T23n1441_薩婆多部毗尼摩得勒伽

大正藏第 23 冊 No. 1441 薩婆多部毗尼摩得勒伽

No. 1441

薩婆多部毗尼摩得勒伽卷第一

宋元嘉年僧伽跋摩譯

初毗尼眾事分　問波羅夷戒

前頂禮世尊，　　法王聖種生，　降伏諸惡行，　　善調諸弟子，　毗尼為最勝，　　我今說少分。　如樹根為本，　　枝葉依彼增，　一切善法聚，　　毗尼為根本。　大覺之所說，　　如堤塘防水，　大駛流不壞，　　如是毗尼堤，　防諸惡戒水。　　佛及諸菩薩，　最為人中尊，　　辟支佛清凈，　牟尼諸弟子，　　應供阿羅漢，　亦說毗尼因，　　以離諸有縛，　今離及當離，　　皆住毗尼中，　離是無解脫，　　是故精勤學。　聖眾和合住，　　諸佛秘密藏，　在世常不滅，　　法燈照世間，　離則不寂滅。

問：「犯毗尼罪，作、無作耶？」答：「犯罪，作。」

「無作，色、非色耶？」

答：「是色。」

「可見、不可見耶？」答：「或可見、或不可見。云何可見？謂身作。云何不可見？謂身無作及口作。」

「無作，有對、無對耶？」答：「若作是有對，無作是無對。」

「有漏、無漏耶？」答：「有漏。」

「有

【現代漢語翻譯】現代漢語譯本《薩婆多部毗尼摩得勒伽》卷第一宋元嘉年間僧伽跋摩譯

初毗尼眾事分問波羅夷戒

首先頂禮世尊（Bhagavan，意為世間尊貴的人），法王（Dharmaraja，意為佛陀）的聖種得以延續，降伏各種邪惡的行為，善於調伏各位弟子，毗尼（Vinaya，意為戒律）最為殊勝，我現在略說少許。如同樹的根是根本，枝葉依附它而生長，一切善法匯聚，毗尼是根本。大覺者（指佛陀）所說，如同堤壩防水，即使是湍急的河流也無法摧毀，如同毗尼的堤壩，防止各種惡戒之水。佛陀以及各位菩薩（Bodhisattva，意為追求覺悟的眾生），是人中最尊貴者，辟支佛（Pratyekabuddha，意為緣覺）清凈無染，牟尼（Muni，意為聖人，指佛陀）的各位弟子，應供阿羅漢（Arhat，意為斷盡煩惱，值得供養的聖者），也宣說毗尼的原因，用以脫離各種存在的束縛，現在脫離以及將來脫離，都安住于毗尼之中，脫離毗尼就沒有解脫，因此要精勤學習。聖眾和合居住，是諸佛的秘密寶藏，在世間常存不滅，法燈照亮世間，離開毗尼就不能達到寂滅。

問：『觸犯毗尼（Vinaya，意為戒律）的罪行，是「作」（karma，意為行動）還是「無作」（non-action）？』答：『觸犯戒律是「作」。』

『「無作」是色（rupa，意為物質）還是非色？』

答：『是色。』

『可見還是不可見？』答：『或者可見，或者不可見。如何可見？指身體的行動。如何不可見？指身體沒有行動以及口頭的行動。』

『「無作」是有對（sapratigha，意為有障礙）還是無對（apratigha，意為無障礙）？』答：『如果「作」是有對，那麼「無作」是無對。』

『有漏（sasrava，意為有煩惱）還是無漏（anasrava，意為無煩惱）？』答：『有漏。』

『有

【English Translation】 English version Sarvastivada Vinaya Matrika, Volume 1 Translated by Sanghabarman during the Song Yuanjia period

