefiting beings deeply and extensively. For this reason, it enables sentient beings to obtain blessings in this present life. Araṇāsamādhi (Non-contention Samadhi) is a mundane Samadhi, not unconditioned. There are three types of contention: 1. Contention of afflictions; 2. Contention of the five aggregates (pañcakkhandhā, form, feeling, perception, mental formations, and consciousness); 3. Strife. All Arhats (enlightened beings) have exhausted two types of contention: the contention of afflictions and strife; these two contentions are exhausted. The five aggregates still remain, so they are not exhausted, because these five aggregates can cause people to contend; only Araṇāsamādhi can extinguish this contention. Although all Arhats themselves have no contention, they cannot prevent others from arising contention towards them. The Arhat of Non-contention can cause both sides to have no contention; because all contention is extinguished, it enables sentient beings to obtain blessings in this present life. A Bhikkhunī (female monastic) said to a laywoman: 'Invite a Bhikkhu (male monastic), whom shall we invite?' The laywoman replied: 'Invite so-and-so Bhikkhu.' The Bhikkhunī said to the laywoman: 'Prepare rice, ghee bean soup, chicken meat, francolin meat, and quail meat.' If a Bhikkhu eats these foods, he commits a Pācittiya (an offense requiring confession). Even instructing to put a little ginger in the food, if a Bhikkhu eats these foods, he commits a Dukkata (a minor offense). This precept only praises the deliciousness of the food, without asking whether it is an ordinary person or a sage; if one eats all of it, one commits a Pācittiya. If a Bhikkhunī says: 'Invite a Bhikkhu.' The laywoman says: 'Whom shall we invite?' The Bhikkhunī replies: 'Invite so-and-so.' The laywoman says: 'I have already invited someone.' She asks: 'What food did you prepare?' She replies: 'Coarse food, I prepared rice, and even francolin meat and quail meat, etc.' If a Bhikkhu eats these foods, he commits a Dukkata. If one does not flatteringly praise the merit, but only speaks of the merit of giving to a Samaṇa (ascetic)
德，其福甚大。如是凡說佈施之福，比丘食者無罪。
九十事第三十一
此是不共戒，比丘尼、三眾不犯。爾時有一比丘，秋月冷熱病盛，不能飲食。天竺冬末月八日、春初月八日，此十六日寒勢猛甚，多發冷病，以冬春氣交諍故。又日在下道行，光照處少，是故寒甚。春末月八日、夏初月八日，此十六日熱勢極盛，多發熱病。以日正在上故，所照處廣，是故大熱。夏末月八日、冬初月八日，此十六日不寒不熱，以日所行道不高不下故，以寒熱俱，有發冷熱病。利益比丘故，聽三種具足食應食，謂食好色、香、味。病比丘應受一請，不應受二請。若受一請不能飽，聽受第二請，不應受第三請。若受第二請不能飽，聽受第三請，不應受第四請。若受第三請不能飽，應受已漸漸食乃至日中。若比丘數數食，波逸提。除時者，謂病時。若病，以食訊息病則折損，聽數數食。又除施衣時，是名時。是中犯者，若比丘有衣食請，彼有衣食來，受請及食，不犯。若比丘有衣食請，彼無衣食來，受請不犯，食者波逸提。有衣食請，彼有衣無食來，受請不犯，食者波逸提。若無衣食請，彼無衣食來，受請突吉羅，食者波逸提。若無衣食請，彼有衣食請，彼有衣食來，受請突吉羅，食者無犯。若無衣食請，彼有衣無食來，受
【現代漢語翻譯】 現代漢語譯本： 『德，其福甚大。』像這樣凡是說到佈施的福報，比丘吃了（佈施之物）沒有罪過。
九十事第三十一
這些是不共戒，比丘尼和沙彌、沙彌尼、式叉摩那三眾不會觸犯。當時有一位比丘，在秋天得了冷熱交替的重病，不能飲食。在天竺，冬末月的第八天到春初月的第八天，這十六天寒冷非常厲害，容易引發冷病，因為這是冬春季節交替的緣故。而且太陽在下方的軌道執行，光照到的地方少，所以非常寒冷。春末月的第八天到夏初月的第八天，這十六天熱勢非常厲害，容易引發熱病。因為太陽正在上方，光照到的地方廣，所以非常炎熱。夏末月的第八天到冬初月的第八天，這十六天不冷不熱，因為太陽執行的軌道不高不低，寒冷和炎熱都有，容易引發冷熱交替的病。 爲了利益比丘，允許食用三種條件都具備的食物，即色、香、味都好的食物。生病的比丘應該接受一次邀請，不應該接受兩次邀請。如果接受一次邀請吃不飽，允許接受第二次邀請，不應該接受第三次邀請。如果接受第二次邀請吃不飽，允許接受第三次邀請，不應該接受第四次邀請。如果接受第三次邀請吃不飽，應該接受后慢慢地吃，直到中午。如果比丘多次食用，犯波逸提罪（Pācittiya，一種戒律）。除了規定的時間，即生病的時候。如果生病了，用食物來調養身體，病情就會減輕，允許多次食用。又除了接受施衣的時候，這叫做規定的時間。這裡所說的犯戒情況是：如果比丘接受了衣食的邀請，對方有衣食送來，接受邀請和食用，不犯戒。如果比丘接受了衣食的邀請，對方沒有衣食送來，接受邀請不犯戒，食用則犯波逸提罪。接受了衣食的邀請，對方有衣服沒有食物送來，接受邀請不犯戒，食用則犯波逸提罪。如果沒有衣食的邀請，對方也沒有衣食送來，接受邀請犯突吉羅罪（Duṣkṛta，一種輕罪），食用則犯波逸提罪。如果沒有衣食的邀請，對方有衣食送來，接受邀請犯突吉羅罪，食用則不犯戒。如果沒有衣食的邀請，對方有衣服沒有食物送來，接受
【English Translation】 English version: 'Virtue, its blessings are very great.' Thus, whenever the blessings of almsgiving are spoken of, a Bhikkhu (Buddhist monk) who eats (what is given in alms) is without fault.
Ninety Matters, Thirty-first
These are the uncommon precepts, not violated by Bhikkhunis (Buddhist nuns) and the three assemblies of Sāmaṇeras (male novice monks), Sāmaṇerīs (female novice monks), and Śikṣamāṇās (probationary nuns). At that time, there was a Bhikkhu who, in the autumn months, suffered severely from alternating chills and fever and could not eat. In India, from the eighth day of the last month of winter to the eighth day of the first month of spring, these sixteen days are extremely cold, and cold illnesses are easily triggered because it is the transition between winter and spring. Moreover, the sun travels in a lower path, and the places it illuminates are few, so it is very cold. From the eighth day of the last month of spring to the eighth day of the first month of summer, these sixteen days are extremely hot, and heat illnesses are easily triggered. Because the sun is directly overhead, and the places it illuminates are wide, it is very hot. From the eighth day of the last month of summer to the eighth day of the first month of winter, these sixteen days are neither cold nor hot, because the path the sun travels is neither high nor low, and both cold and heat are present, making it easy to trigger alternating chills and fever. For the benefit of the Bhikkhus, it is permitted to eat food that meets all three conditions, namely, food that is good in color, aroma, and taste. A sick Bhikkhu should accept one invitation and should not accept two invitations. If he is not full after accepting one invitation, he is allowed to accept a second invitation, but he should not accept a third invitation. If he is not full after accepting a second invitation, he is allowed to accept a third invitation, but he should not accept a fourth invitation. If he is not full after accepting a third invitation, he should accept and eat gradually until noon. If a Bhikkhu eats repeatedly, he commits a Pācittiya (an offense requiring confession). Except for the prescribed time, which is when he is sick. If he is sick, and his illness is alleviated by nourishing himself with food, he is allowed to eat repeatedly. Also, except for the time of receiving robes, this is called the prescribed time. The cases of transgression here are: if a Bhikkhu has an invitation for robes and food, and the donor brings robes and food, accepting the invitation and eating is not an offense. If a Bhikkhu has an invitation for robes and food, and the donor does not bring robes and food, accepting the invitation is not an offense, but eating is a Pācittiya. If he has an invitation for robes and food, and the donor brings robes but no food, accepting the invitation is not an offense, but eating is a Pācittiya. If there is no invitation for robes and food, and the donor brings neither robes nor food, accepting the invitation is a Duṣkṛta (a minor offense), and eating is a Pācittiya. If there is no invitation for robes and food, but the donor brings robes and food, accepting the invitation is a Duṣkṛta, but eating is not an offense. If there is no invitation for robes and food, and the donor brings robes but no food, accepting
請突吉羅，食者墮。若有衣無衣食請，彼有衣無衣食來，受請突吉羅，食者墮。若有衣無衣食請，彼有衣食來，受請突吉羅，食者犯。若有衣無衣食請，彼無衣食來，受請突吉羅，食者波逸提。不犯者，得多衣有食請，一切有衣食來，不犯。
從今聽諸比丘節日數數食，彼與他竟，受彼中食。何者與他？謂相食。相者吉兇相也，故作食。作食者，為大德比丘故作也。齋日食，月一日十六日眾僧別房，眾僧請、獨請，皆應與他。若五眾請，不應與他。若有衣食請，彼有衣無衣食來，受請無犯。若至外有檀越請言：「比丘來食與汝衣。」受請無犯，食亦無犯。有衣食請無衣食請者，若衣食請，受請無犯，食亦無犯。若無衣食請，受請突吉羅，食者波逸提。凡兩有必一得一失，若只句必應。若有衣食請，受請無犯，食亦無犯。彼無衣食來出外，若檀越言與食，無衣受請突吉羅，食者波逸提。以此類之義可解也。
九十事第三十二
此戒共，尼俱波逸提，三眾突吉羅。是中犯者，若比丘福德舍過一食，墮。若過一夜宿不食者，突吉羅。若余處宿是中食者，墮。若不病是中過一食，墮。病者，乃至從一聚落來身傷破，乃至竹葉所傷，皆名為病。不犯者，一夜宿受一食。若病、若福德舍主是親里、若先請、若待
【現代漢語翻譯】 現代漢語譯本： 突吉羅（Dukkata，一種輕罪），食者墮（Patayantika，一種較重的罪）。如果有人邀請有衣服的比丘吃無食物的齋飯，而他穿著衣服卻沒帶食物來了，接受邀請者犯突吉羅，食用者犯墮罪。如果有人邀請有衣服的比丘吃有食物的齋飯，而他穿著衣服帶著食物來了，接受邀請者犯突吉羅，食用者犯戒。如果有人邀請有衣服的比丘吃無食物的齋飯，而他沒穿衣服也沒帶食物來了，接受邀請者犯突吉羅，食用者犯波逸提（Payantika，一種罪名）。不犯戒的情況是，得到很多衣服和食物的邀請，所有人都穿著衣服帶著食物來，就不犯戒。
從現在開始，聽著，各位比丘，在節日期間多次食用，他們與他人競爭，接受其中的食物。誰與他人競爭呢？就是互相爭食。互相爭食是指在吉兇場合互相爭食，所以才製作食物。製作食物是指爲了有德行的比丘而製作食物。在齋戒日食用，每月初一和十六日，眾僧在不同的房間，眾僧的邀請、單獨的邀請，都應該給他人。如果是五種僧團的邀請，就不應該給他人。如果有衣服和食物的邀請，他穿著衣服卻沒帶食物來了，接受邀請不犯戒。如果到了外面，有施主邀請說：『比丘來吃飯，我給你衣服。』接受邀請不犯戒，吃飯也不犯戒。有衣服和食物的邀請，或者沒有衣服和食物的邀請，如果是衣服和食物的邀請，接受邀請不犯戒，吃飯也不犯戒。如果沒有衣服和食物的邀請，接受邀請犯突吉羅，食用者犯波逸提。凡是兩者都有，必定一得一失，如果只有一句，必定應該。如果有衣服和食物的邀請，接受邀請不犯戒，吃飯也不犯戒。他沒穿衣服也沒帶食物來了，到了外面，如果施主說要給食物，沒穿衣服接受邀請犯突吉羅，食用者犯波逸提。用此類推的道理可以理解。
九十事第三十二
此戒是共同的，尼（比丘尼）犯俱波逸提（Cullavagga，一種罪名），三個僧團犯突吉羅。其中犯戒的情況是，如果比丘因為福德而捨棄超過一頓的食物，就犯墮罪。如果過了一夜住宿而不食用，就犯突吉羅。如果在其他地方住宿卻在這裡食用，就犯墮罪。如果沒有生病卻在這裡超過一頓食用，就犯墮罪。生病的情況是，乃至從一個村落來，身體受傷破損，乃至被竹葉所傷，都稱為生病。不犯戒的情況是，一夜住宿只接受一頓食物。如果是生病、或者因為福德而捨棄，或者施主是親戚、或者事先邀請、或者等待。
【English Translation】 English version: Dukkata (a minor offense) for inviting, Patayantika (a more serious offense) for eating. If someone invites a monk with robes to a meal without food, and he comes with robes but without food, the inviter commits a Dukkata, and the eater commits a Patayantika. If someone invites a monk with robes to a meal with food, and he comes with robes and food, the inviter commits a Dukkata, and the eater commits an offense. If someone invites a monk with robes to a meal without food, and he comes without robes and without food, the inviter commits a Dukkata, and the eater commits a Payantika (a type of offense). There is no offense if, having received an invitation with many robes and food, everyone comes with robes and food.
From now on, listen, monks, about eating multiple times during festivals, where they compete with others, accepting food from among them. Who competes with others? It refers to competing for food with each other. Competing with each other refers to competing for food during auspicious and inauspicious occasions, hence the preparation of food. Preparing food refers to preparing food for virtuous monks. Eating on fasting days, on the first and sixteenth of each month, when monks are in separate rooms, invitations from the Sangha (monastic community), individual invitations, should all be given to others. If it is an invitation from the five groups of Sangha, it should not be given to others. If there is an invitation with robes and food, and he comes with robes but without food, accepting the invitation is not an offense. If, upon arriving outside, a donor invites, saying, 'Monk, come eat, and I will give you robes,' accepting the invitation is not an offense, and eating is also not an offense. Regarding invitations with robes and food, or invitations without robes and food, if it is an invitation with robes and food, accepting the invitation is not an offense, and eating is also not an offense. If it is an invitation without robes and food, accepting the invitation commits a Dukkata, and the eater commits a Payantika. Generally, if both are present, there must be a gain and a loss; if there is only one phrase, it must be appropriate. If there is an invitation with robes and food, accepting the invitation is not an offense, and eating is also not an offense. If he comes without robes and food and goes outside, and the donor says they will give food, accepting the invitation without robes commits a Dukkata, and the eater commits a Payantika. The meaning can be understood by analogy.
Ninety Matters, Thirty-second
This precept is common; a Bhikkhuni (nun) commits a Cullavagga (a type of offense), and three groups commit a Dukkata. Among the offenses, if a monk, due to merit, abandons more than one meal, they commit a Patayantika. If they stay overnight without eating, they commit a Dukkata. If they stay elsewhere but eat here, they commit a Patayantika. If they are not sick but eat more than one meal here, they commit a Patayantika. Being sick refers to being injured or broken, even by bamboo leaves, from coming from a village. There is no offense if they stay overnight and accept only one meal. If they are sick, or abandon due to merit, or the donor is a relative, or there was a prior invitation, or they are waiting.
伴欲入險道、若福德舍多次第住、若知福德舍人請住，皆不犯。福德舍者，根本為佛弟子一切出家人，欲使福深廣故。然宿一切出家，在家沙門婆羅門悉皆不聽。遮食而食多為出家人，在家人不定，或與不與。
九十事第三十三
凡眾生起煩惱發狂者，皆由先深愛樂，失所重故，佛以神通力化令見之。如此長者失女夫故，恚惱成狂。佛以神力化作女夫，共在一處，以此因緣恚心即滅。佛以慈力彼瞋即滅者，有眾生應于佛得利益者，設起煩惱，必先以慈心神通力故令煩惱心滅，然後說法。如此比類有十三因緣：一、睞眼女父懷瞋詣佛所，佛以慈心神通力故，彼瞋即除而後說法。二、舍衛國有一長者，有一子愛之甚重而少死，又多穀麥雹霜壞敗蕩盡，以此狂亂。佛以神力狂迷即除，聽法見諦。三、有一婆羅門生六子，皆容貌端政，一時盡死，猖狂而行。佛以慈心神力，化作六子盡在佛前，即慚愧歡喜狂亂尋除，佛為說法入見諦道。四、阿阇世王飲醉象欲來蹈佛，佛以慈心神力化作火坑，五指作師子王，像畏怖屈膝禮佛，佛以手摩頭，命盡生天。五、優波斯那懷瞋向佛，佛以慈心神力化大毒蛇在道兩邊，令悟以恚毒心故墮此蛇中，怖畏心故恚害即滅。六、琉璃王罰舍夷國，得諸釋子埋身地中不令動搖，佛以神力
【現代漢語翻譯】 現代漢語譯本：如果（比丘）陪伴有慾望的人進入危險的道路，或者因為福德而多次接受施捨，或者知道有福德的人邀請留住，都不算違犯戒律。這裡所說的『福德舍』，根本上是指佛陀的弟子和所有的出家人，（比丘這樣做）是爲了使（施捨者的）福德更加深厚和廣闊。然而，（比丘）不應該接受所有出家人、在家的沙門（Śramaṇa，指沙門）和婆羅門（Brāhmaṇa，指婆羅門）的供養。遮止食物而食用，主要是針對出家人，對於在家人則不確定，有時接受，有時不接受。
九十事之三十三
凡是眾生生起煩惱而發狂，都是因為先前深深地愛戀，失去了所珍視的東西的緣故。佛陀用神通力變化，讓他們見到所失去的東西。例如，一位長者因為失去了女兒的丈夫，怨恨惱怒而發狂。佛陀用神通力化作他的女婿，與他共處一處，因為這個因緣，他的怨恨之心立刻消滅。佛陀用慈悲的力量使他們的嗔恨消滅，是因為有些眾生本應從佛陀那裡得到利益，如果他們生起煩惱，佛陀必定先用慈悲心和神通力使他們的煩惱心消滅，然後再為他們說法。像這樣的例子有十三種因緣：一、睞眼女的父親懷著嗔恨來到佛陀處，佛陀用慈悲心和神通力，使他的嗔恨立刻消除，然後為他說法。二、舍衛國（Śrāvastī，古印度城市）有一位長者，有一個兒子，他非常愛他，但兒子很年輕就去世了，又有很多穀物和麥子被冰雹霜凍破壞殆盡，因此他狂亂了。佛陀用神通力使他的狂迷立刻消除，聽法后證得了真諦。三、有一位婆羅門生了六個兒子，都容貌端正，但一時都死了，他於是瘋狂地行走。佛陀用慈悲心和神通力，化作六個兒子都在佛陀面前，他立刻感到慚愧和歡喜，狂亂隨即消除，佛陀為他說法，使他進入了見諦之道。四、阿阇世王（Ajātaśatru，古印度國王）喝醉了酒，命令大象來踩踏佛陀，佛陀用慈悲心和神通力化作火坑，用五指化作獅子王，大象畏懼地屈膝禮拜佛陀，佛陀用手摩他的頭，他命終后昇天。五、優波斯那（Upasena，人名）懷著嗔恨走向佛陀，佛陀用慈悲心和神通力化作大毒蛇在道路兩旁，讓他領悟到因為嗔恨毒害之心會墮入蛇身之中，因為怖畏之心，他的嗔恨和害人之心立刻消滅。六、琉璃王（Virudhaka，古印度國王）懲罰舍夷國（Śākya，釋迦族），將所有的釋迦族人埋在地下，不讓他們動搖，佛陀用神通力
【English Translation】 English version: If (a Bhikṣu) accompanies a person with desires into a dangerous path, or repeatedly accepts offerings due to merit, or knows that a person with merit invites him to stay, he does not violate the precepts. The 'field of merit' here fundamentally refers to the Buddha's disciples and all renunciants, (the Bhikṣu does this) to make (the donor's) merit deeper and broader. However, (a Bhikṣu) should not accept offerings from all renunciants, lay Śramaṇas (Śramaṇa, wandering ascetics) and Brāhmaṇas (Brāhmaṇa, priests). Refusing food and then eating it is mainly for renunciants; for laypeople, it is uncertain, sometimes accepted, sometimes not.
Ninety Matters, Thirty-third
Whenever sentient beings develop afflictions and become mad, it is all because of deep attachment and love in the past, and the loss of what they cherished. The Buddha uses his supernatural powers to transform and let them see what they have lost. For example, an elder became mad with resentment because he lost his daughter's husband. The Buddha used his supernatural powers to transform into his son-in-law, staying with him in one place. Because of this cause, his resentment immediately disappeared. The Buddha uses the power of compassion to eliminate their anger because some sentient beings are destined to benefit from the Buddha. If they develop afflictions, the Buddha will surely first use compassion and supernatural powers to eliminate their afflicted minds, and then teach them the Dharma. There are thirteen such causes: 1. The father of the squint-eyed woman came to the Buddha with anger. The Buddha used compassion and supernatural powers to immediately eliminate his anger, and then taught him the Dharma. 2. In Śrāvastī (Śrāvastī, an ancient Indian city), there was an elder who had a son whom he loved very much, but the son died young. Also, much grain and wheat were destroyed by hail and frost, so he became mad. The Buddha used his supernatural powers to immediately eliminate his madness, and after listening to the Dharma, he attained the truth. 3. There was a Brāhmaṇa who had six sons, all of whom were handsome, but they all died at the same time, so he walked around madly. The Buddha used compassion and supernatural powers to transform into six sons, all in front of the Buddha. He immediately felt ashamed and joyful, and his madness was immediately eliminated. The Buddha taught him the Dharma, causing him to enter the path of seeing the truth. 4. King Ajātaśatru (Ajātaśatru, an ancient Indian king) got drunk and ordered elephants to trample the Buddha. The Buddha used compassion and supernatural powers to transform into a pit of fire, and used his five fingers to transform into lion kings. The elephants fearfully knelt and bowed to the Buddha. The Buddha stroked their heads, and they died and were reborn in heaven. 5. Upasena (Upasena, a personal name) walked towards the Buddha with anger. The Buddha used compassion and supernatural powers to transform into large poisonous snakes on both sides of the road, causing him to realize that because of his angry and poisonous mind, he would fall into the body of a snake. Because of fear, his anger and harmful intentions were immediately eliminated. 6. King Virudhaka (Virudhaka, an ancient Indian king) punished the Śākyas (Śākya, the Shakya clan), burying all the Shakya people underground, not allowing them to move. The Buddha used his supernatural powers
化作園林浴池以歡其心。琉璃王與諸釋女在堂五欲自娛，諸女問王：「何以歡喜種種娛樂？」王答女言：「得勝怨家是故爾耳。」女言：「以諸釋種儘是賢聖不與物諍，故王得勝耳；若不爾者，但令一人與王共鬥，王不能勝。」琉璃即恚，刖其手足擲置塹中。佛以慈心神力，令得手足聞法見諦。七、佛在樹下，爾時魔王與無數兵眾來欲害佛。佛以神力降伏魔敵，隨前類像化而伏之：為師子之像以伏其虎，金翅鳥像以伏其龍，其夜叉者現毗沙門王，如是比。八、舍利弗、目連以不忍見佛泥洹，便先泥洹，以其先泥洹故，七萬阿羅漢同時泥洹。當於爾時，四輩弟子莫不荒亂。於時如來以神通力化作二大弟子在佛左右，以此緣故，眾生歡喜憂惱即除，佛為說法各得利益。九、有一居士，佛記七日當取命終入于地獄。阿難往語，誠如佛語無二。而以世樂染心，不以在意，猶作樂自娛。阿難以日垂盡兼有大力，強牽至佛所，以手摩之兼令出家，隨宜說法得阿羅漢道。十、有一長者，唯有一子甚愛，像所蹈殺，父即荒迷狂行東西。佛以神力化作其兒使令見之，荒心即除，佛為說法，發辟支佛因緣。十一、有龍女往至佛所，其夫瞋恚，佛感令瞋滅，尋為說法受三自歸。十二、鴿入佛影中不移轉。十三、病比丘，佛自洗浴，然後說法，
【現代漢語翻譯】 現代漢語譯本 化作園林浴池來取悅他們的心。琉璃王（Virudhaka，意為增長王）與眾多的釋迦族女子在殿堂中享受著五欲之樂，眾女子問琉璃王：『您為何如此歡喜，享受各種娛樂？』琉璃王回答眾女子說：『因為我戰勝了怨敵，所以才這樣。』女子們說：『因為釋迦族人都是賢聖之人，不與人爭鬥，所以大王才能得勝；如果不是這樣，哪怕只有一個人與大王交戰，大王也不能得勝。』琉璃王聽后非常憤怒，砍斷了她們的手腳，把她們扔到壕溝里。佛陀以慈悲之心和神通之力，使她們的手腳復原，並聽聞佛法，證見真諦。 七、佛陀在樹下，當時魔王（Mara，意為死神、惡魔）率領無數的軍隊前來想要加害佛陀。佛陀以神通之力降伏了魔敵，隨順著他們之前的形象變化並降伏他們：變成獅子的形象來降伏老虎，變成金翅鳥的形象來降伏龍，對於夜叉（Yaksa，一種鬼神）則顯現為毗沙門天王（Vaisravana，四大天王之一），像這樣降伏他們。 八、舍利弗（Sariputra，智慧第一）和目連（Maudgalyayana，神通第一）因為不忍心見到佛陀涅槃（Nirvana，意為寂滅），便先於佛陀涅槃。因為他們先涅槃的緣故，七萬阿羅漢（Arhat，意為應供）同時涅槃。當時，四眾弟子無不驚慌失措。這時，如來以神通力化作兩位大弟子在佛陀左右，因為這個緣故，眾生的憂愁和煩惱立即消除，佛陀為他們說法，使他們各自得到利益。 九、有一位居士，佛陀預言他七日後將要命終，墮入地獄。阿難（Ananda，多聞第一）前去告訴他，說佛陀的話真實不虛。然而這位居士被世間的快樂迷惑了心，沒有把這件事放在心上，仍然作樂自娛。阿難因為太陽快要落山，並且具有很大的力量，強行把他拉到佛陀那裡，用手撫摩他，並讓他出家，隨他的根器為他說法，使他證得了阿羅漢道。 十、有一位長者，只有一個兒子，非常疼愛，卻被大象踩死了，這位父親因此精神錯亂，瘋狂地四處奔走。佛陀以神通力化作他的兒子讓他見到，他的精神錯亂立即消除，佛陀為他說法，啓發了他證得辟支佛（Pratyekabuddha，意為緣覺）的因緣。 十一、有一位龍女來到佛陀那裡，她的丈夫非常生氣，佛陀感化他使他的怒氣消除，隨即為他說法，使他接受了三自歸（皈依佛、皈依法、皈依僧）。 十二、鴿子進入佛陀的影子中，不再移動。 十三、生病的比丘，佛陀親自為他洗浴，然後為他說法。
【English Translation】 English version He transformed them into garden bathing pools to please their hearts. King Virudhaka (琉璃王, meaning 'increasing king') and the Shakya women were enjoying the five desires in the hall. The women asked the king, 'Why are you so happy, enjoying all kinds of entertainment?' The king replied, 'Because I have defeated my enemies, that's why.' The women said, 'Because the Shakya people are all virtuous and do not contend with others, that's why you are victorious; if not, even if only one person fought with you, you would not be able to win.' Virudhaka was furious and cut off their hands and feet, throwing them into the moat. The Buddha, with compassion and supernatural power, restored their hands and feet, and they heard the Dharma and saw the truth. Seven, the Buddha was under a tree, when Mara (魔王, meaning 'death' or 'evil one') led countless troops to harm the Buddha. The Buddha used his supernatural power to subdue the demonic enemy, transforming and subduing them according to their previous forms: transforming into a lion to subdue the tiger, transforming into a Garuda (金翅鳥, a mythical bird) to subdue the dragon, and for the Yakshas (夜叉, a type of spirit), he appeared as Vaisravana (毗沙門王, one of the Four Heavenly Kings). He subdued them in this way. Eight, Sariputra (舍利弗, foremost in wisdom) and Maudgalyayana (目連, foremost in supernatural powers), unable to bear seeing the Buddha's Nirvana (涅槃, meaning 'extinction'), entered Nirvana before the Buddha. Because they entered Nirvana first, seventy thousand Arhats (阿羅漢, meaning 'worthy of offerings') entered Nirvana at the same time. At that time, the fourfold assembly of disciples were all distraught. Then, the Tathagata (如來, another name for the Buddha) used his supernatural power to transform into two great disciples on the Buddha's left and right. Because of this, the sorrows and afflictions of sentient beings were immediately eliminated, and the Buddha preached the Dharma to them, so that they each received benefits. Nine, there was a householder whom the Buddha predicted would die in seven days and fall into hell. Ananda (阿難, foremost in hearing) went to tell him, saying that the Buddha's words were true. However, this householder was deluded by worldly pleasures and did not take it to heart, still enjoying himself. Ananda, because the sun was about to set and he had great strength, forcibly dragged him to the Buddha, stroked him with his hand, and had him become a monk, preaching the Dharma according to his capacity, so that he attained the path of Arhat. Ten, there was an elder who had only one son, whom he loved very much, but he was trampled to death by an elephant. The father became mentally deranged and ran around frantically. The Buddha used his supernatural power to transform into his son and let him see him, and his mental derangement was immediately eliminated. The Buddha preached the Dharma to him, inspiring him to attain the conditions for becoming a Pratyekabuddha (辟支佛, meaning 'solitary Buddha'). Eleven, there was a dragon girl who came to the Buddha, and her husband was very angry. The Buddha influenced him to eliminate his anger, and then preached the Dharma to him, causing him to accept the Three Refuges (皈依佛, 皈依法, 皈依僧 - taking refuge in the Buddha, the Dharma, and the Sangha). Twelve, a pigeon entered the Buddha's shadow and did not move. Thirteen, for a sick Bhikkhu (比丘, monk), the Buddha personally bathed him and then preached the Dharma.
得阿羅漢。如是有十三因緣，以慈心神力除滅噁心后授法利。
外國法，白衣舍晨起作食，常分食分與乞食比丘，置一處來者與之。外國僧法，若乞食時各分處，某甲比丘至某處、某甲比丘至彼處，各當衰利。若檀越先分一升，當取一升，不得長索。若長索，更得一小缽者波逸提，不得者突吉羅。若主人先辦大缽一缽盡與比丘，不得更索，若更索得者波逸提。已得食已，無出外與比丘法。此食若能自食盡則止，若不能盡隨意分處。若欲如法者，主人舍先三缽盡與比丘，若量腹取者好。余長者外見乞食比丘應示處，若不示處突吉羅。缽量數，大缽一缽是中缽二缽、下缽三缽，中缽二缽是下缽三缽。若檀越舍先留上缽一缽盡與比丘，比丘更索突吉羅，得小缽一缽波逸提。若主人先留小缽一缽盡與比丘，比丘更索突吉羅，索乃至更得小缽二缽亦突吉羅。以本制戒限小缽三缽故，若更索得小缽三缽者，波逸提。若主人先留中缽二缽盡與比丘，比丘更索突吉羅，索更得小缽一缽墮。若主人先不留食，隨檀越與多少無過，更索突吉羅。若先與小缽一缽，若更索乃至得小缽二缽突吉羅，若得小缽三缽墮。如是隨與多少，后更索突吉羅，得三小缽外更索一小缽墮。以類推之儘可解也。若檀越自恣請，不問多少也。此是共戒，比丘
【現代漢語翻譯】 現代漢語譯本 證得阿羅漢果位。像這樣有十三種因緣，以慈悲的神力消除邪惡之心后，才能傳授佛法利益眾生。
在外國的習俗中，在家居士早上起來準備食物，常常會分出一些食物供養前來乞食的比丘，放在一個地方讓來者取用。外國僧團的規矩是，如果乞食時各自劃分區域，某某比丘去某個地方，某某比丘去那個地方，各自承擔興盛或衰敗的結果。如果施主事先分出一升米，就應當只取一升，不得額外索取。如果額外索取，再得到一個小缽的食物，就犯了波逸提罪，得不到就犯了突吉羅罪。如果主人事先準備了一大缽食物，全部給予比丘，不得再索取，如果再索取得到食物就犯了波逸提罪。已經得到食物后，沒有拿出去分給其他比丘的規矩。這些食物如果能自己吃完就停止，如果不能吃完可以隨意分給他人。如果想要如法，主人家事先準備好的三缽食物全部給予比丘，或者根據飯量取用也可以。其餘的長者在外見到乞食的比丘，應當指明可以乞食的地方，如果不指明，就犯了突吉羅罪。缽的容量，大缽一缽相當於中缽兩缽，或者相當於小缽三缽，中缽兩缽相當於小缽三缽。如果施主事先留下上等缽一缽，全部給予比丘，比丘再索取就犯了突吉羅罪，得到小缽一缽就犯了波逸提罪。如果主人事先留下小缽一缽，全部給予比丘，比丘再索取就犯了突吉羅罪，索取甚至再得到小缽兩缽也是突吉羅罪。因為最初制定的戒律限制為小缽三缽，如果再索取得到小缽三缽，就犯了波逸提罪。如果主人事先留下中缽兩缽，全部給予比丘，比丘再索取就犯了突吉羅罪，索取再得到小缽一缽就墮落了。如果主人事先沒有留下食物，隨施主給予多少都可以，但不能再索取，再索取就犯了突吉羅罪。如果事先給予小缽一缽，如果再索取甚至得到小缽兩缽，就犯了突吉羅罪，如果得到小缽三缽就墮落了。像這樣，無論事先給予多少，之後再索取就犯了突吉羅罪，得到三小缽之外再索取一小缽就墮落了。按照這個類別推斷，都可以理解。如果施主隨意佈施，不問多少都可以。這是共同遵守的戒律，比丘應當遵守。
【English Translation】 English version Attaining Arhatship. Thus, there are thirteen conditions, by which, through the power of loving-kindness, evil thoughts are eliminated, and then the Dharma is taught to benefit beings.
In foreign customs, laypeople prepare food in the morning and often share portions with begging Bhikkhus (monks), placing it in a location for those who come to take. In foreign monastic rules, if begging is done by dividing areas, with a certain Bhikkhu going to a certain place and another Bhikkhu going to another place, each bears the consequences of prosperity or decline. If a donor initially offers one 'sheng' (升, a unit of volume, approximately one liter) of rice, only one 'sheng' should be taken, and no extra should be requested. If extra is requested and another small bowl is obtained, it is a 'Payantika' (波逸提, an offense requiring confession); if not obtained, it is a 'Dukkata' (突吉羅, a minor offense). If the host initially prepares a large bowl of food and gives it all to the Bhikkhu, no more should be requested; if more is requested and obtained, it is a 'Payantika'. After obtaining food, there is no rule to take it out and share it with other Bhikkhus. If the food can be consumed entirely by oneself, then stop; if not, it can be distributed as desired. If one wishes to act according to the Dharma, the host should give all three bowls of food prepared in advance to the Bhikkhu, or take according to one's appetite. Other elders, upon seeing a begging Bhikkhu, should indicate a place where begging is possible; if they do not indicate a place, it is a 'Dukkata'. Regarding the capacity of the bowls, one large bowl is equivalent to two medium bowls or three small bowls; two medium bowls are equivalent to three small bowls. If the donor initially sets aside one superior bowl and gives it all to the Bhikkhu, the Bhikkhu requesting more is a 'Dukkata'; obtaining one small bowl is a 'Payantika'. If the host initially sets aside one small bowl and gives it all to the Bhikkhu, the Bhikkhu requesting more is a 'Dukkata'; requesting and even obtaining two small bowls is also a 'Dukkata'. Because the initially established precept limits it to three small bowls, if one requests and obtains three small bowls, it is a 'Payantika'. If the host initially sets aside two medium bowls and gives them all to the Bhikkhu, the Bhikkhu requesting more is a 'Dukkata'; requesting and obtaining one small bowl is a 'Patana' (墮, a serious offense leading to expulsion). If the host does not set aside food in advance, whatever the donor gives, no matter how much, is acceptable, but no more should be requested, as requesting more is a 'Dukkata'. If one small bowl is initially given, if one requests more and even obtains two small bowls, it is a 'Dukkata'; if one obtains three small bowls, it is a 'Patana'. Thus, no matter how much is initially given, requesting more afterward is a 'Dukkata'; obtaining one small bowl beyond the three small bowls is a 'Patana'. By analogy, everything can be understood. If the donor gives freely, no matter how much, it is acceptable. These are common precepts, and Bhikkhus should abide by them.
、尼俱墮，三眾突吉羅。五道中從人取食過限者墮，四道突吉羅。是中犯者，若比丘以上缽取者應取一缽，不應過，若取二缽墮。若以中缽取，極多取二缽，若取三缽墮。若以下缽取，極多取三缽，若取四缽波逸提。
九十事第三十四
此戒不共，三眾不犯。是中犯者，若比丘食竟從坐起去，不受殘食法，若啖根食，波逸提。此十五種中隨啖何食，已從坐起去，不受殘食法，十五種中隨啖何食墮。若一時和合啖十五種，一波逸提。若異時各各異啖，十五波逸提。受殘食法者，隨所能食多少盡著缽中。知諸比丘一食未竟來從坐起，從是人邊偏袒胡跪擎缽言：「長老憶念！我受殘食法。」若前比丘不少多取者，不名受殘食法。若以缽食著地、若著膝上，不名受殘食法，若以此為受殘食法者墮。若相去手不相及者，不名為受。若以不凈食、若以不凈肉受，不名受殘食法。不凈食者，殘宿食、惡捉食、共宿食。不凈肉者，狗肉、惡鳥肉等也。若欲食五種佉陀尼，而以五種菩阇尼受者，不名為受。如是展轉欲食此而受彼，悉不成受。諸不成受而食者，皆波逸提。大比丘邊得受殘食法也，四眾邊不得。若上座邊，應偏袒胡跪事事如法。若下坐邊，唯除胡跪，余法悉同。
優波離問佛：「比丘有幾處行時自恣，幾
【現代漢語翻譯】 現代漢語譯本： 尼俱墮（Niku墮，一種戒律），對比丘、比丘尼、式叉摩那三種僧眾犯突吉羅（Dukkhata，一種輕罪）。五道（地獄、餓鬼、畜生、人、阿修羅）眾生中，從人處乞食超過限度者，墮罪，其餘四道眾生犯突吉羅。 在此戒中，如果比丘用上等缽乞食，應該只取一缽，不應超過。如果取兩缽，則犯墮罪。如果用中等缽乞食，最多取兩缽，如果取三缽，則犯墮罪。如果用下等缽乞食，最多取三缽，如果取四缽，則犯波逸提（Payantika，一種較輕的罪）。
九十事第三十四
此戒為不共戒，沙彌等三種僧眾不犯。在此戒中，如果比丘吃完飯後從座位起身離開，沒有接受殘食法，如果吃了根莖類的食物，則犯波逸提。這十五種食物中，無論吃了哪一種，只要從座位起身離開，沒有接受殘食法，吃了這十五種食物中的任何一種，都犯墮罪。如果同時一起吃這十五種食物，則犯一個波逸提。如果不同時，每次吃不同的食物，則犯十五個波逸提。接受殘食法的方法是，根據自己能吃的多少，全部放入缽中。知道其他比丘還沒有吃完飯，就從座位起身，從這個人身邊偏袒右肩，胡跪，手捧缽說：『長老請記住！我接受殘食法。』如果前面的比丘沒有少量或大量地取走食物，則不稱為接受殘食法。如果用缽盛食物放在地上，或者放在膝蓋上，不稱為接受殘食法，如果認為這樣是接受殘食法，則犯墮罪。如果相距太遠，手夠不著，不稱為接受。如果用不乾淨的食物，或者不乾淨的肉接受，不稱為接受殘食法。不乾淨的食物是指：殘羹剩飯、被不好的方式拿取的食物、過夜的食物。不乾淨的肉是指：狗肉、惡鳥肉等。如果想要吃五種佉陀尼（Khadani，硬的食物），卻用五種菩阇尼（Bhojani，軟的食物）接受，不稱為接受。像這樣輾轉想要吃這個卻接受那個，都不算接受。所有沒有接受而吃的，都犯波逸提。只有大比丘可以接受殘食法，其餘四眾（比丘、比丘尼、沙彌、沙彌尼）不可以。如果是上座，應該偏袒右肩，胡跪，事事如法。如果是下座，唯獨不用胡跪，其餘方法都相同。
優波離（Upali，佛陀十大弟子之一，持戒第一）問佛：『比丘有幾處行走時可以隨意？』
【English Translation】 English version: Niku墮 (Niku Duta, a precept), the three assemblies of Bhikkhus, Bhikkhunis, and Sikkhamanas commit Dukkhata (a minor offense). Among the five realms (hell, hungry ghosts, animals, humans, Asuras), those who take food from humans beyond the limit fall into offense; the other four realms commit Dukkhata. In this precept, if a Bhikkhu uses a superior bowl to beg for food, he should only take one bowl and should not exceed it. If he takes two bowls, he commits an offense. If he uses a medium bowl to beg, he can take a maximum of two bowls; if he takes three bowls, he commits an offense. If he uses an inferior bowl to beg, he can take a maximum of three bowls; if he takes four bowls, he commits Payantika (a lighter offense).
Ninety Matters, Thirty-Fourth
This precept is not shared; the three assemblies of novices do not violate it. Among those who violate it, if a Bhikkhu finishes eating, gets up from his seat, and does not accept the 'remaining food practice,' if he eats root foods, he commits Payantika. Among these fifteen types of food, whichever he eats, having risen from his seat and not accepted the 'remaining food practice,' eating any of these fifteen types of food constitutes an offense. If he eats all fifteen types of food together at once, he commits one Payantika. If he eats different foods at different times, he commits fifteen Payantikas. The method of accepting the 'remaining food practice' is to put as much as one can eat into the bowl. Knowing that other Bhikkhus have not finished eating and are rising from their seats, one should approach that person, expose the right shoulder, kneel on the right knee, hold the bowl, and say: 'Elder, remember! I accept the remaining food practice.' If the previous Bhikkhu does not take a small or large amount of food, it is not called accepting the 'remaining food practice.' If one places the bowl of food on the ground or on the knees, it is not called accepting the 'remaining food practice'; if one considers this as accepting the 'remaining food practice,' one commits an offense. If the distance is too far for the hand to reach, it is not called accepting. If one accepts unclean food or unclean meat, it is not called accepting the 'remaining food practice.' Unclean food refers to leftover food, food taken in a bad manner, or food left overnight. Unclean meat refers to dog meat, meat of bad birds, etc. If one wants to eat five types of Khadani (hard food) but accepts five types of Bhojani (soft food), it is not called accepting. Similarly, if one wants to eat this but accepts that, it is not considered accepting. All those who eat without accepting commit Payantika. Only a senior Bhikkhu can accept the 'remaining food practice'; the other four assemblies (Bhikkhus, Bhikkhunis, novices, and female novices) cannot. If it is a senior monk, one should expose the right shoulder, kneel on the right knee, and do everything according to the Dharma. If it is a junior monk, only kneeling is omitted; the rest of the method is the same.
Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) asked the Buddha: 'In how many places can a Bhikkhu act freely when walking?'