Initial Section on Vinaya Matters: Questions on Parajika Precepts

First, I bow to the World Honored One (Bhagavan, meaning the venerable one of the world), the holy lineage of the Dharma King (Dharmaraja, meaning the Buddha) is born, Subduing all evil deeds, skillfully training all disciples, The Vinaya (meaning the monastic rules) is the most supreme; I will now speak of a small portion. Just as the root is the foundation of a tree, and the branches and leaves grow relying on it, All good dharmas gather, and the Vinaya is the root. What the Greatly Awakened One (referring to the Buddha) said is like a dike protecting against water, Even a swift current cannot destroy it; like the dike of the Vinaya, Preventing the water of all evil precepts. The Buddha and all Bodhisattvas (meaning beings who seek enlightenment), Are the most venerable among people; the Pratyekabuddhas (meaning solitary Buddhas) are pure, The disciples of Muni (meaning sage, referring to the Buddha), the Arhats (meaning those who have extinguished all afflictions and are worthy of offerings), worthy of offerings, Also expound the cause of the Vinaya, in order to be liberated from the bonds of all existence, Those who are liberated now and those who will be liberated in the future all abide in the Vinaya, Without the Vinaya, there is no liberation; therefore, one should diligently study it. The Sangha dwells in harmony, it is the secret treasure of all Buddhas, It constantly exists in the world and does not perish; the lamp of Dharma illuminates the world, Without it, one cannot attain Nirvana.

Question: 'Is an offense against the Vinaya (meaning the monastic rules) a 'karma' (meaning action) or 'non-action'?' Answer: 'An offense is an 'action'.'

'Is 'non-action' form (rupa, meaning matter) or non-form?'

Answer: 'It is form.'

'Is it visible or invisible?' Answer: 'It is either visible or invisible. How is it visible? It refers to bodily action. How is it invisible? It refers to the absence of bodily action and to verbal action.'

'Is 'non-action' obstructive (sapratigha, meaning with obstruction) or non-obstructive (apratigha, meaning without obstruction)?' Answer: 'If 'action' is obstructive, then 'non-action' is non-obstructive.'

'Is it with outflows (sasrava, meaning with defilements) or without outflows (anasrava, meaning without defilements)?' Answer: 'It is with outflows.'

'Is it

為、無為耶？」答：「有為。」

「世間法出世間法耶？」答：「世間法。」

「陰攝、不攝耶？」答：「陰攝。」

「界攝、不攝耶？」答：「界攝。」

問：「罪受、不受耶？」答：「不受(此受如不離根受之也)。」

「從受生、非受生耶？」答：「從受生(此受，四受之受也)。」

「四大造、非四大造耶？」答：「四大造。」

「從結生、非結生耶？」答：「從結生。」

「記、無記耶？」答：「或記、或無記。云何記？佛所結戒故犯。云何無記？佛所結戒不故犯。」

「隱沒、不隱沒耶？」答：「或隱沒、或不隱沒。云何隱沒？佛所結戒故犯。云何不隱沒？佛所結戒不故犯。如隱沒不隱沒，穢污不穢污亦如是。」

「染污、不染污耶？」答：「染污。」

「依家、不依家耶？」答：「依家。」

問：「罪有諍、無諍耶？」答：「有諍。」

「有緣、無緣耶？」答：「無緣。」

「心非心耶？」答：「非心。」

「心數、非心數耶？」答：「非心數。」

「有報、無報耶？」答：「或有報、或無報。云何有報？有記犯。云何無報？無記犯。」

「業非業耶？」答：「是業。」

「內入、

【現代漢語翻譯】現代漢語譯本問：是有為法，還是無為法呢？答：是有為法。問：是世間法，還是出世間法呢？答：是世間法。問：為五陰所攝，還是不攝呢？答：為五陰所攝。問：為十八界所攝，還是不攝呢？答：為十八界所攝。問：罪是感受，還是不感受呢？答：不感受（這裡的感受是指不離根的感受）。問：是從感受而生，還是非從感受而生呢？答：是從感受而生（這裡的感受，是指四受的感受）。問：是四大所造，還是非四大所造呢？答：是四大所造。問：是從結生而來，還是非從結生而來呢？答：是從結生而來。問：是記（有記業），還是無記（無記業）呢？答：或者是有記，或者是無記。什麼是記？是明知故犯佛所制定的戒律。什麼又是無記？是並非明知故犯佛所制定的戒律。問：是隱沒（可懺悔），還是不隱沒（不可懺悔）呢？答：或者是隱沒，或者是不隱沒。什麼是隱沒？是明知故犯佛所制定的戒律。什麼是不隱沒？是並非明知故犯佛所制定的戒律。如同隱沒與不隱沒，穢污與不穢污也是如此。問：是染污，還是不染污呢？答：是染污。問：是依附於僧團，還是不依附於僧團呢？答：是依附於僧團。問：罪是有諍論，還是無諍論呢？答：是有諍論。問：是有因緣，還是無因緣呢？答：是無因緣。問：是心，還是非心呢？答：非心。問：是心數法，還是非心數法呢？答：非心數法。問：是有報應，還是無報應呢？答：或者是有報應，或者是無報應。什麼是有報應？是有記的犯戒。什麼是無報應？是無記的犯戒。問：是業，還是非業呢？答：是業。問：是內入處，

【English Translation】 English version Question: Is it conditioned (有為, Youwei) or unconditioned (無為, Wuwei)? Answer: Conditioned. Question: Is it mundane (世間法, Shijian fa) or supramundane (出世間法, Chushijian fa)? Answer: Mundane. Question: Is it included in the skandhas (陰, Yin) or not? Answer: Included in the skandhas. Question: Is it included in the realms (界, Jie) or not? Answer: Included in the realms. Question: Is the offense felt (受, Shou) or not? Answer: Not felt (This 'felt' refers to the feeling that is inseparable from the root). Question: Does it arise from feeling or not from feeling? Answer: It arises from feeling (This 'feeling' refers to the feeling of the four feelings (四受, Sishou)). Question: Is it made of the four great elements (四大, Sida) or not made of the four great elements? Answer: Made of the four great elements. Question: Does it arise from rebirth-linking (結生, Jiesheng) or not from rebirth-linking? Answer: It arises from rebirth-linking. Question: Is it determinate (記, Ji) or indeterminate (無記, Wuji)? Answer: Either determinate or indeterminate. What is determinate? Knowingly violating the precepts established by the Buddha (佛, Fo). What is indeterminate? Unknowingly violating the precepts established by the Buddha. Question: Is it concealable (隱沒, Yinmo) or un-concealable (不隱沒, Buyinmo)? Answer: Either concealable or un-concealable. What is concealable? Knowingly violating the precepts established by the Buddha. What is un-concealable? Unknowingly violating the precepts established by the Buddha. Just as with concealable and un-concealable, so too with defiled (穢污, Huiwu) and un-defiled (不穢污, Buhuiwu). Question: Is it defiled (染污, Ranwu) or un-defiled (不染污, Buranwu)? Answer: Defiled. Question: Does it depend on the Sangha (家, Jia) or not depend on the Sangha? Answer: Depends on the Sangha. Question: Is the offense subject to dispute (諍, Zheng) or not subject to dispute? Answer: Subject to dispute. Question: Does it have conditions (緣, Yuan) or not have conditions? Answer: Does not have conditions. Question: Is it mind (心, Xin) or not mind? Answer: Not mind. Question: Is it a mental factor (心數, Xinshu) or not a mental factor? Answer: Not a mental factor. Question: Does it have retribution (報, Bao) or not have retribution? Answer: Either has retribution or does not have retribution. What has retribution? A determinate offense. What does not have retribution? An indeterminate offense. Question: Is it karma (業, Ye) or not karma? Answer: It is karma. Question: Is it an internal sense base (內入,

外入耶？」答：「外入。」

「過去、未來、現在耶？」答：「或過去、或未來、或現在。云何過去？若犯罪竟，已懺悔，是過去。云何未來？若未犯罪，必當犯，是未來。云何現在？若犯罪，不發露悔過，是現在。」