住、幾坐、幾臥？」所以問者，若義不問佛，義相不顯；問已理相分明，行者無礙。優波離問佛，印封已后，諸弟子頂戴奉行。如得王封，隨至四關無敢遮者。此亦如是。又如佛於三千世界、於法自在無能過者；優波離於閻浮提內，解律自在無能過者。又云：優波離三千世界無能及者，是人問佛，佛自答之，理無不盡。佛告優波離：「有五處比丘行時自恣，五處住、坐、臥。行有五者，知行、知供養、知應食、知種種食、壞威儀。住、坐、臥亦如是。若比丘行洗口時，有檀越與五種食，比丘應食。應行受殘食法，不應住坐臥，若住坐臥，當知壞威儀不名受。若以此為受食者，皆波逸提。不犯者，若比丘言小住、若日時早、若啜粥、若一切可啖者囑，不犯。一切五眾及一切解法，白衣邊盡得囑。若一人受殘食法，餘人食不成。若行食，應行時囑，受殘食法不必行也。知行者，知是行時。知供養者，知前人與食。知應者，知應受不應受。知種種食者，知分別食。」壞威儀者，知行食時如是壞威儀、如是不壞威儀。
九十事第三十五
此是不共戒，三眾不犯。此戒體，若比丘不囑食、不受殘食法，以瞋心欲令惱故強勸令食，食者波逸提，不食者突吉羅。是中犯者，若比丘見余比丘食竟不囑食，自恣請啖十五種食
【現代漢語翻譯】 現代漢語譯本：『住、幾坐、幾臥？』之所以這樣問，如果不是爲了探究佛陀的真義，那麼真義就不能顯現；問了之後，道理就分明了，修行的人就沒有障礙了。優波離（Upali，佛陀十大弟子之一，持戒第一）問佛陀，就像蓋了印章一樣，所有的弟子都信受奉行。就像得到了國王的印封，無論走到哪裡都沒有人敢阻攔。這裡也是如此。又好像佛陀在三千世界中，對於佛法自在無礙，沒有人能超過他；優波離在閻浮提（Jambudvipa，我們所居住的這個世界）內，對於戒律的理解自在無礙，沒有人能超過他。還有人說：在三千世界中，沒有人能比得上優波離，這個人問佛陀，佛陀親自回答他，道理沒有不窮盡的。佛陀告訴優波離：『有五種情況下，比丘（bhiksu，出家男眾）在行走時可以隨意，五種情況下，可以隨意地住、坐、臥。行走時的五種情況是：知行、知供養、知應食、知種種食、壞威儀。住、坐、臥也是如此。如果比丘在行走洗口時，有檀越（danapati，施主）供養五種食物，比丘應該食用。應該按照受殘食法來做，不應該住、坐、臥，如果住、坐、臥，應當知道這是破壞威儀，不能算是接受供養。如果把這種情況當作接受供養，就犯了波逸提（payattika，一種戒律名稱）。不犯的情況是：如果比丘說稍微停留一下、或者時間還早、或者喝粥、或者一切可以吃的東西都囑咐過了，就不犯。所有的五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）以及一切理解戒律的人，在白衣（在家眾）那裡都可以囑咐。如果一個人按照受殘食法來做，其他人吃就不算數。如果行走著吃東西，應該在行走時囑咐，接受殘食法不一定非要行走。知行，就是知道是行走的時候。知供養，就是知道前面的人在供養食物。知應，就是知道應該接受還是不應該接受。知種種食，就是知道要分別食物。』壞威儀，就是知道行走吃東西時，怎樣是破壞威儀，怎樣是不破壞威儀。 這是不共戒，比丘尼（bhiksuni，出家女眾）、沙彌（sramanera，出家男眾）、沙彌尼（sramanerika，出家女眾）不犯。這條戒的戒體是，如果比丘不囑咐食物、不按照受殘食法來做，以嗔恨心想要惱怒對方，強行勸人吃東西，吃的人犯波逸提，不吃的人犯突吉羅（dukkhata，一種輕罪）。這裡面犯戒的情況是，如果比丘看見其他比丘吃完東西不囑咐食物，自己隨意地請人吃十五種食物。
【English Translation】 English version: 'Dwelling, how many sittings, how many lyings down?' The reason for asking this is that if the question is not to explore the true meaning of the Buddha, then the true meaning cannot be revealed; after asking, the principle becomes clear, and the practitioner has no obstacles. When Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the Buddha, it was like having a seal affixed, and all the disciples accepted and practiced it. It's like receiving the king's seal, and no one dares to stop you wherever you go. This is also the case here. It's also like the Buddha in the three thousand worlds, being free and unhindered in the Dharma, with no one surpassing him; Upali within Jambudvipa (the world we live in), being free and unhindered in understanding the precepts, with no one surpassing him. Some also say: In the three thousand worlds, no one can compare to Upali, and when this person asks the Buddha, the Buddha answers him personally, and the principles are exhausted. The Buddha told Upali: 'There are five situations in which a bhiksu (ordained male) can be at ease while walking, and five situations in which he can be at ease dwelling, sitting, and lying down. The five situations while walking are: knowing the walking, knowing the offering, knowing what should be eaten, knowing various kinds of food, and breaking decorum. Dwelling, sitting, and lying down are also like this. If a bhiksu is walking and washing his mouth, and a danapati (donor) offers five kinds of food, the bhiksu should eat it. He should follow the practice of receiving leftover food, and should not dwell, sit, or lie down; if he dwells, sits, or lies down, he should know that this is breaking decorum and cannot be considered accepting the offering. If this situation is considered accepting the offering, he commits a payattika (a type of precept). The situations in which he does not commit an offense are: if the bhiksu says he will stay for a short while, or if it is early in the day, or if he is drinking porridge, or if everything that can be eaten has been instructed, he does not commit an offense. All five assemblies (bhiksu, bhiksuni, sramanera, sramanerika, siksamana) and all those who understand the precepts can instruct at the side of the laypeople. If one person follows the practice of receiving leftover food, it does not count for others who eat. If eating while walking, one should instruct while walking; it is not necessary to walk to receive leftover food. Knowing the walking means knowing that it is the time for walking. Knowing the offering means knowing that the person in front is offering food. Knowing what should be means knowing whether one should accept or not accept. Knowing various kinds of food means knowing how to distinguish the food.' Breaking decorum means knowing how one breaks decorum and how one does not break decorum when eating while walking. This is a non-common precept, and bhiksuni (ordained female), sramanera (novice male), and sramanerika (novice female) do not violate it. The substance of this precept is that if a bhiksu does not instruct about the food, does not follow the practice of receiving leftover food, and with anger wants to annoy the other person, forcibly urging them to eat, the one who eats commits a payattika, and the one who does not eat commits a dukkhata (a minor offense). The situation in which one commits an offense here is if a bhiksu sees another bhiksu finish eating and not instruct about the food, and freely invites someone to eat fifteen kinds of food.
，隨食何食皆波逸提。一切麥粟稻麻𢇲、未作麨飯[麩-夫+(糒-米)]，盡名似食。若變成麨飯[麩-夫+(糒-米)]，盡名正食。別眾食。
九十事第三十六
此戒尼共，三眾不犯。若僧祈食時應作四種相：一打揵椎、二吹貝、三打鼓、四唱令令界內聞知。此四種相必使有常限，不得或時打揵椎、或復打鼓、或復吹貝，令事相亂無有定則，不成僧法。若不作四相而食僧祈食者，不清凈，名為盜食僧祈。不問界內有比丘無比丘、若多若少、若遮若不遮，若知有比丘、若知無比丘，盡名不如法食，亦名盜僧祈，不名別眾罪。若作四相食僧祈食者，設使界內有比丘無比丘、若多若少，若知有比丘無比丘、若來不來，但使不遮一切無咎。若使有遮，雖打揵椎，食不清凈，名盜僧祈。若大界內有二處三處，各有始終僧祈同一布薩，若食時但各打揵椎，一切莫遮清凈無過。若有檀越，或作一月或作九十日長食者，若能一切無遮大善。若不能無遮，初作食日應打揵椎唱言：「六十臘者入。」若有六十臘者若多若少，但令一人入，即是清凈。若無六十臘者，次唱五十九臘者。若無，次第唱乃至沙彌。沙彌一人入亦是清凈。若都無者，亦名清凈。若初日不唱，應日日唱如初日法。若初日唱者，乃至長竟，若遮不遮一
【現代漢語翻譯】 現代漢語譯本：隨隨便便吃什麼食物都觸犯波逸提罪（Pācittiya，一種輕罪）。所有麥子、小米、稻米、芝麻等，未經制作成炒麵或米飯[麩-夫+(糒-米)]，都稱為『似食』。如果變成炒麵或米飯[麩-夫+(糒-米)]，就稱為『正食』。這是關於別眾食的規定。
九十事第三十六
此戒律尼眾共同遵守，比丘（bhikkhu，男性出家人）、式叉摩那（śikṣamāṇā，預備沙彌尼）、沙彌（śrāmaṇera，男小出家人）三眾不犯。如果僧團接受祈請供食時，應當做出四種訊號：一是敲擊揵椎（ghaṇṭā，報時用具），二是吹海螺，三是打鼓，四是唱令，讓界限內的人都知道。這四種訊號必須要有固定的時間限制，不能有時敲揵椎，有時打鼓，有時吹海螺，使得訊號混亂沒有固定規則，不成僧團的規矩。如果不做這四種訊號而接受僧團的祈請供食，就是不清凈的，稱為盜食僧團的祈請。不論界限內有沒有比丘，是多是少，是否禁止，是否知道有比丘，是否知道沒有比丘，都屬於不如法的飲食，也稱為盜僧團的祈請，但不構成別眾罪。如果做了這四種訊號而接受僧團的祈請供食，即使界限內有比丘或沒有比丘，是多是少，知道有比丘或沒有比丘，來或不來，只要沒有禁止，一切都沒有過失。如果有人禁止，即使敲了揵椎，飲食也是不清凈的，稱為盜僧團的祈請。如果大的區域內有兩處或三處，各自有開始和結束的僧團祈請，在同一個布薩（uposatha，每半月舉行的誦戒儀式）中，如果吃飯時只是各自敲擊揵椎，一切都沒有禁止，就是清凈沒有過失的。如果有施主，或者做一個月或者做九十天的長期供食，如果能夠一切都沒有禁止，那是最好的。如果不能沒有禁止，在開始供食的那天應該敲擊揵椎，唱言：『六十臘（vassa，出家年數）者入。』如果有六十臘者，無論是多是少，只要有一人進入，就是清凈的。如果沒有六十臘者，就依次唱五十九臘者。如果沒有，就依次唱，乃至沙彌。沙彌一人進入也是清凈的。如果都沒有，也稱為清凈的。如果第一天沒有唱，就應該每天都像第一天那樣唱。如果第一天唱了，乃至長期供食結束，無論禁止與否，都是一樣的。
【English Translation】 English version: Whatever food is eaten casually constitutes a Pācittiya (a minor offense). All barley, millet, rice, sesame, etc., that have not been made into roasted flour or cooked rice [麩-夫+(糒-米)], are called 'similar food'. If they are made into roasted flour or cooked rice [麩-夫+(糒-米)], they are called 'proper food'. This is regarding separate group meals.
Ninety Matters, Thirty-sixth
This precept is shared by nuns; bhikkhus (male monastics), śikṣamāṇās (trainee nuns), and śrāmaṇeras (male novice monastics) do not violate it. If the Sangha (monastic community) is requesting food, four signals should be made: first, strike the ghaṇṭā (a bell or gong), second, blow a conch shell, third, beat a drum, and fourth, announce it so that those within the boundary are aware. These four signals must have a fixed time limit; one should not sometimes strike the ghaṇṭā, sometimes beat a drum, or sometimes blow a conch shell, causing the signals to be confused without a fixed rule, which is not in accordance with Sangha practice. If one accepts the Sangha's requested food without making these four signals, it is impure and is called stealing the Sangha's request. Regardless of whether there are bhikkhus within the boundary, whether there are many or few, whether it is prohibited or not, whether one knows there are bhikkhus or knows there are no bhikkhus, it is all considered unlawful eating and is also called stealing the Sangha's request, but it does not constitute a separate group offense. If one makes these four signals and accepts the Sangha's requested food, even if there are bhikkhus or no bhikkhus within the boundary, whether there are many or few, whether one knows there are bhikkhus or no bhikkhus, whether they come or do not come, as long as there is no prohibition, everything is without fault. If there is a prohibition, even if the ghaṇṭā is struck, the eating is impure and is called stealing the Sangha's request. If there are two or three places within a large boundary, each with its own beginning and end of the Sangha's request, and the same uposatha (fortnightly observance), if they only strike the ghaṇṭā separately when eating, and there is no prohibition, everything is pure and without fault. If there is a donor who makes a long-term offering for one month or ninety days, it would be best if there were no prohibitions at all. If it is not possible to have no prohibitions, on the first day of the offering, one should strike the ghaṇṭā and announce: 'Those with sixty vassas (years of ordination) may enter.' If there are those with sixty vassas, whether many or few, as long as one person enters, it is pure. If there are none with sixty vassas, then announce those with fifty-nine vassas. If there are none, announce in order down to śrāmaṇeras. If one śrāmaṇera enters, it is also pure. If there are none at all, it is also considered pure. If one does not announce on the first day, one should announce every day as on the first day. If one announces on the first day, it continues until the end of the long-term offering, whether there is a prohibition or not, it is the same.
切無過。若初日不唱，應日日唱，乃至一人入已，余遮不遮亦復無咎。若不作此二種法，若食時有遮，界內乃至有一比丘以遮故不得食者，此中一切僧得別眾食罪。設界內無比丘故有遮，食不清凈。若作九十日長食，初日如法唱，九十日竟，若檀越續有一月半月食，即前唱法為清凈，不須更唱。唯僧房臥具九十日竟應日日唱，若不日日唱即不清凈。若有檀越請四人已上在僧布薩界內食，應布薩處請僧次一人若送一分食，若不請一人不送一分食者波逸提。若二處三處亦如是。若各至布薩處僧中取一人若送一分食，則清凈自處，不須展轉取人送食也。隨何處不請僧中一人不送一分食者，波逸提。設請一人送一分食，外有異處比丘來，若遮乃至不與一人食者，波逸提。若聚落界內雖無僧界，設二檀越請四人已上於二處食，應打揵椎，二處互請一人若送食一分。若更有異比丘，應如法入，乃至一人若不互請及送食分，食者墮。若遮不與一人食，亦波逸提。若聚落界內先無眾僧，有檀越請四人已上，應打揵椎。若不打揵椎，設知此中乃至有一比丘不來食者，得別眾食罪。若疑有比丘而便食者，突吉羅。若都無疑心、若打揵椎，不問有無，一切無罪。僧祈食法，隨處有人多少，應令食有常限，計僧祈食調一日食，幾許得週一年。若
【現代漢語翻譯】 現代漢語譯本 切勿有過失。如果第一天沒有唱誦，應該每天唱誦，乃至只要有一人進入（僧團），其餘人遮止與否都沒有過錯。如果不做這兩種方法，如果齋飯時有人遮止，界內乃至有一位比丘因為被遮止而無法得到食物，那麼此中一切僧眾都犯別眾食罪。假設界內沒有比丘，卻仍然有人遮止，那麼食物就不清凈。如果做九十天的長齋，第一天如法唱誦，九十天結束后，如果施主繼續供養一個月或半個月的食物，那麼之前的唱誦方法仍然有效，不需要重新唱誦。只有僧房臥具在九十天結束后應該每天唱誦，如果不每天唱誦，就不清凈。如果有施主邀請四人以上的僧眾在僧團布薩界內用餐，應該在布薩處請僧眾依次派一人送一份食物，如果不請一人或不送一份食物，就犯波逸提（Pācittiya，一種戒律）。如果有兩處或三處也是如此。如果各自到布薩處從僧眾中取一人送一份食物，那麼各自的地方就清凈，不需要輾轉取人送食物。無論在哪個地方不請僧眾中的一人或不送一份食物，就犯波逸提。假設請了一人送一份食物，外面有其他地方的比丘來，如果遮止乃至不給其中一人食物，就犯波逸提。如果在村落界內雖然沒有僧團的結界，假設有兩個施主在兩處邀請四人以上用餐，應該敲犍椎（Ghaṇṭā，一種法器），兩處互相邀請一人送一份食物。如果還有其他比丘，應該如法進入（僧團），乃至只要有一人沒有互相邀請或送食物，用餐的人就墮落（犯戒）。如果遮止不給其中一人食物，也犯波逸提。如果在村落界內先前沒有僧眾，有施主邀請四人以上，應該敲犍椎。如果不敲犍椎，假設知道此中乃至有一位比丘不來用餐，就得別眾食罪。如果懷疑有比丘而仍然用餐，就犯突吉羅（Dukkata，一種輕罪）。如果完全沒有疑心，或者敲了犍椎，無論有沒有比丘，一切都沒有罪。僧團乞食的方法，無論在什麼地方，根據人數多少，應該讓食物有一個固定的限額，計算僧團乞食，調整一天的食物，多少可以維持一年的用度。若
【English Translation】 English version There should be no transgression. If the announcement is not made on the first day, it should be made every day. Even if only one person has entered (the Saṅgha), there is no fault whether others prevent or do not prevent. If these two methods are not followed, and if there is a prohibition during mealtime, and even one bhikkhu (monk) within the boundary is unable to receive food due to the prohibition, then all the Saṅgha (community) in that place incur the offense of eating in a separate group. If there are no bhikkhus within the boundary but there is still a prohibition, then the food is not pure. If a long meal of ninety days is arranged, and the announcement is made lawfully on the first day, and after the ninety days, the donor continues to offer food for a month or half a month, then the previous method of announcement is valid, and there is no need to make another announcement. Only the Saṅgha's living quarters and bedding should be announced daily after the ninety days; if they are not announced daily, they are not pure. If a donor invites four or more bhikkhus to eat within the Saṅgha's Uposatha (布薩，observance day) boundary, a bhikkhu should be requested in turn from the Uposatha place to send a portion of food. If one bhikkhu is not requested or a portion of food is not sent, it is a Pācittiya (波逸提，an offense). If there are two or three places, it is the same. If each place takes one bhikkhu from the Saṅgha at the Uposatha place to send a portion of food, then each place is pure, and there is no need to take bhikkhus and send food back and forth. Wherever one bhikkhu from the Saṅgha is not requested or a portion of food is not sent, it is a Pācittiya. If one bhikkhu is requested to send a portion of food, and bhikkhus from other places come, if they are prevented and even one bhikkhu is not given food, it is a Pācittiya. If there is no Saṅgha boundary within a village, and two donors invite four or more bhikkhus to eat in two places, a Ghaṇṭā (犍椎，a bell) should be struck, and each place should mutually request one bhikkhu to send a portion of food. If there are other bhikkhus, they should enter (the Saṅgha) lawfully. Even if only one person does not mutually request or send a portion of food, those who eat incur an offense. If they are prevented from giving food to even one person, it is also a Pācittiya. If there is no Saṅgha in a village, and a donor invites four or more bhikkhus, a Ghaṇṭā should be struck. If a Ghaṇṭā is not struck, and it is known that even one bhikkhu will not come to eat, the offense of eating in a separate group is incurred. If there is doubt about whether there is a bhikkhu and they eat anyway, it is a Dukkata (突吉羅，a minor offense). If there is no doubt at all, or if a Ghaṇṭā is struck, there is no offense regardless of whether there are bhikkhus or not. Regarding the method of the Saṅgha begging for food, depending on the number of people in each place, there should be a fixed limit on the amount of food. Calculate the amount of food the Saṅgha begs for, and adjust the daily food so that it can last for a year. If
日食一斛得週一年，應常以一斛為限，若減一斛名盜僧祈，若增出一斛亦名盜僧祈。若減一斛食，僧應得者失此食故；若出一斛，則令僧祈斷絕不續故。既有常限，隨多少一切無遮。若僧多時隨共食之，若僧少時亦共食之。設有餘長，留至明日次第行之，如是法者一切無過。留至明日，所未許也。
若行路時，檀越請食四人已上，若伴中乃至有一比丘別食者，此諸比丘得別眾食罪。以遠遊行時，隨所住處縱廣有一拘屢舍，此界內不得別食、不得別布薩。雖非衣界，若人各赍食，雖四人一處，共食無過。若檀越食，三人已下各異處食，亦無過。若一切共一處食，大善。若食僧食、若檀越食時，有異檀越別與四比丘食，四比丘在僧中次第並坐受此食食，得別眾罪。若四人先取僧中次第食，后得益者無罪。若僧食時，自在維那以僧祈物別作肥好已四人共食，四人雖在一處，無別眾食罪，但食不凈。若比丘或食僧食、若檀越食，各取食分，雖四人已上于別處食，不犯別眾。若四人已上，雖在界內，各自有物共作食，不犯別眾。若四人各自乞食，於一處食亦無罪。若四人中一人出食、三人無食，共一處食，波逸提。若別房波演，檀越別與小食，四人已上非足食故，無罪。設續與后食，應僧中請一人若送一分食，若各別食，
【現代漢語翻譯】 現代漢語譯本 每日食用一斛（hú，中國市制容量單位，一斛本為十斗，后改為五斗，再改為十斗。此處指糧食）可以維持一年的用度，應該始終以一斛為限。如果少於一斛，就名為盜取僧眾的供養；如果多於一斛，也名為盜取僧眾的供養。如果減少一斛的食物，僧眾應得的食物就會因此減少；如果多出一斛，就會導致僧眾的供養中斷，無法持續。既然有了固定的限額，無論多少，一切都應公開透明。如果僧眾人數眾多，就一起分享這些食物；如果僧眾人數較少，也一起分享這些食物。如果有多餘的，就留到第二天按順序分發，這樣做一切都沒有過錯。留到第二天，是之前沒有允許的。
如果在行路的時候，施主供養四人或更多人食物，如果同伴中甚至有一個比丘單獨食用，這些比丘就犯了別眾食（單獨接受供養）的罪過。在遠離**（此處原文有誤，應為『寺』）的時候，無論住在哪裡，只要縱橫有一拘屢舍（俱盧舍，kù lóu shè，古印度長度單位，約合今半英里），在這個範圍之內，就不能單獨食用，也不能單獨舉行布薩（bù sà，佛教法事，指每半月舉行的誦戒儀式）。即使不在衣界（yī jiè，比丘的居住範圍），如果人們各自攜帶食物，即使四個人在一起，一起食用也沒有過錯。如果是施主的供養，三個人或以下在不同的地方食用，也沒有過錯。如果一切都在一個地方一起食用，那就最好。如果食用僧眾的食物或施主的食物時，有其他施主另外供養四位比丘食物，這四位比丘在僧眾中按順序並排坐著接受這些食物食用，就犯了別眾罪。如果這四個人先取了僧眾中按順序分發的食物，之後又得到了額外的供養，就沒有罪過。如果在僧眾用餐時，負責的維那（wéi nà，寺院中負責管理僧眾事務的人）用僧眾的財物另外做了豐盛美味的食物，四個人一起食用，這四個人雖然在一起，也沒有犯別眾食的罪過，只是食用了不凈之物。如果比丘無論是食用僧眾的食物還是施主的食物，各自拿取自己的那份，即使四人或以上在不同的地方食用，也不犯別眾。如果四人或以上，即使在界內，各自有自己的東西一起做成食物，也不犯別眾。如果四個人各自乞食，在一個地方食用也沒有罪過。如果四個人中一人出食物，三人沒有食物，一起在一個地方食用，就犯了波逸提（bō yì tí，一種戒律名稱，屬輕罪）。如果在別的房間里，施主另外供養小吃，四人或以上因為不是充足的食物，就沒有罪過。如果繼續供養後面的食物，應該在僧眾中請一個人送一份食物，或者各自單獨食用。
【English Translation】 English version Eating one 'hu' (斛, a unit of dry measure in ancient China) of food per day is sufficient for a year's sustenance. The limit should always be one 'hu'. If it is less than one 'hu', it is called stealing from the Sangha's (sēng qié, Buddhist monastic community) offerings; if it is more than one 'hu', it is also called stealing from the Sangha's offerings. If one 'hu' of food is reduced, the food that the Sangha should receive will be reduced accordingly; if one 'hu' is added, it will cause the Sangha's offerings to be interrupted and unable to continue. Since there is a fixed limit, everything should be open and transparent, regardless of the amount. If there are many members in the Sangha, they should share the food together; if there are few members in the Sangha, they should also share the food together. If there is any surplus, it should be kept until the next day and distributed in order. Doing so is without fault. Keeping it until the next day was not previously permitted.
If, while traveling, a donor offers food to four or more people, and if even one Bhikkhu (bǐ qiū, a Buddhist monk) among the companions eats separately, these Bhikkhus commit the offense of 'eating in a separate group'. When far away from the ** (here the original text is wrong, it should be 'temple'), wherever one resides, if the area is one 'kuruśa' (jù lú shè, an ancient Indian unit of length, approximately half a mile) in length and width, within this boundary, one must not eat separately, nor hold 'posadha' (bù sà, a Buddhist ceremony, referring to the recitation of precepts held every half month) separately. Even if not within the 'robe boundary' (yī jiè, the residential area of a Bhikkhu), if people each carry their own food, even if four people are together, there is no fault in eating together. If it is a donor's offering, there is no fault if three or fewer people eat in different places. If everyone eats together in one place, that is best. If eating the Sangha's food or a donor's food, and another donor separately offers food to four Bhikkhus, if these four Bhikkhus sit in order in the Sangha and receive this food to eat, they commit the offense of 'eating in a separate group'. If these four people first take the food distributed in order from the Sangha, and then receive additional offerings, there is no offense. If, during the Sangha's meal, the 'karmadana' (wéi nà, the person in charge of managing the affairs of the Sangha in a monastery) separately prepares rich and delicious food with the Sangha's property, and four people eat it together, these four people, although together, do not commit the offense of 'eating in a separate group', but they are eating impure things. If Bhikkhus, whether eating the Sangha's food or a donor's food, each take their own share, even if four or more people eat in different places, they do not violate 'eating in a separate group'. If four or more people, even within the boundary, each have their own things and make food together, they do not violate 'eating in a separate group'. If four people each beg for food and eat in one place, there is also no offense. If one of the four people provides food and the other three have no food, and they eat together in one place, it is a 'pacittiya' (bō yì tí, a type of precept, a minor offense). If in a separate room, a donor separately offers snacks, there is no offense for four or more people because it is not sufficient food. If the subsequent food is continued to be offered, one person should be invited from the Sangha to send a portion of food, or each should eat separately.
食不成眾，不犯。不爾者，波逸提。若僧食竟，有客比丘來，檀越與食四人已上，無罪。若客比丘遊行入有僧界內，受檀越食，四人已上一處食者，波逸提。若先自赍糧，設本是檀越，與共食無罪。若同行四人一人有食，于僧界內在一處與三人共食，波逸提。若在曠遠無僧界處，有多比丘共伴，一比丘別請三比丘共一處食，波逸提，以隨住處有自然拘屢舍界故。若有行糧，共一處食無過。若客比丘眾多共伴入聚落界，雖無僧界，若比丘若白衣為檀越，別請四人已上於一處食，波逸提。若同伴四人已上，在聚落界內受一檀越食，先雖無僧，但知有一比丘在中，不請共食者波逸提。若生疑心，不問有無食者，突吉羅。
若欲如法者，應好隱悉聚落有比丘無比丘，不生疑心食者無過。若不爾，應打揵椎。若遠不聞、若聞不來，則清凈如法。複次，若僧界、若自然界、若聚落界，有檀越食，僧食竟有客比丘來，檀越與食，四人以上無罪。若比丘僧于比丘尼僧無別眾過，凡是別眾食，儘是檀越食。若僧祈食，一切盡無別眾罪，但不如法食僧祈食者，食不清凈，多得盜僧祈罪。若僧界內有檀越別食，應請僧中一人若遣一分食。若不爾者，三人已下各異處食無過。若僧界內有檀越食，先作意請僧中一人而忘不請，食已在前，應
【現代漢語翻譯】 現代漢語譯本：如果食物不足以分給大眾，則不構成違犯。否則，構成波逸提（Pācittiya，一種較輕的罪名）。如果僧眾已經用齋完畢，有客比丘（Bhikkhu，男性出家人）前來，施主（Dāṇapati，供養人）供養食物給四人或以上，則無罪。如果客比丘進入有僧伽（Saṃgha，僧團）界限內的地方，接受施主的食物，四人或以上在同一處食用，則構成波逸提。如果事先自帶乾糧，或者本來就是施主，一起食用則無罪。如果同行四人中有一人有食物，在僧伽界限內，將食物在同一處分給三人一起食用，構成波逸提。如果在曠遠沒有僧伽界限的地方，有很多比丘一起，一個比丘單獨邀請三個比丘在同一處食用，構成波逸提，因為隨居住的地方有自然的拘屢舍（Kutī，小屋）界限的緣故。如果有行糧，一起在同一處食用沒有過失。如果客比丘眾多一起進入村落界限，即使沒有僧伽界限，如果有比丘或者白衣（Śvetavastra，在家居士）作為施主，單獨邀請四人或以上在同一處食用，構成波逸提。如果同伴四人或以上，在村落界限內接受一個施主的食物，先前即使沒有僧伽，但知道有一個比丘在其中，不邀請一起食用，則構成波逸提。如果產生懷疑，不詢問是否有食物的人，則犯突吉羅（Dukkata，一種更輕的罪名）。 如果想要如法，應當好好隱蔽村落里有比丘或者沒有比丘的情況，不產生懷疑而食用則沒有過失。如果不是這樣，應當敲犍椎（Ghaṇṭā，鐘）。如果遠處聽不到，或者聽到了不來，則清凈如法。再次，如果在僧伽界限、或者自然界限、或者村落界限，有施主的食物，僧眾用齋完畢後有客比丘前來，施主供養食物，四人以上沒有罪。如果比丘僧團對於比丘尼（Bhikkhunī，女性出家人）僧團沒有別眾的過失，凡是別眾食用，都是施主的食物。如果僧團祈求食物，一切都沒有別眾的罪過，但不如法食用僧團祈求的食物，食物不清凈，多會得到盜僧祈罪。如果在僧伽界限內有施主另外供養的食物，應當邀請僧團中的一人或者送一份食物。如果不是這樣，三個人以下各自在不同地方食用沒有過失。如果在僧伽界限內有施主的食物，先作意邀請僧團中的一人但忘記邀請，食物已經在面前，應當...
【English Translation】 English version: If the food is not sufficient for the assembly, there is no offense. Otherwise, it is a Pācittiya (a minor offense). If the Saṃgha (community of monks) has finished eating, and a guest Bhikkhu (monk) arrives, and the Dāṇapati (donor) offers food to four or more people, there is no offense. If a guest Bhikkhu enters a place within the Saṃgha boundary and accepts food from a donor, and four or more people eat in the same place, it is a Pācittiya. If one brings their own provisions beforehand, or if one is originally the donor, there is no offense in eating together. If among four traveling companions, one has food, and within the Saṃgha boundary, the food is shared with three others in the same place, it is a Pācittiya. If in a remote place without a Saṃgha boundary, there are many Bhikkhus together, and one Bhikkhu separately invites three Bhikkhus to eat together in one place, it is a Pācittiya, because the place of residence has a natural Kutī (hut) boundary. If there are travel provisions, there is no fault in eating together in one place. If many guest Bhikkhus enter a village boundary together, even if there is no Saṃgha boundary, if a Bhikkhu or a Śvetavastra (layperson) as a donor separately invites four or more people to eat in one place, it is a Pācittiya. If four or more companions receive food from one donor within the village boundary, even if there was no Saṃgha previously, but it is known that there is a Bhikkhu among them, and they are not invited to eat together, it is a Pācittiya. If doubt arises, and one does not ask whether there are people with food, it is a Dukkata (a lighter offense). If one wishes to be in accordance with the Dharma (law), one should properly conceal whether there are Bhikkhus or not in the village, and there is no fault in eating without doubt. If not, one should strike the Ghaṇṭā (bell). If it is not heard from afar, or if it is heard but one does not come, then it is pure and in accordance with the Dharma. Furthermore, if in the Saṃgha boundary, or natural boundary, or village boundary, there is food from a donor, and after the Saṃgha has finished eating, a guest Bhikkhu arrives, and the donor offers food, there is no offense for four or more people. If the Bhikkhu Saṃgha has no separate assembly offense towards the Bhikkhunī (nun) Saṃgha, then all separate assembly eating is donor's food. If the Saṃgha begs for food, there is no separate assembly offense at all, but if one improperly eats food begged for by the Saṃgha, the food is not pure, and one is likely to incur the offense of stealing Saṃgha-begged food. If there is separate food offered by a donor within the Saṃgha boundary, one should invite one person from the Saṃgha or send a portion of the food. If not, there is no fault in three or fewer people eating separately in different places. If there is food from a donor within the Saṃgha boundary, and one intends to invite one person from the Saṃgha but forgets to invite, and the food is already in front, one should...
作一分食置上座頭送與眾僧。若僧遠者，應取此食次第行之。凡檀越食法，必先請比丘。若檀越在僧界內，應語檀越請此界內僧中一人。設請余界僧，不免罪也。若此僧結十拘屢舍界，去僧道遠，復不先請，即日請者，亦應作一分食置上座頭。若能得送與僧者善。若不能得送與者，應次第行之。若三比丘一比丘尼，不犯。若三比丘尼一比丘，不犯。乃至三比丘一沙彌尼，不犯。若三比丘在界外、一比丘在界內，不犯。若三比丘在界內、一比丘在界外，不犯。若三比丘在地中、一比丘在空中，不犯。若三比丘在空中、一比丘在地，不犯。
除病時、作衣時。作衣者，不問應量不應量衣，一切盡聽。若作衣時食難得者，聽別眾食。食若易得，不聽別眾食。除行時者，極至半由旬若往若來。是中犯者，若比丘，昨日來今日食，墮，明日行今日食，波夜提。若即日行即日道中食、若到所至處食，無犯。船亦爾。大眾集時者，或以法事、或以余緣眾僧集會。極少舊比丘四人、客比丘四人，名為大眾。雖大眾集，食不難得者，不聽別眾食，食者波逸提。沙門請食時者，是外道沙門，除佛五眾，一切外道出家皆名沙門。是中犯者，若沙門請，請已服俗作白衣，持食與比丘，比丘食者波逸提。受請不犯。若白衣請比丘，請已外道
出家作沙門，手持食與比丘，比丘食者波逸提。若沙門請比丘，沙門持食與比丘，受請及食不犯。若有檀越作長食，或一月或九十日，先隨意請人各使令定，至作食初日一切令集，清晨打揵椎，眾僧集已，勸化主比丘應立一處舉聲大唱：「六十臘者入。」先被請眾僧各住一處，不被請中有六十臘者應入。若無者，次應唱五十九臘者入。次第無者，應唱沙彌入。若無沙彌，亦得清凈。若檀越僧界內作食，堂舍不容，次第出在異處，食無過。若僧食時，若是僧食、若檀越食，各取食分在外，四人共一處食無犯。若檀越舍內請四人已上食，雖打揵椎，若檀越遮者，知有一比丘不得食者，盡得波逸提。若大界內有二處僧祈，一日中二處俱有檀越食，布薩處無過。不布薩處，若不請布薩處一人若不送一分食者，此處僧盡得波逸提。若狂心亂心病壞心滅擯人。若三比丘一狂心、三狂心一比丘。設界內四比丘四狂心，各檀越與食，盡無過。亂心、病壞心、滅擯人亦如是。
凡別眾食必在界內。界有種種眾僧結界，有聚落界、有家界、有曠野處自然一拘屢舍界，此界內不得別食、不得別布薩，但非衣界，如是比丘是界內者不得別食。又必是檀越，四人已上共一處。設界內有眾僧，不如法食者波逸提。若但知有一人，不如法食者波
【現代漢語翻譯】 現代漢語譯本 出家成為沙門（shamen，梵文Śrāmaṇa的音譯，指出家修道者），手持食物給予比丘（bǐqiū，梵文Bhikṣu的音譯，指出家受具足戒的男性），如果比丘吃了這些食物，就犯了波逸提（bōyìtí，梵文Pācittiya的音譯，一種戒律名稱）。如果沙門邀請比丘，沙門拿著食物給予比丘，接受邀請和食物的都不算犯戒。如果有施主（tányuè，梵文Dānapati的音譯，指施捨財物給僧侶的人）準備長期供養的食物，或者一個月或者九十天，先隨意邀請人，讓他們確定下來。到開始做食物的第一天，讓所有人都聚集起來，清晨敲擊犍椎（qiánzhuī，一種寺院中使用的報時器具），眾僧聚集完畢后，勸請施主比丘應該站立在一處，大聲唱道：『六十臘（là，指僧侶的年齡或出家年限）者入。』先被邀請的眾僧各自待在一個地方，沒有被邀請的僧眾中如果有六十臘者，應該進入。如果沒有六十臘者，接下來應該唱五十九臘者入。依次類推，如果沒有年長的僧人，應該唱沙彌（shāmí，梵文Śrāmaṇera的音譯，指未受具足戒的出家男子）入。如果沒有沙彌，也算是清凈的。如果施主在僧界（sēngjiè，指僧團活動的範圍）內準備食物，堂舍容納不下，依次安排在其他地方，食物沒有問題。僧眾吃飯的時候，無論是僧眾的食物還是施主的食物，各自取一份食物在外面，四個人一起在一個地方吃飯，不算犯戒。如果施主在舍內邀請四人以上吃飯，即使敲擊犍椎，如果施主阻止，知道有一位比丘不能吃到食物，所有人都犯波逸提。如果在大界（dàjiè，指較大的僧團活動範圍）內有兩個地方的僧團祈求，一天中兩個地方都有施主供養食物，在布薩（bùsà，梵文Poṣadha的音譯，指每半月舉行的誦戒儀式）的地方沒有問題。不在布薩的地方，如果不邀請布薩地方的一人，或者不送一份食物，這個地方的僧眾都犯波逸提。如果是狂心、亂心、病壞心、滅擯（mièbìn，指被僧團驅逐）的人。如果是三個比丘一個狂心，或者三個狂心一個比丘。假設界內有四個比丘四個狂心，各個施主給他們食物，都沒有問題。亂心、病壞心、滅擯的人也一樣。凡是別眾食（biézhòngshí，指僧團成員私自接受供養的食物）必須在界內。界有種種，眾僧結界，有聚落界、有家界、有曠野處自然形成的一拘屢舍（jūlóushè，古代印度長度單位）界，這個界內不得別食、不得別布薩，但不是衣界（yījiè，指放置僧侶衣物的區域），這樣的比丘在這個界內不得別食。而且必須是施主，四人以上一起在一個地方。假設界內有眾僧，不如法吃飯，就犯波逸提。如果只知道有一個人，不如法吃飯。
【English Translation】 English version If a monk, having become a Śrāmaṇa (shamen, meaning a renunciate or ascetic), holds food and gives it to a Bhikṣu (bǐqiū, meaning a fully ordained male monastic), and the Bhikṣu eats that food, he commits a Pācittiya (bōyìtí, a type of offense). If a Śrāmaṇa invites a Bhikṣu, and the Śrāmaṇa holds food and gives it to the Bhikṣu, neither the one accepting the invitation nor the one eating the food commits an offense. If a Dānapati (tányuè, meaning a donor or benefactor) prepares food for a long-term offering, whether for a month or ninety days, first invite people at random and have them confirm. On the first day of preparing the food, have everyone gather. In the early morning, strike the Ghaṇṭā (qiánzhuī, a bell-like instrument used in monasteries), and after the Sangha (sēng, meaning the monastic community) has gathered, the advising Bhikṣu of the donor should stand in one place and loudly announce: 'Those with sixty years of seniority (là, referring to the age or years of ordination of a monk) may enter.' The invited Sangha should each stay in one place, and among those not invited, if there are those with sixty years of seniority, they should enter. If there are none with sixty years of seniority, then it should be announced that those with fifty-nine years of seniority may enter. If there are none in order, then it should be announced that Śrāmaṇeras (shāmí, meaning novice monks) may enter. If there are no Śrāmaṇeras, it is still considered pure. If the Dānapati prepares food within the Sīmā (sēngjiè, meaning the boundary of the monastic community), and the halls cannot accommodate everyone, arrange them in other places in order, and there is no problem with the food. When the Sangha eats, whether it is the Sangha's food or the Dānapati's food, each takes a portion of food outside, and four people eat together in one place, there is no offense. If the Dānapati invites four or more people to eat inside the house, even if the Ghaṇṭā is struck, if the Dānapati prevents it, knowing that one Bhikṣu cannot eat the food, everyone commits a Pācittiya. If within a large Sīmā (dàjiè, meaning a larger monastic boundary) there are two places where the Sangha is requesting, and on one day both places have food offered by a Dānapati, there is no problem at the place of the Poṣadha (bùsà, meaning the bi-monthly recitation of monastic rules). At the place where there is no Poṣadha, if one person from the place of the Poṣadha is not invited, or if one portion of food is not sent, the Sangha in this place all commit a Pācittiya. If they are of deranged mind, confused mind, diseased mind, or expelled (mièbìn, meaning excommunicated) persons. If there are three Bhikṣus with one deranged mind, or three deranged minds in one Bhikṣu. Suppose within the Sīmā there are four Bhikṣus with four deranged minds, and each Dānapati gives them food, there is no problem. The same applies to those of confused mind, diseased mind, or expelled persons. All separate communal meals (biézhòngshí, meaning food accepted privately by members of the Sangha) must be within the Sīmā. There are various kinds of Sīmā, the Sangha establishes boundaries, there are village boundaries, house boundaries, and natural boundaries in wilderness areas of one Krośa (jūlóushè, an ancient Indian unit of distance). Within this Sīmā, one must not eat separately, one must not perform the Poṣadha separately, but it is not a robe boundary (yījiè, meaning an area for storing monastic robes), such Bhikṣus within this Sīmā must not eat separately. Moreover, it must be a Dānapati, with four or more people together in one place. Suppose within the Sīmā there is a Sangha, and they eat improperly, they commit a Pācittiya. If it is only known that there is one person who eats improperly.
逸提。
九十事第三十七
此是共戒，比丘、尼俱波逸提，三眾突吉羅。是中犯者，若比丘非時啖食，波逸提。若食五種佉陀尼、五種菩阇尼、五種似食，若十五種一時食，一波逸提；若一一食，一一波逸提。若比丘非時中非時想食，波逸提。非時中時想食，波逸提。非時中疑食，波逸提。若時中非時想食，突吉羅。時中疑食，突吉羅。時中時想食，不犯。若非時食，咽咽波逸提。非時者，從日中至后夜後分，名為非時。從晨至日中名時。何以故？以日初出乃至日中明轉盛中則滿足，故名為時；從中至后夜後分明轉減沒，故名非時。又從晨至日中，世人營務事業作飲食，是故名為時；從中至后夜後分，燕會嬉戲自娛樂時，比丘遊行有所觸惱，故名非時。又從晨至日中，俗人種種事務淫惱不發，故名為時；從中至后夜後分，事務休息淫戲言笑，若比丘出入遊行，或時被誹謗受諸惱害，名為非時。又比丘從晨至中，是乞食時，應入聚落往來遊行，故名為時；從中至后夜後分，應靜拱端坐誦經坐禪各當所業，非是行來入聚落時，故名非時。
九十事第三十八
此戒比丘、尼共，三眾不犯。是中犯者，若比丘啖舉殘宿食，波逸提。若一時啖十五種食，一波逸提；若一一啖，一一波逸提。此戒體，咽咽
【現代漢語翻譯】 現代漢語譯本 逸提（Yiti）。
九十事第三十七
此是共戒，比丘（bhiksu，男性出家人）、尼（bhiksuni，女性出家人）俱波逸提（payattika，一種罪名），三眾突吉羅（dukkhata，一種輕罪）。是中犯者，若比丘非時啖食，波逸提。若食五種佉陀尼（khadani，硬性食物）、五種菩阇尼（bhojani，軟性食物）、五種似食，若十五種一時食，一波逸提；若一一食，一一波逸提。若比丘非時中非時想食，波逸提。非時中時想食，波逸提。非時中疑食，波逸提。若時中非時想食，突吉羅。時中疑食，突吉羅。時中時想食，不犯。若非時食，咽咽波逸提。非時者，從日中至后夜後分，名為非時。從晨至日中名時。何以故？以日初出乃至日中明轉盛中則滿足，故名為時；從中至后夜後分明轉減沒，故名非時。又從晨至日中，世人營務事業作飲食，是故名為時；從中至后夜後分，燕會嬉戲自娛樂時，比丘有所觸惱，故名非時。又從晨至日中，俗人種種事務淫惱不發，故名為時；從中至后夜後分，事務休息淫戲言笑，若比丘出入，或時被誹謗受諸惱害，名為非時。又比丘從晨至中，是乞食時，應入聚落往來**，故名為時；從中至后夜後分，應靜拱端坐誦經坐禪各當所業，非是行來入聚落時，故名非時。
九十事第三十八
此戒比丘、尼共，三眾不犯。是中犯者，若比丘啖舉殘宿食，波逸提。若一時啖十五種食，一波逸提；若一一啖，一一波逸提。此戒體，咽咽。
【English Translation】 English version Yiti.
Ninety Matters, Thirty-seventh
This is a shared precept; both bhikshus (male monastic) and bhikshunis (female monastic) commit a payattika (a type of offense), and the three assemblies commit a dukkata (a minor offense). Among those who violate it, if a bhikshu eats at an improper time, it is a payattika. If he eats five kinds of khadani (hard food), five kinds of bhojani (soft food), or five kinds of similar food, if he eats all fifteen kinds at once, it is one payattika; if he eats them one by one, it is one payattika for each. If a bhikshu eats at an improper time thinking it is an improper time, it is a payattika. If he eats at an improper time thinking it is the proper time, it is a payattika. If he eats at an improper time with doubt, it is a payattika. If he eats at the proper time thinking it is an improper time, it is a dukkata. If he eats at the proper time with doubt, it is a dukkata. If he eats at the proper time thinking it is the proper time, there is no offense. If he eats at an improper time, it is a payattika for each mouthful. 'Improper time' means from noon until the last part of the night; this is called 'improper time.' From dawn until noon is called 'proper time.' Why is this? Because from the first rising of the sun until noon, the light increases and reaches its peak, therefore it is called 'proper time'; from noon until the last part of the night, the light decreases and disappears, therefore it is called 'improper time.' Also, from dawn until noon, people are busy with their affairs, working and eating, therefore it is called 'proper time'; from noon until the last part of the night, it is a time for feasts, games, and self-entertainment, and bhikshus ** may be disturbed, therefore it is called 'improper time.' Also, from dawn until noon, laypeople's various affairs and passions are not aroused, therefore it is called 'proper time'; from noon until the last part of the night, affairs are rested, and there is playful talk and laughter, if bhikshus go in and out , they may be slandered and suffer harm, therefore it is called 'improper time.' Also, for bhikshus, from dawn until noon is the time for begging for food, and they should enter villages and go back and forth , therefore it is called 'proper time'; from noon until the last part of the night, they should quietly sit upright, reciting scriptures and meditating, each doing their own work, it is not a time to travel and enter villages, therefore it is called 'improper time.'
Ninety Matters, Thirty-eighth
This precept is shared by bhikshus and bhikshunis; the three assemblies do not violate it. Among those who violate it, if a bhikshu eats leftover or stale food, it is a payattika. If he eats fifteen kinds of food at once, it is one payattika; if he eats them one by one, it is one payattika for each. The substance of this precept is, for each mouthful.
波逸提。共食宿有三種：若受食已作己有想，若共宿若不共宿，經宿突吉羅，食則波逸提。若自捉食名惡捉，捉時突吉羅，作己有想經宿亦突吉羅，食亦爾。若食不受不捉，作己有想，經宿突吉羅，食亦突吉羅。不問共宿不共宿，但作己有想，名內宿。若他比丘食，共宿無過。觸捉白衣食已，白衣還自收攝，后與比丘，得食。若曠野中得多飲食，食已棄去、後來故在，若無鳥獸食處，得取而食。若多人共粟麥手觸，各各分已即清凈也。若食是佛臘、面門臘、自恣臘，雖先受捉后買，得食，以無己想故無罪。
薩婆多毗尼毗婆沙卷第七 大正藏第 23 冊 No. 1440 薩婆多毗尼毗婆沙
薩婆多毗尼毗婆沙卷第八
失譯人名今附秦錄
九十事第三十九
此戒比丘、比丘尼共，三眾不共。是中犯者，若比丘不受，飲食著口中，波夜提。隨所多少著口中，咽咽波逸提。有四人得從受食：男、女、黃門、二根。一切非人、畜生亦成受食。凡受食者，一為斷竊盜因緣故、二為作證明故。從非人受食，得成受食，不成證明。所以聽非人邊受食者，曠絕之處無人受食，是故聽之。若在人中，非人、畜生及無智小兒，一切不聽也。又為止誹謗故、為少欲知足故、生他信敬心故。如昔有一比
【現代漢語翻譯】 現代漢語譯本 波逸提（Pācittiya，一種戒律名稱）。共同食宿有三種情況：如果接受食物后產生據爲己有的想法，無論是否共同住宿，經過一夜，都會犯突吉羅（Dukkata，一種輕罪），食用則犯波逸提（Pācittiya，一種戒律名稱）。如果自己拿取食物，這被稱為『惡捉』，拿取時犯突吉羅（Dukkata，一種輕罪），產生據爲己有的想法並過夜也犯突吉羅（Dukkata，一種輕罪），食用也是如此。如果食用未經接受或拿取的食物，卻產生據爲己有的想法，經過一夜，犯突吉羅（Dukkata，一種輕罪），食用也犯突吉羅（Dukkata，一種輕罪）。無論是否共同住宿，只要產生據爲己有的想法，這被稱為『內宿』。如果是其他比丘（Bhikkhu，佛教僧侶）的食物，共同住宿則沒有罪過。如果觸控並拿取了在家居士（白衣）的食物，之後在家居士（白衣）自己收回，再給予比丘（Bhikkhu，佛教僧侶），可以食用。如果在曠野中獲得很多飲食，食用后丟棄，後來還在，如果沒有鳥獸食用之處，可以拿取食用。如果多人共同觸控穀物，各自劃分后就清凈了。如果食物是佛臘（Buddha-lakkhaṇa，佛陀的標誌）、面門臘（Mukhadvāra-lakkhaṇa，面部的標誌）、自恣臘（Pravāraṇā-lakkhaṇa，自恣的標誌），即使先接受拿取后購買，也可以食用，因為沒有據爲己有的想法，所以沒有罪過。
《薩婆多毗尼毗婆沙》卷第七 大正藏第 23 冊 No. 1440 《薩婆多毗尼毗婆沙》
《薩婆多毗尼毗婆沙》卷第八
失譯人名今附秦錄
九十事第三十九
此戒律比丘（Bhikkhu，佛教僧侶）、比丘尼（Bhikkhuni，佛教女僧侶）共同遵守，沙彌（Śrāmaṇera，佛教沙彌）、沙彌尼（Śrāmaṇerī，佛教沙彌尼）、式叉摩那（Śikṣamāṇā，佛教式叉摩那）三種身份不共同遵守。在此戒律中，如果比丘（Bhikkhu，佛教僧侶）沒有接受，就將飲食放入口中，犯波夜提（Pāyattika，一種戒律名稱）。隨著放入嘴中的多少，每嚥一口都犯波逸提（Pācittiya，一種戒律名稱）。有四種人可以接受供養的食物：男人、女人、黃門（Paṇḍaka，不具男性的男性）、二根（Ubhaya-byañjanaka，同時具有男女兩性特徵的人）。所有非人（Amanussa，非人類的眾生）、畜生也可以成為接受供養食物的對象。凡是接受供養食物，一是為斷絕偷盜的因緣，二是為作證明。從非人（Amanussa，非人類的眾生）處接受供養的食物，可以算作接受供養，但不能作為證明。之所以允許從非人（Amanussa，非人類的眾生）處接受供養的食物，是因為在荒無人煙的地方沒有人可以供養食物，所以允許這樣做。如果在人群中，非人（Amanussa，非人類的眾生）、畜生以及沒有智慧的小孩，一概不允許。此外，也是爲了止息誹謗，爲了少欲知足，爲了使他人產生信心和敬意。例如過去有一位比丘（Bhikkhu，佛教僧侶）……
【English Translation】 English version Pācittiya (A type of precept). There are three situations regarding shared lodging and food: If, after receiving food, one develops the thought of possessing it as one's own, whether or not lodging is shared, spending the night incurs a Dukkata (A minor offense), and eating it incurs a Pācittiya (A type of precept). If one takes the food oneself, this is called 'evil taking'; the act of taking incurs a Dukkata (A minor offense), and developing the thought of possessing it as one's own and spending the night also incurs a Dukkata (A minor offense), as does eating it. If one eats food that has not been received or taken, but develops the thought of possessing it as one's own, spending the night incurs a Dukkata (A minor offense), and eating it also incurs a Dukkata (A minor offense). Regardless of whether lodging is shared or not, as long as the thought of possessing it as one's own arises, this is called 'internal lodging'. If it is another Bhikkhu's (Buddhist monk) food, there is no offense in sharing lodging. If one touches and takes food from a layperson (white-clad), and the layperson (white-clad) then retrieves it and gives it to the Bhikkhu (Buddhist monk), it is permissible to eat. If one obtains a large amount of food in the wilderness, discards it after eating, and it is still there later, if there is no place for birds or animals to eat it, one may take it and eat it. If many people touch grains of rice or wheat together, each dividing it, it is then pure. If the food is Buddha-lakkhaṇa (Marks of the Buddha), Mukhadvāra-lakkhaṇa (Marks of the face), or Pravāraṇā-lakkhaṇa (Marks of invitation), even if one first receives and takes it and then buys it, it is permissible to eat, because there is no thought of possessing it as one's own, so there is no offense.
Sarvāstivāda Vinaya Vibhāṣā, Volume 7 Taishō Tripiṭaka, Volume 23, No. 1440, Sarvāstivāda Vinaya Vibhāṣā
Sarvāstivāda Vinaya Vibhāṣā, Volume 8
Name of the translator lost, now appended to the Qin record
Ninety Matters, Thirty-ninth
This precept is shared by Bhikkhus (Buddhist monks) and Bhikkhunis (Buddhist nuns); it is not shared by the three groups of Śrāmaṇeras (Buddhist novices), Śrāmaṇerīs (Buddhist novice nuns), and Śikṣamāṇās (Buddhist probationary nuns). Regarding offenses in this precept, if a Bhikkhu (Buddhist monk) does not receive food and puts it in his mouth, he commits a Pāyattika (A type of precept). According to the amount put in the mouth, each swallow incurs a Pācittiya (A type of precept). There are four types of people from whom food may be received: men, women, Paṇḍakas (Eunuchs), and Ubhaya-byañjanakas (Hermaphrodites). All Amanussas (Non-human beings) and animals can also be recipients of food. The reasons for receiving food are, firstly, to sever the causes of theft, and secondly, to provide proof. Receiving food from an Amanussa (Non-human being) counts as receiving food, but does not serve as proof. The reason for allowing the reception of food from an Amanussa (Non-human being) is that in desolate places there is no one to offer food, so it is permitted. If in a populated area, Amanussas (Non-human beings), animals, and unintelligent children are all not permitted. Furthermore, it is to stop slander, to be content with little, and to generate faith and respect in others. For example, once there was a Bhikkhu (Buddhist monk)...
丘與外道共行，止一樹下，樹上有果。外道語比丘：「上樹取果。」比丘言：「我比丘法，樹過人，不應上。」又言：「搖樹取果。」比丘言：「我法不得搖樹落果。」外道上樹取果擲地與之，語：「取果食。」比丘言：「我法不得不受而食。」外道生信敬心，知佛法清凈，即隨比丘于佛法中出家，尋得漏盡。若受果，樹葉大樸成受食。不大槃，小槃、圓槃、機案，但一人受無過。手不凈受食，得突吉羅。
九十事第四十
此戒不共，比丘波夜提，比丘尼四悔過，三眾突吉羅。所以名美食者，以價貴故、以難得故、以愈病故。或有美食非美藥，以乳酪酥等是。或有美藥非美食，生酥油是。亦是美食亦美藥，酥肉魚脯是。或非美食亦非美藥，呵梨勒等是。是中犯者，若比丘無病，為身索乳酪生酥熟酥油魚肉脯，得波逸提；不得者，突吉羅。若比丘無病；為身索飯羹菜等；得者突吉羅；不得者亦突吉羅。不犯者，病、若親里、若先請、不索自與，不犯。若比丘乞食時，至檀越門彈指搖杖，若問者隨所須語，意令知，得者善；若不得者，不得強索，得者突吉羅。此中制食，無病索酥油等，波逸提。後過四月中製藥，過四月請已，索酥油者波逸提。
第三誦九十事第四十一
此是共戒，比丘、尼俱波
【現代漢語翻譯】 現代漢語譯本： 丘（Bhikkhu，佛教僧侶）與外道一同行走，在一棵樹下停歇，樹上有果實。外道對丘說：『上樹摘果子。』丘說：『我的比丘戒律規定，樹比人高，不應該爬上去。』外道又說：『搖樹取果。』丘說：『我的戒律不允許搖樹使果實掉落。』外道自己上樹摘了果子扔在地上給他，說：『拿去吃吧。』丘說：『我的戒律不允許不經允許就拿來吃。』外道因此生起信心和敬意，知道佛法清凈，就跟隨比丘在佛法中出家，不久就證得了漏盡（煩惱斷盡）。如果接受果實，可以用大的樹葉或蒲葉做成容器來接受食物。不能用大的槃（缽），可以用小的槃、圓槃、機案，但只能一個人接受，不能超過。手不乾淨就接受食物，會犯突吉羅（輕罪）。 九十事第四十 這條戒律是不共戒，比丘犯波逸提（一種罪名），比丘尼犯四悔過，三眾（式叉摩那、沙彌、沙彌尼）犯突吉羅。之所以稱為美食，是因為價格昂貴、難以獲得、或者可以治病。有些美食不是美藥，比如乳酪、酥等。有些美藥不是美食，比如生酥油。有些既是美食又是美藥，比如酥、肉、魚脯。有些既不是美食也不是美藥，比如呵梨勒（一種藥材）。這裡面的犯戒情況是，如果比丘沒有生病，爲了自己而索取乳酪、生酥、熟酥、油、魚、肉、脯，就犯波逸提；沒有得到，就犯突吉羅。如果比丘沒有生病，爲了自己而索取飯、羹、菜等，得到就犯突吉羅；沒有得到也犯突吉羅。不犯的情況是，生病、親屬、事先邀請、不索取而自己給與，不犯。如果比丘乞食時，到施主家門口彈指或搖杖，如果有人問就隨其所需告知，讓對方知道自己的需求，得到是好的；如果沒有得到，不能強行索取，得到就犯突吉羅。這裡面制定的食物，是無病索取酥油等，犯波逸提。後來過了四個月中制定的藥物，過了四個月請求之後，索取酥油的犯波逸提。 第三誦九十事第四十一 這是共戒，比丘、比丘尼都犯波逸提。
【English Translation】 English version: A Bhikkhu (Buddhist monk) was walking with a non-Buddhist ascetic and they stopped under a tree that had fruit. The ascetic said to the Bhikkhu, 'Climb the tree and pick some fruit.' The Bhikkhu said, 'According to my Bhikkhu rules, if a tree is taller than a person, one should not climb it.' The ascetic then said, 'Shake the tree and get the fruit.' The Bhikkhu said, 'My rules do not allow shaking a tree to make the fruit fall.' The ascetic himself climbed the tree, picked the fruit, and threw it to the Bhikkhu, saying, 'Take this fruit and eat it.' The Bhikkhu said, 'My rules do not allow me to take and eat something without permission.' The ascetic then developed faith and respect, knowing that the Buddha's teachings are pure, and followed the Bhikkhu to ordain in the Buddha's Dharma, and soon attained the end of outflows (extinction of defilements). If accepting fruit, large tree leaves or palasa leaves can be used as containers to receive the food. A large 'pana' (bowl) should not be used, but small 'pana', round 'pana', or a table can be used, but only one person can receive it, no more. Receiving food with unclean hands results in a Dukkhata (minor offense). Ninetieth Matter, Fortieth This precept is not shared; a Bhikkhu commits a Pacittiya (an offense), a Bhikkhuni commits a fourfold confession, and the three assemblies (Siksamana, Sramanera, Sramanerika) commit a Dukkhata. What is called delicious food is so because it is expensive, difficult to obtain, or can cure illness. Some delicious foods are not good medicine, such as milk, cheese, and ghee. Some good medicines are not delicious foods, such as raw ghee. Some are both delicious food and good medicine, such as ghee, meat, and dried fish. Some are neither delicious food nor good medicine, such as Haritaki (a type of medicinal fruit). Regarding offenses in this matter, if a Bhikkhu, without being ill, asks for milk, cheese, raw ghee, cooked ghee, oil, fish, meat, or dried meat for himself, he commits a Pacittiya; if he does not receive it, he commits a Dukkhata. If a Bhikkhu, without being ill, asks for rice, soup, vegetables, etc., for himself, receiving it results in a Dukkhata; not receiving it also results in a Dukkhata. There is no offense if one is ill, a relative, previously invited, or given without asking. If a Bhikkhu, when begging for food, snaps his fingers or shakes his staff at the door of a donor, if someone asks, he tells them what he needs, letting them know his needs, it is good if he receives it; if he does not receive it, he must not demand it forcefully, receiving it results in a Dukkhata. The food that is prohibited here is asking for ghee, oil, etc., without being ill, which results in a Pacittiya. Later, medicine was prohibited after four months; after requesting and four months have passed, asking for ghee results in a Pacittiya. Third Recitation, Ninetieth Matter, Forty-first This is a shared precept; both Bhikkhus and Bhikkhunis commit a Pacittiya.
逸提，三眾突吉羅。前制有蟲水澆草土和泥，此制一切不得用。蟲水者，若眼所見、若漉水囊所得。一時舍利弗以凈天眼見空中蟲，如水邊沙、如器中粟，無邊無量，見已斷食，經二三日。佛敕令食，凡制有蟲水，齊肉眼所見、漉水囊所得耳，不制天眼見也。凡用水法，應取上好細疊縱廣一肘作漉水囊，令一比丘持戒多聞深信罪福安詳審悉肉眼清凈者令其知水，如法漉水置一器中足一日用。明日更看，若有蟲者，應更好漉，以凈器盛水向日諦視。若故有蟲，應作二重漉水囊。若二重故有蟲者，應三重作。若故有蟲，不應此處住，應急移去。是中犯者，若比丘知水有蟲用者，隨所有蟲死，一一波逸提。若比丘用有蟲水煮飯羹湯浣染洗口身手足一切用者，隨爾所蟲死，一一波逸提。若有蟲水無蟲想用，波逸提。若有蟲水有蟲想、有蟲水疑用，波逸提。若無蟲水有蟲想、無蟲水疑用，突吉羅。若無蟲水無蟲想用，無罪。
九十事第四十二
此是共戒，比丘、尼俱波逸提，三眾突吉羅。此戒於五道中，人道中得波逸提，余道突吉羅，以趣異故。食家，女人名男子食。家者，白衣房舍也。此戒體，若白衣舍是行淫慾處，更無異人，此處強坐，令他夫婦所欲不得隨意，得波逸提。是中犯者，若比丘食家中強坐，波逸提
【現代漢語翻譯】 現代漢語譯本： 逸提（懺悔罪名），三眾（比丘、比丘尼、式叉摩那）犯突吉羅（惡作罪）。以前的規定是用水澆草土和泥，現在的規定是一切都不得使用。蟲水是指，眼睛能看見的，或者用濾水囊濾出來的水。曾經舍利弗（佛陀十大弟子之一，以智慧著稱）用清凈的天眼看見空中的蟲子，像水邊的沙子、像器皿中的小米一樣，無邊無量，看見后就斷食，經過兩三天。佛陀敕令他進食，凡是規定有蟲的水，只以肉眼所見、濾水囊所得為準，不包括天眼所見。凡是用水的方法，應該取上好的細布，縱橫一肘的尺寸做成濾水囊，讓一位持戒、多聞、深信罪福、安詳審慎、肉眼清凈的比丘來負責知水，如法地濾水，放在一個器皿中，足夠一天使用。第二天再看，如果還有蟲子，應該更好好地過濾，用乾淨的器皿盛水，對著日光仔細觀察。如果仍然有蟲子，應該做成雙重濾水囊。如果雙重濾水囊仍然有蟲子，應該做成三重。如果仍然有蟲子，不應該住在這裡，應該趕緊搬走。這裡面犯戒的，如果比丘知道水裡有蟲子還使用，隨著所有蟲子的死亡，每一個蟲子都犯波逸提（墮罪）。如果比丘用有蟲的水煮飯、做羹湯、浣洗衣物、染色、洗口、洗身、洗手、洗腳，一切使用，隨著因此而死的蟲子數量，每一個蟲子都犯波逸提。如果是有蟲的水，但以為沒有蟲而使用，犯波逸提。如果是有蟲的水，並且知道有蟲，或者懷疑有蟲而使用，犯波逸提。如果是沒有蟲的水，卻以為有蟲，或者懷疑沒有蟲而使用，犯突吉羅。如果是沒有蟲的水，並且認為沒有蟲而使用，沒有罪。
九十事第四十二
這是共同戒律，比丘、比丘尼都犯波逸提，三眾犯突吉羅。此戒在五道（地獄、餓鬼、畜生、人、天）中，人道中犯波逸提，其餘道犯突吉羅，因為所處的境界不同。食家，女人讓男子吃飯的家。家，指白衣（在家信徒）的房舍。此戒的戒體是，如果白衣的房舍是行淫慾的地方，沒有其他人在，在這種地方強行坐著，使他夫婦想要行淫慾而不能隨意，就犯波逸提。這裡面犯戒的，如果比丘在吃飯的家中強行坐著，犯波逸提。
【English Translation】 English version: Yiti (a type of expiation), the three assemblies (Bhikkhus, Bhikkhunis, and Sikkhamanas) commit a Dukkhata (an offense of wrong-doing). The previous rule was to use water to sprinkle grass, soil, and mud, but this rule prohibits the use of any of it. 'Water with insects' refers to water that can be seen with the eyes or obtained from a water-filtering bag. Once, Sariputta (one of the Buddha's ten principal disciples, known for his wisdom) used his pure divine eye to see insects in the air, as numerous as sand by the water or millet in a container, boundless and limitless. After seeing this, he stopped eating for two or three days. The Buddha ordered him to eat. All rules regarding water with insects only apply to what can be seen with the naked eye or obtained from a water-filtering bag, and do not apply to what can be seen with the divine eye. Whenever using water, one should take a fine cloth, one cubit in length and width, to make a water-filtering bag. A Bhikkhu who upholds the precepts, is learned, deeply believes in merit and demerit, is calm and thorough, and has clear eyesight should be responsible for knowing the water. He should filter the water according to the Dharma and place it in a container, enough for one day's use. The next day, he should check again. If there are still insects, he should filter it better, using a clean container to hold the water and carefully observe it in the sunlight. If there are still insects, he should make a double-layered water-filtering bag. If there are still insects even with a double-layered bag, he should make a triple-layered one. If there are still insects, he should not stay here and should move away quickly. Among those who violate this, if a Bhikkhu knows that there are insects in the water and uses it, for every insect that dies, he commits a Pacittiya (an offense entailing expiation). If a Bhikkhu uses water with insects to cook rice, make soup, wash clothes, dye, rinse his mouth, wash his body, hands, or feet, for every insect that dies as a result, he commits a Pacittiya. If it is water with insects, but he thinks it is without insects and uses it, he commits a Pacittiya. If it is water with insects, and he knows there are insects, or suspects there are insects and uses it, he commits a Pacittiya. If it is water without insects, but he thinks there are insects, or suspects there are no insects and uses it, he commits a Dukkhata. If it is water without insects, and he thinks it is without insects and uses it, there is no offense.
Ninety Matters, Forty-second
This is a shared precept; both Bhikkhus and Bhikkhunis commit a Pacittiya, and the three assemblies commit a Dukkhata. This precept, among the five realms (hell, hungry ghosts, animals, humans, and gods), results in a Pacittiya in the human realm, and a Dukkhata in the other realms, because the realms are different. 'Eating house' refers to a house where a woman feeds a man. 'House' refers to the dwelling of a layperson (a lay follower). The essence of this precept is that if a layperson's house is a place for engaging in sexual desire, and there are no other people present, forcibly sitting there, preventing the couple from freely engaging in sexual desire, constitutes a Pacittiya. Among those who violate this, if a Bhikkhu forcibly sits in a house where people are eating, he commits a Pacittiya.
。若起還坐、隨起還坐，得爾所波逸提。不犯者，斷淫慾家、若受齋家，若有所尊重人在座，和上阿阇梨父母，如是此名尊重人也。若此舍多人出入處，不犯。此戒與夫婦一處，后戒獨一女人為異。
九十事第四十三
此是共戒，比丘、尼俱波逸提，三眾突吉羅。於五道中，人道得波逸提，余道突吉羅，以趣異故。食家中者，義如前說。此戒體，比丘獨與一女人深屏處坐，波逸提。獨者，獨與一女人，更無第三人。是中犯者，若比丘，有食家獨與一女人共坐，三事起一波逸提：一者有食家、二者獨與一女人、三者深邃處坐。若從坐起還坐，隨得爾所波逸提，更得三事起一波逸提。隨起還坐，隨得爾所波逸提。若閉戶向外無凈人者，波逸提。若開戶向外有凈人者，突吉羅。若開戶向內有凈人，不犯。此前後二戒，若是童女、石女、小女未堪作淫慾者，若根壞，盡突吉羅。與女屏處坐戒，凡有二種：一與夫婦同處、二與女人獨處坐。與女人露處坐正有一種，更無第三人。與尼亦有屏處坐戒，如前戒。不與尼屏處坐戒，是亦有與尼露處坐戒。此九十事無在尼戒，因尼有緣故制同戒。
九十事第四十四
此戒共，三眾突吉羅。毗羅然國，近雪山故，名毗羅然，是外道沙門志所樂處。阿耆達者，以供養
【現代漢語翻譯】 現代漢語譯本：如果起身之後又坐下，隨著起身又坐下，每次都構成一個波逸提罪。以下情況不構成犯罪：在斷絕淫慾的在家者處、或者在受齋戒的在家者處，或者有值得尊重的人在座，比如和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）、父母，這樣的人被稱為值得尊重的人。如果這個住所是很多人進出的地方，不構成犯罪。此戒與夫婦同處的情況，與後面的單獨與一個女人同處的戒律有所不同。 九十事之四十三 此為共同戒律，比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）都犯波逸提罪，沙彌（Sramanera，男沙彌）、沙彌尼（Sramanerika，女沙彌）、式叉摩那（Siksamana，學戒女）三眾犯突吉羅罪。在五道之中，人道眾生犯波逸提罪，其餘道眾生犯突吉羅罪，因為所處的境界不同。在有食物的家中，含義如前所述。此戒的要點是，比丘單獨與一個女人在隱蔽的地方坐著，構成波逸提罪。『單獨』是指只有比丘和一個女人，沒有第三個人。在此戒中，如果比丘在有食物的家中單獨與一個女人共坐，滿足三個條件就構成一個波逸提罪：一是有食物的家、二是單獨與一個女人、三是在隱蔽的地方坐著。如果從坐位起身之後又坐下，每次都構成一個波逸提罪，每次滿足三個條件就構成一個波逸提罪。隨著起身又坐下，每次都構成一個波逸提罪。如果關著門，外面沒有清凈的人，構成波逸提罪。如果開著門，外面有清凈的人，犯突吉羅罪。如果開著門，裡面有清凈的人，不構成犯罪。前後兩條戒律，如果是童女、石女、小女孩，還不能進行淫慾行為的，或者性器官有殘缺的，都只犯突吉羅罪。與女人在隱蔽處坐的戒律，總共有兩種情況：一是與夫婦同處、二是與女人單獨坐著。與女人在露天的地方坐只有一種情況，沒有第三種情況。與比丘尼也有在隱蔽處坐的戒律，如前面的戒律。不與比丘尼在隱蔽處坐的戒律，也有與比丘尼在露天的地方坐的戒律。這九十事戒律中沒有專門針對比丘尼的戒律，因為比丘尼的因緣才制定了相同的戒律。 九十事之四十四 此戒為共同戒，沙彌（Sramanera，男沙彌）、沙彌尼（Sramanerika，女沙彌）、式叉摩那（Siksamana，學戒女）三眾犯突吉羅罪。毗羅然國，因為靠近雪山，所以叫做毗羅然，是外道沙門喜歡居住的地方。阿耆達（Ajita），因為供養
【English Translation】 English version: If, after getting up, one sits down again, and with each rising and sitting, one incurs a Payantika offense. There is no offense in the house of one who has renounced sexual desire, or in the house of one observing a fast, or if there is a respected person present, such as an Upadhyaya (preceptor), an Acarya (teacher), or parents; such a person is called a respected person. If this dwelling is a place where many people come and go, there is no offense. This precept, concerning being with a married couple, differs from the subsequent precept concerning being alone with a woman. The Forty-Third of the Ninety Matters This is a shared precept; both Bhikkhus (monks) and Bhikkhunis (nuns) incur a Payantika offense, while the three groups of Sramaneras (male novices), Sramanerikas (female novices), and Siksamana (probationary nuns) incur a Dukkata offense. Among the five realms of existence, beings in the human realm incur a Payantika offense, while beings in other realms incur a Dukkata offense, because of the difference in their states. 'In a house with food' has the meaning as previously stated. The essence of this precept is that a Bhikkhu sitting alone with a woman in a secluded place constitutes a Payantika offense. 'Alone' means only the Bhikkhu and one woman, with no third person present. In this precept, if a Bhikkhu is alone with a woman in a house with food, three conditions give rise to a Payantika offense: first, it is a house with food; second, he is alone with a woman; third, he is sitting in a secluded place. If one gets up from the seat and sits down again, each time one incurs a Payantika offense, and each time the three conditions give rise to a Payantika offense. With each rising and sitting, one incurs a Payantika offense. If the door is closed and there is no pure person outside, a Payantika offense is incurred. If the door is open and there is a pure person outside, a Dukkata offense is incurred. If the door is open and there is a pure person inside, there is no offense. Regarding these two precepts, both before and after, if it is a virgin, a sterile woman, or a young girl who is not yet capable of sexual activity, or if the sexual organs are damaged, only a Dukkata offense is incurred. The precept of sitting with a woman in a secluded place has two types: one is being in the same place as a married couple, and the other is sitting alone with a woman. Sitting with a woman in an open place has only one type; there is no third person. There is also a precept about sitting with a Bhikkhuni in a secluded place, as in the previous precept. The precept of not sitting with a Bhikkhuni in a secluded place also has a precept about sitting with a Bhikkhuni in an open place. These ninety matters do not have precepts specifically for Bhikkhunis; the same precepts were established because of the circumstances involving Bhikkhunis. The Forty-Fourth of the Ninety Matters This precept is shared; the three groups of Sramaneras (male novices), Sramanerikas (female novices), and Siksamana (probationary nuns) incur a Dukkata offense. The country of Virana, because it is near the snowy mountains, is called Virana, and it is a place favored by non-Buddhist ascetics. Ajita, because of offering
火故，名阿耆達。問：頗有沙門為大眾師，多人所敬者不？佛將受宿報故，令發是念。端政者，身端政、衣服端政、威儀端政、法端政。諸根寂靜者，六根不亂故。身有圓光如真金聚，設以閻浮檀金置於佛前，佛出一臂即如土石，無復光色。即還自國，為佛及僧辦夏四月多美飲食。所以辦四月者，以夏一時有四月故、又彼國安居常以四月故也。斷外人客、女樂自娛，外事好惡一不得白。
問曰：「佛是豪族，加是法王舉世所宗；不畏毀失遠近聽望，何故爾也？」答曰：「此婆羅門王，從無始來為癡闇所盲，不顧好惡，是故爾耳。又此婆羅門長夜惡邪，是法怨賊，雖復請佛無信敬心，是故不以為意。又佛欲現受宿報，故使爾耳。又云：阿耆達本無噁心，直為外人所誤，是使爾耳。」
王夜夢，見自身倒地，佛即挽起。覺已請諸婆羅門師以占此夢。諸婆羅門以懷嫉心誑言：「此夢是大不祥。」阿耆達言：「何以卻之？」婆羅門言：「王當四月斷外人客、女樂自娛。可滅此也。」即隨其語如法行之。無上道者，道凡三種：一聲聞究竟道、二辟支佛究竟道、三佛究竟道。此三道究竟入泥洹門，故名道也。佛究竟道，於三道中最為無上道。剃除鬚髮著袈裟。
問曰：「佛常剃除不？」
答曰：「不爾。
【現代漢語翻譯】 現代漢語譯本：因為火的緣故，（他）名叫阿耆達（Agidata）。（他）問：『是否有沙門（Sramana，出家修行者）作為大眾的導師，受到許多人尊敬呢？』佛陀因為將要承受過去的業報，所以讓他產生這樣的念頭。『端正』是指：身體端正、衣服端正、威儀端正、佛法端正。『諸根寂靜』是指：六根（眼、耳、鼻、舌、身、意）不散亂的緣故。身體有圓光，如同真正的金子堆積在一起。假設把閻浮檀金（Jambudvipa gold，一種珍貴的黃金）放在佛陀面前，佛陀伸出一隻手臂，（閻浮檀金）就如同泥土石頭一般，不再有光澤。隨即返回自己的國家，為佛陀和僧眾準備夏季四個月的豐盛飲食。之所以準備四個月，是因為夏季有時有四個月，而且那個國家安居（varsa，雨季的閉關修行）通常以四個月為期。斷絕外來客人，以歌舞女樂自娛，外界事務的好壞一概不得稟報。
（阿耆達）問道：『佛陀是豪門貴族，又是被世人尊崇的法王；難道不害怕毀壞失去遠近的名聲和期望嗎，為什麼要這樣做呢？』（佛陀）回答說：『這位婆羅門王（Brahman king），從無始以來就被愚癡黑暗所矇蔽，不顧好壞，所以才會這樣。而且這位婆羅門（Brahman）長久以來心懷邪惡，是佛法的怨敵，即使邀請佛陀也沒有信心和敬意，所以佛陀不放在心上。而且佛陀想要示現承受過去的業報，所以才讓他這樣做。』又有人說：『阿耆達（Agidata）本來沒有惡意，只是被外人所迷惑，所以才讓他這樣做。』
國王晚上做夢，夢見自己倒在地上，佛陀把他扶起來。醒來后，請各位婆羅門（Brahman）老師來占卜這個夢。各位婆羅門（Brahman）心懷嫉妒，謊稱：『這個夢是大大的不祥之兆。』阿耆達（Agidata）說：『要怎樣才能消除它呢？』婆羅門（Brahman）說：『大王應當四個月斷絕外來客人，以歌舞女樂自娛，就可以消除它了。』（阿耆達）就聽從他們的話，按照他們所說的去做。『無上道』，道有三種：一是聲聞（Sravaka，聽聞佛法而修行的弟子）的究竟道，二是辟支佛（Pratyekabuddha，獨自覺悟者）的究竟道，三是佛陀的究竟道。這三種道最終都進入涅槃（Nirvana，解脫）之門，所以稱為道。佛陀的究竟道，在這三種道中最為無上。剃除鬚髮，穿上袈裟（kasaya，僧侶所穿的法衣）。
（阿耆達）問道：『佛陀經常剃除鬚髮嗎？』
（佛陀）回答說：『不是這樣的。』
【English Translation】 English version: Because of fire, he was named Agidata (Agidata). He asked: 'Are there any Sramanas (Sramana, wandering ascetics) who are teachers of the masses and respected by many?' The Buddha, because he was about to receive the retribution of past karma, caused him to have this thought. 'Upright' refers to: upright in body, upright in clothing, upright in demeanor, and upright in Dharma. 'The senses are tranquil' refers to: the six senses (eyes, ears, nose, tongue, body, and mind) are not disturbed. The body has a halo, like a pile of real gold. If Jambudvipa gold (Jambudvipa gold, a precious gold) is placed in front of the Buddha, the Buddha extends an arm, and (the Jambudvipa gold) becomes like dirt and stone, no longer having luster. He then returned to his country to prepare abundant food for the Buddha and the Sangha (Sangha, monastic community) for four months of summer. The reason for preparing for four months is that summer sometimes has four months, and the retreat (varsa, rainy season retreat) in that country usually lasts for four months. Cut off foreign guests, entertain oneself with female musicians, and no good or bad news from the outside world is to be reported.
(Agidata) asked: 'The Buddha is from a noble family and is also a Dharma King (Dharma King) revered by the world; is he not afraid of ruining his reputation and losing the expectations of those near and far, why does he do this?' (The Buddha) replied: 'This Brahman king (Brahman king) has been blinded by ignorance and darkness since beginningless time, and does not care about good or bad, that is why he is like this. Moreover, this Brahman (Brahman) has long harbored evil and is an enemy of the Dharma, even if he invites the Buddha, he has no faith or respect, so the Buddha does not take it to heart.' It is also said: 'Agidata (Agidata) originally had no malicious intent, but was misled by outsiders, so he was made to do this.'
The king had a dream at night, in which he saw himself falling to the ground, and the Buddha helped him up. After waking up, he asked the Brahman (Brahman) teachers to interpret the dream. The Brahmans (Brahman), harboring jealousy, falsely said: 'This dream is a great omen of misfortune.' Agidata (Agidata) said: 'How can it be averted?' The Brahmans (Brahman) said: 'The king should cut off foreign guests for four months and entertain himself with female musicians, and this can be averted.' (Agidata) then listened to their words and acted according to what they said. 'The unsurpassed path', there are three paths: first, the ultimate path of the Sravakas (Sravaka, disciples who practice by hearing the Dharma), second, the ultimate path of the Pratyekabuddhas (Pratyekabuddha, solitary Buddhas), and third, the ultimate path of the Buddhas. These three paths ultimately enter the gate of Nirvana (Nirvana, liberation), so they are called paths. The ultimate path of the Buddha is the most unsurpassed among the three paths. Shaving off the beard and hair and wearing the kasaya (kasaya, monastic robe).
(Agidata) asked: 'Does the Buddha always shave his beard and hair?'
(The Buddha) replied: 'That is not the case.'
佛發常如剃髮后一七日狀。」
問曰：「佛初得道時著袈裟不？」
答曰：「無有白衣得佛者。要有三十二相，出家著法衣，威儀具足舍離煩惱，而復一切種智入其身內，如王女喻也。若凡夫若聲聞若緣覺，一切種智終不入其身也。佛苦行三阿僧祇劫，緣覺百劫，聲聞二三身亦可得也。」
佛與大眾止此林中。所以然者，以稱本要四聖種法，又欲折伏將來弟子憍慢心故。若有弟子得諸禪定，又有多聞通經藏者，謂應常處僧坊堂閣、不處林藪；而三界法王尚處林野，況餘人也。又為將來弟子作軌則故，佛既受處山澤，后諸弟子甘心受行。又欲為天龍善神說法故，一切天龍多樂閑靜，是故如來處林樹下。是時舍利弗獨住不空道山中，受天王釋夫人阿修羅女請四月安居。
問曰：「人云何能消天食耶？」
答曰：「得禪定人不可思議，不足致疑也。又諸天食多，人雖得食，不得如天食法少食則消。」
昔維衛佛時高行梵志因緣應此中說。凡馬食麥二斗，一斗與馬、一斗與比丘。中有良馬，食麥四斗，二斗與馬、二斗與佛。
問曰：「佛法平等，何以一多一少？」
答曰：「僧祈物者法應平等，此檀越麥，隨施主意。又佛身大、比丘身小，各量腹食，不失平等義也。」
【現代漢語翻譯】 現代漢語譯本： 『佛的頭髮總是像剃髮后七天左右的樣子。』
有人問：『佛陀最初得道的時候穿著袈裟嗎？』
回答說：『沒有在家俗人能夠成佛的。必須具備三十二相，出家並穿上法衣，威儀具足，捨棄煩惱，然後一切種智（sarvajñāna，指佛陀所證悟的對一切事物和現象的徹底、全面的知識）才能進入其身內，就像王女的比喻一樣。如果是凡夫、聲聞（śrāvaka，通過聽聞佛法而證悟的修行者）或緣覺（pratyekabuddha，不依賴他人教導，通過自身努力證悟的修行者），一切種智終究不會進入其身。佛陀苦行了三大阿僧祇劫（asaṃkhya-kalpa，極長的時間單位），緣覺需要一百劫，聲聞二三世也可以證得果位。』
佛陀與大眾居住在這片樹林中。這樣做的原因是，爲了宣揚根本的四聖種法（catvāri āryavaṃśāni，知足於任何衣物、食物、住所和樂於修行），也爲了折服未來弟子的驕慢之心。如果有些弟子獲得了各種禪定，又博學多聞通曉經藏，就認為應該常住在僧坊堂閣，而不應該住在林藪；但三界法王（指佛陀）尚且住在林野，更何況其他人呢？也是爲了給未來的弟子樹立榜樣，佛陀既然樂於住在山澤，後來的弟子也會甘心傚法。也是爲了給天龍（nāga，一種具有神力的生物）、善神說法，一切天龍大多喜歡閑靜，所以如來住在林樹下。當時舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）獨自住在不空道山中，接受天王釋（Indra，佛教中的天神）夫人阿修羅女（asura，一種好戰的神）的邀請，進行為期四個月的安居（varṣa，雨季期間僧侶的集中修行）。
有人問：『人怎麼能夠消化天人的食物呢？』
回答說：『獲得禪定的人不可思議，不值得懷疑。而且諸天食物很多，人即使得到食物，也不能像天人那樣少食就能消化。』
過去維衛佛（Vipaśyin，過去七佛之一）時代，高行梵志（brahmacārin，修行梵行的人）的因緣應該在這裡講述。普通的馬吃兩斗麥，一斗給馬吃，一斗給比丘（bhikṣu，出家受戒的男性佛教徒）。其中有良馬，吃四斗麥，兩斗給馬吃，兩斗給佛陀。
有人問：『佛法平等，為什麼有多有少？』
回答說：『僧眾祈求物品，按理應該平等分配，但這麥是檀越（dānapati，施主）所施捨的，應隨施主的意思。而且佛陀的身體大，比丘的身體小，各自衡量腹量而食，沒有失去平等的意義。』
【English Translation】 English version: 『The Buddha's hair always looks like it's been shaved for about a week.』
Someone asked: 『Did the Buddha wear a kasaya (kāṣāya, monastic robe) when he first attained enlightenment?』
The answer is: 『No layman can become a Buddha. One must possess the thirty-two marks (lakṣaṇa, auspicious physical characteristics of a Buddha), renounce the world and wear the Dharma robe, be complete in dignified conduct, abandon afflictions, and then all-knowing wisdom (sarvajñāna, the Buddha's complete and thorough knowledge of all things and phenomena) will enter his body, like the analogy of the king's daughter. If it is an ordinary person, a Śrāvaka (śrāvaka, a practitioner who attains enlightenment by hearing the Buddha's teachings), or a Pratyekabuddha (pratyekabuddha, a practitioner who attains enlightenment through their own efforts without relying on the teachings of others), all-knowing wisdom will never enter their body. The Buddha practiced asceticism for three great asaṃkhya-kalpas (asaṃkhya-kalpa, an extremely long unit of time), a Pratyekabuddha needs a hundred kalpas, and a Śrāvaka can also attain the fruit in two or three lifetimes.』
The Buddha and the assembly dwell in this forest. The reason for this is to proclaim the fundamental Four Noble Lineages (catvāri āryavaṃśāni, contentment with any clothing, food, dwelling, and delight in practice), and also to subdue the arrogance of future disciples. If some disciples have attained various dhyanas (dhyāna, meditative states), and are learned and versed in the scriptures, they think they should always reside in monasteries and halls, and not in forests; but the Dharma King of the Three Realms (referring to the Buddha) still dwells in the wilderness, let alone others? It is also to set an example for future disciples, since the Buddha is happy to live in the mountains and marshes, later disciples will willingly follow. It is also to preach the Dharma to the nāgas (nāga, a type of mythical serpent-like being with divine powers), and good spirits, all nāgas mostly like tranquility, so the Tathagata (Tathāgata, an epithet of the Buddha) dwells under the trees. At that time, Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom) was living alone in the Unempty Path Mountain, accepting the invitation of the queen of the Deva King Indra (Indra, a deity in Buddhism) and the Asura (asura, a type of warlike deity) woman to spend the four-month rainy season retreat (varṣa, the concentrated practice of monks during the rainy season).
Someone asked: 『How can a person digest the food of the devas (deva, gods)?』
The answer is: 『Those who have attained dhyana are inconceivable, there is no need to doubt. Moreover, the food of the devas is abundant, even if people get the food, they cannot digest it like the devas by eating little.』
In the past, during the time of the Buddha Vipaśyin (Vipaśyin, one of the past seven Buddhas), the circumstances of the high-minded Brahmacārin (brahmacārin, one who practices celibacy) should be told here. An ordinary horse eats two dou (a unit of measurement) of wheat, one dou is given to the horse, and one dou is given to the bhikṣu (bhikṣu, a male Buddhist monastic). Among them is a good horse, which eats four dou of wheat, two dou are given to the horse, and two dou are given to the Buddha.