問：「罪為善、不善、無記耶？」答：「或不善、無記。云何不善？佛所結戒故犯。云何無記？佛所結戒不故犯。記、無記前已說。」

「為欲界、色界、無色界攝耶？」答：「欲界攝。」

「為學、無學、非學非無學耶？」答：「非學非無學。」

「見斷、修斷、無斷耶？」答：「修斷。」

「為身、為口、為意罪耶？」答：「或身、或口。云何身？若比丘故奪眾生命、偷盜、作淫摩觸、身故出精、殺草、木自手掘地、非時食、飲酒等，此是身罪。云何口罪？若比丘空無所有說過人法、共女人粗惡語、無凈人為女說法等，是口罪。無獨心犯罪。」

問：「頗有行此事犯罪、即行此事不犯耶？」答：「或有犯、或不犯。云何犯？如比丘不受迦絺那衣，受畜長衣、別眾食、處處食、不白入聚落等，隨其事犯罪。云何不犯？若比丘受迦絺那衣，隨意畜衣、別眾食、處處食、不白入聚落，隨其事不犯。是故即行此事犯不犯。」

問：「頗有作此羯磨犯、即

【現代漢語翻譯】現代漢語譯本問：『是外來的嗎？』答：『是外來的。』問：『是過去、未來、還是現在的（罪）呢？』答：『或許是過去、或許是未來、或許是現在的。（罪）。』什麼是過去的（罪）？如果犯了罪之後，已經懺悔了，這就是過去的（罪）。什麼是未來的（罪）？如果還沒有犯罪，但必定會犯，這就是未來的（罪）。什麼是現在的（罪）？如果犯了罪，但不坦白地揭露並懺悔，這就是現在的（罪）。』問：『罪是善、不善、還是無記（中性）的呢？』答：『或許是不善的，或許是無記的。』什麼是不善的？因為佛所制定的戒律而故意違犯。什麼是無記的？因為佛所制定的戒律而並非故意違犯。（善、不善、無記）之前已經說過了。』問：『是被欲界（Kāmadhātu）、界、還是無界所包含的呢？』答：『被欲界（Kāmadhātu）所包含。』問：『是屬於有學（Śaikṣa）、無學（Arhat）、還是非學非無學（既非有學也非無學）呢？』答：『既非有學也非無學。』問：『是見斷（darśana-prahātavya）、修斷（bhāvanā-prahātavya）、還是無斷（無須斷除）的呢？』答：『是修斷（bhāvanā-prahātavya）。』問：『是身（kāya）、口（vacī）、還是意（manas）的罪呢？』答：『或許是身（kāya）的，或許是口（vacī）的。』什麼是身（kāya）的罪？如果比丘（bhikṣu）故意奪取眾生的性命、偷盜、做出淫慾的愛撫接觸、身體故意射精、殺害草木、親手挖掘土地、非時食用、飲酒等等，這些就是身（kāya）的罪。什麼是口（vacī）的罪？如果比丘（bhikṣu）憑空捏造，說超過常人的法、與女人說粗俗惡劣的話、沒有清凈的人為女人說法等等，這些就是口（vacī）的罪。沒有單獨由心（意）所犯的罪。』問：『有沒有做了這件事會犯罪，但做了這件事卻不犯罪的情況呢？』答：『或許有犯罪的情況，或許沒有犯罪的情況。』什麼是犯罪的情況？例如比丘（bhikṣu）沒有接受迦絺那衣（kathina-civara），受持和儲藏過長的衣服、別眾食（單獨接受供養）、到處吃東西、沒有稟告就進入村落等等，隨著這些事情而犯罪。什麼是不犯罪的情況？如果比丘（bhikṣu）接受了迦絺那衣（kathina-civara），隨意儲藏衣服、別眾食（單獨接受供養）、到處吃東西、沒有稟告就進入村落，隨著這些事情而不犯罪。因此，做了這件事，既可能犯罪也可能不犯罪。』問：『有沒有做了這種羯磨（karma）會犯罪，但

【English Translation】 English version Question: 'Is it external?' Answer: 'It is external.' Question: 'Is it past, future, or present?' Answer: 'Perhaps past, perhaps future, perhaps present. What is past? If one has committed a crime and has already repented, it is past. What is future? If one has not yet committed a crime but will certainly commit it, it is future. What is present? If one commits a crime and does not reveal and repent, it is present.' Question: 'Is the offense good, unwholesome, or neutral?' Answer: 'Perhaps unwholesome, perhaps neutral. What is unwholesome? Offending against precepts established by the Buddha intentionally. What is neutral? Offending against precepts established by the Buddha unintentionally. (Good, unwholesome, and neutral) have been explained previously.' Question: 'Is it included in the Desire Realm (Kāmadhātu), ** Realm, or the Formless Realm?' Answer: 'Included in the Desire Realm (Kāmadhātu).' Question: 'Is it a learner (Śaikṣa), a non-learner (Arhat), or neither a learner nor a non-learner?' Answer: 'Neither a learner nor a non-learner.' Question: 'Is it abandoned by seeing (darśana-prahātavya), abandoned by cultivation (bhāvanā-prahātavya), or not to be abandoned?' Answer: 'Abandoned by cultivation (bhāvanā-prahātavya).' Question: 'Is it an offense of body (kāya), speech (vacī), or mind (manas)?' Answer: 'Perhaps of body (kāya), perhaps of speech (vacī). What is an offense of body (kāya)? If a bhikṣu (bhikṣu) intentionally takes the life of a living being, steals, engages in lustful touching, intentionally emits semen, kills grass or trees, digs the ground with his own hands, eats at the wrong time, drinks alcohol, etc., these are offenses of body (kāya). What is an offense of speech (vacī)? If a bhikṣu (bhikṣu) falsely claims to have attained superhuman qualities, speaks harsh words with a woman, preaches the Dharma to a woman without a pure person present, etc., these are offenses of speech (vacī). There is no offense committed by mind (manas) alone.' Question: 'Is there a case where doing this act is an offense, and doing this act is not an offense?' Answer: 'Perhaps there is an offense, perhaps there is no offense.' What is an offense? For example, if a bhikṣu (bhikṣu) does not accept the kathina-civara (kathina-civara), keeps and accumulates long robes, eats in a separate group (accepts offerings separately), eats everywhere, enters a village without permission, etc., he commits an offense according to these matters. What is not an offense? If a bhikṣu (bhikṣu) accepts the kathina-civara (kathina-civara), keeps robes at will, eats in a separate group (accepts offerings separately), eats everywhere, enters a village without permission, he does not commit an offense according to these matters. Therefore, doing this act can be either an offense or not an offense.' Question: 'Is there a case where performing this karma is an offense, but

作此羯磨不犯耶？」答：「有。如比丘不見擯、惡邪不除擯，向諸比丘下意調伏隨順，諸比丘界外為出罪，隨其事犯。云何不犯？如比丘作不見擯、惡邪不除擯，是比丘向諸比丘下意調伏隨順，諸比丘界內為出罪，不犯。是故行此羯磨犯不犯。」

問：「頗有說羯磨犯、即說此羯磨不犯耶？」答：「有。云何說羯磨犯？如比丘不見擯、惡邪不除擯。是比丘向諸比丘下意調伏隨順，諸比丘界外與出罪已，共食共住共宿。諸比丘問是比丘言：『汝長老！是比丘不見擯、惡邪不除擯。汝等莫與是比丘共食共住共宿。』彼答言：『是長老比丘下意調伏隨順，我等已界外與出罪。』隨其事犯。云何不犯？諸比丘擯不見擯、惡邪不除擯比丘，是比丘向諸比丘下意調伏隨順。諸比丘界內與出罪已，共食共住共宿。諸比丘語是比丘言：『此長老比丘不見擯，如上說。』諸比丘答言：『此長老比丘下意調伏隨順，已與出罪。』諸比丘問言：『何處？』答言：『界內出。』界內出罪不犯。是故即說此羯磨犯不犯。」

問：「頗有說犯、說不說亦犯耶？」答：「有。云何說犯？若比丘於五篇戒，一一犯已，自說犯，是名說犯。云何說不說犯？若比丘於五篇戒，一一犯已，或說或不說，亦故犯。是故說不說犯。」