Someone asked: 『The Buddha's Dharma is equal, why is there more for one and less for another?』
The answer is: 『When the Sangha (saṃgha, the Buddhist monastic community) requests items, they should be distributed equally, but this wheat is donated by the dānapati (dānapati, a donor), and should be according to the donor's wishes. Moreover, the Buddha's body is large, and the bhikṣu's body is small, each measures their stomach and eats, without losing the meaning of equality.』
阿難取佛分麥並取自分，入聚落中，一女人前贊佛功德，贊佛色身及法身梵音聲。菩薩修行時，于口四業多修二業：一不惡口，得梵音聲；二修不非時語，得凡所言說人皆信受。若作飯者，應彌勒佛時作轉輪聖王玉女寶。自作飯者此福無量，以此因緣故，必至阿耨多羅三藐三菩提。凡發菩提心有二種：一見佛發心、二聞法發心。此女人亦見佛亦聞法，先聞阿難說佛功德；后取麥時，以心福深重故，一切林障廓然開闢。遙見世尊，阿難以指示之，此是佛也。女人見佛光相殊特，內心喜勇發菩提心。佛言：「除佛五眾，余殘出家人皆名外道。」食者，十五種食皆名為食。是中犯者，若比丘一時與外道十五種食，一波逸提；若一一與，一一波逸提。不犯者，若外道外道女病、若親里、若求出家時與，不犯。出家時者，四月試時化食，若化主欲令人食飽滿，即得飽滿；若不欲者，即不得也。若盜化物，得對首偷蘭遮。食化食，無殘宿食罪。若五眾勸檀越作食，一切無過。但比丘食三種所勸食波逸提，食比丘、沙彌所勸食無罪也。若自手與一切九十六種異見人食，不問在家出家、裸形有衣，悉波逸提。若教人與，突吉羅。與一切無見人食，無咎。若眾僧與外道食亦無過，正不得自手與。
九十事第四十五
此是
{ "translations": [ "現代漢語譯本", "阿難尊者取了佛陀分到的麥子，也取了自己分到的那一份，進入聚落中。在一個女人面前讚歎佛陀的功德，讚歎佛陀的色身以及法身的梵音聲。菩薩在修行時，對於口四業（妄語、綺語、惡口、兩舌）多修兩種：一是修不惡口，因此得到梵音聲；二是修不非時語（不合時宜的話），因此凡所說的話，人們都信服接受。如果（有女人）做飯供養，在彌勒佛出世時，會成為轉輪聖王的玉女寶。自己親自做飯供養，這種福報是無量的，因為這個因緣，必定能證得阿耨多羅三藐三菩提（無上正等正覺）。凡是發菩提心（立志成佛）有兩種情況：一是見到佛而發心，二是聽聞佛法而發心。這個女人既見到了佛，也聽聞了佛法，先是聽阿難說佛陀的功德；後來取麥子的時候，因為她內心的福德深厚，一切林木障礙都豁然開闢。她遙遙地看見了世尊（佛陀），阿難指著佛陀告訴她說，『這就是佛陀。』女人見到佛陀的光明顯赫與衆不同，內心歡喜踴躍，發起了菩提心。佛陀說：『除了佛陀的五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那），其餘的出家人都稱為外道。』所謂『食』，十五種食物都稱為『食』。這裡面有犯戒的情況：如果比丘一次性地給外道十五種食物，犯一波逸提（一種罪名）；如果一樣一樣地給，每給一樣，犯一波逸提。不犯戒的情況：如果是外道中的病人、外道中的女性、親屬，或者求出家的人，給他們食物，不犯戒。『出家時』指的是四個月的試用期，化緣乞食，如果化主想要讓人吃飽，就可以吃飽；如果不願意，就不能吃飽。如果盜取化緣的食物，犯對首偷蘭遮（一種罪名）。吃化緣來的食物，沒有剩餘的隔夜食物的罪過。如果五眾勸說施主做食物供養，一切都沒有過失。但是比丘吃三種被勸說而來的食物，犯波逸提，吃比丘、沙彌勸說而來的食物沒有罪過。如果親自用手給一切九十六種異見人食物，不論是在家還是出家、裸形還是有衣，都犯波逸提。如果教唆別人給，犯突吉羅（一種輕罪）。給一切沒有見解的人食物，沒有罪過。如果眾僧給外道食物也沒有過失，只是不能親自用手給。
九十事第四十五
這是（戒律中的）九十事中的第四十五條。"
], "english_translations": [ "English version", "Ānanda took the Buddha's share of barley and his own share, and entered the village. In front of a woman, he praised the Buddha's merits, the Buddha's physical form, and the Brahma-like voice of the Dharma body. When a Bodhisattva cultivates, regarding the four verbal karmas (false speech, frivolous speech, harsh speech, divisive speech), they cultivate two aspects more: first, refraining from harsh speech, thus obtaining a Brahma-like voice; second, refraining from untimely speech, thus whatever they say, people will believe and accept. If someone makes food offerings, they will become the jewel-like daughter of a Chakravartin (Wheel-Turning King) during the time of Maitreya Buddha. Making food offerings oneself brings immeasurable blessings, and because of this cause, one will surely attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). There are two ways to generate Bodhicitta (the aspiration for enlightenment): first, by seeing the Buddha and generating the aspiration; second, by hearing the Dharma and generating the aspiration. This woman both saw the Buddha and heard the Dharma, first hearing Ānanda speak of the Buddha's merits; later, when taking the barley, because of the depth of her inner blessings, all the forest obstacles suddenly opened up. She saw the World Honored One (Buddha) from afar, and Ānanda pointed to the Buddha and said, 'This is the Buddha.' The woman saw the Buddha's light and appearance were extraordinary, and her heart rejoiced and she generated Bodhicitta. The Buddha said: 'Except for the Buddha's five assemblies (Bhikkhus, Bhikkhunis, Śrāmaṇeras, Śrāmaṇerīs, and Śikṣamāṇās), all other renunciants are called heretics.' 'Food' refers to all fifteen kinds of food. Among these, there are offenses: if a Bhikkhu gives fifteen kinds of food to a heretic all at once, he commits one Pāyantika (an offense). If he gives them one by one, he commits one Pāyantika for each item. There is no offense if the heretic is sick, or is a female heretic, a relative, or someone seeking ordination. 'Time of ordination' refers to the four-month probationary period. When begging for food, if the alms-giver wants to give enough food to satisfy, then one can eat one's fill; if not, then one cannot. If one steals alms-food, one commits a Thullaccaya (an offense requiring confession before another). Eating alms-food does not incur the offense of leftover food. If the five assemblies encourage donors to make food offerings, there is no fault. However, a Bhikkhu who eats three kinds of food that have been encouraged commits a Pāyantika; eating food encouraged by a Bhikkhu or Śrāmaṇera is not an offense. If one personally gives food to any of the ninety-six kinds of heretics, regardless of whether they are lay or ordained, naked or clothed, one commits a Pāyantika. If one instructs others to give, one commits a Dukkata (a minor offense). Giving food to those without any views is not an offense. If the Sangha gives food to heretics, there is also no fault, only one should not give it with one's own hand. ", "Ninety Matters, Forty-fifth", "This is the forty-fifth of the ninety matters (in the Vinaya)." ] }
共戒，比丘、尼俱波逸提，三眾突吉羅。與諸比丘結戒者，為佛法尊重故、為滅誹謗故、為息諸惡法增長善法故。是中犯者，若比丘故往看軍發行，得見波逸提，不見突吉羅。軍有四兵：象兵、馬兵、車兵、步兵。或四兵為一軍，或三二一兵為一軍，若故往觀乃至一兵軍，從高至下、從下向高，得見波逸提，不得見突吉羅。若不故往，以行來因緣道由中過，不犯。若住立看，壞威儀突吉羅。若左右反顧看，突吉羅，除因緣。因緣者，若王、王夫人、太子、大臣、大官、諸將，如是等遣使喚，往者不犯。凡人亦爾，止誹謗故，若喚不往。當言：「比丘有所求時不喚自來，無所求時故喚不來。」為沙門果故，若往說法，或得須陀洹、或得斯陀含、或得阿那含，又長信敬善根故，又以道俗相須，長養佛法故，是以聽往。以歡喜心故，得沙門果也。
九十事第四十六
此是共戒，比丘、尼俱波逸提，三眾突吉羅。是中犯者，若比丘往軍中過二夜宿，當至第三夜地了時，波逸提。若軍中病、若狂心亂心病壞心，不犯。
九十事第四十七
此是共戒，比丘、尼俱波逸提，三眾突吉羅。是中犯者，若比丘往看軍陣、看器仗，得見波逸提，不見突吉羅。若從下向高、從高向下，得見者波逸提，不得見突吉羅。
【現代漢語翻譯】 現代漢語譯本 共戒，比丘（bhikkhu，男性出家人）、比丘尼（bhikkhuni，女性出家人）都犯波逸提（pācittiya，一種戒律名稱），沙彌（sāmaṇera，佛教出家沙彌）、沙彌尼（sāmaṇerī，佛教出家沙彌尼）、式叉摩那（śikṣamāṇā，預備成為比丘尼的見習女）三眾犯突吉羅（dukkata，一種較輕的罪過）。與眾比丘結戒的原因是，爲了尊重佛法，爲了消除誹謗，爲了止息諸惡法，增長善法。其中，如果比丘明知故犯地去看軍隊出發，看見了就犯波逸提，沒看見就犯突吉羅。軍隊有四種兵種：象兵、馬兵、車兵、步兵。或者四種兵種組成一個軍隊，或者三種、兩種、一種兵種組成一個軍隊，如果明知故犯地去觀看，哪怕只是一兵種的軍隊，從高處到低處，從低處到高處，看見了就犯波逸提，沒看見就犯突吉羅。如果不是故意前往，而是因為行走的原因，道路從中間經過，不犯戒。如果站立觀看，破壞威儀，犯突吉羅。如果左右回頭觀看，犯突吉羅，除非有特殊原因。特殊原因是指，如果有國王、王夫人、太子、大臣、大官、諸將等派遣使者召喚，前往不犯戒。普通人也一樣，爲了阻止誹謗，如果召喚不去，應當說：『比丘有所求的時候不召喚自己就來，沒有所求的時候故意召喚卻不來。』爲了沙門果（sāmaññaphala，修道證果）的緣故，如果前往說法，或者有人證得須陀洹（sotāpanna，預流果）、或者證得斯陀含（sakadāgāmin，一來果）、或者證得阿那含（anāgāmin，不還果），又爲了增長信敬善根的緣故，又因為僧俗互相需要，爲了增長佛法的緣故，所以允許前往。因為歡喜心的緣故，可以證得沙門果。 九十事第四十六 這是共戒，比丘、比丘尼都犯波逸提，三眾犯突吉羅。其中，如果比丘前往軍隊中過夜超過兩夜，到了第三夜破曉時，犯波逸提。如果軍隊中有生病、或者狂心、亂心、病壞心的情況，不犯戒。 九十事第四十七 這是共戒，比丘、比丘尼都犯波逸提，三眾犯突吉羅。其中，如果比丘前往觀看軍隊的陣勢、觀看兵器，看見了就犯波逸提，沒看見就犯突吉羅。如果是從下往上、從上往下觀看，看見了就犯波逸提，沒看見就犯突吉羅。
【English Translation】 English version This is a shared precept; both bhikkhus (male monastic) and bhikkhunis (female monastic) are subject to pācittiya (a type of offense), while the three groups of sāmaṇeras (male novice), sāmaṇerīs (female novice), and śikṣamāṇās (probationary nuns) are subject to dukkata (a minor offense). The reason for establishing this precept with the bhikkhus is for the sake of respecting the Buddha's teachings, eliminating slander, ceasing evil practices, and increasing virtuous practices. Among these, if a bhikkhu intentionally goes to watch the departure of an army and sees it, he commits pācittiya; if he does not see it, he commits dukkata. An army has four types of troops: elephant troops, horse troops, chariot troops, and infantry troops. Or the four types of troops form one army, or three, two, or one type of troop forms one army. If one intentionally goes to watch, even if it is only one type of troop, from high to low, or from low to high, and sees it, he commits pācittiya; if he does not see it, he commits dukkata. If one does not go intentionally, but passes through the area due to travel, he does not commit an offense. If one stands and watches, disrupting decorum, he commits dukkata. If one looks back and forth, he commits dukkata, unless there is a reason. A reason is if a king, queen, prince, minister, high official, or general sends a messenger to summon him, going is not an offense. The same applies to ordinary people; to prevent slander, if summoned and one does not go, one should say: 'When a bhikkhu seeks something, he comes without being summoned; when he seeks nothing, he does not come even when summoned.' For the sake of the fruits of the ascetic life (sāmaññaphala), if one goes to teach the Dharma, and someone attains sotāpanna (stream-enterer), or sakadāgāmin (once-returner), or anāgāmin (non-returner), and also for the sake of increasing faith, respect, and virtuous roots, and because the monastic and lay communities need each other to nurture the Buddha's teachings, therefore, going is permitted. Because of the joy, one can attain the fruits of the ascetic life. Ninety Matters, Forty-Sixth This is a shared precept; both bhikkhus and bhikkhunis are subject to pācittiya, while the three groups are subject to dukkata. Among these, if a bhikkhu goes to an army camp and stays for more than two nights, he commits pācittiya when the third night dawns. If there is illness, madness, mental disturbance, or a corrupted mind in the army camp, there is no offense. Ninety Matters, Forty-Seventh This is a shared precept; both bhikkhus and bhikkhunis are subject to pācittiya, while the three groups are subject to dukkata. Among these, if a bhikkhu goes to watch the army's formations or weapons, and sees them, he commits pācittiya; if he does not see them, he commits dukkata. If one looks from low to high or from high to low, and sees them, he commits pācittiya; if he does not see them, he commits dukkata.
四兵乃至一軍亦如是。若觀牙旗幢幡、兩陣合戰，波逸提。不犯者，不故往、有因緣道由中過，不犯。此戒體，比丘在軍中二宿時，故往看軍陣，看器仗、牙旗幢幡、兩陣合戰，波逸提。設不在軍二宿住，時故往看乃至軍陣合戰，亦波夜提。若坐不見、故立看者，突吉羅。乃至見軍幢幡，波逸提。
九十事第四十八
此是共戒，比丘、尼俱波逸提，三眾突吉羅。是中犯者，若比丘以瞋心故，若以手打，若肘若膝、若腳若杖打，皆波逸提。若余身份打，皆突吉羅。若為咒故、若食噎打拍，不犯。若比丘打比丘尼，突吉羅。若打三眾，突吉羅。若打得戒沙彌、盲瞎聾啞、波利婆沙摩那埵比丘，悉波逸提。戲笑打他，突吉羅。六罪人、五法人、越濟人、賊住人、本破戒舍戒還俗更作比丘、在家無師僧、污比丘尼、殺阿羅漢、不能男、不見擯、不作擯、惡邪不除擯，打者皆突吉羅。若打他，或波羅夷、或僧殘、或偷蘭遮、或突吉羅、或波逸提。若殺心打他，死者波羅夷。不死，偷蘭遮。若淫亂心打比丘尼、式叉摩尼、沙彌尼、白衣女人，悉僧殘。若無殺意，但瞋心打比丘，波逸提。打不滿及打餘人，皆突吉羅。
九十事第四十九
此是共戒，尼俱波逸提，三眾突吉羅。此與前戒，打、擬為異，余義盡
同前戒。若打，波逸提；舉擬欲打便止，突吉羅，以打不滿故。此戒本意不規打，直欲掌擬令其惱怖，但擬波夜提。如本意欲女人上出精，若遂意僧殘；若不精出，直摩捉便止，偷蘭遮。若本心直規摩捉，樂意僧殘。此二戒亦爾。是中犯者，若比丘舉手掌腳掌、舉肘舉膝杖，擬向比丘，波逸提。擬向比丘尼、式叉摩尼、沙彌尼，突吉羅。若擬向得戒沙彌、盲瞎聾啞、波利婆沙摩那埵、苦切驅出等羯磨人，皆波逸提。六罪人、五法人、越濟人、賊住人、本破戒舍戒還俗更作比丘、在家無師僧、污比丘尼、殺阿羅漢、不見擯、不作擯、惡邪不除擯、不能男，盡突吉羅。或有擬向，波羅夷、偷蘭遮、波逸提、突吉羅。若殺心擬向他，死者波羅夷。不死者，偷蘭遮。不作殺心，但瞋心擬向比丘，波逸提。余身份擬向，突吉羅。擬向餘人，突吉羅。不犯者，若比丘舉掌，遮惡獸、若遮惡人，如是等為救護恐難，不犯。
九十事第五十
此是共戒，少分不共。尼覆藏七波羅夷，波逸提；覆藏行淫，波羅夷。此不共戒，三眾突吉羅。無根誹謗他有四種：以無根波羅夷謗他，僧殘；以無根出佛身血、無根破僧輪謗他四人，偷蘭遮；以無根僧殘謗他，波逸提；以無根波逸提、波羅提提舍尼、突吉羅謗他，突吉羅。是名四種。
向未受具戒人說他粗罪，有三種：一波羅夷、僧殘，得波逸提；二說他出佛身血、破僧輪，得對首偷蘭遮；三說他波逸提、波羅提提舍尼、突吉羅，得突吉羅。覆藏粗罪有三種：覆藏波羅夷、僧殘，得波逸提；覆藏出佛身血、壞僧輪，得對首偷蘭遮；下三篇，得突吉羅。
九十事第五十一
此是共戒，比丘、尼俱波逸提，三眾突吉羅。此戒體，若比丘為惱故令失食，將向白衣舍，惱使令還。是中犯者，若比丘語余比丘言：「汝來共到他家。」若未來入城門令還者，突吉羅。若入城門令還者，亦突吉羅。若未來入外門中門內門令還者，突吉羅。若入內門未至聞處令還者，亦突吉羅。若至聞處令還者，波逸提。如跋難陀語達摩令還時，檀越聞處，是名聞處。若檀越偶出，見其還去，喚使令住。若聞而不住，突吉羅。若不聞者，波逸提。
九十事第五十二
此是共戒，比丘、尼俱波逸提，三眾突吉羅。此戒體，無病無餘因緣，露地然火向得罪。冷熱風病隨何病須火訊息，是名病。可然火物凡有五種：一草、二木、三牛屎、四木皮、五糞掃。此五種物，若自然、若使人然，波逸提。必在無覆障處然向物。五事中，若一時以五種著火中，一波逸提；若一一著火中，一一波逸提。若他先然火，后隨何事著
【現代漢語翻譯】 現代漢語譯本： 向未受具戒的人說他所犯的粗罪，有三種情況：一是說他犯了波羅夷（Parajika，斷頭罪）、僧殘（Sanghavasesa，僧團殘餘罪），會犯波逸提（Pacittiya，墮罪）；二是說他犯了出佛身血、破壞僧團，會犯對首偷蘭遮（Thullaccaya，粗惡罪）；三是說他犯了波逸提、波羅提提舍尼（Patidesaniya，應悔罪）、突吉羅（Dukkata，惡作罪），會犯突吉羅。 覆藏粗罪也有三種情況：覆藏波羅夷、僧殘，會犯波逸提；覆藏出佛身血、破壞僧團，會犯對首偷蘭遮；覆藏下三篇的罪，會犯突吉羅。
九十事第五十一 這是共同戒律，比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）都犯波逸提，沙彌（Sramanera，男沙彌）、沙彌尼（Sramanerika，女沙彌）、式叉摩那（Siksamana，學戒女）三眾犯突吉羅。此戒的要點是，如果比丘爲了惱怒他人而使其失去食物，並將其帶到在家信徒的住所，以此來惱怒對方使其歸還食物。在這種情況下，如果比丘對其他比丘說：『你來一起去他家。』如果還沒到城門就讓人返回，犯突吉羅。如果進入城門才讓人返回，也犯突吉羅。如果還沒進入外門、中門、內門就讓人返回，犯突吉羅。如果進入內門還沒到能聽到聲音的地方就讓人返回，也犯突吉羅。如果到了能聽到聲音的地方才讓人返回，犯波逸提。例如跋難陀（Bhallika）讓達摩（Dhamma）返回時，檀越（Dānapati，施主）能聽到的地方，就是所謂的能聽到聲音的地方。如果檀越偶然出來，看到他們返回，呼喚他們讓他們留下。如果聽到呼喚而不留下，犯突吉羅。如果沒有聽到呼喚，犯波逸提。
九十事第五十二 這是共同戒律，比丘、比丘尼都犯波逸提，三眾犯突吉羅。此戒的要點是，沒有疾病也沒有其他原因，在露天點火取暖會犯戒。因為寒冷、炎熱或風病等任何疾病需要用火取暖，這被稱為『病』。可以用來點火的東西有五種：一是草、二是木頭、三是牛糞、四是樹皮、五是垃圾。這五種東西，無論是自己點燃還是讓人點燃，都犯波逸提。必須在沒有遮蓋的地方點燃這些東西。如果同時將這五種東西一起放入火中，犯一個波逸提；如果一樣一樣地放入火中，每放一樣犯一個波逸提。如果是別人先點燃的火，之後再放入任何東西
【English Translation】 English version: To tell an unordained person about his gross offenses, there are three situations: first, telling him that he committed a Parajika (defeat, expulsion offense) or Sanghavasesa (formal meeting offense), one incurs a Pacittiya (expiation offense); second, telling him that he caused a Buddha to bleed or broke up the Sangha (community), one incurs a Thullaccaya (grave offense requiring confession); third, telling him that he committed a Pacittiya, Patidesaniya (offense requiring confession), or Dukkata (wrongdoing offense), one incurs a Dukkata. Concealing gross offenses also has three situations: concealing a Parajika or Sanghavasesa, one incurs a Pacittiya; concealing causing a Buddha to bleed or breaking up the Sangha, one incurs a Thullaccaya; concealing offenses from the lower three sections, one incurs a Dukkata.
Ninety Offenses, Number Fifty-one This is a shared precept; both Bhikkhus (monks) and Bhikkhunis (nuns) incur a Pacittiya, and the three groups of novices (Sramanera, Sramanerika, and Siksamana) incur a Dukkata. The essence of this precept is that if a Bhikkhu, intending to annoy someone, causes them to lose food and takes it to a layperson's residence to annoy them into returning the food. In this situation, if a Bhikkhu says to another Bhikkhu, 'Come, let's go to his house together,' if he makes them return before entering the city gate, he incurs a Dukkata. If he makes them return after entering the city gate, he also incurs a Dukkata. If he makes them return before entering the outer gate, middle gate, or inner gate, he incurs a Dukkata. If he makes them return after entering the inner gate but before reaching the place where they can be heard, he also incurs a Dukkata. If he makes them return after reaching the place where they can be heard, he incurs a Pacittiya. For example, when Bhallika (name) told Dhamma (name) to return, the place where the Dānapati (donor) could hear is called the place where they can be heard. If the Dānapati happens to come out and sees them returning, and calls them to stay, if they hear the call and do not stay, they incur a Dukkata. If they do not hear the call, they incur a Pacittiya.
Ninety Offenses, Number Fifty-two This is a shared precept; both Bhikkhus and Bhikkhunis incur a Pacittiya, and the three groups incur a Dukkata. The essence of this precept is that without illness or other reasons, lighting a fire in the open incurs an offense. Cold, heat, or wind-related illnesses, or any illness requiring fire for warmth, are considered 'illness'. There are five things that can be used to light a fire: first, grass; second, wood; third, cow dung; fourth, bark; fifth, rubbish. Whether one lights these five things oneself or has someone else light them, one incurs a Pacittiya. These things must be lit in a place without cover. If one puts all five things into the fire at the same time, one incurs one Pacittiya; if one puts them into the fire one by one, one incurs one Pacittiya for each thing. If someone else lit the fire first, and then one puts anything else in
火中，各得波逸提。若與他前已然薪，突吉羅。若手把火東西房，無罪。若以一莖小薪、若一把草著火中，波逸提。若露地火灰，炭著火中，突吉羅。不犯者，若病、若煮飯煮羹煮粥煮肉煮湯、煮染熏缽、治杖治戶鉤，如是等因緣不犯。若行路盛寒，不犯。
九十事第五十三
此是共戒，比丘、尼俱波逸提，三眾不犯。羯磨跋難陀者，或言驅出羯磨、或言依止羯磨、或言不見擯羯磨、或言惡邪不除擯羯磨。佐助六群比丘者，或言六群中一人，或言六群門徒甚多，是門徒中一人。僧事者，若白羯磨、白二白四、若布薩說戒自恣、若差十四人。是中犯者，若比丘如法僧事與欲竟，後悔言：「我不應與。」波逸提。隨心悔言，一一波逸提，除僧羯磨事。僧凡所斷事和合作已，後悔譏呵，突吉羅。若僧如法作一切羯磨事已，后呵言不可，波逸提。若僧作一切羯磨事，作不如法，當時力不能有所轉易故，默然而不呵，後言不可，無罪。除僧羯磨，一切非羯磨事，眾僧和合共斷決之，后更呵者，若順法順毗尼者，波逸提。若雖是王制，不順毗尼，突吉羅。
九十事第五十四
此是共戒，比丘、尼俱波逸提，三眾無犯。邊小房者，或言諸房舍最是邊外故言邊。又言房舍卑陋少諸臥具所須，於三品中最是下者
【現代漢語翻譯】 現代漢語譯本 在火中，每放一次柴火，犯波逸提（Pācittiya，一種戒律名稱）。如果把別人已經點燃的柴火放進去，犯突吉羅（Dukkata，一種輕罪）。如果手持火把在東西方向的房間里走動，無罪。如果用一根小柴火或一把草點火，犯波逸提。如果在露天的火灰或炭中點火，犯突吉羅。以下情況不犯戒：生病、煮飯、煮羹、煮粥、煮肉、煮湯、煮染、熏缽、修理手杖、修理門鉤等因緣。如果趕路時天氣嚴寒，不犯戒。
九十事第五十三
這是共同戒律，比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhunī，女性出家人）都犯波逸提，沙彌（Śrāmaṇera，男沙彌）、沙彌尼（Śrāmaṇerī，女沙彌尼）、式叉摩那（Śikṣamāṇā，預備比丘尼）不犯。羯磨跋難陀（Kamma bakkhananda，破壞羯磨者），或者說是驅出羯磨，或者說是依止羯磨，或者說是拒絕參加擯出羯磨，或者說是惡邪不除的擯出羯磨。佐助六群比丘（Chappannaka Bhikkhu，六群比丘）的人，或者說是六群中的一人，或者說是六群的門徒很多，是這些門徒中的一人。僧事，指白羯磨（Ñattikamma，單白羯磨）、白二羯磨（Ñattidutiyakamma，一白二羯磨）、白四羯磨（Ñatticatutthakamma，一白四羯磨），或者布薩（Uposatha，每半月誦戒儀式）、說戒（Pāṭimokkha，戒律）、自恣（Pavāraṇā，僧眾互相檢舉過失的儀式），或者差遣十四種人。在這些情況中，如果比丘如法地參與僧事並已表決同意，之後後悔說：『我不應該同意。』犯波逸提。每次隨心後悔，都犯一次波逸提，除了僧羯磨事。僧眾凡是已經斷決的事情，和合完成後，又後悔譏諷，犯突吉羅。如果僧眾如法地完成一切羯磨事後，又呵斥說不可行，犯波逸提。如果僧眾完成一切羯磨事，但做法不如法，當時因為力量不足無法改變，所以沉默不語，之後又說不可行，無罪。除了僧羯磨，一切非羯磨事，眾僧和合共同斷決之後，又加以呵斥，如果符合佛法和毗尼（Vinaya，戒律）的，犯波逸提。如果雖然是國王的制度，但不符合毗尼，犯突吉羅。
九十事第五十四
這是共同戒律，比丘、比丘尼都犯波逸提，沙彌、沙彌尼、式叉摩那無犯。邊小房，或者說是諸房舍中最邊遠的，所以說是邊。又或者說是房舍卑陋，缺少各種臥具所需，在三種房舍中是最下等的。
【English Translation】 English version In the fire, each time firewood is added, a Pācittiya (a type of monastic offense) is committed. If one adds firewood that has already been lit by another, a Dukkata (a minor offense) is committed. If one carries a torch in the east or west direction of a room, there is no offense. If one uses a small piece of firewood or a handful of grass to start a fire, a Pācittiya is committed. If one starts a fire in open-air ashes or charcoal, a Dukkata is committed. There is no offense in the following situations: illness, cooking rice, cooking soup, cooking porridge, cooking meat, cooking broth, dyeing, smoking a bowl, repairing a staff, repairing a door hook, and other such reasons. If traveling in severe cold, there is no offense.
Ninetieth Matter, Fifty-third
This is a shared precept; both Bhikkhus (male monastics) and Bhikkhunis (female monastics) commit a Pācittiya; Śrāmaṇeras (male novices), Śrāmaṇerīs (female novices), and Śikṣamāṇās (probationary nuns) do not commit an offense. Kamma bakkhananda (one who disrupts the Kamma), either refers to expulsion Kamma, reliance Kamma, refusal to participate in expulsion Kamma, or expulsion Kamma for not removing evil views. Aiding the Chappannaka Bhikkhus (group of six monks), either refers to one of the group of six, or the group of six has many disciples, and it refers to one of those disciples. Sangha matters refer to Ñattikamma (motion only), Ñattidutiyakamma (motion and one announcement), Ñatticatutthakamma (motion and three announcements), or Uposatha (fortnightly recitation of precepts), Pāṭimokkha (the precepts), Pavāraṇā (invitation to point out faults), or appointing fourteen individuals. Among these situations, if a Bhikkhu lawfully participates in a Sangha matter and has already given consent, then regrets it, saying, 'I should not have consented,' a Pācittiya is committed. Each time one regrets it, a Pācittiya is committed, except for Sangha Kamma matters. Whatever matters the Sangha has decided, and after harmonious completion, one regrets and criticizes, a Dukkata is committed. If the Sangha lawfully completes all Kamma matters, and then one criticizes it, saying it is not permissible, a Pācittiya is committed. If the Sangha completes all Kamma matters, but the procedure is unlawful, and at the time one is unable to change it due to lack of power, so one remains silent and does not criticize, later saying it is not permissible, there is no offense. Except for Sangha Kamma, all non-Kamma matters, after the Sangha harmoniously decides together, and then one criticizes it, if it is in accordance with the Dharma and Vinaya (monastic discipline), a Pācittiya is committed. If it is a royal decree but not in accordance with the Vinaya, a Dukkata is committed.
Ninetieth Matter, Fifty-fourth
This is a shared precept; both Bhikkhus and Bhikkhunis commit a Pācittiya; Śrāmaṇeras, Śrāmaṇerīs, and Śikṣamāṇās do not commit an offense. A small, remote dwelling, either refers to the most remote of all dwellings, hence the term 'remote.' Or it refers to a dwelling that is humble and lacks various bedding necessities, being the lowest of the three types of dwellings.
，故名為邊。與諸比丘結戒者，為佛法尊重故、為息誹謗故。與未受大戒，一房過二宿，波逸提。所以聽二宿者，以若都不聽，或有失命因緣。又若不聽二宿，必有種種惱事因緣。以憐愍故，得共二宿。以護佛法故，不聽三宿。未受大戒者，除比丘、比丘尼，餘一切人是。舍有四種：一者一切覆一切障；二者一切障不一切覆；三者一切覆半障；四者一切覆少障。是中犯者，若比丘與未受大戒人，四種舍中宿過二夜，波逸提。起已還臥，得爾所波夜提。若通夜坐，不犯。若共宿過二夜已，第三夜更共異人宿，波逸提，以前人相續故。若共宿二夜已，移在余處，過一宿已還共同宿，無過。若直有覆無障，突吉羅。若但有障無覆，突吉羅。若卻入內閉戶，無犯。若大籬墻內，無過。若黃門、二根共宿一夜，突吉羅。過二宿，波逸提。若一切覆，三邊障、一邊不障，突吉羅。
九十事第五十五
此是共戒，比丘、尼俱波逸提，三眾突吉羅。阿利吒比丘先是外道弟子，外道邪師遣入佛法中倒亂佛法。其人聰明利根，不經少時通達三藏，即便倒說，云行障道法不能障道；盡其智辯不能令成。此戒體，先三軟語約敕不止，次僧中白四羯磨約敕。若如法如律如佛教三諫不止，波逸提。三眾惡邪不除，亦三教不止盡滅擯。
【現代漢語翻譯】 現代漢語譯本：因此稱之為『邊』。與眾比丘結戒的原因，是爲了尊重佛法，爲了平息誹謗。與未受具足戒（大戒）的人，在同一個房裡過兩夜以上，犯波逸提（一種戒律）。之所以允許兩夜，是因為如果完全不允許，可能會有喪命的因緣。而且如果不允許兩夜，必定會有種種惱人的事情發生。因為憐憫的緣故，允許共宿兩夜。爲了守護佛法，不允許共宿三夜。未受具足戒的人，除了比丘、比丘尼，其餘一切人都是。住所（舍）有四種：第一種是完全遮蔽完全阻擋；第二種是完全阻擋但不完全遮蔽；第三種是完全遮蔽一半阻擋；第四種是完全遮蔽少量阻擋。在這四種情況中，如果比丘與未受具足戒的人，在四種住所中過夜超過兩夜，犯波逸提。起身之後再躺下，每次都犯波逸提。如果整夜坐著，不犯戒。如果共宿超過兩夜之後，第三夜又與不同的人共宿，犯波逸提，因為與前一個人的關係還在延續。如果共宿兩夜之後，移到其他地方，過一夜之後又回來共同住宿，沒有罪過。如果只有遮蔽沒有阻擋，犯突吉羅（一種輕罪）。如果只有阻擋沒有遮蔽，犯突吉羅。如果關上門進入室內，沒有罪過。如果在大籬笆墻內，沒有罪過。如果與黃門（太監）、二根人（雙性人）共宿一夜，犯突吉羅。超過兩夜，犯波逸提。如果完全遮蔽，三面阻擋、一面不阻擋，犯突吉羅。 九十事第五十五 這是共同的戒律，比丘、比丘尼都犯波逸提，沙彌等三眾犯突吉羅。阿利吒（Arittha）比丘先前是外道（非佛教）的弟子，外道邪師派他進入佛法中擾亂佛法。這個人聰明敏銳，沒過多久就通達三藏（Tipitaka），隨即顛倒說法，說阻礙修道的方法不能阻礙修道；用盡他的智慧辯論也不能使他的說法成立。對於這種戒體，先用三次柔和的言語告誡制止，然後通過僧團的白四羯磨（正式的僧團決議程式）告誡。如果如法、如律、如佛教導，三次勸諫不止，犯波逸提。對於三種邪惡的見解不消除，也用三次教導不止，最終驅逐出僧團。
【English Translation】 English version: Hence it is called 'border'. The reason for establishing precepts with the bhikkhus (monks) is for the respect of the Buddha's teachings and to quell slander. With a person who has not received the full ordination (mahāvrata), staying in the same dwelling for more than two nights, one commits a pācittiya (an offense requiring confession). The reason for allowing two nights is that if it were not allowed at all, there might be circumstances leading to loss of life. Moreover, if two nights were not allowed, there would inevitably be various causes of annoyance. Out of compassion, two nights of cohabitation are permitted. To protect the Buddha's teachings, three nights of cohabitation are not allowed. Those who have not received the full ordination are all people except bhikkhus and bhikkhunis (nuns). There are four types of dwellings (śayana): first, completely covered and completely obstructed; second, completely obstructed but not completely covered; third, completely covered but half obstructed; fourth, completely covered but slightly obstructed. Among these, if a bhikkhu stays with a person who has not received the full ordination in any of the four types of dwellings for more than two nights, one commits a pācittiya. Getting up and then lying down again, one commits a pācittiya for each instance. If one sits up all night, there is no offense. If one has cohabited for more than two nights, and on the third night cohabits with a different person, one commits a pācittiya, because the relationship with the previous person continues. If one has cohabited for two nights, moves to another place, and after one night returns to cohabit, there is no offense. If there is only covering without obstruction, one commits a dukkaṭa (a minor offense). If there is only obstruction without covering, one commits a dukkaṭa. If one enters inside and closes the door, there is no offense. If within a large fence wall, there is no offense. If one cohabits with a eunuch (paṇḍaka) or a hermaphrodite (ubhatobyañjanaka) for one night, one commits a dukkaṭa. For more than two nights, one commits a pācittiya. If completely covered, with three sides obstructed and one side not obstructed, one commits a dukkaṭa. Ninety Matters, Fifty-fifth This is a shared precept; both bhikkhus and bhikkhunis commit a pācittiya, and the three assemblies (novices, etc.) commit a dukkaṭa. Bhikkhu Arittha (Arittha) was formerly a disciple of a non-Buddhist (outsider) sect, and the heretical teacher sent him into the Buddha's teachings to disrupt them. This person was intelligent and sharp, and in a short time, he mastered the Tipitaka (Three Baskets), and then he spoke perversely, saying that practices that obstruct the path cannot obstruct the path; all his clever arguments could not make his statement valid. Regarding this precept, first, one admonishes and restrains him three times with gentle words, then one admonishes him through the Sangha's (monastic community) formal procedure of four motions. If he does not stop after three admonishments according to the Dharma, according to the Vinaya (monastic rules), and according to the Buddha's teachings, one commits a pācittiya. If the three evil views are not eliminated, and he is not stopped after three teachings, he is ultimately expelled from the Sangha.
九十事第五十六
此是共戒，比丘、尼俱波夜提，三眾不犯。與諸比丘結戒者，為滅惡法故、為佛法清凈故。此戒體，若比丘知比丘如法作惡邪不除擯，便與共住同室宿，波逸提。共事者，有二種事：一法事、二財物事。共住者，共是人住，作白白二白四羯磨、布薩說戒自恣、差十四人羯磨。是中犯者，若比丘共擯人作法事，若教經法、若羯磨，波逸提。若經說，事事波逸提。若別句說，句句波逸提。若從擯人問義受經亦如是。共財者，若比丘與擯人衣缽乃至與終身藥，皆波逸提。若從擯人取衣缽乃至取終身藥，皆波逸提。若四種舍中共臥、取者，波逸提。起已還臥、隨起還臥，一一波逸提。若通夜坐不臥，突吉羅。
九十事第五十七
此是共戒，比丘、尼俱波逸提，三眾無犯。此戒體，若比丘知是滅擯沙彌，便畜營恤共事共宿，波逸提。是中犯者，若比丘教擯沙彌經法，若偈說，偈偈波逸提；若經說，事事波夜提；若別句說，句句波逸提。若從擯沙彌受經讀誦亦如是。若與衣缽乃至終身藥，皆波逸提。若從取缽取衣乃至終身藥，皆波逸提。若四種房中共宿，波逸提。若起已還臥、隨起還臥，隨得爾所波逸提。若通夜坐不臥，亦波逸提。若沙彌惡邪不除三教不止，與滅擯羯磨。若服俗作白衣
【現代漢語翻譯】 現代漢語譯本 九十事 第五十六
這是共同的戒律，比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）都觸犯波逸提（payattika，一種罪名），沙彌（sramanera，出家男眾）、沙彌尼（sramanerika，出家女眾）和式叉摩那（siksamana，預備出家的女眾）三種身份的人不犯。與眾比丘結戒的原因，是爲了滅除惡法，爲了佛法的清凈。此戒的戒體是，如果比丘明知有比丘如法地作惡邪行而不加以驅逐，便與他共同居住在同一房間，觸犯波逸提。共同從事的事情有兩種：一是法事，二是財物事。共同居住是指與這個人同住，進行白白二羯磨（ñatti-kamma，宣告羯磨）、二白四羯磨（ñatti-catuttha-kamma，四次羯磨）、布薩（uposatha，每半月舉行的誦戒儀式）、說戒（patimokkha，戒律條文）、自恣（pavāraṇā，僧眾互相檢舉過失的儀式）、差遣十四人的羯磨。在這些事情中，如果比丘與被擯棄的人一起做法事，無論是教授經法還是進行羯磨，都觸犯波逸提。如果是經文的說法，每件事都觸犯波逸提；如果是分別的句子，每個句子都觸犯波逸提。如果從被擯棄的人那裡請教義理、接受經文，也是如此。共同的財物方面，如果比丘給予被擯棄的人衣缽乃至終身藥物，都觸犯波逸提。如果從被擯棄的人那裡拿取衣缽乃至終身藥物，都觸犯波逸提。如果在四種住所中共同睡眠、拿取東西，觸犯波逸提。起身之後又回去睡覺、隨著起身又回去睡覺，每一次都觸犯波逸提。如果整夜坐著不睡覺，觸犯突吉羅（dukkhata，一種輕罪）。
九十事 第五十七
這是共同的戒律，比丘、比丘尼都觸犯波逸提，沙彌等三眾不犯。此戒的戒體是，如果比丘明知是已被滅擯的沙彌，便供養、照顧、共同做事、共同居住，觸犯波逸提。在這些事情中，如果比丘教被擯棄的沙彌經法，如果是偈頌，每個偈頌都觸犯波逸提；如果是經文，每件事都觸犯波逸提；如果是分別的句子，每個句子都觸犯波逸提。如果從被擯棄的沙彌那裡接受經文、讀誦，也是如此。如果給予衣缽乃至終身藥物，都觸犯波逸提。如果從他那裡拿取缽、拿取衣乃至終身藥物，都觸犯波逸提。如果在四種房舍中共同住宿，觸犯波逸提。如果起身之後又回去睡覺、隨著起身又回去睡覺，每次都觸犯相應的波逸提。如果整夜坐著不睡覺，也觸犯波逸提。如果沙彌作惡邪行而不去除，經過三次教誡仍不停止，就對他進行滅擯羯磨。如果他恢復俗家身份，成為白衣（avadata-vasana，在家居士）
【English Translation】 English version Ninety Matters, Chapter Fifty-Six
This is a shared precept, both bhikshus (monks) and bhikshunis (nuns) are subject to payattika (a type of offense), while the three groups of sramaneras (novice monks), sramanerikas (novice nuns), and siksamana (probationary nuns) do not violate it. The reason for establishing precepts with the bhikshus is to eliminate evil dharmas and to purify the Buddha's teachings. The essence of this precept is that if a bhikshu knows that another bhikshu is righteously committing evil and does not expel him, and then dwells with him in the same room, he commits payattika. 'Shared affairs' refers to two types of affairs: first, dharma affairs; second, material affairs. 'Dwelling together' means living with this person, performing ñatti-kamma (motion karma), ñatti-catuttha-kamma (four-fold motion karma), uposatha (observance day), reciting the patimokkha (code of monastic discipline), pavāraṇā (invitation), and the karma of appointing fourteen individuals. Among these, if a bhikshu performs dharma affairs with an expelled person, whether teaching scriptures or performing karma, he commits payattika. If it is stated in the sutra, each matter is a payattika. If it is stated in separate sentences, each sentence is a payattika. If one asks for the meaning of the scriptures or receives scriptures from an expelled person, it is the same. Regarding shared material possessions, if a bhikshu gives an expelled person robes and a bowl, or even lifelong medicine, he commits payattika. If he takes robes and a bowl, or even lifelong medicine, from an expelled person, he commits payattika. If they sleep together or take things in the four types of lodgings, he commits payattika. If he gets up and then goes back to sleep, or follows and goes back to sleep, each instance is a payattika. If he sits up all night without sleeping, he commits dukkhata (a minor offense).
Ninety Matters, Chapter Fifty-Seven
This is a shared precept, both bhikshus and bhikshunis are subject to payattika, while the three groups of sramaneras do not violate it. The essence of this precept is that if a bhikshu knows that a sramanera has been expelled, he provides for him, cares for him, shares affairs with him, and dwells with him, he commits payattika. Among these, if a bhikshu teaches an expelled sramanera scriptures, if it is a verse, each verse is a payattika; if it is a sutra, each matter is a payattika; if it is stated in separate sentences, each sentence is a payattika. If he receives scriptures or recites them from an expelled sramanera, it is the same. If he gives him robes and a bowl, or even lifelong medicine, he commits payattika. If he takes a bowl or robes, or even lifelong medicine, from him, he commits payattika. If they stay together in the four types of dwellings, he commits payattika. If he gets up and then goes back to sleep, or follows and goes back to sleep, he commits payattika accordingly. If he sits up all night without sleeping, he also commits payattika. If a sramanera commits evil and does not eliminate it, and does not stop after three teachings, then the karma of expulsion is performed on him. If he returns to lay life and becomes a layman (avadata-vasana, a layperson)
、后還作沙彌，即先羯磨。若受具戒，亦即先羯磨。若根變作沙彌尼，亦即先羯磨。三眾共惡邪不除擯，共宿共事共住，突吉羅。共滅擯三眾，共宿共事，亦突吉羅。
九十事第五十八
此是共戒，比丘、尼俱波逸提，三眾不犯。若寶者，金銀、車𤦲、馬瑙、琉璃、真珠、若金薄金像。凡是寶器，捉者一切波逸提。若金像，自捉舉波逸提；若凈人共舉，無犯。一切似寶，若捉若舉，無犯。若以似寶作女人莊嚴具，捉者突吉羅。若以作男子莊嚴具，除矛槊弓箭刀杖，作鞍勒鞭帶，一切捉者無犯。若捉鎧、一切樂器，突吉羅。若自捉錢，突吉羅。若比丘捉重寶，波逸提。若使三眾白衣捉，無犯。除僧坊內，若住處內若有人忘寶，應如是立心取：「有主來索當還。」是應爾。僧坊內者，墻塹籬障內。住處內者，隨白衣舍安止比丘住處，是名住處內。此二處有人忘寶在中，若有凈人教取看弆，若無凈人應自取舉。若有主來應問相，相應然後與，若不相應不應與。若僧籬墻外復白衣住處，不應取。次第法如律文說。
九十事第五十九
此是共戒，尼波逸提，三眾突吉羅。新衣者，不問新故，自以初得故名為新。色有五大色：黃、赤、青、黑、白。黃者，鬱金根黃藍染。赤者，羊草落沙染。青者，或言藍
【現代漢語翻譯】 現代漢語譯本： 如果已經做了沙彌，之後還想做沙彌，那就先做羯磨（Kamma，佛教儀式）。如果想要受具足戒，也先做羯磨。如果因為生理變化而成為沙彌尼，也先做羯磨。如果比丘、比丘尼、式叉摩那三眾共同作惡，不加以擯除，一起住宿、一起做事、一起居住，犯突吉羅（Dukkata，輕罪）。共同滅擯三眾，一起住宿、一起做事，也犯突吉羅。
九十事第五十八
這是共同戒律，比丘、比丘尼都犯波逸提（Pacittiya，墮罪），三眾（沙彌、沙彌尼、式叉摩那）不犯。所謂的寶物，指的是金、銀、車渠（一種貝殼）、瑪瑙（一種寶石）、琉璃（一種寶石）、珍珠，以及金箔、金像。凡是寶貴的器物，拿取的人都犯波逸提。如果是金像，自己拿起來就犯波逸提；如果是和凈人（居士）一起拿，則不犯。一切類似寶物的東西，無論是拿還是舉，都不犯。如果用類似寶物的東西做女人的裝飾品，拿取的人犯突吉羅。如果用它做男人的裝飾品，除了矛、槊、弓箭、刀杖之外，做鞍、勒、鞭、帶，一切拿取的人都不犯。如果拿鎧甲、一切樂器，犯突吉羅。如果自己拿錢，犯突吉羅。如果比丘拿貴重的寶物，犯波逸提。如果讓三眾或白衣（在家信徒）拿，則不犯。除了僧坊（寺院）內、住所內，如果有人遺忘寶物，應該這樣立心去拿：『如果失主來要，應當歸還。』 應該這樣做。僧坊內，指的是墻、壕溝、籬笆圍起來的範圍內。住所內，指的是隨著白衣的房屋而安置比丘居住的地方，這叫做住所內。這兩個地方有人遺忘寶物在其中，如果有凈人，就教他拿起來保管；如果沒有凈人，就應該自己拿起來。如果失主來了，應該詢問（寶物的）特徵，特徵相符然後才給，如果不相符就不應該給。如果在僧院籬笆墻外，又是白衣的住所，不應該拿取。次第法如律文所說。
九十事第五十九
這是共同戒律，比丘尼犯波逸提，三眾犯突吉羅。所謂的新衣服，不論是新的還是舊的，因為是第一次得到，所以稱為新。顏色有五大色：黃、赤、青、黑、白。黃色，用鬱金根或藍草染色。紅色，用羊草或落沙染色。青色，或者說是藍
【English Translation】 English version: If one has already become a Sramanera (novice monk), and later wishes to become a Sramanera again, then the Kamma (Kamma, a Buddhist ritual) should be performed first. If one wishes to receive the full ordination, the Kamma should also be performed first. If one transforms into a Sramaneri (novice nun) due to a change in gender, the Kamma should also be performed first. If the Bhiksus (monks), Bhiksunis (nuns), and Siksamana (probationary nuns) together commit evil deeds and are not expelled, and they live together, work together, and reside together, they commit a Dukkata (Dukkata, a minor offense). If they jointly expel the three groups, and live together and work together, they also commit a Dukkata.
Ninety Matters, Number Fifty-Eight
This is a shared precept; Bhiksus and Bhiksunis both commit a Pacittiya (Pacittiya, an offense entailing expiation), while the three groups (Sramaneras, Sramaneris, and Siksamana) do not violate it. 'Treasures' refer to gold, silver, conch shells, agate (a type of gemstone), lapis lazuli (a type of gemstone), pearls, as well as gold leaf and gold statues. Whoever takes any valuable object commits a Pacittiya. If it is a gold statue, taking it oneself constitutes a Pacittiya; if it is taken together with a layperson, there is no offense. Taking or lifting anything that resembles a treasure is not an offense. If something resembling a treasure is used to make women's ornaments, taking it constitutes a Dukkata. If it is used to make men's ornaments, except for spears, lances, bows, arrows, knives, and staffs, making saddles, bridles, whips, and belts, taking any of these is not an offense. Taking armor or any musical instrument constitutes a Dukkata. Taking money oneself constitutes a Dukkata. If a Bhiksu takes a valuable treasure, it is a Pacittiya. If one has the three groups or laypeople (lay followers) take it, there is no offense. Except within the Sangharama (monastery) or residence, if someone forgets a treasure, one should take it with the intention: 'If the owner comes to claim it, I shall return it.' This is what should be done. 'Within the Sangharama' refers to the area enclosed by walls, moats, or fences. 'Within the residence' refers to the place where Bhiksus reside, arranged according to the houses of laypeople; this is called 'within the residence.' If someone forgets a treasure in these two places, if there is a layperson, one should instruct them to take it and keep it safe; if there is no layperson, one should take it oneself. If the owner comes, one should ask for the characteristics (of the treasure), and give it only if the characteristics match; if they do not match, one should not give it. If outside the monastery fence and also the residence of a layperson, one should not take it. The sequential procedure is as described in the Vinaya texts.
Ninety Matters, Number Fifty-Nine
This is a shared precept; Bhiksunis commit a Pacittiya, while the three groups commit a Dukkata. 'New clothes' refers to clothes, whether new or old, that are called 'new' because they are obtained for the first time. There are five primary colors: yellow, red, blue, black, and white. Yellow is dyed with turmeric root or indigo. Red is dyed with sheep grass or rakta-candana. Blue is said to be indigo
黛，是或言其流，非即是也，是亦禁。余未識其本。凡此五大色，若自染，突吉羅。若作衣，不成受。若作應量衣、不應量衣，一切不得著。若先得五大色衣，后更改作如法色，則成受持。若先作如法色，后以五大色后壞者，不成受持。雖不成受，若作三點凈者，得一切處著。若紺黑青作衣，不成受持。除三衣，餘一切衣但作三點凈，著無過。若皂木蘭作衣，一切得作亦成受持。若非純青淺青及碧，作點凈得作衣里，舍勒外若不現得著；若作現處衣，盡不得著。赤黃白色，色不純大者亦如是。除富羅革屣，餘一切衣臥具物乃至腰帶，盡應三點凈。若不點凈著用者，皆波逸提。一切不如法色衣不成受持，一切如法色衣則成受持。一切如法色衣、不如法色衣，不作凈著者，皆波逸提。若衣故點滅，猶是凈衣，不須更點凈。若先點凈衣，更以新物段補，設十處五處，但一處作一點凈，不須一一凈也，以皆卻刺補故。若但直縫者，應各各作點凈。若卻刺補衣、若直縫補衣，設不作點凈，著者突吉羅。凡凈法有三種：一者如法三點凈衣，一切漿須作凈者，比丘得自作。二者若果菜五種子，應沙彌白衣作凈。三者若得二重以上革屣、若得新靴，應令白衣著行五六七步，即是作凈。如畜寶、用種種寶、販賣物，此三種物盡白衣邊作凈
【現代漢語翻譯】 現代漢語譯本 黛（染色劑），如果有人說它是合乎戒律的，那是不對的，這也是被禁止的。我還不瞭解它的本質。所有這五種主要顏色（五大色：青、黃、赤、白、黑），如果用來自己染色，會犯突吉羅（輕罪）。如果用來做衣服，就不能被接受。如果用來做應量衣（符合標準的僧衣）、不應量衣（不符合標準的僧衣），都不能穿。如果先得到五大色的衣服，後來更改成如法色（符合戒律的顏色），就可以被接受。如果先做成如法色的衣服，後來被五大色破壞了，就不能被接受。即使不能被接受，如果做了三點凈（在衣服上做三個小標記，表示已經凈化），就可以在任何地方穿。如果用紺（深青帶紅色）、黑、青色做衣服，就不能被接受。除了三衣（僧伽梨、郁多羅僧、安陀會），其餘所有的衣服只要做了三點凈，穿了就沒有過失。如果用皂（黑色）、木蘭色做衣服，都可以做，也都可以被接受。如果不是純青色、淺青色和碧色，做了點凈就可以做衣服的裡子，在舍勒（僧衣的邊緣）外面如果不顯露就可以穿；如果做成顯露的衣服，就完全不能穿。赤、黃、白色，如果不純正，也和上面說的一樣。除了富羅革屣（一種鞋子），其餘所有的衣服、臥具、物品，甚至腰帶，都應該做三點凈。如果不做點凈就穿用，都會犯波逸提（一種戒律）。所有不如法色的衣服都不能被接受，所有如法色的衣服都可以被接受。所有如法色的衣服、不如法色的衣服，不做凈就穿的人，都會犯波逸提。如果衣服上的點凈脫落了，仍然是凈衣，不需要重新做點凈。如果先做了點凈的衣服，又用新的布料補，即使補了十處五處，只要在一處做一點凈，就不需要一一做凈了，因為都是用回針縫補的緣故。如果只是直接縫補，就應該各處都做點凈。如果是回針縫補的衣服、或者直接縫補的衣服，即使不做點凈，穿的人也會犯突吉羅。凡是凈法有三種：第一種是如法的三點凈衣，所有漿洗都需要做凈，比丘可以自己做。第二種是如果果菜五種子（五種植物的種子），應該由沙彌或白衣（在家居士）做凈。第三種是如果得到兩層以上的革屣（鞋子）、或者得到新靴子，應該讓白衣穿著走五六七步，就是做了凈。如果畜養寶物、使用各種寶物、販賣物品，這三種東西都應該在白衣那裡做凈。
【English Translation】 English version 『Dai』 (a dye), if someone says it is in accordance with the precepts, that is not correct; it is also prohibited. I do not yet understand its essence. All these five major colors (five primary colors: blue, yellow, red, white, black), if used for dyeing oneself, it constitutes a Dukkaṭa (minor offense). If used to make clothes, they cannot be accepted. If used to make measured robes (robes that meet the standard) or unmeasured robes (robes that do not meet the standard), they cannot be worn at all. If one first obtains clothes of the five major colors, and later changes them to lawful colors (colors that comply with the precepts), then they can be accepted. If one first makes clothes of lawful colors, and later they are spoiled by the five major colors, they cannot be accepted. Even if they cannot be accepted, if three dots of purification (three small marks made on the clothes to indicate purification) are made, they can be worn anywhere. If clothes are made of dark blue with red (gan), black, or blue, they cannot be accepted. Except for the three robes (Saṃghāṭī, Uttarāsaṅga, Antarvāsa), all other clothes, as long as three dots of purification are made, can be worn without fault. If clothes are made of black (sao) or magnolia color, they can all be made and accepted. If it is not pure blue, light blue, or turquoise, making dots of purification allows it to be used as the lining of the robe; if it is not visible outside the 『shele』 (edge of the robe), it can be worn; if it is made into visible clothing, it cannot be worn at all. Red, yellow, and white, if they are not pure, are also like the above. Except for 『fu luo ge xi』 (a type of shoe), all other clothes, bedding, items, and even belts, should have three dots of purification. If one wears or uses them without making the dots of purification, one commits a Pācittiya (a type of precept). All clothes of unlawful colors cannot be accepted, and all clothes of lawful colors can be accepted. All clothes of lawful colors and unlawful colors, if worn without purification, one commits a Pācittiya. If the dots of purification on the clothes are worn off, they are still pure clothes and do not need to be re-purified. If clothes that have been purified are patched with new material, even if there are ten or five patches, as long as one dot of purification is made on one patch, it is not necessary to purify each one, because they are all backstitched. If it is only straight stitching, each place should be purified with dots. If it is backstitched or straight-stitched clothing, even if dots of purification are not made, the wearer commits a Dukkaṭa. There are three types of purification methods: the first is the lawful three-dot purification of clothing, and all washing requires purification, which the Bhikkhu (monk) can do himself. The second is if it involves fruits, vegetables, or the five seeds (five types of plant seeds), the Śrāmaṇera (novice monk) or Upāsaka (layman) should do the purification. The third is if one obtains leather shoes with two or more layers, or new boots, the layman should wear them and walk five, six, or seven steps, which is considered purification. If one possesses treasures, uses various treasures, or sells items, these three types of things should all be purified by the layman.
。復有二種凈：一故作凈，如界采五種子淳漿，若火若刀若爪甲若水故作凈，是名故作凈。二者不故作凈，如果菜五種子，若刀火自墮上即名作凈，鸚鵡亦爾；若雨墮漿中，即名為凈，是名不故作凈。凡壞色作點凈三種：一青、二皂、三木蘭。若如法色衣，以五大色作點，著者突吉羅。除五大色，有純色，黃、藍、鬱金、落沙、青黛及一切青，名純色，亦不得著。若黃赤白衣，雖三點凈，著突吉羅。若先衣財時作點凈，后染作色成已，若更不點凈，無咎，以先凈故。五純色衣，不成受持，若作三點凈，著得突吉羅。若先純色、后以如法色壞，則成受持。紫草㮏皮、蘗皮地黃、紅緋染色、黃櫨木，盡皆是不如法色。以如法色更染覆上，則成受持。若先如法色，后以不如法色更染作點凈，得著，不成受持。
九十事第六十
此是共戒，比丘、尼俱波逸提，三眾突吉羅。是中犯者，若比丘未滿十五日浴者，波逸提。若滿十五日、若過，不犯。除熱時者，春殘一月半、夏初一月，是二月半名熱時。律師云：天竺早熱，是名天竺熱時。如是隨處熱時早晚，數取二月半，于中浴無犯。病者，冷熱風病，洗浴得差，名病時。風時，必有塵坌污身體，是名風時。雨時者，必使雨水濕衣污染身體，是名雨時。作時者，乃至掃
【現代漢語翻譯】 現代漢語譯本： 還有兩種『凈』（Kappakriya，使之適宜的行為）：一是『故作凈』，比如在界內採摘五種種子（指葫蘆、冬瓜、南瓜、苦瓜、越瓜的種子），用淳漿（植物汁液）或火、刀、爪甲、水等故意使之變凈，這叫做『故作凈』。二是『不故作凈』，比如如果菜和五種種子，或者刀、火自己掉在上面，就叫做『作凈』，鸚鵡的情況也是如此；如果雨水掉在淳漿中，就叫做『凈』，這叫做『不故作凈』。凡是用壞色（不如法的顏色）作點凈（在衣服上做記號使之合乎規定）有三種：青色、皂色（深黑色）、木蘭色（淺黃色）。如果如法色的衣服，用五大色（青、黃、赤、白、黑）作點，穿著者犯突吉羅（Dukkata，輕罪）。除了五大色，有純色，如黃、藍、鬱金（薑黃色）、落沙（茜草紅）、青黛（深藍色）及一切青色，叫做純色，也不得穿著。如果黃、赤、白色的衣服，即使做了三點凈，穿著者也犯突吉羅。如果先在衣物價值高的時候作點凈，後來染色成了如法色，如果不再作點凈，就沒有罪過，因為之前已經作過凈了。五種純色的衣服，不能成為受持衣（出家人的衣服），如果作了三點凈，穿著者得突吉羅。如果先是純色，後來用如法色覆蓋，就能成為受持衣。紫草㮏皮（一種植物）、蘗皮（黃檗樹皮）、地黃、紅緋染色、黃櫨木，這些都是不如法色。用如法色再染覆蓋在上面，就能成為受持衣。如果先是如法色，後來用不如法色再染作點凈，可以穿著，但不能成為受持衣。 九十事第六十 這是共戒（Sikkha，戒條），比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）都犯波逸提（Pacittiya，一種罪名），沙彌（Sramanera，男沙彌）、沙彌尼（Sramanerika，女沙彌）、式叉摩那（Siksamana，預備比丘尼）三眾犯突吉羅。其中觸犯者，如果比丘未滿十五日洗浴的，犯波逸提。如果滿十五日，或者超過，不犯。除了熱時，春季剩餘的一個半月、夏季開始的一個月，這兩個半月叫做熱時。律師說：天竺（印度）很早就熱了，這叫做天竺熱時。像這樣根據各處熱時早晚，計算兩個半月，在這期間洗浴沒有罪過。病時，得了冷熱風病，洗浴可以痊癒，叫做病時。風時，一定會有塵土污染身體，這叫做風時。雨時，一定會使雨水濕衣污染身體，這叫做雨時。作時，乃至掃地等。
【English Translation】 English version: Furthermore, there are two kinds of 'purification' (Kappakriya, actions that make something suitable): one is 'intentional purification,' such as within the boundary, collecting five kinds of seeds (referring to the seeds of gourd, winter melon, pumpkin, bitter melon, and snake melon), using pure juice (plant sap) or fire, knife, nails, or water to intentionally purify them; this is called 'intentional purification.' The second is 'unintentional purification,' such as if vegetables and the five kinds of seeds, or a knife or fire, fall on them by themselves, it is called 'purification'; the same applies to parrots; if rain falls into the pure juice, it is called 'purification'; this is called 'unintentional purification.' In all cases, using impure colors (colors that are not in accordance with the rules) to make 'dot purification' (making marks on clothing to make it comply with the regulations) there are three kinds: blue, black, and magnolia (light yellow). If clothing of lawful color is marked with the five great colors (blue, yellow, red, white, black), the wearer commits a Dukkata (minor offense). Besides the five great colors, there are pure colors, such as yellow, blue, turmeric (ginger yellow), madder (red), indigo (dark blue), and all blues, called pure colors, which are also not allowed to be worn. If clothing is yellow, red, or white, even if three 'dot purifications' have been made, the wearer commits a Dukkata. If 'dot purification' is done when the clothing is valuable, and later it is dyed into a lawful color, if no further 'dot purification' is done, there is no offense, because purification was done before. Clothing of the five pure colors cannot become a 'held garment' (clothing for monks and nuns); if three 'dot purifications' are made, the wearer incurs a Dukkata. If it is first a pure color and later covered with a lawful color, it can become a 'held garment.' Gromwell root, Prunus tomentosa bark, Phellodendron bark, Rehmannia glutinosa, red dye, and Cotinus coggygria, all of these are unlawful colors. If a lawful color is used to dye and cover them, it can become a 'held garment.' If it is first a lawful color and later an unlawful color is used to dye and make 'dot purification,' it can be worn, but it cannot become a 'held garment.' Ninetieth Matter, Sixtieth This is a shared precept (Sikkha, rule), both Bhikkhus (male monks) and Bhikkhunis (female monks) commit a Pacittiya (an offense), and the three groups of Sramaneras (male novices), Sramanerikas (female novices), and Siksamana (probationary nuns) commit a Dukkata. Among those who violate it, if a Bhikkhu bathes before fifteen days have passed, he commits a Pacittiya. If fifteen days have passed, or more, there is no offense. Except for the hot season, the remaining one and a half months of spring and the first month of summer, these two and a half months are called the hot season. The Vinaya Master said: India gets hot early, this is called the Indian hot season. In this way, according to the early or late hot season in each place, calculate two and a half months, and there is no offense in bathing during this period. Sick time, if one has a cold or hot wind illness, and bathing can cure it, it is called sick time. Windy time, there will certainly be dust contaminating the body, this is called windy time. Rainy time, it will certainly cause rainwater to wet the clothes and contaminate the body, this is called rainy time. Working time, even sweeping the floor, etc.
僧坊地五六尺，名為作時。行路時者，乃至半由旬若來若去。是中犯者，若比丘昨日來、今日浴，波逸提。若明日去、今日浴，波逸提。若即日來去經半由旬，浴者無犯。若無諸因緣，減半月浴者，波逸提。若有因緣，不語余比丘輒浴者，突吉羅。
九十事第六十一
此是共戒，比丘、尼俱波逸提，三眾突吉羅。與諸比丘結戒者，為憐愍故，為斷罪惡故，為長敬信心故。是中犯者，有一種奪畜生命波逸提，自奪、教奪、遣使。凡三事以成殺罪：一眾生想、二殺眾生意、三斷命，波逸提。自殺者，欲令死故，若手拳、若以頭腳、若杖木瓦石刀槊弓箭等能殺眾生物，以此打擲，若死者波逸提。若不即死、后因是死，波逸提。若不即死、后不因是死，突吉羅。若以毒藥著眼中、若著身處分中、若著食中、若著行處臥處、若死不死義如前說。若作弶機撥按腹墮胎、乃至母腹中初得二根、念欲令死不死，義如前說。若教殺、若遣使殺，教使殺此乃殺彼，突吉羅。教令來殺乃去時殺，突吉羅。如是種種殺義，如波羅夷中說。正以人與畜生為異耳。
九十事第六十二
此是共戒，比丘、尼俱波夜提，三眾突吉羅。是中犯者，有六因緣：一生、二受具戒、三犯、四問、五物、六法。生者有二種：一問余比丘：
【現代漢語翻譯】 現代漢語譯本： 僧房的土地五六尺，叫做『作時』（時間）。行走的路程，乃至半由旬（約合7公里）如果來回。在這裡違犯的，如果比丘昨天來、今天洗澡，犯波逸提（一種戒律）。如果明天去、今天洗澡，犯波逸提。如果當天來回經過半由旬，洗澡的沒有罪。如果沒有各種因緣，不到半個月洗澡的，犯波逸提。如果有因緣，不告訴其他比丘就擅自洗澡的，犯突吉羅（一種輕罪）。 九十事第六十一 這是共同的戒律，比丘（男性出家人）、比丘尼（女性出家人）都犯波逸提，沙彌（未受具足戒的出家人）等三眾犯突吉羅。與各位比丘結戒，是爲了憐憫的緣故，爲了斷除罪惡的緣故，爲了增長恭敬信心的緣故。在這裡違犯的，有一種奪取畜生生命的，犯波逸提，自己奪取、教唆奪取、派遣使者奪取。凡是三件事構成殺罪：一是眾生想、二是殺眾生的意念、三是斷絕生命，犯波逸提。自己殺的，想要讓它死，如果用手拳、或者用頭腳、或者用棍棒瓦石刀槊弓箭等能夠殺死眾生的東西，用這些打擲，如果死了就犯波逸提。如果不立刻死、後來因為這個原因死的，犯波逸提。如果不立刻死、後來不是因為這個原因死的，犯突吉羅。如果用毒藥放在眼中、或者放在身體的部位中、或者放在食物中、或者放在行走的地方臥的地方，如果死不死的情況和前面說的一樣。如果製作捕獸的機關、撥動按壓腹部使胎兒墮落、乃至在母親腹中剛得到兩個根（指眼、耳、鼻、舌、身、意六根中的兩種）的時候，想要讓它死不死，情況和前面說的一樣。如果教唆殺、如果派遣使者殺，教唆殺使者殺，這人教唆使者去殺那人，犯突吉羅。教唆（使者）來殺卻在去的時候殺，犯突吉羅。像這樣種種殺的意義，如同波羅夷（最重的戒律）中所說。只是以人和畜生作為區別罷了。 九十事第六十二 這是共同的戒律，比丘、比丘尼都犯波逸提，沙彌等三眾犯突吉羅。在這裡違犯的，有六種因緣：一是生、二是受具足戒、三是犯、四是問、五是物、六是法。生有兩種：一是問其他比丘：
【English Translation】 English version: A piece of land five or six 'chi' (a unit of length) around a monastery is called 'zuo shi' (time for work). When walking, even half a 'yojana' (about 7 kilometers) to and fro. One who violates this: if a Bhikshu (male monastic) came yesterday and bathes today, he commits a Payattika (a type of offense). If he is leaving tomorrow and bathes today, he commits a Payattika. If he comes and goes half a 'yojana' on the same day, there is no offense in bathing. If there is no reason, and he bathes less than half a month apart, he commits a Payattika. If there is a reason, and he bathes without telling other Bhikshus, he commits a Dukkata (a minor offense). Ninety Matters, Sixty-first This is a shared precept; both Bhikshus and Bhikshunis (female monastics) commit a Payattika, and the three assemblies (novices, etc.) commit a Dukkata. Establishing precepts with the Bhikshus is for the sake of compassion, for the sake of cutting off evil, and for the sake of increasing respectful faith. One who violates this: one who takes the life of an animal commits a Payattika, whether he takes it himself, instructs others to take it, or sends a messenger. Three things constitute the offense of killing: first, the thought of a living being; second, the intention to kill a living being; third, the severing of life, and he commits a Payattika. One who kills himself, wanting it to die, whether with a fist, or with the head and feet, or with sticks, wood, tiles, stones, knives, spears, bows, arrows, etc., things that can kill living beings, using these to strike and throw, if it dies, he commits a Payattika. If it does not die immediately, but later dies because of this, he commits a Payattika. If it does not die immediately, and later does not die because of this, he commits a Dukkata. If he puts poison in the eyes, or in the parts of the body, or in food, or in places of walking and lying down, whether it dies or does not die, the meaning is as previously stated. If he makes a trap, or pushes and presses the abdomen to cause an abortion, even when the fetus in the mother's womb has just developed two 'roots' (two of the six senses: eyes, ears, nose, tongue, body, mind), intending to make it die or not die, the meaning is as previously stated. If he instructs to kill, or sends a messenger to kill, instructing to kill and the messenger kills, this person instructs the messenger to kill that person, he commits a Dukkata. Instructing (the messenger) to come and kill, but killing when going, he commits a Dukkata. Such are the various meanings of killing, as described in the Parajika (the heaviest offense). The only difference is between humans and animals. Ninety Matters, Sixty-second This is a shared precept; both Bhikshus and Bhikshunis commit a Payattika, and the three assemblies commit a Dukkata. One who violates this, there are six causes: first, birth; second, receiving full ordination; third, offense; fourth, question; fifth, object; sixth, Dharma (teachings). There are two kinds of birth: first, asking other Bhikshus:
「汝何時生？」問：「汝腋下何時毛生？口邊何時生須？咽喉何時現？」受具戒有四種：若比丘問余比丘：「汝何時受具戒？」二「誰是汝和上阿阇梨？誰是汝教授師？」三問：「汝於十眾受具戒、五眾中受耶？」四問：「汝于界外受具戒？為界內受耶？」犯者，有四種：一言犯僧殘、二犯波逸提、三犯波羅提提舍尼、四犯突吉羅。問者，問他比丘：「汝某聚落行某巷行，到某家坐，某處共某女人語，是惡名女人也。到某尼坊，共某尼語耶，惡名尼也。」是名問。物者，若比丘語余比丘：「汝誰同心用缽乃至終身藥？」法者，若比丘語他比丘：「莫多畜衣、莫數數食、莫別眾食、莫他不請入他家、莫非時入聚落、莫不著僧伽梨入村邑。」於前六事中，生者或得波逸提、或得突吉羅、或無罪。若推其生時年歲及三相久近，未應受具戒而受具戒，前人實不得戒，為慈愍好心語者，無罪。若故欲令其疑悔，突吉羅。若前人有戒，欲惱令疑悔，波逸提。若以後五事，欲令疑悔故語者，不問前比丘疑悔不疑悔，盡波逸提。除此六事，更以餘事欲令疑悔故語者，突吉羅。所謂語比丘言：「汝多眠、多食、多語言等，是人非比丘非沙門非釋子。」若以此六事令餘人疑悔者，突吉羅。所謂若比丘尼、三眾、在家無師僧、本破戒還俗後作
【現代漢語翻譯】 現代漢語譯本 『你何時出生？』問：『你腋下何時長毛？口邊何時長鬍須？咽喉何時顯現喉結？』受具足戒有四種問法：一，若比丘問其他比丘：『你何時受具足戒？』二，『誰是你的和尚（Upadhyaya，親教師）阿阇梨（Acarya，軌範師）？誰是你的教授師？』三，問：『你是在十位比丘的僧團中受具足戒，還是在五位比丘的僧團中受？』四，問：『你是在戒場範圍外受具足戒？還是在戒場範圍內受？』 犯戒的行為有四種：一，說犯了僧殘罪（Sanghavasesa，僅次於波羅夷的重罪），二，犯了波逸提罪（Pacittiya，單墮罪），三，犯了波羅提提舍尼罪（Patidesaniya，悔過罪），四，犯了突吉羅罪（Dukkata，惡作罪）。問者，詢問其他比丘：『你曾在某聚落的某巷行走，到某家坐，在某處與某女人說話，她是惡名的女人。到某比丘尼寺院，與某比丘尼說話嗎，她是惡名的比丘尼。』這叫做詢問。 『物』是指，若比丘對其他比丘說：『你與誰同心使用缽，乃至終身使用的藥物？』『法』是指，若比丘對其他比丘說：『不要積蓄過多的衣服，不要頻繁地進食，不要離開僧團單獨進食，不要未經邀請進入他人家中，不要在非時進入村落，不要不穿著僧伽梨（Samghati，大衣）進入村莊。』 在前述六件事中，被問者或者會犯波逸提罪，或者會犯突吉羅罪，或者無罪。如果推究其出生時的年齡和三相（指頭髮、指甲、牙齒）的久遠，發現其未到受具足戒的年齡而受了具足戒，那麼之前的人實際上沒有得到戒，如果是出於慈悲的好心告知，則無罪。如果故意想讓他疑慮後悔，則犯突吉羅罪。如果之前的人已經有戒，想惱亂他，讓他疑慮後悔，則犯波逸提罪。如果是以後五件事，想讓他疑慮後悔而說，不論之前的比丘疑慮後悔與否，都犯波逸提罪。除了這六件事，再用其他事想讓他疑慮後悔而說，則犯突吉羅罪。 所謂對比丘說：『你貪睡、貪吃、多說話等等，這樣的人不是比丘，不是沙門（Sramana，修行者），不是釋迦牟尼佛的弟子。』如果用這六件事讓其他人疑慮後悔，則犯突吉羅罪。所謂如果是比丘尼、三眾（式叉摩那、沙彌、沙彌尼）、在家無師僧、原本破戒還俗后又出家的人。
【English Translation】 English version 『When were you born?』 Asking: 『When did hair grow under your armpits? When did a beard grow on your face? When did your Adam's apple appear?』 There are four ways to ask about ordination: First, if a Bhikkhu (monk) asks another Bhikkhu: 『When were you fully ordained?』 Second, 『Who is your Upadhyaya (preceptor) Acarya (teacher)? Who is your instructor?』 Third, asking: 『Were you fully ordained in a Sangha (community) of ten Bhikkhus, or in a Sangha of five?』 Fourth, asking: 『Were you fully ordained outside the boundary of the Sima (consecrated ground), or within the boundary?』 There are four types of offenses: First, saying that one has committed a Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha), second, committing a Pacittiya (offense requiring confession), third, committing a Patidesaniya (offense requiring acknowledgement), fourth, committing a Dukkata (wrongdoing). The questioner asks another Bhikkhu: 『Did you walk in such-and-such alley in such-and-such village, sit at such-and-such house, speak with such-and-such woman at such-and-such place, who is a woman of ill repute? Did you go to such-and-such Bhikkhuni (nun) monastery and speak with such-and-such Bhikkhuni, who is a Bhikkhuni of ill repute?』 This is called questioning. 『Object』 refers to, if a Bhikkhu says to another Bhikkhu: 『With whom do you share the same mind in using a bowl, and even medicine for life?』 『Dhamma (teaching)』 refers to, if a Bhikkhu says to another Bhikkhu: 『Do not accumulate too many robes, do not eat too frequently, do not eat separately from the Sangha, do not enter other people's homes without invitation, do not enter villages at inappropriate times, do not enter villages without wearing the Samghati (outer robe).』 Among the aforementioned six matters, the one being asked may commit a Pacittiya offense, or a Dukkata offense, or be without offense. If one investigates the age at the time of birth and the duration of the three characteristics (hair, nails, teeth), and finds that the person was not old enough to receive full ordination but received it, then the previous person has not actually received the precepts. If it is out of compassion and good intention to inform, there is no offense. If one deliberately wants to cause doubt and regret, it is a Dukkata offense. If the previous person already has the precepts, and one wants to disturb him and cause doubt and regret, it is a Pacittiya offense. If it is regarding the latter five matters, and one speaks with the intention of causing doubt and regret, regardless of whether the previous Bhikkhu doubts and regrets, it is a Pacittiya offense. Apart from these six matters, if one uses other matters to cause doubt and regret, it is a Dukkata offense. So-called saying to a Bhikkhu: 『You are sleepy, gluttonous, talkative, etc., such a person is not a Bhikkhu, not a Sramana (ascetic), not a disciple of Sakyamuni Buddha.』 If one uses these six matters to cause doubt and regret in others, it is a Dukkata offense. So-called if it is a Bhikkhuni, the three groups (Siksamana, Samanera, Samaneri), a layperson without a teacher, someone who originally broke the precepts and returned to lay life and then became a monk again.
比丘、越濟人、賊住、滅擯人、六罪人、五法人、狂心亂心病壞心、殺阿羅漢、污比丘尼、本不能男，盡突吉羅。若得戒沙彌、盲瞎聾啞、不見擯、不作擯、惡邪不除擯、波利婆沙摩那埵、依止等四羯磨人，盡波逸提。若以此六事遣使教人，突吉羅。
九十事第六十三
此是共戒，比丘、尼俱波逸提，三眾突吉羅。是中犯者，若比丘以一指擊攊他比丘，波逸提。若以二三乃至九指一一擊攊，一一波逸提。若十指一時擊攊，一波逸提。若擊攊比丘尼、三眾、六罪人、五法人、狂心亂心病壞心、在家無師僧，如是等人，盡突吉羅。盲瞎聾啞、波利婆沙摩那埵、得戒沙彌、不作不見惡邪不除、依止等四羯磨人，盡波逸提。若以木擊攊，突吉羅。若教人擊攊，突吉羅。十七群擊攊死者，是年少小比丘也。
九十事第六十四
此是共戒，比丘、尼俱波逸提，三眾突吉羅。與諸比丘結戒者，為佛法尊重故、為長敬信故、不廢正業故、為修正念故。是中犯者，有八種：一者作喜、二者作樂、三者作笑、四者戲、五者弄水、六者令他喜、七者令他樂、八者令他笑。若比丘於八事中趣為一事，若拍水、若倒沒、若如魚宛轉、若一臂浮若兩臂浮、若身涌若仰浮，如是等種種非威儀事，一一波逸提。乃至槃上有水，
若坐床上以指畫之，突吉羅。不犯者，若為學浮、若直渡者，不犯。
九十事第六十五
此是共戒，比丘、尼俱波逸提，三眾突吉羅。舍有四種：一切覆一切障、一切障不一切覆、一切覆不一切障、一切覆少障。是中犯者，若比丘是四種舍中，共女人、畜生女宿，波逸提。若起還臥、隨起還臥，得爾所波逸提。不犯者，通夜不臥。乃至異舍有女人宿、孔容貍子入處，是舍中宿，波逸提。若房中有一女人，一波逸提。有十女人，十波逸提。此戒亦身教成罪、亦人上成罪。一臥一波逸提，十臥十波逸提，是名身教成罪。若一臥有一女人一墮，若一臥時有十女人十墮，是名人上得罪。若舍一切覆無障，突吉羅。若一切覆三邊有障一邊無障，若乃至一邊有障三邊無障，突吉羅。若四邊有障不一切覆，突吉羅。若一切覆一切障，不問大小，盡波逸提。若作都堂、招提舍，同覆同障。設使堂舍中有諸小房，雖房房各異，以堂同故是一房，必使堂四邊有障上覆亦同。若比丘在堂內小房中自閉房戶，女人覆在一小房中，以堂一覆故，波逸提。若白衣舍內房舍各異，若比丘在一房中，女人在余房，若比丘不閉房戶突吉羅，閉戶無犯。若是房墻障相連，上覆同覆而並戶，出入處異，雖相連同覆，但比丘閉戶無罪。若樹下，突吉
【現代漢語翻譯】 現代漢語譯本 若坐在床上用手指畫，犯突吉羅罪（輕罪）。不犯的情況：如果是爲了學習游泳、如果是爲了直接渡河，則不犯。
九十事之第六十五
這是共同戒律，比丘（男性出家人）、比丘尼（女性出家人）都犯波逸提罪（較重的罪），沙彌（未受具足戒的出家男子）、沙彌尼（未受具足戒的出家女子）、式叉摩那（正學女）三眾犯突吉羅罪。住所（舍）有四種情況：完全遮蔽完全有障礙、完全有障礙但不完全遮蔽、完全遮蔽但不完全有障礙、完全遮蔽只有少量障礙。其中犯戒的情況：如果比丘在這四種住所中，與女人、畜生女同宿，犯波逸提罪。如果起身又回去睡、隨著起身又回去睡，每次都犯波逸提罪。不犯的情況：通宵不睡。乃至在不同的住所中有女人同宿、有孔洞可以容貍貓進入的地方，在這種住所中住宿，犯波逸提罪。如果房間中有一個女人，犯一次波逸提罪。有十個女人，犯十次波逸提罪。此戒律既是身體行為導致的罪過，也是因人而成的罪過。睡一次犯一次波逸提罪，睡十次犯十次波逸提罪，這叫做身體行為導致的罪過。如果睡一次有一個女人墮落，如果睡一次時有十個女人墮落，這叫做因人而得的罪過。如果住所完全遮蔽沒有障礙，犯突吉羅罪。如果完全遮蔽三邊有障礙一邊沒有障礙，乃至一邊有障礙三邊沒有障礙，犯突吉羅罪。如果四邊有障礙但不完全遮蔽，犯突吉羅罪。如果完全遮蔽完全有障礙，不論大小，都犯波逸提罪。如果建造都堂（僧眾集會場所）、招提舍（寺院），遮蔽和障礙相同。即使堂舍中有許多小房間，雖然房間各不相同，因為大堂是同一個，所以算作一個房間，必須使大堂四邊有障礙，上面的遮蔽也相同。如果比丘在大堂內的小房間中自己關閉房門，女人也在一個小房間中，因為大堂是一個遮蔽，所以犯波逸提罪。如果是白衣（在家居士）的住所，房間各不相同，如果比丘在一個房間中，女人在其他房間，如果比丘不關閉房門，犯突吉羅罪，關閉房門則不犯。如果是房屋墻壁相連，上面遮蔽相同，並且門戶相鄰，出入口不同，雖然相連且遮蔽相同，但比丘關閉房門就沒有罪。如果在樹下，犯突吉羅罪。
【English Translation】 English version If one sits on a bed and draws with a finger, it is a Dukkhita (minor offense). One does not offend if it is for learning to swim, or if it is for crossing directly (a river), one does not offend.
Sixty-fifth of the Ninety Matters
This is a shared precept; both Bhikkhus (male monks) and Bhikkhunis (female monks) commit a Pacittiya (serious offense), while the three groups of Samaneras (novice monks), Samaneris (novice nuns), and Sikkhamanas (probationary nuns) commit a Dukkhita. There are four types of dwellings (Sena): completely covered and completely obstructed, completely obstructed but not completely covered, completely covered but not completely obstructed, and completely covered with only slight obstruction. Among these, the offense occurs if a Bhikkhu, in these four types of dwellings, sleeps with a woman or a female animal, it is a Pacittiya. If one gets up and goes back to sleep, or follows getting up and goes back to sleep, one incurs that many Pacittiyas. One does not offend if one does not sleep through the night. Even if there is a woman sleeping in a different dwelling, or a place where a civet cat can enter through a hole, sleeping in such a dwelling is a Pacittiya. If there is one woman in the room, it is one Pacittiya. If there are ten women, it is ten Pacittiyas. This precept is both an offense committed through bodily action and an offense committed based on the person involved. One sleep is one Pacittiya, ten sleeps are ten Pacittiyas; this is called an offense committed through bodily action. If one sleep causes one woman to fall, if one sleep causes ten women to fall, this is called an offense committed based on the person. If the dwelling is completely covered and without obstruction, it is a Dukkhita. If it is completely covered with three sides obstructed and one side unobstructed, or even one side obstructed and three sides unobstructed, it is a Dukkhita. If four sides are obstructed but not completely covered, it is a Dukkhita. If it is completely covered and completely obstructed, regardless of size, it is all a Pacittiya. If one builds a assembly hall (Dut堂) or a monastery (招提舍), the covering and obstruction are the same. Even if there are small rooms within the hall, although the rooms are different, because the hall is the same, it is considered one room; the four sides of the hall must be obstructed, and the covering above must also be the same. If a Bhikkhu closes the door of his small room within the hall, and a woman is also in a small room, because the hall is one covering, it is a Pacittiya. If it is the dwelling of a layperson, and the rooms are different, if a Bhikkhu is in one room and a woman is in another room, if the Bhikkhu does not close the door, it is a Dukkhita; closing the door incurs no offense. If the walls of the rooms are connected, and the covering above is the same, and the doors are adjacent, but the entrances and exits are different, although they are connected and the covering is the same, the Bhikkhu incurs no offense if he closes the door. If it is under a tree, it is a Dukkhita.
羅。若女人是畜生女，堪作淫慾者，波逸提。若不堪任作淫慾者，如石女、根壞、鬼神女、天女、鴿雀等，突吉羅。
九十事第六十六
此是共戒，比丘、尼俱波逸提，三眾突吉羅。是中犯者，有六種：色、聲、香、味、觸、法。色者，若比丘作象色馬色羊色水牛色，如是等可畏色。
問：「此是常所見事，何以怖畏？」
答：「以非時故令人怖也。」
若能令人怖若不能，皆波逸提。是名色。聲、香、味亦如是，以非時故令人怖也。味者，若比丘問他比丘：「汝今日用何物啖食？」答言：「用酪魚。」又言：「若用酪魚啖飯者，是人得癩癬病。」若眾令怖若不怖，皆波逸提。如是等名味。觸者，若他先敷堅物用坐，欲令怖故去堅敷軟，事相忽異令驚怖也。去軟著堅亦爾。如是等以種種異觸怖他，名觸也。法者，若比丘語余比丘：「汝莫于生菜中大小便，當墮地獄餓鬼畜生。」若能令怖若不能，皆波逸提。若比丘自以六事怖、若教他怖余比丘，若能令怖若不能，皆波逸提。除此六事，更以餘事怖比丘者，突吉羅。所謂若以多眠多食多言語當墮地獄餓鬼畜生，如是比丘怖他者，突吉羅。若怖比丘尼、三眾、六罪人、五法人、狂心亂心病壞心、在家無師僧、越濟人、殺阿羅漢、污比丘尼、
【現代漢語翻譯】 現代漢語譯本 羅（專有名詞）。如果女人是畜生道的女子，可以進行淫慾行為，則犯波逸提（一種戒律名稱）。如果不能進行淫慾行為，例如石女（無法性交的女子）、根壞（性器官損壞者）、鬼神女、天女、鴿子、麻雀等，則犯突吉羅（一種較輕的戒律名稱）。
九十事第六十六
這是共同的戒律，比丘（佛教男性出家人）、比丘尼（佛教女性出家人）都犯波逸提，沙彌（佛教未成年出家人）、沙彌尼（佛教未成年女性出家人）、式叉摩那（正學女）三眾犯突吉羅。在這其中，觸犯此戒有六種情況：色、聲、香、味、觸、法。色，如果比丘製造出大象的顏色、馬的顏色、羊的顏色、水牛的顏色，像這樣令人害怕的顏色。
問：『這些是經常見到的事物，為什麼會令人害怕呢？』
答：『因為不是在適當的時間出現，所以令人害怕。』
如果能令人害怕或者不能，都犯波逸提。這叫做色。聲、香、味也是如此，因為不是在適當的時間出現，所以令人害怕。味，如果比丘問其他比丘：『你今天用什麼食物吃東西？』回答說：『用乳酪和魚。』又說：『如果用乳酪和魚來吃飯，這個人會得癩病和癬病。』如果大眾因此感到害怕或者不害怕，都犯波逸提。像這樣叫做味。觸，如果別人先鋪設了堅硬的東西用來坐，爲了使人害怕，就去掉堅硬的鋪設而換上柔軟的，事情突然改變，使人驚慌害怕。去掉柔軟的換上堅硬的也是一樣。像這樣用各種不同的觸感使人害怕，叫做觸。法，如果比丘對其他比丘說：『你不要在生菜中大小便，會墮入地獄、餓鬼、畜生道。』如果能令人害怕或者不能，都犯波逸提。如果比丘自己用這六種事來恐嚇、或者教唆他人恐嚇其他比丘，如果能令人害怕或者不能，都犯波逸提。除了這六種事，再用其他的事來恐嚇比丘，則犯突吉羅。例如，如果說多睡覺、多吃東西、多說話會墮入地獄、餓鬼、畜生道，像這樣比丘恐嚇他人，則犯突吉羅。如果恐嚇比丘尼、沙彌、沙彌尼、式叉摩那三眾、六種罪人、五種犯法人、狂心、亂心、病壞心（精神不正常者）、在家無師僧（沒有老師的在家居士）、越濟人（不守戒律者）、殺阿羅漢（殺害已證悟者）、污比丘尼（玷污比丘尼）
【English Translation】 English version Lo (Proper noun). If a woman is a female animal capable of sexual intercourse, it is a Pācittiya (name of a type of precept). If she is incapable of sexual intercourse, such as a sterile woman, one with damaged sexual organs, a female ghost, a celestial woman, a pigeon, a sparrow, etc., it is a Dukkaṭa (name of a lighter type of precept).
Ninety Matters, Number Sixty-Six
This is a shared precept; both Bhikkhus (Buddhist monks) and Bhikkhunis (Buddhist nuns) are subject to Pācittiya, while the three groups of novices (Śrāmaṇeras), novice nuns (Śrāmaṇerīs), and female trainees (Śikṣamāṇās) are subject to Dukkaṭa. Among these, there are six ways to violate this precept: form, sound, smell, taste, touch, and dharma. Form: if a Bhikkhu creates the color of an elephant, the color of a horse, the color of a sheep, the color of a water buffalo, such colors that are frightening.
Question: 'These are commonly seen things, why are they frightening?'
Answer: 'Because they appear at an inappropriate time, they are frightening.'
Whether it is frightening or not, it is a Pācittiya. This is called form. Sound, smell, and taste are also the same; because they appear at an inappropriate time, they are frightening. Taste: if a Bhikkhu asks another Bhikkhu, 'What food did you eat today?' and the reply is, 'Yogurt and fish.' And then says, 'If one eats rice with yogurt and fish, that person will get leprosy and scabies.' Whether the assembly is frightened or not, it is a Pācittiya. This is called taste. Touch: if someone first lays down a hard object to sit on, and to frighten someone, removes the hard object and replaces it with a soft one, the sudden change causes alarm and fear. Removing the soft one and replacing it with a hard one is the same. Using various different touches to frighten someone is called touch. Dharma: if a Bhikkhu says to another Bhikkhu, 'Do not urinate or defecate in the raw vegetables, you will fall into hell, the realm of hungry ghosts, or the animal realm.' Whether it is frightening or not, it is a Pācittiya. If a Bhikkhu uses these six things to frighten someone, or instigates others to frighten other Bhikkhus, whether it is frightening or not, it is a Pācittiya. Besides these six things, if one uses other things to frighten a Bhikkhu, it is a Dukkaṭa. For example, if one says that sleeping too much, eating too much, or talking too much will cause one to fall into hell, the realm of hungry ghosts, or the animal realm, such a Bhikkhu who frightens others commits a Dukkaṭa. If one frightens a Bhikkhuni, the three groups of Śrāmaṇeras, Śrāmaṇerīs, and Śikṣamāṇās, the six types of criminals, the five types of lawbreakers, those with a deranged mind, a confused mind, a diseased mind (mentally unstable individuals), laypeople without teachers (lay practitioners without teachers), those who transgress (those who do not keep the precepts), killing an Arhat (killing an enlightened being), defiling a Bhikkhuni (violating a Bhikkhuni)
本不能男、一切外道出家人、一切在家人，盡突吉羅。得戒沙彌、盲瞎聾啞、波利婆沙摩那埵、不見不作惡邪不除擯、依止等四羯磨人，盡波逸提。
九十事第六十七
此是共戒，比丘、尼俱波逸提，三眾突吉羅。是中犯者，若比丘藏他比丘衣缽戶鉤革屣，若覓不得波逸提，若覓得突吉羅。若藏石缽金缽銀缽琉璃缽，如是一切諸寶缽，若覓得不得，盡突吉羅。若藏五大色衣、駝毛牛毛羖羊毛雜羊毛衣，盡突吉羅。若藏得戒沙彌、波利婆沙摩那埵、盲瞎聾啞、依止等人、不見不作惡邪不除擯人衣缽，盡波逸提。若藏六罪人、五法人、在家無師僧、本比丘更出家、越濟人、賊住人、殺阿羅漢、污比丘尼、本不能男、比丘尼、三眾，如是等人衣缽，皆突吉羅。一切百一物藏，盡波逸提。若缽未熏，亦波夜提。若鉤缽鍵𨩲一切長衣缽作凈畜者，乃至針筒，藏者波逸提。若針筒有針波逸提，無針突吉羅。
九十事第六十八
此是共戒，比丘、尼俱波逸提，三眾突吉羅。此戒體，本與他衣作誑心與，欲使役故。令他作己有想，作已便奪，波逸提。所以不與重者，不根本與故。是中犯者，若比丘與比丘、比丘尼、式叉摩尼、沙彌、沙彌尼衣，他不還便奪取者，波逸提。
薩婆多毗尼毗婆沙卷第八 大
【現代漢語翻譯】 現代漢語譯本 本不能男（先天不具男性性功能者）、一切外道出家人、一切在家人，都犯突吉羅（輕罪）。已受戒的沙彌（佛教出家男子，年齡未滿二十歲）、盲人、瞎子、聾子、啞巴、波利婆沙摩那埵（為期六天的懺悔者）、對於不好的行為視而不見且不去除邪見、以及需要依止師父的人等四種羯磨（僧團事務處理）的人，都犯波逸提（較重的罪）。
九十事第六十七
這是共同戒律，比丘（佛教出家男子）和比丘尼（佛教出家女子）都犯波逸提，其他三種僧眾犯突吉羅。其中，如果比丘藏匿其他比丘的衣、缽（僧人使用的食器）、戶鉤（門鉤）、革屣（鞋子），如果找不到，犯波逸提；如果找到，犯突吉羅。如果藏匿石缽、金缽、銀缽、琉璃缽，以及一切珍寶製成的缽，無論是否找到，都犯突吉羅。如果藏匿五大色衣（用五種基本顏色染成的衣服）、駝毛衣、牛毛衣、羖羊毛衣、雜羊毛衣，都犯突吉羅。如果藏匿已受戒的沙彌、波利婆沙摩那埵、盲人、瞎子、聾子、啞巴、需要依止師父的人、對於不好的行為視而不見且不去除邪見的人的衣缽，都犯波逸提。如果藏匿六種罪人（犯了六種重罪的人）、五種法人（不符合僧團要求的五種人）、在家無師僧的人、原本是比丘後來又出家的人、幫助他人越過障礙的人、以欺騙手段住在寺廟的人、殺害阿羅漢（已證悟的聖者）的人、玷污比丘尼的人、先天不具男性性功能者、比丘尼、其他三種僧眾的衣缽，都犯突吉羅。藏匿一切百一物（超過價值限制的物品），都犯波逸提。如果缽沒有熏過，也犯波逸提。如果將鉤、缽鍵（缽的鎖）、𨩲（不確定，可能指某種容器）以及一切長衣缽等作為凈物畜養，甚至包括針筒，藏匿者犯波逸提。如果針筒里有針，犯波逸提；如果沒有針，犯突吉羅。
九十事第六十八
這是共同戒律，比丘和比丘尼都犯波逸提，其他三種僧眾犯突吉羅。此戒的本質是，原本把衣服給別人，卻懷著欺騙的心給，目的是爲了使喚對方。讓對方以為是自己的東西，之後又奪回來，犯波逸提。之所以不給予更重的懲罰，是因為沒有從根本上給予。其中，如果比丘把衣服給予比丘、比丘尼、式叉摩尼（預備出家的女子）、沙彌、沙彌尼，對方沒有歸還就奪取，犯波逸提。
薩婆多毗尼毗婆沙卷第八 大
【English Translation】 English version Those who are 'inherently incapable males' (those born without male sexual function), all non-Buddhist renunciants, and all laypersons, all commit a Dukkrata (minor offense). A novice monk who has received the precepts, the blind, deaf, and mute, a Parivasa-manatta (a probationer undergoing a six-day penance), those who do not see or act against evil and do not eliminate wrong views, and those who need to rely on a teacher, all four types of individuals involved in Karma (Sangha affairs processing), all commit a Pacittiya (a heavier offense).