問：「頗

有犯自說犯、他說犯耶？」答：「有。云何自說犯？若比丘於五篇戒中，若一一犯已向他說，是名自說犯。云何他說犯？如諸比丘信可信優婆夷語，如法治比丘，是名他說犯。」

問：「頗有憶犯、不憶亦犯耶？」答：「有。云何憶犯？若比丘於五篇戒中，一一犯已，或都憶、或少憶，是名憶犯。云何不憶犯？若比丘於五篇戒，一一犯已，都不憶、或少不憶，是名不憶犯。」

問：「頗有現前犯、不現前犯耶？」答：「有。云何現前犯？若現在前犯罪。云何不現前犯？謂現前不犯罪。」

問：「頗有犯惡邪見罪不共住，即以此事種種不共住耶？」答：「有。如不見擯、惡邪不除。」

問：「頗有作此羯磨不共住，即作此羯磨種種不共住耶？」答：「有。如前說。」

問：「頗有說羯磨不共住，即說此羯磨種種不共住耶？」答：「有。如上廣說。」

問：「頗有自言不共住、自言種種不共住耶？」答：「有。此事應廣說。」

問：「頗有犯事僧作羯磨，即以此事眾多比丘若二若一得作羯磨耶？」答：「有。云何比丘犯罪僧作羯磨？若比丘尼僧與比丘作不禮拜羯磨、不共語羯磨、不供養羯磨，是名僧作羯磨。眾多二一比丘亦如是。」

問：「頗有即以此事作苦切羯磨，

【現代漢語翻譯】現代漢語譯本問：『有自己坦白所犯之罪，以及由他人揭發所犯之罪嗎？』答：『有。』問：『什麼是自己坦白所犯之罪？』答：『如果比丘（bhikkhu，佛教出家男眾）在五篇戒（pañca sīla，五種戒律）中，每一條犯了之後向他人坦白，這稱為自己坦白所犯之罪。』問：『什麼是由他人揭發所犯之罪？』答：『如果眾比丘相信可信的優婆夷（upāsikā，佛教在家女眾）所說的話，依法懲治比丘，這稱為由他人揭發所犯之罪。』問：『有記得所犯之罪，以及不記得也算犯之罪嗎？』答：『有。』問：『什麼是記得所犯之罪？』答：『如果比丘在五篇戒中，每一條犯了之後，或者完全記得，或者稍微記得，這稱為記得所犯之罪。』問：『什麼是不記得也算犯之罪？』答：『如果比丘在五篇戒中，每一條犯了之後，完全不記得，或者稍微不記得，這稱為不記得也算犯之罪。』問：『有現前犯，以及不現前犯嗎？』答：『有。』問：『什麼是現前犯？』答：『如果現在眼前犯罪。』問：『什麼是不現前犯？』答：『指現在眼前沒有犯罪。』問：『有犯了惡邪見罪（micchā diṭṭhi，錯誤的見解）不共住（asaṃvāsa，不得共同生活），就以此事種種不共住嗎？』答：『有。』答：『如不見擯（pabbājanīya kamma，驅擯羯磨）、惡邪不除。』問：『有做了此羯磨（kamma，業，行為）不共住，就做了此羯磨種種不共住嗎？』答：『有。』答：『如前說。』問：『有說了羯磨不共住，就說了此羯磨種種不共住嗎？』答：『有。』答：『如上廣說。』問：『有自己說不共住，自己說種種不共住嗎？』答：『有。』答：『此事應廣說。』問：『有犯事僧作羯磨，就以此事眾多比丘若二若一得作羯磨嗎？』答：『有。』問：『如何比丘犯罪僧作羯磨？』答：『若比丘尼僧（bhikkhunī saṃgha，比丘尼僧團）與比丘作不禮拜羯磨（anāgamana kamma，不問訊羯磨）、不共語羯磨（anālapana kamma，不交談羯磨）、不供養羯磨（anupaṭṭhāna kamma，不供養羯磨），是名僧作羯磨。眾多二一比丘亦如是。』問：『有即以此事作苦切羯磨（tajjaniya kamma，訶責羯磨），