Ninety Matters, Sixty-seventh
This is a shared precept; both Bhikkhus (Buddhist monks) and Bhikkhunis (Buddhist nuns) commit a Pacittiya, while the other three assemblies commit a Dukkrata. Among these, if a Bhikkhu hides another Bhikkhu's robe, bowl (a monk's eating utensil), door hook, or leather sandals, if they cannot be found, a Pacittiya is committed; if they are found, a Dukkrata is committed. If one hides a stone bowl, gold bowl, silver bowl, crystal bowl, or any bowl made of precious materials, whether they are found or not, a Dukkrata is committed. If one hides robes of the five major colors (robes dyed with the five basic colors), camel hair robes, cow hair robes, ram wool robes, or mixed wool robes, a Dukkrata is committed. If one hides the robes and bowls of a novice monk who has received the precepts, a Parivasa-manatta, the blind, deaf, and mute, those who need to rely on a teacher, or those who do not see or act against evil and do not eliminate wrong views, a Pacittiya is committed. If one hides the robes and bowls of the six types of offenders (those who have committed six grave offenses), the five types of individuals not qualified for the Sangha, laypersons without a teacher, those who were originally Bhikkhus and then re-ordained, those who help others cross obstacles, those who live in the monastery by deceit, those who kill an Arhat (an enlightened saint), those who defile a Bhikkhuni, 'inherently incapable males', Bhikkhunis, or the other three assemblies, a Dukkrata is committed. Hiding any item exceeding the value limit is a Pacittiya. If a bowl has not been smoked, a Pacittiya is also committed. If one keeps hooks, bowl locks, [unclear, possibly a type of container], and all long robes and bowls as permissible possessions, even including needle cases, the one who hides them commits a Pacittiya. If the needle case contains needles, a Pacittiya is committed; if there are no needles, a Dukkrata is committed.
Ninety Matters, Sixty-eighth
This is a shared precept; both Bhikkhus and Bhikkhunis commit a Pacittiya, while the other three assemblies commit a Dukkrata. The essence of this precept is that one initially gives clothing to another, but gives it with a deceptive intention, with the purpose of making the other person work for them. Allowing the other person to think it is their own, and then taking it back, a Pacittiya is committed. The reason for not giving a heavier punishment is because it was not given fundamentally. Among these, if a Bhikkhu gives clothing to a Bhikkhu, Bhikkhuni, Sikkhamana (a female trainee preparing for ordination), novice monk, or novice nun, and then takes it back without the other person returning it, a Pacittiya is committed.
Sarvastivada Vinaya Vibhasa, Volume Eight Great
正藏第 23 冊 No. 1440 薩婆多毗尼毗婆沙
續薩婆多毗尼毗婆沙序
西京東禪定沙門智首撰
世雄息化、律藏枝分，遂使天竺聖人隨部別釋。自佛教東流年代綿久，西土律論頗傳此方，然此薩婆多即解其十誦。智首宿緣積善、早預緇門，始進戒品，即為毗尼藏學。至於諸律諸論每備披尋，常慨斯論要妙而文義闕少。乃至江左淮右爰及關西，諸有藏經皆親檢閱，悉同彫落罕有具者。雖復求之彌懇，而緣由莫測，每恨殘缺、滯于譯人，靜言思此恒深悲嘆。比奉詔旨來居禪定，幸逢西蜀寶玄律師共談此論，闕義玄言本鄉備有。非意聞之，不勝慶躍，於是慇勤三覆問其所由，方知此典譯在於蜀，若依本翻有其九卷。往因魏世道武殄滅法門，乃令茲妙旨首末零落，遂使四方皆傳闕本，其真言圓備尚蘊成都。智首乃托邛僰行人、井絡良信，經涉三週所愿方果。以皇隋之馭天下二十六載大業二年歲次丙寅冬十二月，躬獲此本，傳之京邑。智首深愿流茲覺水、散此慧燈，悟彼學徒、補其法寶。已有一本，附齊州神通寺僧沙禪師，令于海岱之間諸藏傳寫。猶恨晉魏燕趙未獲流佈，相州靜洪律師毗尼匠主，復是智首生年躬蒙訓導，今謹附一本屈傳之河朔。故具述由序標之卷初，愿尋覽諸賢無猜惑也。
【現代漢語翻譯】 現代漢語譯本 續薩婆多毗尼毗婆沙序
西京東禪定沙門智首 撰
世雄（釋迦牟尼佛的尊稱）的教化止息，律藏（佛教戒律的總稱）的枝條分散，以致於天竺（古代印度）的聖人們根據不同的部派分別解釋。自從佛教向東流傳，年代已經很久遠，西土（指印度）的律論頗多傳到這裡，然而這部《薩婆多毗尼毗婆沙》（Sarvastivada Vinaya Vibhasa）只是解釋其中的《十誦律》（Dasa-bhana-vinaya）。智首（作者的名字）前世積攢了善緣，很早就進入了僧門，剛開始學習戒律，就專攻毗尼藏（律藏）。對於各種律典和論典，他都廣泛地閱讀，常常感嘆這部論典精妙，但是文字和義理卻有所缺失。乃至江左（長江以東）、淮右（淮河以南）以及關西（函谷關以西），凡是有藏經的地方，他都親自查閱，發現都殘缺不全，很少有完整的。即使懇切地尋求，也無法得知原因，常常遺憾其殘缺，認為是翻譯的人造成的。靜下心來思考這個問題，常常深感悲嘆。後來奉皇帝的旨意來到禪定寺，有幸遇到西蜀（四川）的寶玄律師一起談論這部論典，得知缺失的義理和深奧的言辭，他的家鄉都有完整的版本。聽到這個訊息，非常高興，於是慇勤地多次詢問其中的緣由，才知道這部經典是在蜀地翻譯的，如果按照原本翻譯，應該有九卷。過去因為魏世（北魏）的道武帝（拓跋珪）滅絕佛法，才導致這部精妙的旨意首尾零落，以致於四方流傳的都是殘缺的版本，而其真言圓滿完備的版本還儲存在成都。智首於是委託邛僰（四川邛崍一帶）的行人、以及井絡（地名）的善良信士，經過三週的時間，願望才得以實現。在皇隋（隋朝）統治天下的第二十六年，大業二年，歲次丙寅（公元606年）的冬季十二月，親自獲得了這個版本，並將其傳到京城。智首深深希望流傳這覺悟之水，散播這智慧之燈，啓發那些學徒，補全他們的法寶。已經有一本，附在齊州（山東）神通寺的僧人沙禪師那裡，讓他于海岱（山東一帶）之間各藏經之處傳抄。仍然遺憾晉魏（山西）燕趙（河北）一帶沒有流傳，相州（河南安陽）的靜洪律師是毗尼方面的專家，又是智首從小就蒙受教導的人，現在謹附一本委託他傳到河朔（河北）。所以詳細地敘述了緣由，寫在卷首，希望閱讀的各位賢者不要猜疑迷惑。
【English Translation】 English version Preface to the Continued Sarvastivada Vinaya Vibhasa
Composed by Zhishou, a meditation monk of the Jingdong Chan Monastery in Western Capital
The World-Honored One's (a respectful title for Shakyamuni Buddha) teachings ceased, and the branches of the Vinaya Pitaka (the collection of Buddhist monastic rules) diverged, leading the holy men of Tianzhu (ancient India) to interpret them separately according to different schools. Since Buddhism flowed eastward, the years have been long, and many Vinaya treatises from the Western Lands (referring to India) have been transmitted to this land. However, this Sarvastivada Vinaya Vibhasa only explains the Dasa-bhana-vinaya. Zhishou (the author's name) accumulated good karma in his past lives and entered the monastic order early. As soon as he began studying the precepts, he specialized in the Vinaya Pitaka. He extensively read various Vinaya texts and treatises, and often lamented that this treatise was exquisite but lacking in text and meaning. Even in Jiangzuo (east of the Yangtze River), Huaiyou (south of the Huai River), and Guanxi (west of Hangu Pass), he personally examined all the places where there were Tripitaka, and found that they were all incomplete, and few were complete. Even if he sought earnestly, he could not find out the reason, and he often regretted its incompleteness, believing that it was caused by the translator. When he calmed down to think about this problem, he often felt deeply sad. Later, he came to Chan Monastery by the emperor's decree, and was fortunate to meet Lawyer Baoxuan of Xishu (Sichuan) to discuss this treatise. He learned that the missing meanings and profound words were complete in his hometown. Hearing this news, he was very happy, so he diligently asked about the reason for many times, and learned that this classic was translated in Shu, and if translated according to the original, it should have nine volumes. In the past, because Emperor Daowu (Tuoba Gui) of the Wei Dynasty (Northern Wei) exterminated Buddhism, this exquisite meaning was fragmented from beginning to end, so that the incomplete versions were spread everywhere, and the true words, complete and perfect, were still preserved in Chengdu. Zhishou then entrusted the travelers of Qiongbi (area around Qionglai, Sichuan) and the good believers of Jingluo (place name), and after three weeks, his wish was fulfilled. In the twenty-sixth year of the reign of Emperor Huangsui (Sui Dynasty), the second year of the Daye era, in the twelfth month of the winter of the year Bingyin (606 AD), he personally obtained this version and transmitted it to the capital. Zhishou deeply hoped to spread this water of enlightenment and spread this lamp of wisdom, enlighten those students, and complete their Dharma treasures. There is already one copy attached to the monk Shachan of Shentong Temple in Qizhou (Shandong), so that he can copy it in various Tripitaka places between Haidai (area around Shandong). It is still a pity that Jinwei (Shanxi) and Yanzhao (Hebei) have not been spread. Lawyer Jinghong of Xiangzhou (Anyang, Henan) is an expert in Vinaya and was also taught by Zhishou since he was a child. Now, he is entrusted with a copy to be transmitted to Heshuo (Hebei). Therefore, the reasons are described in detail and written at the beginning of the volume, hoping that those who read it will not be suspicious or confused.
薩婆多毗尼毗婆沙卷第九
失譯人名今附秦錄
九十事第六十九
謗人犯重，偷蘭遮。犯突吉羅向一人謗，亦犯。
九十事第七十
女人同道行者，上制尼，此制白衣女也。義如上尼中無異也。若共多女，犯多也。
九十事第七十一
賊共行者，袈裟，秦言染也；結愛等亦名染。著此服者，在獸不令其畏，是故獵師喜假服之。后令獸遠見比丘便生畏心，遠而避之。與賊行亦爾，是以人見比丘共賊行便生不信，是故佛制。
九十事第七十二
不滿二十年中人，若不滿二十、自想不滿，不得戒者，真實不滿乃至無十九故，所以不得戒也。胡本十九得戒者，不如秦也，要數日滿，為年下不滿得戒者，以母胎足故也。共事者，說戒羯磨等。共住得罪者，以過二宿也，若歲滿日少亦得也。若人滿二十、自想滿二十，僧中問云不滿者，有二種：一誤若忘此人得戒；二意不欲受，師強與故說不滿，此人不得戒。年六十不得受大戒，設師僧強授亦不得，以其人不任堪苦行道。又心智鈍弱，唯聽為沙彌。七歲以下亦不聽度，度受戒，俱突吉羅。僧祇家有觀相貌義。年未滿二十不聽者，以其輕躁不耐寒苦，若受大戒人多呵責。若是沙彌，人則不呵故也。尼十二得者，為夫
【現代漢語翻譯】 現代漢語譯本 《薩婆多毗尼毗婆沙》卷第九 失譯人名今附秦錄
九十事第六十九
誹謗他人，犯偷蘭遮罪（一種較重的罪名）。如果向一個人誹謗，也犯突吉羅罪（一種較輕的罪名）。
九十事第七十
與女人同路行走，這裡所說的『上制尼』，指的是白衣女子。其含義與之前的比丘尼沒有區別。如果與多個女子同行，則犯多個突吉羅罪。
九十事第七十一
與盜賊同行，袈裟（kāṣāya），在漢語中意為『染色』；結愛等行為也稱為『染』。穿著這種僧服的人，在野獸面前不會讓它們感到害怕，因此獵人喜歡偽裝成僧人的樣子。後來，這導致野獸遠遠地看到比丘（bhikṣu）就會產生畏懼之心，遠遠地躲避他們。與盜賊同行也是如此，因此人們看到比丘與盜賊同行就會產生不信任感，所以佛陀（Buddha）制定了這條戒律。
九十事第七十二
未滿二十歲的人，如果未滿二十歲，自己也認為自己未滿二十歲，就不能受戒。確實未滿二十歲，甚至差一天到十九歲都不行，所以不能受戒。有些胡人的版本說十九歲可以受戒，這不如漢地的規定嚴格，一定要數到日子滿了才行。之所以允許年齡差幾天滿二十歲的人受戒，是因為考慮到他們在母胎中已經足夠時間了。『共事者』，指的是一起說戒、羯磨（karma，業）等。一起居住而得罪，是因為超過了兩夜。如果年份滿了，只是差幾天也可以受戒。如果一個人滿了二十歲，自己也認為自己滿了二十歲，但是在僧團中詢問時卻說自己未滿二十歲，有兩種情況：一是誤說或忘記了，這個人可以受戒；二是本意不想受戒，但是師父強迫他受戒，所以說自己未滿二十歲，這個人不能受戒。六十歲的人不能受大戒，即使師父和僧團強行授予也不行，因為這個人不能勝任艱苦的修行。而且心智遲鈍，只能允許他做沙彌（śrāmaṇera）。七歲以下的人也不允許出家，如果出家並受戒，都會犯突吉羅罪。僧祇律中有觀察相貌的說法。不允許未滿二十歲的人受戒，是因為他們輕浮急躁，不能忍受寒冷和艱苦，如果受了大戒，人們會多加呵責。如果是沙彌，人們就不會過多責備。比丘尼（bhikṣuṇī）十二歲可以受戒，是爲了丈夫（考慮）。
【English Translation】 English version Sarvastivada Vinaya Vibhasha, Scroll 9 Name of Translator Lost, Now Attached to Qin Records
Ninety Matters, Sixty-ninth
Slandering others incurs a sthulatyaya (a serious offense). Slandering even one person also incurs a dushkrta (a minor offense).
Ninety Matters, Seventieth
Walking on the same road with a woman; the 'superior nun' here refers to a laywoman. The meaning is no different from the previous bhikshuni (nun). If walking with multiple women, multiple dushkrta offenses are incurred.
Ninety Matters, Seventy-first
Walking with thieves; kasaya (kāṣāya, monastic robe), in Chinese, means 'dyed'; acts of affection are also called 'dyeing'. Those who wear this robe do not cause fear in animals, so hunters like to disguise themselves as monks. Later, this caused animals to fear and avoid bhikshus (bhikṣu, monks) from afar. Walking with thieves is similar, so people lose faith when they see bhikshus walking with thieves, which is why the Buddha (Buddha) established this precept.
Ninety Matters, Seventy-second
A person under the age of twenty, if under twenty and thinks they are under twenty, cannot receive ordination. Truly being under twenty, even if only one day short of nineteen, prevents ordination. Some versions from the Hu regions say ordination is possible at nineteen, but this is not as strict as the Qin rules; the days must be fully counted. Allowing ordination for those a few days short of twenty is because they have been in the womb long enough. 'Those who work together' refers to those who recite the precepts and perform karma (karma, actions) together. Committing offenses by living together is because it exceeds two nights. If the year is full but a few days short, ordination is still possible. If a person is twenty and thinks they are twenty, but says they are not twenty when asked in the sangha (community), there are two situations: one is a mistake or forgetfulness, and this person can be ordained; the other is that they do not want to be ordained, but the teacher forces them, so they say they are not twenty, and this person cannot be ordained. A person of sixty cannot receive full ordination, even if the teacher and sangha force it, because this person cannot endure arduous practices. Also, their mind is dull, and they can only be allowed to be a śrāmaṇera (novice monk). Those under seven are not allowed to leave home; if they leave home and receive ordination, both incur dushkrta offenses. The Sanghika school has a method of observing appearances. Those under twenty are not allowed to be ordained because they are frivolous and cannot endure cold and hardship; if they receive full ordination, people will criticize them more. If they are śrāmaṇeras, people will not criticize them as much. Bhikshunis (bhikṣuṇī, nuns) can be ordained at twelve, for the sake of the husband (considering).
家所使，任忍眾苦，加厭本事也。
九十事第七十三
掘地中生地者，胡本雲實地。不生者，云不實地。四月及八月此是雨時，地相連著潤勢相淹，能生草木故，義名生地。余無雨時，日炙乾燥風吹土起，而不生草故，義名不生地也。若觸此上乾土，犯突吉羅。下侵濕地，犯墮。墻根齊筑處，不犯，以異於地故。地雖筑治，若濕相淹，發犯墮。凡欲取菜草土，當遙言某處有好者凈來，若到邊指示，犯也。蟻封雨時犯突吉羅，以非根本實地故。若中生草，觸草犯墮，封土犯突吉羅。所以犯突者，有少相連分故。泥下地，犯墮。屋上墻上生草，如蟻封通覆處地若土，起犯突及下地犯墮。
九十事第七十四
四月請中，佛遮非時非親里乞。六群以釋摩男是親故，四月竟已從乞，以非時非法呵責，強索故制之。以數數請者，或請主官事匆懅，不如所請后更請；或二月已盡，後有財，更請二月；或多財人數數請故。事不一同。三時之中隨請，若夏初請夏中受，若夏半來請不盡四月則併入冬分受，余時亦爾。別請者，私請大德人，不犯也。
九十事第七十五
結同戒者，若二部同戒，必于大僧中結，后令大比丘告尼，以女人賤當從大僧受故。若獨結尼戒，就二部中也，或因尼起同、或因比丘
【現代漢語翻譯】 現代漢語譯本： （奴僕）被家庭所役使，必須忍受各種痛苦，更加厭惡自己的本職工作。 九十事 第七十三 從挖掘的土地中生長的植物，胡本稱之為『實地』（生長植物的土地）。不生長的，稱為『不實地』（不生長植物的土地）。四月和八月是雨季，土地相連，濕潤互相浸潤，能夠生長草木，因此稱為『生地』。其餘無雨的季節，太陽暴曬乾燥，風吹起塵土，不能生長草木，因此稱為『不生地』。如果觸碰這種乾燥的表層土，犯突吉羅（Dukkata，一種輕罪）。如果觸碰下面的濕地，犯墮（Pācittiya，一種較重的罪）。在與墻根齊平的地方修築，不犯戒，因為它與地面不同。土地即使經過修築，如果濕潤互相浸潤，仍然犯墮。凡是想要取菜、草、土，應當遠遠地說：『某處有好的，請乾淨地拿來。』如果到了近處才指示，就犯戒。螞蟻窩在雨季犯突吉羅，因為它不是根本的實地。如果中間生長了草，觸碰草犯墮，觸碰封土犯突吉羅。之所以犯突吉羅，是因為有少許相連的部分。泥土下面的土地，犯墮。屋頂上、墻上生長的草，如同螞蟻窩一樣，如果覆蓋的地方與地面或泥土相通，觸碰覆蓋處犯突吉羅，觸碰下面的土地犯墮。 九十事 第七十四 在四月請託中，佛陀禁止在非時（非規定的時間）向非親里（非親屬）乞討。六群比丘（一群違戒比丘的統稱）因為釋摩男（釋迦族人名）是親屬，所以在四月結束后仍然向他乞討，因為他們不按時、不合法地乞討，受到呵責，因為強行索取而被禁止。因為多次請託，或者請託的主人有官事繁忙，不如所請，之後又再次請託；或者二個月已經結束，之後又有錢財，再次請託二個月；或者因為有錢人多次請託。事情並不相同。在三個時段中可以隨意請託，如果在夏季初請託，夏季中接受，如果在夏季中旬來請託，沒有用完的四個月可以併入冬季接受，其餘時段也是如此。單獨請託，私下請託大德之人，不犯戒。 九十事 第七十五 結同戒（共同受戒）的人，如果是兩個僧團共同受戒，必須在大僧（比丘僧團）中進行，之後讓大比丘（資深比丘）告知比丘尼（尼姑），因為女人地位卑微，應當從大僧處接受（戒律）。如果單獨為比丘尼結戒，就在兩個僧團中進行，或者因為比丘尼發起共同受戒，或者因為比丘發起。
【English Translation】 English version: (A servant) is used by the family and must endure all kinds of suffering, further disliking their job. Ninety Matters, Seventy-third Plants that grow from dug-up earth are called 'real earth' (fertile ground) in the Hu texts. Those that do not grow are called 'unreal earth' (infertile ground). April and August are the rainy seasons, when the earth is connected and moisture permeates, allowing plants to grow, hence the name 'living earth'. During the remaining rainless seasons, the sun scorches and dries the earth, and the wind blows up dust, preventing plant growth, hence the name 'non-living earth'. Touching this dry surface soil incurs a Dukkata (a minor offense). Touching the wet ground below incurs a Pācittiya (a more serious offense). Building level with the base of a wall is not an offense, as it is different from the ground. Even if the ground is built upon, if moisture permeates, it still incurs a Pācittiya. Whenever one wants to take vegetables, grass, or soil, one should say from afar, 'There is good stuff in such-and-such a place, please bring it cleanly.' If one points it out when close by, it is an offense. An anthill during the rainy season incurs a Dukkata, as it is not fundamental real earth. If grass grows in the middle, touching the grass incurs a Pācittiya, touching the mound incurs a Dukkata. The reason for incurring a Dukkata is that there is a small connected portion. The ground under the mud incurs a Pācittiya. Grass growing on the roof or wall, like an anthill, if the covered area is connected to the ground or soil, touching the covered area incurs a Dukkata, and touching the ground below incurs a Pācittiya. Ninety Matters, Seventy-fourth During the April solicitation, the Buddha forbade begging from non-relatives at inappropriate times. The Group of Six (a group of monks who violated the precepts), because Sākya Mānan (a member of the Sākya clan) was a relative, continued to beg from him after April ended. Because they begged at inappropriate times and unlawfully, they were reprimanded and forbidden for demanding forcefully. Because of repeated solicitations, either the host was busy with official matters and could not fulfill the request, so they requested again later; or the two months had ended, and then they had more wealth, so they requested for another two months; or because wealthy people requested repeatedly. The situations are not the same. One can solicit at any of the three times. If one solicits at the beginning of summer and receives in the middle of summer, if one comes to solicit in the middle of summer and does not use up the four months, then it can be combined with the winter portion to receive. The same applies to other times. Separate solicitation, privately soliciting virtuous people, is not an offense. Ninety Matters, Seventy-fifth Those who establish a joint ordination, if it is two communities ordaining together, must do so in the Great Sangha (the Bhikkhu Sangha), and then have a senior Bhikkhu (senior monk) inform the Bhikkhuni (nun), because women are of low status and should receive (the precepts) from the Great Sangha. If ordaining nuns alone, it is done in the two communities, either because the Bhikkhuni initiated the joint ordination, or because the Bhikkhu initiated it.
起同、或俱因起不同。修多羅者，四阿含及二百五十戒。毗尼者，言折伏，以能折伏貪恚癡故，諸律是也。摩多勒伽者，善擇諸法相義，有似阿毗曇也。毗婆沙者，云阿毗曇及戒僧一，是以明義相、論色非色、教非教等故也。及入毗尼經者，余經中諸說戒處是。云若以此經中戒向未受大戒說，犯突，要心口輕其人不來聽戒，犯；若有餘事不來，無苦。
九十事第七十六
往聽斗諍犯者，以能破佛法令僧為二部，是故制諍后聽者犯。所以在高下處聽犯者，以諍事重故，故不同說戒布薩羯磨等也。此中諍人及余不諍人來聽，及向人說不說，皆犯。
九十事第七十七
僧斷事時默然起去中，若但明白白二白四羯磨者，以百一羯磨入此三中故。輕事白羯磨、中事白二、重事白四，說此三羯磨時，若起去犯墮，余非羯磨事起去犯突。
九十事第七十八
不恭敬者，胡云惱他也。凡四事惱他：與記識已、師及於已是上座，語令莫作是事，初順言不作，後作一也。二逆言當作犯墮。惱下坐犯突。未與記時有二事，唯犯突也。
九十事第七十九
飲酒中，凡有酒香、酒味、醉，此三中若飲一，犯墮也。啖麹犯者，云此麹以麥及藥草以酒和，臥之後干持行，和水飲之，能令人醉者也。
【現代漢語翻譯】 現代漢語譯本： 『起同』是指共同發起，『或俱因起不同』是指或者因為共同的原因而發起不同的行為。『修多羅』(Sūtra，經)指的是四阿含(Āgama，原始佛教經典)以及二百五十戒。『毗尼』(Vinaya，律)的意思是折伏，因為它能夠折伏貪、嗔、癡，指的是各種戒律。『摩多勒伽』(Mātṛkā，論母)指的是善於選擇諸法(dharma)的相和義，類似於阿毗曇(Abhidharma，論藏)。『毗婆沙』(Vibhāṣā，廣解)指的是阿毗曇以及戒律和僧團合為一體，因此能夠闡明義相，討論色與非色、教與非教等。以及進入毗尼經，指的是其他經典中所有關於說戒的地方。如果用這部經中的戒律向未受大戒的人說，就犯突吉羅(Duṣkṛta，惡作罪)，一定要心裡和口頭上輕視那個人不來聽戒，才犯波逸提(Pāyantika，墮罪)；如果因為其他事情不來，就沒有罪。
九十事第七十六
前往聽斗諍犯戒，是因為能夠破壞佛法，使僧團分裂成兩部分，因此禁止在爭鬥之後聽聞，否則就犯戒。在高處或低處聽聞而犯戒，是因為爭鬥的事情很嚴重，所以不同於說戒、布薩(Poṣadha，齋戒)和羯磨(Karma，業)等。這裡，爭鬥的人和不爭鬥的人來聽，以及向人說或不說，都犯戒。
九十事第七十七
在僧團斷事的時候，默然起身離開，如果只是明白的白羯磨、白二羯磨、白四羯磨，是因為百一羯磨都包含在這三種羯磨之中。輕微的事情用白羯磨，中等的事情用白二羯磨，嚴重的事情用白四羯磨，說這三種羯磨的時候，如果起身離開就犯墮罪(Pāyantika)；如果不是羯磨的事情起身離開，就犯突吉羅(Duṣkṛta)。
九十事第七十八
不恭敬，胡語的意思是惱亂他人。總共有四件事惱亂他人：已經給予記識(允許)了，師父以及自己是上座，告訴他不要做這件事，起初順從說不做，後來又做，這是第一種。第二種是違逆地說要做，犯墮罪(Pāyantika)。惱亂下座的人犯突吉羅(Duṣkṛta)。未給予記識的時候有兩種情況，只犯突吉羅(Duṣkṛta)。
九十事第七十九
飲酒，凡是有酒的香味、酒的味道、醉意，這三種情況如果飲用其中一種，就犯墮罪(Pāyantika)。吃酒麴犯戒，說的是這種酒麴用麥子和藥草與酒混合，放置之後乾燥拿來，用水調和飲用，能夠使人醉。
English version: 『Starting together』 refers to initiating something jointly, 『or differing due to a common cause』 refers to initiating different actions because of a shared reason. 『Sūtra』 (修多羅) refers to the four Āgamas (阿含, original Buddhist scriptures) and the two hundred and fifty precepts. 『Vinaya』 (毗尼) means subduing, because it can subdue greed, hatred, and delusion; it refers to various precepts and rules. 『Mātṛkā』 (摩多勒伽) refers to skillfully selecting the characteristics and meanings of all dharmas (法), similar to the Abhidharma (阿毗曇, treatises). 『Vibhāṣā』 (毗婆沙) refers to the Abhidharma, precepts, and the Sangha (僧團) as a unified whole, thus being able to clarify the characteristics of meanings, discuss form and non-form, teaching and non-teaching, etc. And entering the Vinaya Sutra refers to all places in other scriptures that discuss precepts. If the precepts in this sutra are used to speak to someone who has not received the major precepts, it constitutes a Duṣkṛta (突吉羅, offense of wrong-doing); it is only a Pāyantika (波逸提, offense entailing expiation) if one mentally and verbally despises that person for not coming to listen to the precepts; if one does not come due to other matters, there is no offense.
Ninety Matters, Seventy-Sixth
Going to listen to a quarrel constitutes an offense because it can destroy the Buddha's Dharma and divide the Sangha into two factions; therefore, it is forbidden to listen after a dispute, otherwise it is an offense. Listening in a high or low place constitutes an offense because the matter of the dispute is serious, so it is different from reciting precepts, Poṣadha (布薩, observance day), and Karma (羯磨, action) etc. Here, both those who are quarreling and those who are not quarreling who come to listen, and whether speaking to people or not, all constitute an offense.
Ninety Matters, Seventy-Seventh
During the Sangha's adjudication of a matter, silently getting up and leaving, if it is only a clear White Karma, White Two Karma, White Four Karma, it is because the hundred and one Karmas are all included in these three Karmas. Minor matters use White Karma, medium matters use White Two Karma, and serious matters use White Four Karma; when these three Karmas are being recited, if one gets up and leaves, it constitutes a Pāyantika (墮罪, offense entailing expiation); if it is not a Karma matter and one gets up and leaves, it constitutes a Duṣkṛta (突吉羅, offense of wrong-doing).
Ninety Matters, Seventy-Eighth
Disrespectful, in the barbarian language means to annoy others. There are a total of four matters that annoy others: having already given recognition (permission), the teacher and oneself being a senior monk, telling him not to do this matter, initially complying by saying not to do it, and then doing it later, this is the first type. The second type is disagreeing and saying to do it, constituting a Pāyantika (墮罪, offense entailing expiation). Annoying a junior monk constitutes a Duṣkṛta (突吉羅, offense of wrong-doing). When recognition has not been given, there are two situations, only constituting a Duṣkṛta (突吉羅, offense of wrong-doing).
Ninety Matters, Seventy-Ninth
Drinking alcohol, whenever there is the aroma of alcohol, the taste of alcohol, intoxication, if one drinks any of these three situations, it constitutes a Pāyantika (墮罪, offense entailing expiation). Eating fermented grains constitutes an offense, referring to this fermented grain being mixed with wheat and medicinal herbs with alcohol, left to sit, then dried and taken, mixed with water and drunk, capable of making one drunk.
【English Translation】 English version: 『Starting together』 refers to initiating something jointly, 『or differing due to a common cause』 refers to initiating different actions because of a shared reason. 『Sūtra』 (修多羅) refers to the four Āgamas (阿含, original Buddhist scriptures) and the two hundred and fifty precepts. 『Vinaya』 (毗尼) means subduing, because it can subdue greed, hatred, and delusion; it refers to various precepts and rules. 『Mātṛkā』 (摩多勒伽) refers to skillfully selecting the characteristics and meanings of all dharmas (法), similar to the Abhidharma (阿毗曇, treatises). 『Vibhāṣā』 (毗婆沙) refers to the Abhidharma, precepts, and the Sangha (僧團) as a unified whole, thus being able to clarify the characteristics of meanings, discuss form and non-form, teaching and non-teaching, etc. And entering the Vinaya Sutra refers to all places in other scriptures that discuss precepts. If the precepts in this sutra are used to speak to someone who has not received the major precepts, it constitutes a Duṣkṛta (突吉羅, offense of wrong-doing); it is only a Pāyantika (波逸提, offense entailing expiation) if one mentally and verbally despises that person for not coming to listen to the precepts; if one does not come due to other matters, there is no offense.
Ninety Matters, Seventy-Sixth
Going to listen to a quarrel constitutes an offense because it can destroy the Buddha's Dharma and divide the Sangha into two factions; therefore, it is forbidden to listen after a dispute, otherwise it is an offense. Listening in a high or low place constitutes an offense because the matter of the dispute is serious, so it is different from reciting precepts, Poṣadha (布薩, observance day), and Karma (羯磨, action) etc. Here, both those who are quarreling and those who are not quarreling who come to listen, and whether speaking to people or not, all constitute an offense.
Ninety Matters, Seventy-Seventh
During the Sangha's adjudication of a matter, silently getting up and leaving, if it is only a clear White Karma, White Two Karma, White Four Karma, it is because the hundred and one Karmas are all included in these three Karmas. Minor matters use White Karma, medium matters use White Two Karma, and serious matters use White Four Karma; when these three Karmas are being recited, if one gets up and leaves, it constitutes a Pāyantika (墮罪, offense entailing expiation); if it is not a Karma matter and one gets up and leaves, it constitutes a Duṣkṛta (突吉羅, offense of wrong-doing).
Ninety Matters, Seventy-Eighth
Disrespectful, in the barbarian language means to annoy others. There are a total of four matters that annoy others: having already given recognition (permission), the teacher and oneself being a senior monk, telling him not to do this matter, initially complying by saying not to do it, and then doing it later, this is the first type. The second type is disagreeing and saying to do it, constituting a Pāyantika (墮罪, offense entailing expiation). Annoying a junior monk constitutes a Duṣkṛta (突吉羅, offense of wrong-doing). When recognition has not been given, there are two situations, only constituting a Duṣkṛta (突吉羅, offense of wrong-doing).
Ninety Matters, Seventy-Ninth
Drinking alcohol, whenever there is the aroma of alcohol, the taste of alcohol, intoxication, if one drinks any of these three situations, it constitutes a Pāyantika (墮罪, offense entailing expiation). Eating fermented grains constitutes an offense, referring to this fermented grain being mixed with wheat and medicinal herbs with alcohol, left to sit, then dried and taken, mixed with water and drunk, capable of making one drunk.
余麹無犯也。若過是罪者，此酒極重，飲之者能作四逆，除破僧逆，以破僧要當自稱為佛故。亦能破一切戒及餘眾惡也。
九十事第八十
非時入聚落中，明在阿練若處者，有檀越近聚落外作住處、學問處及阿練若處。有遠阿練若住畏賊故，近聚落作僧藏也。若寺在聚落外，不白出寺至城門，犯突。又云，入聚落內時，若總白入聚落，後到隨意所至也。若別相白、若先不白隨見異寺比丘白，無犯。
九十事第八十一
食前後者，此為檀越家比丘結也。緣跋難陀出百兩金錢、百兩貯畜、百兩飲食。此施主所以請佛及僧，欲在僧中從其乞生。然知其欲乞故先至已，余行晚來，因制戒也。檀越道人設食，日晨白，僧往不犯。不白，往者犯墮。若白，往于道中至余家索食，食得正食墮，助食突。若與僧一時去不白，先入者墮。主人明日當作食，今日自往者墮，除主人喚。食後主人不留，輒自住者墮。作經勞主人，僧先至而方後到者墮，食后未嚫去者墮。余道人慾私行，直報同學，得犯與不犯，與上同。雖大界內近寺白衣家，不白亦犯墮也。入城突。若白而還晚，令僧惱者突。
九十事第八十二
門者，王宮外門也。門閫者，宮門前一限木也，過此木犯。未藏寶者，王已出外、夫人未起。
【現代漢語翻譯】 現代漢語譯本 剩餘的酒麴也不會導致犯罪。如果超過了這個量，這種酒的罪過就非常嚴重，飲用它的人能犯下四逆罪（指殺父、殺母、殺阿羅漢、出佛身血），除了破僧逆（指破壞僧團的和合），因為要犯破僧罪必須自稱為佛。這種酒也能破壞一切戒律以及其他各種惡行。
九十事 第八十
非時進入聚落中，這裡指的是住在阿練若處（指遠離人煙的修行場所）的比丘。有些施主在靠近聚落外的地方建造住所、學問處以及阿練若處。有些住在偏遠阿練若處的人因為害怕盜賊，所以在靠近聚落的地方建造僧藏（指存放僧人物品的倉庫）。如果寺院在聚落外，沒有稟告就離開寺院到達城門，犯突吉羅罪。還有一種說法是，進入聚落內時，如果總的稟告要進入聚落，之後到達任何地方都可以隨意。如果是分別稟告，或者事先沒有稟告，看到其他寺院的比丘就稟告，沒有罪過。
九十事 第八十一
食前食后，這是指在施主家為比丘結罪的情況。因為跋難陀（一位比丘的名字）拿出了百兩金錢、百兩儲蓄、百兩飲食。這位施主因此邀請佛陀和僧團，想要在僧團中向他們乞求生活。然而，跋難陀知道施主想要乞求，所以先去了，其他人來晚了，因此制定了這條戒律。施主道人準備齋飯，早上稟告，僧團前往沒有罪過。沒有稟告，前往的人犯墮罪。如果稟告了，前往的路上到其他人家乞食，吃了正食犯墮罪，幫助吃的人犯突吉羅罪。如果和僧團一起去，沒有稟告，先進入的人犯墮罪。主人明天才準備齋飯，今天自己前往的人犯墮罪，除非是主人邀請。齋飯後主人沒有挽留，擅自留下的人犯墮罪。因為誦經而勞煩主人，僧團先到而主人後到的人犯墮罪，齋飯後沒有接受迴向就離開的人犯墮罪。其他道人想要私自前往，直接告訴同學，是否犯罪，和上面相同。即使在大界內靠近寺院的白衣（指在家信徒）家，沒有稟告也犯墮罪。進入城裡犯突吉羅罪。如果稟告了，但是回來晚了，讓僧團惱怒的人犯突吉羅罪。
九十事 第八十二
門，指的是王宮外面的門。門檻，指的是宮門前的一根橫木，超過這根橫木就犯戒。未藏寶，指的是國王已經外出，夫人還沒有起床。
【English Translation】 English version The remaining yeast will not cause an offense. If it exceeds this amount, the offense of this liquor is extremely serious. Those who drink it can commit the four parajikas (matricide, patricide, killing an Arhat, and shedding the blood of a Buddha), except for the sanghabheda (causing a schism in the Sangha), because to commit sanghabheda, one must claim to be a Buddha. It can also destroy all precepts and various other evils.
Ninety Matters, Eightieth
Entering a village at an improper time refers to a bhikkhu dwelling in an aranya (a secluded place for practice). Some donors build residences, places of learning, and aranyas near villages. Some who live in remote aranyas, fearing thieves, build sangha storage (a warehouse for storing Sangha items) near villages. If a monastery is outside a village, leaving the monastery and reaching the city gate without informing, one commits a dukkaṭa offense. Another version says that when entering a village, if one generally informs that they are entering the village, they can go anywhere they please afterward. If informing separately, or not informing beforehand, and informing a bhikkhu from another monastery upon seeing them, there is no offense.
Ninety Matters, Eighty-first
Before and after meals, this refers to situations where a bhikkhu incurs an offense at a donor's house. Because Nanda (a bhikkhu's name) took out one hundred gold coins, one hundred stored items, and one hundred food items. This donor invited the Buddha and the Sangha, wanting to beg for a living from them in the Sangha. However, Nanda knew that the donor wanted to beg, so he went first, and others came late, hence this precept was established. A donor ascetic prepares a meal, informs in the morning, and the Sangha goes without offense. Without informing, those who go commit a pācittiya offense. If informing, and begging for food from other houses on the way, eating the proper food incurs a pācittiya offense, and helping to eat incurs a dukkaṭa offense. If going with the Sangha without informing, those who enter first commit a pācittiya offense. If the host is preparing a meal tomorrow, and one goes today, one commits a pācittiya offense, unless invited by the host. After the meal, if the host does not retain them, and one stays on their own accord, one commits a pācittiya offense. If troubling the host by reciting scriptures, and the Sangha arrives before the host, one commits a pācittiya offense. After the meal, leaving without receiving the anumodana (rejoicing and dedication), one commits a pācittiya offense. If other ascetics want to go privately, directly informing a fellow student, whether there is an offense or not is the same as above. Even within the great boundary, near the house of a white-clad (a lay follower) near the monastery, not informing also incurs a pācittiya offense. Entering the city incurs a dukkaṭa offense. If informing but returning late, causing annoyance to the Sangha, one commits a dukkaṭa offense.
Ninety Matters, Eighty-second
The gate refers to the outer gate of the royal palace. The threshold refers to a horizontal piece of wood in front of the palace gate; crossing this wood incurs an offense. 'Not yet storing treasures' refers to the king having already gone out, and the queen not yet having risen.
其進御時，所著寶衣輕明照徹內身外現，以發欲意未藏此衣，名未藏寶。又女為男寶，夫人未以余衣覆身，亦名未藏寶。夜未曉者，胡本有二義：一未曉、二夫人未起。王及夫人未出、寶衣未藏，入限木內犯。已出已藏，入限不犯。及王夫人大臣太子勢力強將入，不犯。或未藏寶夫人無突。有夫人無寶，突。入天龍鬼神宮門，突。入空宮門，不犯。王者，取聚落主已上也。
九十事第八十三
我今始知是法者，云經心聽、亂心聽戒故犯。云初至眾學犯突，說竟犯墮。實先知、言始知，犯妄語墮。此中正結不專心聽罪也。
九十事第八十四
針筒者，以是小物故，所以不入三十事故。又應破故，若還主主不受，若與他則主惱。施僧則非法，唯譭棄。骨者，像馬龍骨。牙者，像及豬牙。齒者，像馬豬齒。角者，牛羊鹿角也。貪好故、不凈故犯也。現余缽支等亦爾也。
九十事第八十五
高廣床者，以生憍慢故，木床高大悉犯，俗人八戒同是也。八指者，一指二寸也。隨得者，明用時隨坐臥得罪。所以不入舍墮者，以截斷故。截使應量，入僧中悔，若下濕處聽八寸，支過悉犯。
九十事第八十六
兜羅者，草木華綿之總稱也。以是貴人所畜故。又人所慊故、喜生蟲故。又
【現代漢語翻譯】 現代漢語譯本： 當她進見國王時，所穿的寶衣輕薄透明，能照見身體，內外顯露，因為想要表達愛意而沒有遮掩這件衣服，這件衣服被稱為『未藏寶』（未被隱藏的珍寶）。又因為女子是男子的珍寶，夫人沒有用其他衣服遮蓋身體，也稱為『未藏寶』。『夜未曉者』，胡本有兩種解釋：一是未天亮，二是夫人未起床。國王和夫人未出來、寶衣未藏好，進入限制區域內，屬於違犯。已經出來已經藏好，進入限制區域內，不違犯。以及國王、夫人、大臣、太子、勢力強大的將領進入，不違犯。或者沒有藏好寶衣，夫人沒有突然出現，沒有夫人只有寶衣，突然出現，違犯。進入天龍（天神和龍）、鬼神宮殿的門，違犯。進入空曠的宮殿門，不違犯。『王者』，指的是聚落的首領及以上的人。 我如今才知道這個法，說是專心聽經、亂心聽戒，所以違犯。說是初到僧團學習，違犯突吉羅（輕罪），說完戒律，違犯墮罪（較重的罪）。實際上先知道，卻說剛知道，違犯妄語墮罪。這裡主要是因為不專心聽講而獲罪。 針筒，因為是小物件，所以不列入三十事中。又因為容易破損，如果還給主人，主人不接受，如果給別人，主人會惱怒。施捨給僧人則不合法，只能譭棄。骨頭，指的是象、馬、龍的骨頭。牙，指的是象和豬的牙。齒，指的是象、馬、豬的牙齒。角，指的是牛、羊、鹿的角。因為貪圖美好，或者因為不乾淨，所以違犯。現在剩餘的缽支等也是這樣。 高廣床，因為會產生驕慢心，木床只要高大就都違犯，世俗人的八關齋戒也是如此。『八指』，一指是兩寸。『隨得者』，說明使用時，隨著坐臥而獲罪。之所以不列入舍墮（捨棄后懺悔的罪），是因為可以截斷。截斷使之符合尺寸，在僧團中懺悔，如果是在潮濕的地方，允許八寸，超過這個尺寸都違犯。 兜羅，是草、木、花、棉的總稱。因為是貴人所蓄養的，又因為人們所喜愛，容易生蟲。
【English Translation】 English version: When she enters to see the king, the precious garment she wears is light and transparent, illuminating her body, revealing both inside and out. Because she desires to express affection and does not conceal this garment, this garment is called 'Not-Hidden Treasure' (treasure that is not hidden). Also, because a woman is a man's treasure, and the lady does not cover her body with other garments, it is also called 'Not-Hidden Treasure'. 'Night not yet dawned', the Hu version has two meanings: one is not yet dawn, and the other is the lady has not yet risen. If the king and the lady have not come out, and the precious garment is not hidden, entering the restricted area constitutes an offense. If they have already come out and already hidden it, entering the restricted area does not constitute an offense. And if the king, the lady, ministers, the crown prince, or powerful generals enter, it does not constitute an offense. Or if the precious garment is not hidden, and the lady does not suddenly appear; if there is no lady but only the precious garment, and it suddenly appears, it constitutes an offense. Entering the gates of the palaces of the Devas (gods) and Nagas (dragons), or ghosts and spirits, constitutes an offense. Entering the gates of empty palaces does not constitute an offense. 'King' refers to the leader of a settlement and above. Now I know that this Dharma (teaching) is that listening to the sutras (discourses) with a focused mind and listening to the precepts (rules) with a distracted mind are offenses. Saying that one is newly arrived in the Sangha (community) to learn constitutes an offense of Thullaccaya (minor offense), and finishing speaking the precepts constitutes an offense of Nissaggiya Pacittiya (an offense requiring forfeiture). Actually knowing beforehand but saying one just learned constitutes an offense of lying, which is a Nissaggiya Pacittiya offense. The main point here is being guilty of not listening attentively. A needle case, because it is a small object, is not included in the thirty matters. Also, because it is easily broken, if returned to the owner, the owner will not accept it; if given to someone else, the owner will be annoyed. Giving it to the Sangha is not lawful; it can only be destroyed. Bones refer to the bones of elephants, horses, and dragons. Tusks refer to the tusks of elephants and pigs. Teeth refer to the teeth of elephants, horses, and pigs. Horns refer to the horns of cows, sheep, and deer. Offenses are committed because of greed for beauty or because of impurity. The remaining bowl supports and other items are also the same. High and wide beds, because they give rise to arrogance, any wooden bed that is high and large constitutes an offense; the eight precepts of laypeople are the same. 'Eight fingers', one finger is two inches. 'According to what is obtained' means that when using it, one incurs guilt according to sitting or lying down. The reason it is not included in Nissaggiya Pacittiya (offenses requiring forfeiture) is because it can be cut. Cutting it to make it the appropriate size, one confesses in the Sangha. If it is in a damp place, eight inches are allowed; exceeding this size constitutes an offense. Dukula (fine cloth) is a general term for grass, wood, flower, and cotton. Because it is kept by noble people, and because people like it, it easily breeds insects.
若臥軟暖上，后得寒及粗䩕時不堪忍故，乞時犯突，隨貯至成犯墮。凡施佛即得其福，無從用生。今佛不用故，僧則常用，福則常生故，應護作臥具也。
九十事第八十七
覆瘡衣者，先未聽畜涅槃僧。有一比丘，病癰膿血流出，污安多衛。佛見，聽畜覆瘡衣，乃至瘡差后十日內畜，不犯。既聽涅槃僧，患瘡時涅槃僧內著之，量如涅槃僧。
九十事第八十八
尼師檀者，本佛在時不臥故小作，后因難陀聽益，縷際從織邊，唯於一頭更益一搩手，凡長六尺廣三尺，令比丘臥故。僧臥具量四八尺也。今若欲作尼師檀，量故如本作也。云以此先制故，所以在此中也。后以結三十捨墮，則入舍墮。今作不如法，便入舍墮也。
九十事第八十九
雨浴衣中求愿，佛不與過愿者，云過愿如王大人法，有從求愿所索，禮必不違，若求妻妾奴婢田宅悉與。佛以過此不如法與，故云不與過愿，唯與如法愿也。云今凡比丘浴，若露覆室，要不共白衣及覆上身，要當著竭支，一當有羞愧、二喜生他欲想故。昔有羅漢比丘浴，有一比丘見其身體鮮凈細軟，便欲心生。后不久男根墮落即有女根，則休道為俗生子。后還遇見即便識之，知本所因即歸情求，及羅漢教令悔過，用心純至還得男根。故宜不露形也。
【現代漢語翻譯】 現代漢語譯本：如果睡在柔軟溫暖的床上，之後一旦遇到寒冷粗糙的環境，就無法忍受，因此乞討時容易觸犯突吉羅（Dukkata，一種輕微的戒律過失），隨意儲存物品也會構成波逸提（Pacittiya，一種較重的戒律過失）。凡是供養佛陀的物品，就能得到福報，但佛陀不會使用這些東西。現在佛陀已經不用這些東西了，而僧眾經常使用，福報也因此不斷產生，所以應該保護並製作臥具。
九十事第八十七
關於覆蓋瘡口的衣服，之前沒有允許涅槃僧（Nirvana Sangha，指臨終或已故僧侶的僧團）使用。有一位比丘（Bhikshu，男性出家人）生病，癰瘡流出膿血，污染了安多衛（Antaravasaka，內衣）。佛陀看到后，允許使用覆蓋瘡口的衣服，直到瘡口痊癒后的十日內都可以使用，不算犯戒。既然允許涅槃僧使用，那麼在患瘡時，可以在涅槃僧的僧團內使用這種衣服，尺寸大小與涅槃僧的衣服相同。
九十事第八十八
尼師壇（Nisidana，坐具）原本在佛陀在世時，因為佛陀不臥睡而製作得很小。後來因為難陀（Nanda，佛陀的堂弟）的緣故，允許增大尺寸，在縫線的邊緣從編織的邊緣開始，只在一頭增加一搩手（Vidatthi，約25釐米），總長度為六尺，寬度為三尺，爲了讓比丘可以躺臥。僧眾的臥具尺寸是四尺乘八尺。現在如果想要製作尼師壇，尺寸應該按照原來的製作方法。之所以在這裡提到，是因為這是最初制定的。後來如果違反規定，縫製了三十種捨墮（Nissaggiya Pacittiya，一種需要捨棄財物並懺悔的戒律），就屬於捨墮。現在如果製作不如法，也會構成捨墮。
九十事第八十九
在雨浴衣（Varsika Sati，雨季洗浴時使用的布）中請求願望，佛陀不允許超過合理範圍的願望。佛陀說，超過合理範圍的願望就像國王或大人物的做法，只要有人請求，就一定會滿足，甚至會給予妻子、妾、奴婢、田地和住宅。佛陀認為，超過合理範圍的給予是不如法的，所以說不允許超過合理範圍的願望，只允許如法的願望。現在一般的比丘洗浴時，如果是在露天或室內，一定要避免與白衣（在家居士）一起，並且要遮蓋上身，一定要穿上竭支（Kachchha，裙子），一是因為應當有羞愧之心，二是因為容易引起他人的慾望。過去有一位阿羅漢（Arhat，已證悟的聖者）比丘洗浴，有一位比丘看到他的身體鮮嫩潔凈，便生起了慾望。不久之後，他的男根脫落，長出了女根，於是還俗生子。後來再次相遇，他認出了這位阿羅漢，知道是之前的因果，便懇求懺悔，阿羅漢教他悔過，用心真誠，最終恢復了男根。所以應該避免裸露身體。
【English Translation】 English version: If one sleeps on soft and warm beds, later when encountering cold and rough conditions, one cannot endure it. Therefore, when begging, one is prone to committing Dukkata (a minor offense). Storing things arbitrarily also constitutes Pacittiya (a more serious offense). Any offering to the Buddha brings merit, but the Buddha does not use these things. Now that the Buddha no longer uses them, while the Sangha (community of monks) uses them frequently, merit is constantly generated. Therefore, one should protect and make bedding.
Ninety Matters, Eighty-seventh
Regarding clothing to cover sores, previously the Nirvana Sangha (the Sangha of the dying or deceased) was not allowed to use it. There was a Bhikshu (monk) who was ill, with pus and blood flowing from his sores, soiling his Antaravasaka (inner garment). The Buddha saw this and allowed the use of clothing to cover sores, up to ten days after the sores healed, without committing an offense. Since the Nirvana Sangha is allowed to use it, when suffering from sores, it can be used within the Nirvana Sangha, with the size being the same as the Nirvana Sangha's clothing.
Ninety Matters, Eighty-eighth
The Nisidana (sitting cloth) was originally made small when the Buddha was alive because the Buddha did not lie down to sleep. Later, due to Nanda (Buddha's cousin), it was allowed to increase in size, with the seam starting from the woven edge, adding one Vidatthi (span of the hand, about 25 cm) only at one end, with a total length of six feet and a width of three feet, so that the Bhikshu could lie down. The Sangha's bedding size is four feet by eight feet. Now, if one wants to make a Nisidana, the size should be made according to the original method. The reason it is mentioned here is because this was the initial rule. Later, if one violates the rule and sews the thirty Nissaggiya Pacittiya (an offense requiring forfeiture and confession), it falls under Nissaggiya Pacittiya. Now, if the making is not according to the Dharma (law), it also constitutes Nissaggiya Pacittiya.
Ninety Matters, Eighty-ninth
In the Varsika Sati (rain bathing cloth), requesting wishes, the Buddha does not grant wishes that exceed the reasonable scope. The Buddha said that wishes exceeding the reasonable scope are like the practices of kings or great men, who will fulfill whatever is requested, even giving wives, concubines, slaves, fields, and houses. The Buddha believes that giving beyond the reasonable scope is not in accordance with the Dharma, so he said that wishes exceeding the reasonable scope are not allowed, only wishes in accordance with the Dharma are allowed. Now, when ordinary Bhikshus bathe, whether in the open or indoors, they must avoid being with laypeople (householders) and must cover their upper bodies, and must wear Kachchha (loincloth), firstly because they should have a sense of shame, and secondly because it is easy to arouse desires in others. In the past, there was an Arhat (enlightened being) Bhikshu bathing, and a Bhikshu saw his body was fresh, clean, delicate, and soft, and he developed desire. Not long after, his male organ fell off and a female organ grew, so he returned to lay life and had children. Later, when they met again, he recognized the Arhat, knowing it was due to the previous cause and effect, so he pleaded for repentance, and the Arhat taught him to repent, and with sincere effort, he eventually regained his male organ. Therefore, one should avoid exposing the body.
云淫持戒大比丘及沙彌罪，同破七寶塔，勸人令出家精進，斯福同塔也。
九十事第九十
云佛衣量，佛身丈六，常人半之，衣量廣長皆應半也。佛弟難陀短佛四指，衣應減長中一尺、廣中四寸。難陀先著上衣，佛著中衣，今不聽過等，聽著下衣，常人則下中下也。佛衣色如金詰施，㲲色亦爾，故難陀衣宜當覆沙。覆沙者，秦言壞色也，令同比丘衣也。
四悔過第一
此是不共戒，比丘尼、式叉摩尼、沙彌尼無犯，沙彌突吉羅。此戒體無罪名，一人邊一說悔過。是中犯者，若比丘不病入聚落中，非親比丘尼邊自手取根食，得波羅提提舍尼罪。若一時取十五種食，一波羅提提舍尼。若一一取，十五波羅提提舍尼。不犯者，若病、若親里比丘尼、若天祠中多人聚中與、若沙門住處與、聚落外若比丘尼坊舍中與，不犯。
第二事
此是不共戒，比丘尼、式叉摩尼、沙彌尼無犯，沙彌突吉羅。是中犯者，若比丘受比丘尼所教與食，得波羅提提舍尼罪，隨受得爾所波羅提提舍尼。若二部僧共坐，一部僧中若有一人語是比丘尼者，第二部僧亦名為語。若別入別坐別食別出者，是中入檀越門比丘應問出比丘：「何比丘尼是中教檀越與比丘食？」答言：「某。」應問：「約敕未？」答言：「已約
【現代漢語翻譯】 現代漢語譯本： 如果（有比丘）誹謗持戒的大比丘和沙彌，其罪過等同於破壞七寶塔。如果勸人出家修行並精進，其福德也等同於建造七寶塔。
九十事 第九十
關於佛的衣服尺寸：佛身高一丈六尺，常人身高是佛的一半，所以衣服的廣度和長度都應該是佛的一半。佛的弟弟難陀比佛矮四指，他的衣服長度應減少一尺，寬度減少四寸。難陀先前先穿上衣，佛穿中衣，現在不允許（衣服尺寸）超過佛，允許穿下衣，常人則穿下等、中等的下衣。佛的衣服顏色像金詰施（一種金色），㲲（毛織品）的顏色也是如此，所以難陀的衣服應該用覆沙（壞色）染色。覆沙，秦語的意思是壞色，使之與比丘的衣服顏色相同。
四悔過 第一
這是不共戒（比丘獨有的戒律），比丘尼、式叉摩尼（沙彌尼）沒有觸犯此戒的問題，沙彌觸犯此戒則犯突吉羅（輕罪）。此戒本身沒有罪名，只需在一個人面前說出悔過即可。如果比丘沒有生病，進入村落中，從非親屬的比丘尼手中親自拿取食物，則犯波羅提提舍尼罪。如果一次拿取十五種食物，則犯一次波羅提提舍尼罪。如果一種一種地拿取，則犯十五次波羅提提舍尼罪。以下情況不犯戒：如果生病、如果是親屬比丘尼、如果在天祠中多人聚集時給予、如果在沙門居住的地方給予、在村落外或比丘尼的住所中給予，則不犯戒。
第二事
這是不共戒，比丘尼、式叉摩尼、沙彌尼沒有觸犯此戒的問題，沙彌觸犯此戒則犯突吉羅。如果比丘接受比丘尼的教唆而接受食物，則犯波羅提提舍尼罪，接受多少次就犯多少次波羅提提舍尼罪。如果兩部僧（兩個僧團）一起坐著，其中一部僧團中如果有人對比丘尼說話，那麼第二部僧團也被認為是在說話。如果分別進入、分別坐著、分別吃飯、分別出去，那麼進入施主家門的比丘應該問出去的比丘：『哪位比丘尼在這裡教唆施主給比丘食物？』回答說：『某某。』應該問：『是否已經告誡過她？』回答說：『已經告誡過。』
【English Translation】 English version: If a Bhikkhu slanders a virtuous, precept-observing Bhikkhu or a Śrāmaṇera (novice), his offense is equivalent to destroying a seven-jeweled stupa. If he encourages people to renounce the world and practice diligently, his merit is equivalent to building a seven-jeweled stupa.
Ninety Matters, Ninetieth
Regarding the size of the Buddha's robe: The Buddha's height is one zhang six chi (丈六, approximately 16 Chinese feet), and the height of an ordinary person is half of that. Therefore, the width and length of the robe should also be half of the Buddha's. Nanda (難陀), the Buddha's younger brother, is four fingers shorter than the Buddha, so his robe should be reduced by one chi (尺, Chinese foot) in length and four cun (寸, Chinese inch) in width. Nanda used to wear the upper robe first, while the Buddha wore the middle robe. Now, it is not allowed to exceed the Buddha's size. He is allowed to wear the lower robe. Ordinary people should wear lower-grade or middle-grade lower robes. The color of the Buddha's robe is like gold kiliśi (金詰施, a type of gold color), and the color of the woolen fabric (㲲) is also the same. Therefore, Nanda's robe should be dyed with 'covered sand' (覆沙). 'Covered sand,' in the Qin language (秦言, ancient Chinese), means 'spoiled color' (壞色), making it the same color as the Bhikkhus' robes.
Four Confessions, First
This is a non-shared precept (不共戒, a precept unique to Bhikkhus). Bhikkhunis (比丘尼, nuns), Śikṣamāṇās (式叉摩尼, probationary nuns), and Śrāmaṇerikās (沙彌尼, female novices) do not violate this precept. If a Śrāmaṇera violates it, he commits a Dukkrata (突吉羅, minor offense). This precept itself does not have a specific offense name. One only needs to confess before one person. If a Bhikkhu, without being ill, enters a village and personally takes root food from a Bhikkhuni who is not a relative, he commits a Pratideśanīya (波羅提提舍尼) offense. If he takes fifteen kinds of food at once, he commits one Pratideśanīya offense. If he takes them one by one, he commits fifteen Pratideśanīya offenses. The following situations are not offenses: if he is ill, if it is a relative Bhikkhuni, if it is given in a gathering of many people in a temple, if it is given in a place where Śramaṇas reside, or if it is given outside the village or in a Bhikkhuni's residence.
Second Matter
This is a non-shared precept. Bhikkhunis, Śikṣamāṇās, and Śrāmaṇerikās do not violate this precept. If a Śrāmaṇera violates it, he commits a Dukkrata. If a Bhikkhu accepts food given at the instigation of a Bhikkhuni, he commits a Pratideśanīya offense. He commits as many Pratideśanīya offenses as he accepts. If two groups of Sangha (僧, monastic community) are sitting together, and someone from one group speaks to a Bhikkhuni, the second group is also considered to be speaking. If they enter separately, sit separately, eat separately, and leave separately, then the Bhikkhu who enters the donor's house should ask the Bhikkhu who is leaving: 'Which Bhikkhuni is instigating the donor to give food to the Bhikkhus here?' If he answers: 'So-and-so,' he should ask: 'Has she been warned?' If he answers: 'She has been warned.'
敕。」是入比丘亦名約敕。有諸比丘出城門時，有比丘入者，應問出者。若出未約敕，入者應約敕。若出約敕，入者亦名約敕。
第三事
此戒與比丘尼共，三眾不共。是中犯者，若比丘學家中，僧作學家羯磨已，先不請後來自手取根食，得波羅提提舍尼。若一時取十五種食，得一罪。若異時各各取，得十五波羅提提舍尼。
第四事
此是不共戒，四眾無犯。是中犯者，若比丘僧未差，是人不僧坊外自手取根食，僧坊內取，得波羅提提舍尼罪。若比丘受僧羯磨已，是比丘知是中有賊入，應將凈人是中立。若是中見人有似賊者，應取是食，語諸持食人：「汝莫來入，是中有人似賊。」若是持食人強來者，不犯。律師云：所羯磨人必使勇健多力能卻賊者。若不能卻，一切僧盡應至有賊處。若復不能，應語聚落檀越令多人防護也。
眾學初
此是共戒。諸比丘極高著泥洹僧者，非是五比丘，非是優為迦葉等，亦非舍利弗、目揵連等，又非善來比丘，多是白四羯磨受具戒者。如釋種千人同時出家者，此諸人等多壞威儀。如釋種比丘本出豪族，以先習故，下著泥洹僧。諸婆羅門外道在佛法中出家，高著泥洹僧。諸六群比丘參差著泥洹僧。
問曰：「五篇戒中佛何以正制著泥洹僧著三
【現代漢語翻譯】 現代漢語譯本：『敕』，是指新加入的比丘也要遵守戒律。當有比丘要出城門時，如果有比丘要進入，進入的比丘應該詢問出去的比丘是否已經受過『約敕』。如果出去的比丘還沒有受過『約敕』，那麼進入的比丘應該為他進行『約敕』。如果出去的比丘已經受過『約敕』，那麼進入的比丘也算是受過『約敕』了。
第三件事
這條戒律與比丘尼共同遵守，但與沙彌、式叉摩那、優婆塞、優婆夷這三眾無關。在這條戒律中，如果比丘在僧團已經對一位學戒者進行了『學家羯磨』（Siksamana Karma，學戒羯磨），之後沒有事先請求就自己從學戒者手中拿取根莖類的食物，就犯了波羅提提舍尼（Patidesaniya，應悔罪）。如果一次性拿取十五種食物，就犯一次罪。如果分多次拿取，每次拿取一種，就犯十五次波羅提提舍尼。
第四件事
這條戒律是不共戒，與比丘尼、沙彌、式叉摩那、優婆塞、優婆夷這四眾無關。在這條戒律中，如果比丘沒有得到僧團的指派，在僧房外面自己拿取根莖類的食物，但在僧房內部拿取，就犯了波羅提提舍尼罪。如果比丘已經接受了僧團的羯磨（Karma，羯磨，指僧團的議事和決議），並且知道僧房裡有盜賊進入，應該帶一個凈人（Kappiyakaraka，指可以處理僧侶不便處理事務的居士）站在那裡。如果在那裡看到有人像盜賊，應該拿走食物，告訴那些送食物的人：『你們不要進來，這裡有人像盜賊。』如果送食物的人強行進來，就不算犯戒。律師說：被羯磨指派的人必須是勇敢強壯、有能力驅趕盜賊的人。如果不能驅趕，所有僧人都應該到有盜賊的地方。如果還是不行，應該告訴聚落的施主，讓他們派更多人來防護。
眾學戒的開始
這是共同遵守的戒律。那些穿著極高『泥洹僧』（Nivasan，下裙）的比丘，不是指五比丘（Pancavaggiya，指最初跟隨佛陀出家的五位比丘），也不是指優樓頻螺迦葉（Uruvela-Kassapa，指皈依佛陀的迦葉三兄弟中的一位）等人，也不是指舍利弗（Sariputta，佛陀的十大弟子之一）、目犍連（Moggallana，佛陀的十大弟子之一）等人，又不是指善來比丘（Ehi-bhikkhu，指佛陀以『善來比丘』的方式度化的人），大多是指通過白四羯磨（Natti-catuttha-kamma，指一種正式的僧團儀式）受具足戒的人。例如釋迦族（Sakya，佛陀所在的釋迦族）有一千人同時出家，這些人大多破壞威儀。例如釋迦族的比丘原本出身豪門，因為先前的習慣，穿著很低的『泥洹僧』。那些婆羅門（Brahmana，古印度社會中的祭司階層）外道在佛法中出家，穿著很高的『泥洹僧』。還有六群比丘（Chabbaggiya，指六位行為不端的比丘）參差不齊地穿著『泥洹僧』。
問：在五篇戒（Pancavaggiya，指比丘戒律的五個主要分類）中，佛陀為什麼要特別制定關於穿著『泥洹僧』和穿著三衣（Ticivara，指比丘所穿的三件衣服）的戒律？
【English Translation】 English version: 『Instruction』 refers to the fact that newly joined Bhikkhus (monks) must also abide by the precepts. When a Bhikkhu is about to leave the city gate, if there is a Bhikkhu entering, the entering Bhikkhu should ask the leaving Bhikkhu if they have received the 『Instruction』. If the leaving Bhikkhu has not received the 『Instruction』, then the entering Bhikkhu should administer the 『Instruction』 to them. If the leaving Bhikkhu has already received the 『Instruction』, then the entering Bhikkhu is also considered to have received the 『Instruction』.
Third matter
This precept is shared with Bhikkhunis (nuns), but not with the three assemblies of Samaneras (novice monks), Sikkhamanas (probationary nuns), Upasakas (male lay devotees), and Upasikas (female lay devotees). In this precept, if a Bhikkhu, after the Sangha (monastic community) has performed the 『Siksamana Karma』 (training ceremony) for a trainee, takes root vegetables from the trainee's hand without asking first, they commit a Patidesaniya (confession) offense. If they take fifteen kinds of food at once, they commit one offense. If they take them at different times, each time taking one kind, they commit fifteen Patidesaniya offenses.
Fourth matter
This is a non-shared precept, and the four assemblies of Bhikkhunis, Samaneras, Sikkhamanas, Upasakas, and Upasikas do not violate it. In this precept, if a Bhikkhu, without being appointed by the Sangha, takes root vegetables outside the monastery, but takes them inside the monastery, they commit a Patidesaniya offense. If a Bhikkhu has received the Karma (formal act of the Sangha) from the Sangha, and knows that there are thieves entering the monastery, they should have a Kappiyakaraka (lay attendant) stand there. If they see someone there who looks like a thief, they should take the food and tell those bringing the food: 『Do not come in, there is someone here who looks like a thief.』 If those bringing the food insist on coming in, it is not an offense. The Vinaya master says: The person appointed by the Karma must be brave, strong, and capable of repelling thieves. If they cannot repel them, all the monks should go to the place where the thieves are. If that is still not possible, they should tell the patrons of the village to send more people to protect the area.
Beginning of the Training Rules
This is a shared precept. Those Bhikkhus who wear the 『Nivasan』 (lower garment) very high are not the Pancavaggiya (the first five disciples of the Buddha), nor Uruvela-Kassapa (one of the three Kassapa brothers who were fire-worshippers), etc., nor Sariputta (one of the two chief disciples of the Buddha), Moggallana (the other chief disciple of the Buddha), etc., nor Ehi-bhikkhus (monks ordained by the Buddha saying 『Come, Bhikkhu』), but mostly those who have received full ordination through the Natti-catuttha-kamma (formal act of the Sangha). For example, when a thousand people from the Sakya (the clan of the Buddha) family renounced the world at the same time, many of these people violated the proper conduct. For example, Bhikkhus from the Sakya clan were originally from noble families, and because of their previous habits, they wore the 『Nivasan』 low. Those Brahmins (priestly class in ancient India) and non-Buddhists who renounced the world in the Buddha's Dharma wore the 『Nivasan』 high. And the Chabbaggiya (group of six monks known for their misconduct) wore the 『Nivasan』 unevenly.
Question: In the Pancavaggiya (five sections of the monastic rules), why did the Buddha specifically establish precepts regarding wearing the 『Nivasan』 and wearing the Ticivara (three robes)?
衣，觀去來現佛及凈居天耶？」答曰：「佛結五篇戒，皆應觀三世諸佛及凈居天。但年歲久遠，文字漏落，餘篇盡無此中獨有。複次結五篇戒，此最在初，結後集藏者銓次在後，以此篇貫初故，餘篇不說。複次此戒于餘篇是輕者，將來弟子不生重心，是故如來以佛眼觀去來諸佛及凈居天也而後結也，使來世眾生不生慢罪。複次三世諸佛結戒有同不同，於五篇戒中不必盡同，此著泥洹僧袈裟，三世諸佛一切盡同，是故此戒觀諸佛及凈居天，餘篇不觀也。」
問曰：「此眾學戒結既在初，而在後耶？」答曰：「佛在初結，後集法藏者銓次在後。何以故？罪名雖一而輕重有五，以重戒在先、輕戒在後，此戒於五篇中最輕，是故在後。又以一是實罪、二是遮罪，以實在初、遮罪在後。又以一是無殘、二是有殘。又以如焦敗種、又以如多羅葉，是故重者在初、輕者在後。」
問曰：「餘篇戒不言應當學，而此戒獨爾？」答曰：「余戒易持而罪重，犯則成罪，或眾中悔或對首悔。此戒難持而罪輕，脫爾有犯，心悔念學，罪即滅也。以戒難持易犯故，常慎心念學，不結罪名，直言應當學也。」
高下著內衣者，踝上一搩手，上下過名高下。若比丘沙彌遠行來時，聽踝上二搩手上至膝下。比丘尼、式叉摩尼、沙彌尼
【現代漢語翻譯】 現代漢語譯本：問：『穿衣時，要觀察過去、現在諸佛以及凈居天（Suddhavasa Devas，色界天中的最高層天）嗎？』答：『佛陀制定五篇戒（Pañcavargika，佛教戒律中的一個分類），都應該觀察三世諸佛以及凈居天。但因為年代久遠，文字有所遺漏，其餘各篇都沒有，只有這一篇有。再者，制定五篇戒時，這一篇最先制定，制定后，結集法藏的人按照順序放在後面，因為這一篇貫穿始終，所以其餘各篇沒有說。再者，此戒在其餘各篇中是輕戒，將來弟子可能不重視，所以如來用佛眼觀察過去、現在諸佛以及凈居天之後才制定，使後世眾生不產生輕慢之心。再者，三世諸佛制定戒律有相同也有不同，在五篇戒中不必完全相同，但穿泥洹僧袈裟（nivasanakasaya，一種袈裟），三世諸佛一切都相同，所以此戒要觀察諸佛以及凈居天，其餘各篇則不觀察。』 問：『此眾學戒（Sekhiya Dhamma，佛教戒律中的一個分類）的制定既然在最開始，為什麼又放在後面呢？』答：『佛陀在最初制定，後來結集法藏的人按照順序放在後面。為什麼呢？罪名雖然一樣，但輕重有五種，所以重戒在先，輕戒在後，此戒在五篇戒中是最輕的，所以放在後面。又因為一種是實罪（真實的罪行），一種是遮罪（防止犯罪的行為），所以實罪在先，遮罪在後。又因為一種是無殘（沒有殘餘的罪過），一種是有殘（有殘餘的罪過）。又因為一種像焦敗的種子，一種像多羅葉（貝多羅樹葉），所以重的在先，輕的在後。』 問：『其餘各篇戒沒有說「應當學」，而此戒卻單獨這樣說？』答：『其餘各戒容易持守但罪過重，犯了就構成罪，或者在僧團中懺悔，或者對著一個人懺悔。此戒難以持守但罪過輕，如果犯了，心中後悔並念及學習，罪就消滅了。因為戒律難以持守容易觸犯，所以常常謹慎地念及學習，不構成罪名，直接說「應當學」。』 關於內衣的高低：踝上一拃（zhang，長度單位，指張開手，從拇指尖到中指尖的距離）的高度，上下超過這個高度就叫做高或低。如果比丘（bhikkhu，男性出家人）、沙彌（sramanera，佛教出家沙彌）遠行來時，允許踝上兩拃的高度，最高到膝蓋下。比丘尼（bhikkhuni，女性出家人）、式叉摩尼（sikkhamana，預備出家的女性）、沙彌尼（sramanerika，女性出家沙彌）……
【English Translation】 English version: Question: 'When wearing robes, should one observe the Buddhas of the past, present, and future, as well as the Suddhavasa Devas (the Pure Abodes, the highest heavens in the Realm of Form)?' Answer: 'The Buddha established the Pañcavargika (a category of Buddhist precepts), and one should observe the Buddhas of the three times and the Suddhavasa Devas for all of them. However, due to the passage of time and textual omissions, the other sections do not have this, only this one does. Furthermore, when establishing the Pañcavargika, this section was established first. After the establishment, those who compiled the Dharma treasury placed it later in sequence. Because this section runs through the beginning, the other sections do not mention it. Moreover, this precept is a minor one in the other sections, and future disciples might not take it seriously. Therefore, the Tathagata (another name for the Buddha) observed the Buddhas of the past, present, and future, as well as the Suddhavasa Devas, with his Buddha-eye before establishing it, so that future beings would not develop contempt. Furthermore, the Buddhas of the three times have similarities and differences in establishing precepts. It is not necessary for them to be completely the same in the Pañcavargika. However, wearing the nivasanakasaya (a type of robe), all the Buddhas of the three times are the same. Therefore, this precept requires observing the Buddhas and the Suddhavasa Devas, while the other sections do not.' Question: 'Since the establishment of this Sekhiya Dhamma (a category of Buddhist precepts) was at the very beginning, why is it placed later?' Answer: 'The Buddha established it at the beginning, and later those who compiled the Dharma treasury placed it later in sequence. Why? Although the names of the offenses are the same, there are five levels of severity. Therefore, the heavier precepts are placed first, and the lighter precepts are placed later. This precept is the lightest among the Pañcavargika, so it is placed later. Also, one is a real offense (an actual transgression), and the other is a preventive offense (an action to prevent transgression), so the real offense is placed first, and the preventive offense is placed later. Also, one is without residue (no remaining fault), and the other is with residue (remaining fault). Also, one is like a burnt seed, and the other is like a talipot leaf (a type of palm leaf), so the heavier ones are placed first, and the lighter ones are placed later.' Question: 'The other sections of precepts do not say 'should learn,' but this precept alone does?' Answer: 'The other precepts are easy to uphold but the offenses are serious. If one violates them, it constitutes an offense, and one must confess in the Sangha (the monastic community) or confess to another person. This precept is difficult to uphold but the offense is light. If one violates it, if one feels remorse in one's heart and thinks of learning, the offense is extinguished. Because the precept is difficult to uphold and easy to violate, one should always carefully think of learning it. It does not constitute an offense, so it directly says 'should learn.' Regarding the height of the inner robe: A span (zhang, a unit of length, referring to the distance from the tip of the thumb to the tip of the middle finger when the hand is stretched out) above the ankle, exceeding this height up or down is called high or low. If a bhikkhu (male monastic), sramanera (novice monk) is traveling from afar, a height of two spans above the ankle is allowed, up to below the knee. Bhikkhuni (female monastic), sikkhamana (female trainee monastic), sramanerika (novice nun)...
，一切時踝上一搩手，正使行來不得高也。
三、不參差。四、不如釿頭。五、不如多羅葉。六、不如象鼻。七、不如麨揣。八、不細褶。九、不著茸。十、不併褶兩邊。十一、不著細縷內衣。十二、周齊著三衣。有四事：高下者，在泥洹僧上四指；三不參差；四周齊也。
入白衣舍有四十一事，受食有二十七事：一、一心受飯。二、一心受羹。三、不溢缽受羹飯。四、羹飯等食。五、不拘飯食。六、不構飯食。七、不大揣飯食。八、不手捉食。九、不豫張口待食。十、不含食語。十一、不嚙半食。十二、不吸食作聲。十三、不嚼食作聲。十四、不味嚥食。十五、不吐舌食。十六、不縮鼻食。十七、不舐手食。十八、不指抆缽食。十九、不振手食。二十、不棄箸半飯。二十一、不膩手捉飲器。二十二、不病不得自為索羹飯。二十三、不飯覆羹更望得。二十四、不相看比坐缽。二十五、端視缽。二十六、次第啖食盡。二十七、洗缽水有飯，不問主人不應棄捨內。為人說法有十九事，大小便唾涕有三事，上樹有一事。
七滅諍第一
自言滅諍法。五眾有事，及五篇犯有犯不犯事，儘自言滅諍法滅也。自言滅諍，有十種非法、十種如法。十非法者，若比丘犯波羅夷罪，自言不犯。眾僧問言：「汝自
【現代漢語翻譯】 現代漢語譯本：無論何時，裙子的下襬都應保持在腳踝上方一拃（zhā，指張開的手，拇指到中指的距離），以確保行走時不會過高。
三、不參差：裙子的邊緣應平整，沒有不齊的地方。 四、不如釿頭（jīn tóu）：裙子的形狀不應像斧頭一樣。 五、不如多羅葉（duō luó yè）：裙子的形狀不應像多羅樹葉一樣。 六、不如象鼻：裙子的形狀不應像象鼻一樣。 七、不如麨揣（chǎo chuāi）：裙子的形狀不應像炒麵團一樣。 八、不細褶：裙子不應有過於細密的褶皺。 九、不著茸：裙子上不應裝飾絨毛。 十、不併褶兩邊：裙子兩側的褶皺不應並在一起。 十一、不著細縷內衣：不應穿著精細的絲綢內衣。 十二、周齊著三衣：應整齊地穿著三件僧衣。有四點需要注意：高度方面，裙襬距離地面應為四指寬；三點是不參差；四周要整齊。
進入在家信徒的住所時有四十一件事項需要注意，接受食物時有二十七件事項需要注意：一、專心接受米飯。二、專心接受菜羹。三、不要讓菜羹或米飯從缽中溢出。四、菜羹和米飯要均勻食用。五、不要挑揀米飯。六、不要混合米飯。七、不要大口吞食米飯。八、不要用手直接抓取食物。九、不要提前張開嘴等待食物。十、不要含著食物說話。十一、不要咬一半食物。十二、不要吸食食物發出聲音。十三、不要咀嚼食物發出聲音。十四、不要品嚐后才吞嚥食物。十五、不要吐舌頭吃飯。十六、不要吸鼻子吃飯。十七、不要舔手吃飯。十八、不要用手指擦拭缽。十九、不要甩手吃飯。二十、不要丟棄筷子或剩餘的米飯。二十一、不要用油膩的手拿取飲水器皿。二十二、生病時，如果沒有人照顧，可以自己要求菜羹或米飯。二十三、不要把米飯蓋在菜羹上，然後期望得到更多。二十四、不要互相比較各自的缽。二十五、端正地看著自己的缽。二十六、按順序吃完所有食物。二十七、洗缽的水裡有米飯時，未經主人允許不應隨意丟棄。 為他人說法時有十九件事項需要注意，大小便和吐痰擤鼻涕時有三件事項需要注意，爬樹時有一件事項需要注意。
七滅諍第一
自言滅諍法：當僧團內部發生爭端，涉及到五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）的事項，以及五篇（波羅夷、僧殘、不定、捨墮、單墮）的犯戒與否的問題時，可以通過自言滅諍法來解決。自言滅諍法，有十種不如法的情況，和十種如法的情況。十種不如法的情況是：如果比丘犯了波羅夷罪（pólúoyí zuì，斷頭罪），卻聲稱自己沒有犯。僧團詢問他說：『你是否
【English Translation】 English version: At all times, the hem of the robe should be kept one 'zhā' (span of the hand from thumb to middle finger) above the ankle, ensuring that it does not become too high when walking.
Three, 'Bu can cha' (不參差): The edge of the robe should be even and without unevenness. Four, 'Bu ru jin tou' (不如釿頭): The shape of the robe should not resemble an axe head. Five, 'Bu ru duo luo ye' (不如多羅葉): The shape of the robe should not resemble a Talipot palm leaf. Six, 'Bu ru xiang bi' (不如象鼻): The shape of the robe should not resemble an elephant's trunk. Seven, 'Bu ru chao chuai' (不如麨揣): The shape of the robe should not resemble fried dough. Eight, 'Bu xi zhe' (不細褶): The robe should not have overly fine pleats. Nine, 'Bu zhe rong' (不著茸): The robe should not be decorated with fluff. Ten, 'Bu bing zhe liang bian' (不併褶兩邊): The pleats on both sides of the robe should not be joined together. Eleven, 'Bu zhe xi lu nei yi' (不著細縷內衣): One should not wear fine silk underwear. Twelve, 'Zhou qi zhe san yi' (周齊著三衣): One should wear the three monastic robes neatly. There are four points to note: In terms of height, the hem of the robe should be four fingers' width from the ground; three points are 'Bu can cha'; the circumference should be neat.
When entering the home of a layperson, there are forty-one things to be mindful of, and when receiving food, there are twenty-seven things to be mindful of: One, receive the rice with a focused mind. Two, receive the soup with a focused mind. Three, do not let the soup or rice overflow from the bowl. Four, eat the soup and rice evenly. Five, do not pick at the rice. Six, do not mix the rice. Seven, do not swallow the rice in large mouthfuls. Eight, do not grab the food directly with your hands. Nine, do not open your mouth in advance to wait for food. Ten, do not speak with food in your mouth. Eleven, do not bite the food in half. Twelve, do not make noise while slurping food. Thirteen, do not make noise while chewing food. Fourteen, do not taste before swallowing food. Fifteen, do not stick out your tongue while eating. Sixteen, do not sniff while eating. Seventeen, do not lick your hands while eating. Eighteen, do not wipe the bowl with your fingers. Nineteen, do not shake your hands while eating. Twenty, do not discard chopsticks or leftover rice. Twenty-one, do not use greasy hands to take drinking vessels. Twenty-two, when sick, if no one is caring for you, you may request soup or rice for yourself. Twenty-three, do not cover the rice with soup and then expect to receive more. Twenty-four, do not compare each other's bowls. Twenty-five, look directly at your own bowl. Twenty-six, eat all the food in order. Twenty-seven, if there is rice in the water used to wash the bowl, one should not discard it without the owner's permission. When teaching the Dharma to others, there are nineteen things to be mindful of, and when urinating, defecating, spitting, or blowing your nose, there are three things to be mindful of, and when climbing a tree, there is one thing to be mindful of.
Seven, First Chapter on Settling Disputes
'Zi yan mie zheng fa' (自言滅諍法, Self-declaration for settling disputes): When disputes arise within the Sangha, involving matters of the Five Assemblies (Bhikshus, Bhikshunis, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerikās), and issues of whether or not precepts of the Five Categories (Pārājika, Saṃghāvaśeṣa, Aniyata, Nissaggiya Pācittiya, Pācittiya) have been violated, these can be resolved through the 'Zi yan mie zheng fa'. The 'Zi yan mie zheng fa' has ten unlawful situations and ten lawful situations. The ten unlawful situations are: If a Bhikshu has committed a Pārājika offense (pólúoyí zuì, offense resulting in expulsion), but claims that he has not committed it. The Sangha asks him: 'Have you
說犯不？」自言不犯，是名非法。又比丘犯僧殘、波逸提、波羅提提舍尼、突吉羅，自言不犯。眾僧問言：「汝自說犯不？」自言不犯，是名五非法也。又比丘不犯波羅夷罪，自言我犯。眾僧問言：「汝自說犯不？」自言我犯，是名非法。有比丘不犯僧殘、波夜提、波羅提提舍尼、突吉羅，自言我犯。眾僧問言：「汝自說犯不？」自言我犯，是名十非法。十如法者，有比丘犯波羅夷，自言我犯。眾僧問言：「汝自說犯不？」自言我犯，是名如法。有比丘犯僧殘、波夜提、波羅提提舍尼、突吉羅，自言我犯。眾僧問言：「汝自說犯不？」自言我犯，是名五如法。又比丘不犯波羅夷、僧殘、波夜提、波羅提提舍尼、突吉羅，自言不犯。眾僧問言：「汝自說犯不？」自言不犯，是名十如法。
第二事
現前滅諍，有二種非法、二種如法。二非法者，有非法僧，約敕非法僧令折伏，與現前滅諍。有非法僧，約敕非法三人、二人、一人令折伏，與現前毗尼。乃至不如法一人，約敕不如法一人、僧、三人、二人令折伏，與現前毗尼，是名一非法現前毗尼。有不如法僧，約敕如法僧令折伏，與現前毗尼。有不如法僧，約敕如法三人、二人、一人令折伏，與現前毗尼。乃至不如法一人，約敕如法一人、僧、三人、二人令折
【現代漢語翻譯】 現代漢語譯本： 『說你犯了嗎？』他自己說沒犯，這叫做非法。又有比丘犯了僧殘（Sanghavasesa，僅次於波羅夷的重罪）、波逸提（Payantika，一種輕罪）、波羅提提舍尼（Patidesaniya，應懺悔罪）、突吉羅（Dukkata，惡作罪），自己說沒犯。眾僧問：『你自己說犯了嗎？』他自己說沒犯，這叫做五種非法。又有比丘沒犯波羅夷罪（Parajika，斷頭罪，最重罪），自己說我犯了。眾僧問：『你自己說犯了嗎？』他自己說我犯了，這叫做非法。有比丘沒犯僧殘、波夜提（Payantika，同波逸提）、波羅提提舍尼、突吉羅，自己說我犯了。眾僧問：『你自己說犯了嗎？』他自己說我犯了，這叫做十種非法。 十種如法是：有比丘犯了波羅夷，自己說我犯了。眾僧問：『你自己說犯了嗎？』他自己說我犯了，這叫做如法。有比丘犯了僧殘、波夜提、波羅提提舍尼、突吉羅，自己說我犯了。眾僧問：『你自己說犯了嗎？』他自己說我犯了，這叫做五種如法。又有比丘沒犯波羅夷、僧殘、波夜提、波羅提提舍尼、突吉羅，自己說沒犯。眾僧問：『你自己說犯了嗎？』他自己說沒犯，這叫做十種如法。
第二件事
現前滅諍，有兩種非法、兩種如法。兩種非法是：有非法僧，命令非法僧去折伏（指降伏對方，解決爭端），並進行現前滅諍。有非法僧，命令非法的三個、兩個、一個人去折伏，並進行現前毗尼（Vinaya，戒律）。乃至不如法的一個人，命令不如法的一個人、僧眾、三個人、兩個人去折伏，並進行現前毗尼，這叫做一種非法現前毗尼。有不如法的僧眾，命令如法的僧眾去折伏，並進行現前毗尼。有不如法的僧眾，命令如法的三個、兩個、一個人去折伏，並進行現前毗尼。乃至不如法的一個人，命令如法的一個人、僧眾、三個人、兩個人去折伏，並進行現前毗尼。
【English Translation】 English version: 『Did you say you committed it?』 He himself says he did not commit it, this is called unlawful. Furthermore, if a Bhikkhu (monk) commits a Sanghavasesa (an offense requiring a meeting of the Sangha), a Payantika (minor offense), a Patidesaniya (an offense requiring confession), or a Dukkata (wrongdoing), and says he did not commit it. The Sangha asks: 『Did you yourself say you committed it?』 He himself says he did not commit it, this is called five unlawful things. Furthermore, if a Bhikkhu does not commit a Parajika (defeat, expulsion offense), but says 『I committed it.』 The Sangha asks: 『Did you yourself say you committed it?』 He himself says 『I committed it,』 this is called unlawful. If a Bhikkhu does not commit a Sanghavasesa, a Payantika, a Patidesaniya, or a Dukkata, but says 『I committed it.』 The Sangha asks: 『Did you yourself say you committed it?』 He himself says 『I committed it,』 this is called ten unlawful things. Ten lawful things are: If a Bhikkhu commits a Parajika, and says 『I committed it.』 The Sangha asks: 『Did you yourself say you committed it?』 He himself says 『I committed it,』 this is called lawful. If a Bhikkhu commits a Sanghavasesa, a Payantika, a Patidesaniya, or a Dukkata, and says 『I committed it.』 The Sangha asks: 『Did you yourself say you committed it?』 He himself says 『I committed it,』 this is called five lawful things. Furthermore, if a Bhikkhu does not commit a Parajika, a Sanghavasesa, a Payantika, a Patidesaniya, or a Dukkata, and says he did not commit it. The Sangha asks: 『Did you yourself say you committed it?』 He himself says he did not commit it, this is called ten lawful things.
Second matter
Settling disputes in the present, there are two kinds of unlawful and two kinds of lawful. The two unlawful are: If there is an unlawful Sangha, ordering an unlawful Sangha to subdue (referring to subduing the opponent and resolving the dispute), and conducting settlement of disputes in the present. If there is an unlawful Sangha, ordering unlawful three, two, or one persons to subdue, and conducting present Vinaya (discipline). Even if it is one unlawful person, ordering unlawful one person, Sangha, three persons, or two persons to subdue, and conducting present Vinaya, this is called one unlawful present Vinaya. If there is an unlawful Sangha, ordering a lawful Sangha to subdue, and conducting present Vinaya. If there is an unlawful Sangha, ordering lawful three, two, or one persons to subdue, and conducting present Vinaya. Even if it is one unlawful person, ordering lawful one person, Sangha, three persons, or two persons to subdue, and conducting present Vinaya.
伏，與現前毗尼。是名二非法現前毗尼。二種如法現前毗尼者，有如法僧，約敕如法僧令折伏，與現前毗尼。又如法僧，約敕如法三人、二人、一人令折伏，與現前毗尼。乃至如法一人，約敕如法一人、僧、三人、二人令折伏，與現前毗尼，是名一如法現前毗尼。又如法僧，約敕不如法僧令折伏，與現前毗尼。又如法僧，約敕不如法三人、二人、一人令折伏，與現前毗尼。乃至如法一人，約敕不如法一人、僧、三人、二人令折伏，與現前毗尼。是名二種如法現前毗尼。
第三事
此是守護毗尼，三眾盡與憶念毗尼，五篇戒盡與憶念毗尼。與憶念毗尼，必白四羯磨與，或現前或不現前，比丘比丘尼現前、三眾不現前。若比丘得憶念已，若下戒作沙彌，即先憶念。若反戒還俗后更出家，若作沙彌若受具戒，即先憶念。若根變作比丘尼，即先憶念。若沙彌得憶念已，若受具戒，即先憶念。若返戒還俗后更出家，若作沙彌若受具戒，即先憶念。若根變作沙彌尼，亦即先憶念。若比丘尼、式叉摩尼、沙彌尼得憶念已，展轉次第如比丘、沙彌法。有三種非法憶念毗尼、有三種如法憶念毗尼。三種非法者，有比丘犯無殘罪，自言犯有殘罪。是比丘從僧乞憶念毗尼，若僧與是比丘憶念毗尼，是名非法。何以故？是人應滅擯
【現代漢語翻譯】 現代漢語譯本： 折伏，並給予現前毗尼（當下處理違規行為）。這被稱為兩種非法現前毗尼。兩種如法現前毗尼是：有如法的僧團，命令如法的僧團進行折伏，並給予現前毗尼。又有如法的僧團，命令如法的三人、二人、一人進行折伏，並給予現前毗尼。乃至如法的一人，命令如法的一人、僧團、三人、二人進行折伏，並給予現前毗尼，這被稱為一種如法現前毗尼。又有如法的僧團，命令不如法的僧團進行折伏，並給予現前毗尼。又有如法的僧團，命令不如法的三人、二人、一人進行折伏，並給予現前毗尼。乃至如法的一人，命令不如法的一人、僧團、三人、二人進行折伏，並給予現前毗尼。這被稱為兩種如法現前毗尼。
第三事
這是守護毗尼（戒律），三眾（比丘、比丘尼、沙彌）全部給予憶念毗尼（通過憶念戒律來懺悔），五篇戒（五種根本戒）全部給予憶念毗尼。給予憶念毗尼，必須通過白四羯磨（一種僧團決議程式）給予，或者現前或者不現前，比丘（男性出家人）、比丘尼（女性出家人）現前，三眾不現前。如果比丘得到憶念后，如果降低戒律成為沙彌（見習出家人），就先進行憶念。如果違犯戒律還俗后再次出家，無論是作為沙彌還是受具足戒，都先進行憶念。如果性別改變成為比丘尼，就先進行憶念。如果沙彌得到憶念后，如果受具足戒，就先進行憶念。如果違犯戒律還俗后再次出家，無論是作為沙彌還是受具足戒，都先進行憶念。如果性別改變成為沙彌尼（女性見習出家人），也先進行憶念。如果比丘尼、式叉摩尼（準比丘尼）、沙彌尼得到憶念后，依次按照比丘、沙彌的規則進行。有三種非法憶念毗尼，有三種如法憶念毗尼。三種非法的是：有比丘犯了無殘罪（不可懺悔的罪），卻自稱犯了有殘罪（可以懺悔的罪）。這個比丘向僧團請求憶念毗尼，如果僧團給予這個比丘憶念毗尼，這就是非法的。為什麼呢？因為這個人應該被滅擯（驅逐出僧團）。
【English Translation】 English version: Subjugate, and grant the 'present Vinaya' (immediate handling of violations). This is called two kinds of 'unlawful present Vinaya'. Two kinds of 'lawful present Vinaya' are: a lawful Sangha (community of monks) orders a lawful Sangha to subjugate, and grants the 'present Vinaya'. Also, a lawful Sangha orders lawful three, two, or one person(s) to subjugate, and grants the 'present Vinaya'. Even a lawful one person orders a lawful one person, Sangha, three, or two person(s) to subjugate, and grants the 'present Vinaya', this is called one kind of 'lawful present Vinaya'. Also, a lawful Sangha orders an unlawful Sangha to subjugate, and grants the 'present Vinaya'. Also, a lawful Sangha orders unlawful three, two, or one person(s) to subjugate, and grants the 'present Vinaya'. Even a lawful one person orders an unlawful one person, Sangha, three, or two person(s) to subjugate, and grants the 'present Vinaya'. This is called two kinds of 'lawful present Vinaya'.
Third matter
This is guarding the Vinaya (discipline), the three assemblies (bhikshus, bhikshunis, shramaneras) are all given the 'recollection Vinaya' (repentance through recollection of precepts), the five sections of precepts (five fundamental precepts) are all given the 'recollection Vinaya'. Giving the 'recollection Vinaya' must be done through 'white four karmas' (a Sangha resolution procedure), either present or not present, bhikshus (male renunciants), bhikshunis (female renunciants) are present, the three assemblies are not present. If a bhikshu obtains recollection, if he lowers his precepts to become a shramanera (novice), then he first performs recollection. If he violates the precepts, returns to lay life, and then renounces again, whether as a shramanera or receiving full ordination, he first performs recollection. If his gender changes to become a bhikshuni, he first performs recollection. If a shramanera obtains recollection, if he receives full ordination, he first performs recollection. If he violates the precepts, returns to lay life, and then renounces again, whether as a shramanera or receiving full ordination, he first performs recollection. If his gender changes to become a shramanerika (female novice), he also first performs recollection. If bhikshunis, shikshamanas (probationary bhikshunis), or shramanerikas obtain recollection, they proceed in order according to the rules for bhikshus and shramaneras. There are three kinds of 'unlawful recollection Vinaya', and three kinds of 'lawful recollection Vinaya'. The three unlawful ones are: a bhikshu commits an irredeemable offense (a sin that cannot be repented), but claims to have committed a redeemable offense (a sin that can be repented). This bhikshu requests 'recollection Vinaya' from the Sangha, if the Sangha grants this bhikshu 'recollection Vinaya', this is unlawful. Why? Because this person should be expelled from the Sangha (excommunicated).
故。又如施越比丘，狂癡心故，多作不清凈非法不隨順道非沙門法。是人還得本心，先所作罪，若僧、三人、二人、一人常說是事。是人從僧乞憶念毗尼，若僧與是人憶念毗尼，是名非法。何以故？是人應與不癡毗尼故。又如呵多比丘，無慚無愧破戒見聞疑罪，是人自言我有是罪，後言我無是罪。若僧與是人憶念毗尼，是名非法。何以故？是人應與實覓毗尼故。是名三非法憶念毗尼。三如法者，又如陀驃比丘，為慈地比丘尼無根波羅夷謗故，若僧、三人、二人、一人常說是事。是比丘從僧乞憶念毗尼，若僧與是人憶念毗尼，是名如法。何以故？是人應與憶念毗尼故。又如一比丘犯罪，是罪發露如法悔過除滅。若僧、三人、二人、一人猶說是事。是比丘從僧乞憶念毗尼，若僧與憶念毗尼，是名如法。何以故？是人應與憶念毗尼故。又如比丘未犯是罪、將必當犯，以是事故，若僧、三人、二人、一人說是犯罪。是比丘從僧乞憶念毗尼，若僧與是人憶念毗尼，是名如法。何以故？是人應與憶念毗尼故。是名三如法憶念毗尼。憶念毗尼行法者，余比丘不應出其罪過、不應令憶念、不應乞聽亦不應受余比丘乞聽，若彼從乞聽突吉羅，若受他乞聽亦突吉羅。若彼不聽若出過罪、若令憶念，得波夜提。
第四事
此是守
【現代漢語翻譯】 現代漢語譯本 因此，再比如施越（Śreṣṭha）比丘，因為狂亂愚癡的緣故，做了很多不清凈、不合法的、不順應正道的、不符合沙門（Śrāmaṇa）身份的事情。如果這個人恢復了本來的心智，之前所犯的罪過，如果僧團、三人、二人、一人經常談論這些事情。這個人向僧團請求憶念毗尼（Smṛti-vinaya），如果僧團給予這個人憶念毗尼，這叫做非法。為什麼呢？因為這個人應該給予不癡毗尼（Amūḍha-vinaya）的緣故。又比如呵多（Khara）比丘，沒有慚愧之心，違犯戒律，犯了見聞疑罪，這個人自己說我有這個罪，後來又說我沒有這個罪。如果僧團給予這個人憶念毗尼，這叫做非法。為什麼呢？因為這個人應該給予實覓毗尼（Tattvānvēṣaṇa-vinaya）的緣故。這叫做三種非法的憶念毗尼。 三種如法的憶念毗尼是：比如陀驃（Dravya）比丘，因為慈地（Kṣānti）比丘尼無根的波羅夷（Pārājika）誹謗的緣故，如果僧團、三人、二人、一人經常談論這件事。這個比丘向僧團請求憶念毗尼，如果僧團給予這個人憶念毗尼，這叫做如法。為什麼呢？因為這個人應該給予憶念毗尼的緣故。又比如一個比丘犯了罪，這個罪已經發露，如法懺悔，已經除滅。如果僧團、三人、二人、一人仍然談論這件事。這個比丘向僧團請求憶念毗尼，如果僧團給予憶念毗尼，這叫做如法。為什麼呢？因為這個人應該給予憶念毗尼的緣故。又比如一個比丘還沒有犯這個罪，但將要犯這個罪，因為這個緣故，如果僧團、三人、二人、一人談論這個犯罪的事情。這個比丘向僧團請求憶念毗尼，如果僧團給予這個人憶念毗尼，這叫做如法。為什麼呢？因為這個人應該給予憶念毗尼的緣故。這叫做三種如法的憶念毗尼。 憶念毗尼的行法是，其他的比丘不應該揭露他的罪過，不應該讓他憶念，不應該請求聽聞，也不應該接受其他比丘請求聽聞，如果他向別人請求聽聞，犯突吉羅（Duṣkṛta），如果接受別人請求聽聞，也犯突吉羅。如果他不聽，或者揭露罪過，或者讓他憶念，得波夜提（Pāyantika）。 第四件事 這是守護
【English Translation】 English version Furthermore, consider Śreṣṭha (施越) Bhikṣu (比丘), who, due to his madness and delusion, committed many impure, unlawful acts that were not in accordance with the path and unbecoming of a Śrāmaṇa (沙門). If this person regains his original mind, and the Sangha (僧團), or three, two, or one person constantly talk about the offenses he committed, and this Bhikṣu requests Smṛti-vinaya (憶念毗尼) from the Sangha, and the Sangha grants him Smṛti-vinaya, this is called unlawful. Why? Because this person should be granted Amūḍha-vinaya (不癡毗尼). Also, consider Khara (呵多) Bhikṣu, who, without shame or remorse, violated the precepts and committed offenses based on what he saw, heard, or suspected. This person first says, 'I have committed this offense,' and then later says, 'I have not committed this offense.' If the Sangha grants this person Smṛti-vinaya, this is called unlawful. Why? Because this person should be granted Tattvānvēṣaṇa-vinaya (實覓毗尼). These are called the three unlawful Smṛti-vinayas. The three lawful Smṛti-vinayas are: For example, Dravya (陀驃) Bhikṣu, because of the groundless Pārājika (波羅夷) accusation against Kṣānti (慈地) Bhikṣuṇī (比丘尼), if the Sangha, or three, two, or one person constantly talk about this matter. If this Bhikṣu requests Smṛti-vinaya from the Sangha, and the Sangha grants him Smṛti-vinaya, this is called lawful. Why? Because this person should be granted Smṛti-vinaya. Also, if a Bhikṣu commits an offense, and this offense has been confessed, repented of according to the Dharma, and eradicated. If the Sangha, or three, two, or one person still talk about this matter. If this Bhikṣu requests Smṛti-vinaya from the Sangha, and the Sangha grants Smṛti-vinaya, this is called lawful. Why? Because this person should be granted Smṛti-vinaya. Also, if a Bhikṣu has not yet committed this offense but will likely commit it, and because of this reason, if the Sangha, or three, two, or one person talk about this offense. If this Bhikṣu requests Smṛti-vinaya from the Sangha, and the Sangha grants him Smṛti-vinaya, this is called lawful. Why? Because this person should be granted Smṛti-vinaya. These are called the three lawful Smṛti-vinayas. The practice of Smṛti-vinaya is that other Bhikṣus should not reveal his offenses, should not cause him to remember them, should not request to hear about them, nor should they accept other Bhikṣus' requests to hear about them. If he requests to hear from others, he commits a Duṣkṛta (突吉羅) offense; if he accepts others' requests to hear, he also commits a Duṣkṛta offense. If he does not listen, or reveals the offense, or causes him to remember it, he incurs a Pāyantika (波夜提) offense. The Fourth Matter This is guarding
護毗尼，五眾盡與不癡毗尼。與不癡毗尼，必白四羯磨，或與現前或不現前，比丘比丘尼現前、三眾不現前。若比丘得不癡毗尼已，若下戒作沙彌，即先不癡毗尼。若反戒還俗后更出家，若作沙彌若受具戒，即先不癡毗尼。若根變作比丘尼，即先不癡毗尼。若沙彌得不癡毗尼已，若受具戒，即先不癡毗尼。若反戒還俗后更出家，若作沙彌若受具戒，即先不癡毗尼。若根變作沙彌尼，亦即先不癡毗尼。若比丘尼、式叉摩尼、沙彌尼得不癡毗尼已，展轉次第如比丘、沙彌法。不癡毗尼有四種非法、四種如法。四種非法者，有比丘不癡狂現狂癡相貌，諸比丘僧中問：「汝狂癡時所作今憶念不？」答言：「長老！我憶念癡故作。」他人教我，使作二憶。夢中，作三憶。裸形、東西走、立大小便，四也。是人從僧乞不癡毗尼，若僧與是人不癡毗尼，是名四非法。四如法者，有比丘實狂癡心顛倒現狂癡相貌，諸比丘問：「汝憶念狂癡時所作不？」答言：「不憶念他不教我作、不憶念夢中作、不憶裸形東西走、不憶立大小便。」是人從僧乞不癡比尼，若僧與是人不癡毗尼，是名四如法不癡毗尼。得不癡毗尼行法者，余比丘不應出其過罪、不應令憶念、不應從乞聽亦不應受他比丘乞聽。若從彼乞聽得突吉羅，若受他乞聽亦得突吉羅。若
【現代漢語翻譯】 現代漢語譯本： 護毗尼（Hù Píní，保護戒律），五眾（wǔ zhòng，比丘、比丘尼、式叉摩尼、沙彌、沙彌尼）都給予不癡毗尼（bù chī Píní，不癡戒）。給予不癡毗尼，必須通過白四羯磨（bái sì jiémó，四次宣告的羯磨法）進行，或者給予現前（xiànqián，在場）的比丘，或者給予不現前（bù xiànqián，不在場）的比丘，比丘、比丘尼現前，三眾不現前。如果比丘得到不癡毗尼后，如果降低戒律成為沙彌，那麼之前的不癡毗尼就失效了。如果破戒還俗后再次出家，無論是作為沙彌還是受具足戒，之前的不癡毗尼都失效了。如果變性成為比丘尼，之前的不癡毗尼就失效了。如果沙彌得到不癡毗尼后，如果受具足戒，那麼之前的不癡毗尼仍然有效。如果破戒還俗后再次出家，無論是作為沙彌還是受具足戒，之前的不癡毗尼都失效了。如果變性成為沙彌尼，之前的不癡毗尼也失效了。如果比丘尼、式叉摩尼（shì chā mání，學戒女）、沙彌尼得到不癡毗尼后，展轉次第如同比丘、沙彌的規定。 不癡毗尼有四種非法（fēifǎ，不如法）的情況，四種如法（rúfǎ，如法）的情況。四種非法的情況是：有比丘不癡狂，卻表現出狂癡的相貌，眾比丘在僧團中問：『你狂癡時所做的事情現在還記得嗎？』回答說：『長老！我記得因為癡狂而做的。』或者他人教唆他，使他回憶起兩件事。或者夢中，回憶起三件事。或者裸形、東西走動、站立大小便，這是第四種情況。這個人向僧團乞求不癡毗尼，如果僧團給予這個人不癡毗尼，這被稱為四種非法。 四種如法的情況是：有比丘確實狂癡，心智顛倒，表現出狂癡的相貌，眾比丘問：『你記得狂癡時所做的事情嗎？』回答說：『不記得，沒有人教唆我做，不記得夢中做過，不記得裸形東西走動，不記得站立大小便。』這個人向僧團乞求不癡毗尼，如果僧團給予這個人不癡毗尼，這被稱為四種如法的不癡毗尼。得到不癡毗尼后，行法的規定是，其他比丘不應該揭露他的過錯罪行，不應該讓他回憶起過去的事情，不應該向他乞求聽許，也不應該接受其他比丘替他乞求聽許。如果向他乞求聽許，就犯突吉羅（dūjíluō，惡作罪），如果接受他人替他乞求聽許，也犯突吉羅。若...
【English Translation】 English version: The protection of the Vinaya (Hù Píní), the five assemblies (wǔ zhòng, Bhikshus, Bhikshunis, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerikās) are all given the 'not-insane' Vinaya (bù chī Píní). Giving the 'not-insane' Vinaya must be done through the white four-karma (bái sì jiémó), either given to the present (xiànqián) Bhikshu or to the non-present (bù xiànqián) Bhikshu, with Bhikshus and Bhikshunis present, and the three assemblies not present. If a Bhikshu obtains the 'not-insane' Vinaya and then lowers his precepts to become a Śrāmaṇera, the previous 'not-insane' Vinaya is then void. If he breaks the precepts, returns to lay life, and then ordains again, whether as a Śrāmaṇera or receiving full ordination, the previous 'not-insane' Vinaya is then void. If he changes his gender to become a Bhikshuni, the previous 'not-insane' Vinaya is then void. If a Śrāmaṇera obtains the 'not-insane' Vinaya and then receives full ordination, the previous 'not-insane' Vinaya is still valid. If he breaks the precepts, returns to lay life, and then ordains again, whether as a Śrāmaṇera or receiving full ordination, the previous 'not-insane' Vinaya is then void. If he changes his gender to become a Śrāmaṇerikā, the previous 'not-insane' Vinaya is also void. If a Bhikshuni, Śikṣamāṇā (shì chā mání), or Śrāmaṇerikā obtains the 'not-insane' Vinaya, the sequential order is the same as for Bhikshus and Śrāmaṇeras. There are four unlawful (fēifǎ) situations for the 'not-insane' Vinaya, and four lawful (rúfǎ) situations. The four unlawful situations are: a Bhikshu who is not insane displays the appearance of insanity, and the Bhikshus in the Sangha ask: 'Do you remember what you did when you were insane?' He replies: 'Venerable elders! I remember doing it because of insanity.' Or someone instigates him, causing him to recall two things. Or in a dream, he recalls three things. Or being naked, walking east and west, standing to urinate or defecate, this is the fourth situation. This person asks the Sangha for the 'not-insane' Vinaya, and if the Sangha gives this person the 'not-insane' Vinaya, this is called the four unlawful situations. The four lawful situations are: a Bhikshu who is truly insane, with a deranged mind, displays the appearance of insanity, and the Bhikshus ask: 'Do you remember what you did when you were insane?' He replies: 'I don't remember, no one instigated me to do it, I don't remember doing it in a dream, I don't remember walking east and west naked, I don't remember standing to urinate or defecate.' This person asks the Sangha for the 'not-insane' Vinaya, and if the Sangha gives this person the 'not-insane' Vinaya, this is called the four lawful 'not-insane' Vinaya. After obtaining the 'not-insane' Vinaya, the rules for practicing the Dharma are that other Bhikshus should not expose his faults and offenses, should not cause him to recall past events, should not ask him for permission, nor should they accept other Bhikshus asking for permission on his behalf. If they ask him for permission, they commit a Ḍuṣkṛta (dūjíluō) offense; if they accept others asking for permission on his behalf, they also commit a Ḍuṣkṛta offense. If...
彼不聽便出過罪、若令憶念，得波夜提罪。
第五事
此是折伏毗尼，一切五篇戒盡與實覓毗尼，一切五眾盡與此毗尼。比丘比丘尼現前、三眾不現前，白四羯磨與。實覓毗尼有五種非法、五種如法。五種非法者，有比丘犯波羅夷罪，先言不犯、後言犯。若僧與是人實覓毗尼，是名非法。何以故？是人應與滅擯故。有比丘犯僧殘、波夜提、波羅提提舍尼、突吉羅，先言不犯、後言犯。若僧與是人實覓毗尼，是名非法。何以故？是人隨所犯應治故。五如法者，有比丘犯波羅夷，先言犯、後言不犯。若僧與是人實覓毗尼，是名如法。何以故？是人應與實覓故。若比丘犯僧殘、波夜提、波羅提提舍尼、突吉羅，先言犯、後言不犯。若僧與是比丘實覓毗尼，是名如法。何以故？是人應與實覓毗尼故。實覓毗尼行法者，是比丘不應與他受大戒，不得受他依止，不應畜新舊沙彌，不得教比丘尼法，若僧羯磨教化比丘尼不應受，僧所與作實覓毗尼罪更不應犯，若似是罪及過是罪亦不應作，不應呵僧羯磨亦不應呵作羯磨人，不應從他乞聽，不應遮說戒，不應遮受戒，不應遮自恣，不應出無罪比丘過罪，不應共同事。應調伏心行隨順比丘僧意。若不如是行法者，盡形不得離是羯磨。
第六事
多覓毗尼者，多求
【現代漢語翻譯】 現代漢語譯本：如果他不聽從，就構成出過罪，如果讓他憶念（憶起所犯罪行），則犯波逸提罪。
第五事
這是折伏毗尼（Admonishment Vinaya），一切五篇戒（五種戒律）都與實覓毗尼（Tatiyasavattharaka Vinaya，尋求真相的羯磨），一切五眾（五類僧團成員）都與此毗尼。比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）現前，三眾不現前，通過白四羯磨（Ñatticatutthakamma，一種僧團決議程式）進行。實覓毗尼有五種非法、五種如法。五種非法是：有比丘犯波羅夷罪（Parajika，斷頭罪），先說沒犯，後來說犯了。如果僧團給予這個人實覓毗尼，這叫做非法。為什麼呢？因為這個人應該被滅擯（驅逐出僧團）。有比丘犯僧殘（Sanghadisesa，僅次於波羅夷的重罪）、波逸提（Pacittiya，一種輕罪）、波羅提提舍尼（Patidesaniya，應懺悔罪）、突吉羅（Dukkata，惡作罪），先說沒犯，後來說犯了。如果僧團給予這個人實覓毗尼，這叫做非法。為什麼呢？因為這個人應該根據所犯的罪行進行懲治。五種如法是：有比丘犯波羅夷罪，先說犯了，後來說沒犯。如果僧團給予這個人實覓毗尼，這叫做如法。為什麼呢？因為這個人應該被給予實覓。如果比丘犯僧殘、波逸提、波羅提提舍尼、突吉羅，先說犯了，後來說沒犯。如果僧團給予這個比丘實覓毗尼，這叫做如法。為什麼呢？因為這個人應該被給予實覓毗尼。
實覓毗尼的行法是：這個比丘不應該給他人授大戒（Upasampada，受具足戒），不得接受他人的依止，不應該蓄養新舊沙彌（Samanera，小沙彌），不得教導比丘尼法，如果僧團通過羯磨教化比丘尼，他不應該接受，僧團所給予的實覓毗尼罪，更不應該再犯，如果類似這樣的罪行或者超過這樣的罪行，也不應該做，不應該呵斥僧團的羯磨，也不應該呵斥做羯磨的人，不應該向他人乞求聽聞，不應該阻止說戒（誦戒），不應該阻止受戒，不應該阻止自恣（Pavarana，僧眾于解夏后的自恣儀式），不應該揭發出無罪比丘的過失，不應該共同從事。應該調伏心行，隨順比丘僧團的意願。如果不如這樣行法，終身不得解除這個羯磨。
第六事
多覓毗尼（Taramattika Vinaya）是指，多求
【English Translation】 English version: If he does not listen, it constitutes an offense of 'bringing up a fault'. If he is made to remember (the offense he committed), he commits a Pacittiya offense.
Fifth matter
This is the Admonishment Vinaya. All five categories of precepts are related to the Tatiyasavattharaka Vinaya (Vinaya for seeking the truth). All five assemblies are related to this Vinaya. When a Bhikkhu (male monastic) or Bhikkhuni (female monastic) is present, and the three assemblies are not present, it is done through Ñatticatutthakamma (a formal act of the Sangha). The Tatiyasavattharaka Vinaya has five unlawful aspects and five lawful aspects. The five unlawful aspects are: If a Bhikkhu commits a Parajika (defeat) offense, first says he did not commit it, then says he did commit it. If the Sangha gives this person the Tatiyasavattharaka Vinaya, this is called unlawful. Why? Because this person should be expelled (from the Sangha). If a Bhikkhu commits a Sanghadisesa (formal meeting offense), Pacittiya (expiation offense), Patidesaniya (confession offense), or Dukkata (wrongdoing offense), first says he did not commit it, then says he did commit it. If the Sangha gives this person the Tatiyasavattharaka Vinaya, this is called unlawful. Why? Because this person should be punished according to the offense committed.
The five lawful aspects are: If a Bhikkhu commits a Parajika offense, first says he committed it, then says he did not commit it. If the Sangha gives this person the Tatiyasavattharaka Vinaya, this is called lawful. Why? Because this person should be given the Tatiyasavattharaka. If a Bhikkhu commits a Sanghadisesa, Pacittiya, Patidesaniya, or Dukkata, first says he committed it, then says he did not commit it. If the Sangha gives this Bhikkhu the Tatiyasavattharaka Vinaya, this is called lawful. Why? Because this person should be given the Tatiyasavattharaka Vinaya.
The practice of the Tatiyasavattharaka Vinaya is: This Bhikkhu should not give Upasampada (higher ordination) to others, should not accept dependence from others, should not keep new or old Samaneras (novice monks), should not teach Bhikkhuni Dharma, if the Sangha teaches Bhikkhunis through Kamma, he should not accept it, the offense of Tatiyasavattharaka Vinaya given by the Sangha should not be committed again, if similar offenses or greater offenses are committed, they should not be done, should not criticize the Sangha's Kamma, should not criticize the person who performs the Kamma, should not beg to listen from others, should not prevent the recitation of precepts, should not prevent ordination, should not prevent Pavarana (invitation), should not reveal the faults of innocent Bhikkhus, should not engage in common affairs. He should subdue his mind and conduct, and follow the will of the Bhikkhu Sangha. If he does not practice in this way, he cannot be released from this Kamma for life.
Sixth matter
Taramattika Vinaya refers to seeking much
因緣斷，多處未斷，從多人斷故，名多覓毗尼。行籌時、斷事時，一切僧集，不得取欲。何以故？或多比丘說非法故。是名一切行籌。此中一切比丘不應取欲，如行缽法也。若不能斷，乃至彼處僧坊中，若有三人二人一人比丘持三藏四眾所重者，應到彼處，應語彼一比丘，如前次第事具足向說。是大德比丘應作是語：「不可二人相言俱得勝也，是中必一勝一負。」如是語者，是名如法說。若不如是語者，是名非法說。是諸相言比丘若如法斷事已，還更發起，波逸提。若但訶責，言是斷事不如法，犯突吉羅。闥賴吒利者，闥賴名地、吒利名住，智勝自在於正法不動，如人住地無傾覆也。應滅期者，恐事纏難斷，當云受語有偏故，亦恐前人求及於己故也。應舍付僧者，以從僧中來，既不能滅，宜還付本故也。僧現前者，明僧既集，中有能遮者而不遮，則僧和合，名現前也。烏回鳩羅者，烏回名二、鳩羅名平等，心無二其平如秤。今必以二人有五法。五法者，不隨愛故舍有罪、不隨瞋故罰無過、不畏彼故而違法、不癡故不畏罪非法輕斷事也、知斷不斷，故名烏回鳩羅。與欲以小遠去者，恐僧中有相佐助事，必叵斷故也。所以取欲者，令有相助者后更無言故。更立烏回鳩羅者，諍事逐增，恐有破僧之由妨行道故。故更差多方能
【現代漢語翻譯】 現代漢語譯本 因緣斷了，但還有很多地方沒有斷，因為是從很多人那裡斷的，所以叫做多覓毗尼（通過多數人尋找戒律）。在行籌（表決）時、斷事時，所有僧眾都要聚集，不能接受（缺席者的）同意。為什麼呢？因為可能有多數比丘說非法的事情。這叫做一切行籌。這裡所有比丘都不應該接受（缺席者的）同意，就像行缽法（乞食法）一樣。如果不能裁斷，乃至那個僧坊中，如果有三個人、兩個人、一個人，是持有三藏（經、律、論）且被四眾（比丘、比丘尼、優婆塞、優婆夷）所敬重的人，就應該到那個地方，應該像前面那樣，把事情的來龍去脈完整地告訴那個比丘。那位大德比丘應該這樣說：『不可能兩個人爭論都能贏，這裡面必定有一個勝一個負。』這樣說，就叫做如法說。如果不這樣說，就叫做非法說。這些爭論的比丘如果如法地裁斷了事情，之後又重新發起爭端，就犯波逸提（一種戒律）。如果只是呵責，說這次裁斷不如法，就犯突吉羅（一種輕罪）。 闥賴吒利（不動搖的）：闥賴（Tala）是地的意思，吒利（Acalā）是住的意思，智慧殊勝，自在地處於正法中而不動搖，就像人站在地上不會傾覆一樣。應該滅期（限定時間）：恐怕事情糾纏難以裁斷，當說接受言語有偏頗的緣故，也恐怕之前的人尋求牽連到自己的緣故。應該舍付僧（交還僧團）：因為是從僧團中來的，既然不能平息，就應該交還給原來的地方。僧現前（僧團在場）：說明僧團既然聚集，其中有能阻止的人而不阻止，那麼僧團就是和合的，叫做現前。烏回鳩羅（平等者）：烏回（Ubhaya）是二的意思，鳩羅（Kula）是平等的意思，心中沒有二心，像秤一樣公平。現在必須用兩個人具備五種法。五種法是：不因為愛而捨棄有罪的人，不因為嗔恨而懲罰沒有過錯的人，不因為害怕對方而違反法律，不因為愚癡而不畏懼罪過，非法地輕率地裁斷事情，知道該斷和不該斷，所以叫做烏回鳩羅。與欲以小遠去（同意者稍微離開）：恐怕僧團中有互相幫助的人，事情必定難以裁斷的緣故。所以要接受（缺席者的）同意，是爲了讓有互相幫助的人之後不再有話說。更立烏回鳩羅（重新設立平等者）：爭論的事情逐漸增多，恐怕有破壞僧團的緣由，妨礙修行道的緣故。所以要重新選派多方面有能力的人。
【English Translation】 English version When the cause and condition are severed, but many places are not severed, because it is severed from many people, it is called Bahu-vinicchaya (seeking the Vinaya through many). During the counting of tokens and the adjudication of matters, all the Sangha must gather, and consent should not be obtained (from those absent). Why? Because many Bhikkhus may speak of unlawful matters. This is called 'all counting of tokens'. Here, all Bhikkhus should not obtain consent (from those absent), just like the alms-bowl practice. If it cannot be adjudicated, even in that Sangha residence, if there are three, two, or one Bhikkhu who uphold the Tripitaka (Three Baskets: Sutra, Vinaya, Abhidhamma) and are respected by the four assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas), they should go to that place and fully explain the matter to that one Bhikkhu in the preceding order. That virtuous Bhikkhu should say: 'It is impossible for two people to argue and both win; there must be one winner and one loser.' Speaking in this way is called speaking according to the Dharma. If one does not speak in this way, it is called speaking unlawfully. If these arguing Bhikkhus, having adjudicated the matter lawfully, then re-initiate the dispute, they commit a Pacittiya (an offense requiring confession). If they merely rebuke, saying that the adjudication was unlawful, they commit a Dukkata (a minor offense). Tala-acala (immovable): Tala means 'earth', and Acala means 'dwelling'. Superior in wisdom, one dwells freely in the True Dharma without wavering, just as a person stands on the ground without falling over. A time limit should be set: Fearing that the matter will be entangled and difficult to adjudicate, one should say that accepting words is biased, and also fearing that the previous person will seek to involve oneself. It should be relinquished to the Sangha: Because it came from the Sangha, since it cannot be pacified, it should be returned to its origin. The Sangha being present: It clarifies that since the Sangha has gathered, and there are those who can prevent it but do not, then the Sangha is harmonious, and it is called 'present'. Ubhaya-kula (impartial): Ubhaya means 'two', and Kula means 'equal'. There is no duality in the heart, and it is as fair as a scale. Now, it is necessary for two people to possess five qualities. The five qualities are: not abandoning the guilty because of love, not punishing the innocent because of anger, not violating the law because of fear of the other, not being fearless of offenses because of delusion, and not adjudicating matters lightly and unlawfully, knowing what should and should not be adjudicated, therefore it is called Ubhaya-kula. Giving consent and moving slightly away: Fearing that there are people in the Sangha who are helping each other, the matter will certainly be difficult to adjudicate. Therefore, consent should be obtained (from those absent) so that those who are helping each other will have nothing more to say later. Re-establishing Ubhaya-kula: The disputed matters gradually increase, fearing that there will be a cause for breaking the Sangha, hindering the path of practice. Therefore, more capable people should be re-appointed in many ways.
善斷事者，不必具五法也。遣使近處僧者，若就他處事必增多難斷，故遣使也。彼既來已，若彼中能者云七日盡已破安居者，以未開三十九夜故也。開某處乃至持摩多勒伽者，佛法有二柱能持佛法，謂坐禪、學問，故求此人輩。亦中有大德人，令諍事羞難故也。傳事人斷者，恐至他處難滅，亦望其人向他處，僧有愧，受諫故。又坐禪道遠之勞故、亦惡事得滅為善故。作期者，以事起從夏故，除夏三月，取餘九月明事。若叵斷，其當作方宜令斷，莫令還至夏分也。若能者，付以傳事便還。所以界外令滿眾者，明差四人使界外滅。若事可斷，必令后不起故、以重故也。為五事故，立行籌人也、疾滅也。強者有三：一其人身有力、二倚有力人、三有錢力往來。從一住處至一住處者，明事久，既經多處不斷，事纏堅結。其人無慚無愧心轉奸巧故。所以行籌者，事既難斷，若說一是一非，必增其噁心，故行籌于眾人前，好惡自伏、理亦無偏。藏行籌者，行籌人心為非法人故，望取非法者多。若在明處助非法者，著取非法籌故也。期行者，要共，相親者，作要也。一切僧取籌者，以此事重故，一切悉集說戒自恣。雖要猶有不來，此將欲令相助者后無語故，亦恐受欲人多取非法籌故。四眾所尊重者，以上取二種籌、停等叵斷故，就有
德人，眾所歸伏無不用語故，有不隨者羞亦為諸人所笑，必受語，傳事人多說事不說人，大德比丘亦直說事是非不說人。有事二人各自內知而伏，則勝負相現也。還發起波逸提者，以二罪印之，令彼此後更無言，故結罪也。
第七事
何以名布草毗尼？或有一住處，諸比丘喜斗諍相言。是諸比丘應和合一處已，應作是念：「諸長老！我等大失非得、大衰非利、大惡不善。我等以信故，佛法中出家求道，然今喜斗諍相言。若我等求是事根本者，僧中或未起事便起、已起事不可滅。」作是念故白僧：「若僧時到僧忍聽，是事以布草毗尼滅。是名白。」諸比丘應分作二部，是中若有上座大長老，應語此一部言：「我等大失非得、大衰非利、大惡非善。我等信故，佛法中出家求道，然今喜斗諍相言。若我當自屈意，我等所作罪，除偷蘭罪、除白衣相應罪，是汝等現前發露悔過不覆藏。」是中若無一比丘遮是事者，應到第二部眾所，是中若有長老上座，應語言：「我等大失非得、大衰非利、大惡非善。我等信故，佛法中出家求道，今喜斗諍相言。若我等求是事根本者，僧中或有未起事便起、已起事不可滅。今汝等當自屈意，我等所作罪，除偷蘭遮、除白衣相應罪，今自為及為彼故，當現前發露悔過不覆藏。」諸比丘
【現代漢語翻譯】 現代漢語譯本： 有德行的人，大家都歸順信服，沒有不聽從他的話的，有不聽從的人會感到羞愧，也會被大家嘲笑，最終必定會聽從。傳話的人多說事情，而不議論人；有德行的大比丘也只是直說事情的是非，而不議論人。如果雙方各自內心明白而順服，那麼勝負也就顯現了。如果還發起波逸提（Pācittiya，一種戒律名稱）罪，就用兩種罪來印證這件事，使彼此以後不再爭辯，所以要判決罪行。
第七件事
為什麼叫做布草毗尼（Tassa pāpiyyasikā，以草覆蓋之意，指平息爭端的措施）？或者有一個住處，眾比丘喜歡爭鬥、互相指責。這些比丘應該聚集在一處，應當這樣想：『諸位長老！我們大為失利而非得利，大為衰敗而非有利，大為作惡而非行善。我們因為信仰的緣故，在佛法中出家求道，然而現在卻喜歡爭鬥、互相指責。如果我們追究這件事的根本原因，僧團中或許未發生的事情就會發生，已經發生的事情無法平息。』因為這樣想，所以稟告僧團：『如果僧團時機成熟，僧團允許聽取，這件事就用布草毗尼來平息。』這叫做稟告。諸比丘應該分成兩部分，其中如果有上座（Thera，資歷高的比丘）、大長老，應該對這一部分人說：『我們大為失利而非得利，大為衰敗而非有利，大為作惡而非行善。我們因為信仰的緣故，在佛法中出家求道，然而現在卻喜歡爭鬥、互相指責。如果我應當自己屈服，我們所犯的罪，除了偷蘭遮（Thullaccaya，一種較輕的罪名）罪、除了與在家人的不當行為相應的罪，這些罪你們應當在現前發露懺悔，不要隱瞞。』如果這部分中沒有一個比丘阻止這件事，就應該到第二部分人那裡，其中如果有長老、上座，應該對他們說：『我們大為失利而非得利，大為衰敗而非有利，大為作惡而非行善。我們因為信仰的緣故，在佛法中出家求道，現在卻喜歡爭鬥、互相指責。如果我們追究這件事的根本原因，僧團中或許未發生的事情就會發生，已經發生的事情無法平息。現在你們應當自己屈服，我們所犯的罪，除了偷蘭遮罪、除了與在家人的不當行為相應的罪，現在爲了自己和爲了對方的緣故，應當在現前發露懺悔，不要隱瞞。』諸比丘
【English Translation】 English version: A virtuous person is one to whom everyone submits and obeys without question. Those who do not obey feel ashamed and are laughed at by others, and they will eventually obey. Those who convey messages mostly speak of the matter itself and do not discuss the person involved. Greatly virtuous Bhikkhus also directly speak of the right and wrong of the matter and do not discuss the person. If two people each understand and submit internally, then the victory or defeat will become apparent. If a Pācittiya (a type of monastic rule violation) offense is also initiated, it is sealed with two offenses, so that they will no longer argue with each other in the future, and therefore the offense is judged.
The Seventh Matter
Why is it called Tassa pāpiyyasikā (covering with grass, referring to measures to quell disputes)? Perhaps in one dwelling place, the Bhikkhus enjoy quarreling and arguing with each other. These Bhikkhus should gather together in one place and think thus: 'Venerable elders! We have greatly lost rather than gained, greatly declined rather than benefited, greatly committed evil rather than good. We have left home in the Buddha's Dharma to seek the Way because of faith, but now we enjoy quarreling and arguing with each other. If we seek the root cause of this matter, matters that have not yet arisen in the Sangha may arise, and matters that have already arisen cannot be extinguished.' Because of this thought, they inform the Sangha: 'If it is the right time for the Sangha, and the Sangha agrees to listen, this matter will be extinguished with Tassa pāpiyyasikā.' This is called informing. The Bhikkhus should be divided into two groups. Among them, if there is a Thera (senior Bhikkhu), a great elder, he should say to this group: 'We have greatly lost rather than gained, greatly declined rather than benefited, greatly committed evil rather than good. We have left home in the Buddha's Dharma to seek the Way because of faith, but now we enjoy quarreling and arguing with each other. If I should humble myself, the offenses we have committed, except for Thullaccaya (a minor offense) offenses, except for offenses corresponding to inappropriate behavior with laypeople, you should confess and reveal these offenses in the present, without concealing them.' If there is not a single Bhikkhu in this group who prevents this matter, they should go to the second group. Among them, if there are elders and Theras, they should say to them: 'We have greatly lost rather than gained, greatly declined rather than benefited, greatly committed evil rather than good. We have left home in the Buddha's Dharma to seek the Way because of faith, but now we enjoy quarreling and arguing with each other. If we seek the root cause of this matter, matters that have not yet arisen in the Sangha may arise, and matters that have already arisen cannot be extinguished. Now you should humble yourselves, the offenses we have committed, except for Thullaccaya offenses, except for offenses corresponding to inappropriate behavior with laypeople, now for the sake of ourselves and for the sake of the other party, we should confess and reveal these offenses in the present, without concealing them.' The Bhikkhus
言：「汝自見罪不？」答言：「見罪。」「如法悔過莫復更起。」第二部眾亦如是說。是名如布草毗尼法。
一切斗諍誹謗犯罪和合事，現前毗尼所攝。唯有下四事，用上七毗尼滅無餘也。
一切善不善無記，及十四破僧、六諍本生，通名諍事(在人名諍、在僧名事)，用三毗尼滅(現前、多覓、布草)。從見聞疑根生，作不作俱言犯，通名出事(在人名出、在僧名事)，用四毗尼滅(現前、憶念、不癡、實覓)。從身作口作身心作口作生，通名犯事(方便名犯事、成名破、不悔名越)，用二毗尼滅(現前、自言)。從白白二白四布薩自恣差十四人，從僧至僧為事本，通名作事，用一毗尼(現前)。
薩婆多毗尼毗婆沙卷第九
【現代漢語翻譯】 現代漢語譯本： 問：『你是否認識到自己的罪過？』答：『認識到罪過。』『那麼就如法懺悔，不要再犯。』第二批僧眾也這樣說。這叫做如布草毗尼法（以覆蓋雜草般的方式來平息爭端）。 一切爭鬥、誹謗、犯罪以及僧團和合之事，都屬於現前毗尼（面對面解決）所管轄。只有以下四種情況，才需要用前面的七種毗尼法才能完全平息。 一切善、不善、無記（非善非惡）的行為，以及導致僧團分裂的十四種根本罪、引發爭端的六種根源，統稱為諍事（在個人稱為諍，在僧團稱為事），可以用三種毗尼法來平息（現前毗尼、多覓毗尼、布草毗尼）。從見、聞、疑這三種根源產生的，無論作或不作都說犯戒的行為，統稱為出事（在個人稱為出，在僧團稱為事），可以用四種毗尼法來平息（現前毗尼、憶念毗尼、不癡毗尼、實覓毗尼）。從身體行為、口語行為、身心行為、口語行為所產生的，統稱為犯事（方便階段稱為犯事，完成時稱為破，不懺悔稱為越），可以用兩種毗尼法來平息（現前毗尼、自言毗尼）。從白（單白）、白二（單白羯磨）、白四（四次羯磨）、布薩（每半月誦戒）、自恣（解夏時的自我檢舉）、差（指派）十四人，從僧團到僧團作為事情的根本，統稱為作事，用一種毗尼法（現前毗尼）。 《薩婆多毗尼毗婆沙》卷第九
【English Translation】 English version: Asked: 'Do you see your fault?' Answered: 'I see my fault.' 'Then confess according to the Dharma and do not repeat it.' The second group of Sangha members also said the same. This is called the Tassa-papriyassika-vinaya (like covering grass, a method to settle disputes). All disputes, slanders, offenses, and matters of Sangha harmony are governed by Sammukha-vinaya (face-to-face settlement). Only the following four matters require the previous seven Vinayas to be completely resolved. All good, unwholesome, and indeterminate (neither good nor bad) actions, as well as the fourteen root offenses that cause Sangha schism and the six roots of disputes, are collectively called Vivadadhikarana (disputes concerning words, personal disputes, or legal questions). They can be settled by three Vinayas (Sammukha-vinaya, Patimokkha-vinaya, Tassa-papriyassika-vinaya). Actions arising from the roots of seeing, hearing, and suspicion, whether done or not done, that are said to be offenses, are collectively called Apattadhikarana (offenses). They can be settled by four Vinayas (Sammukha-vinaya, Sati-vinaya, Amulha-vinaya, Tajjaniya-kamma). Actions arising from bodily actions, verbal actions, bodily and mental actions, and verbal actions are collectively called Apatti (offense) (the preparatory stage is called Apatti, the completed stage is called Parajika, and not repenting is called Atikkama). They can be settled by two Vinayas (Sammukha-vinaya, Apatti-desana). From Natti (motion), Natti-dutiya-kamma (motion with one announcement), Natti-catuttha-kamma (motion with four announcements), Uposatha (bi-monthly recitation of precepts), Pavarana (invitation at the end of the rains retreat), appointment of fourteen people, from Sangha to Sangha as the root of the matter, are collectively called Sanghakamma (Sangha acts), using one Vinaya (Sammukha-vinaya). Sarvastivada Vinaya Vibhasa, Volume 9