【English Translation】 English version Question: 'Is there an offense confessed voluntarily, and an offense revealed by others?' Answer: 'Yes.' Question: 'What is an offense confessed voluntarily?' Answer: 'If a bhikkhu (Buddhist monk) violates any of the five precepts (pañca sīla) and confesses it to others, it is called an offense confessed voluntarily.' Question: 'What is an offense revealed by others?' Answer: 'If the bhikkhus believe the words of a trustworthy upāsikā (female lay devotee) and punish a bhikkhu according to the Dharma, it is called an offense revealed by others.' Question: 'Is there an offense remembered, and an offense committed even if not remembered?' Answer: 'Yes.' Question: 'What is an offense remembered?' Answer: 'If a bhikkhu violates any of the five precepts and remembers it completely or partially, it is called an offense remembered.' Question: 'What is an offense committed even if not remembered?' Answer: 'If a bhikkhu violates any of the five precepts and does not remember it at all or remembers it only slightly, it is called an offense not remembered.' Question: 'Is there an offense committed in the present, and an offense not committed in the present?' Answer: 'Yes.' Question: 'What is an offense committed in the present?' Answer: 'If one commits an offense in the present moment.' Question: 'What is an offense not committed in the present?' Answer: 'It refers to not committing an offense in the present moment.' Question: 'Is there a case where, having committed the offense of wrong views (micchā diṭṭhi), one is excluded from communal living (asaṃvāsa), and therefore excluded from communal living in various ways?' Answer: 'Yes.' Answer: 'Such as not being subject to expulsion (pabbājanīya kamma) and not abandoning wrong views.' Question: 'Is there a case where, having performed this kamma (action, deed) of exclusion from communal living, one is excluded from communal living in various ways?' Answer: 'Yes.' Answer: 'As previously stated.' Question: 'Is there a case where, having spoken of exclusion from communal living through kamma, one is excluded from communal living in various ways?' Answer: 'Yes.' Answer: 'As explained in detail above.' Question: 'Is there a case where one declares oneself excluded from communal living, and declares oneself excluded from communal living in various ways?' Answer: 'Yes.' Answer: 'This matter should be explained in detail.' Question: 'Is there a case where, having committed an offense, the Sangha (Buddhist monastic community) performs a kamma, and therefore many bhikkhus, whether two or one, can perform a kamma regarding this matter?' Answer: 'Yes.' Question: 'How does the Sangha perform a kamma regarding a bhikkhu's offense?' Answer: 'If the bhikkhunī saṃgha (community of nuns) performs a kamma of non-obeisance (anāgamana kamma), a kamma of non-communication (anālapana kamma), or a kamma of non-support (anupaṭṭhāna kamma) towards a bhikkhu, it is called a kamma performed by the Sangha. The same applies to many bhikkhus, whether two or one.' Question: 'Is there a case where, regarding this matter, a kamma of censure (tajjaniya kamma) is performed,

即以此事作驅出羯磨，即以此事作擯羯磨、折伏羯磨耶？」答：「有。義說得彼三句五句，如修多羅說不成作，苦切異、驅出異、擯異、折伏異，餘三作句亦如是。」

問：「頗有犯此事波羅夷，即犯此事僧伽婆尸沙耶？」答：「有。若比丘尼摩觸身，波羅夷；比丘摩觸，僧伽婆尸沙。」

問：「頗有犯是事波羅夷，即犯此事波夜提耶？」答：「有。比丘尼覆藏粗罪，波羅夷；比丘覆藏粗罪，波夜提。」

問：「頗有犯是事得波羅夷，即犯此事突吉羅耶？」答：「有。若比丘尼隨順擯比丘，得波羅夷；比丘隨順擯比丘，突吉羅。」

問：「頗有行此事犯僧伽婆尸沙，即行此事犯波夜提耶？」答：「有。若比丘故出精，僧伽婆尸沙；比丘尼故出精，波夜提。」

問：「頗有行此事犯僧伽婆尸沙，即行此事犯突吉羅耶？」答：「有。若比丘尼勸比丘尼，染污心男子邊受衣食等，僧伽婆尸沙；比丘勸，犯突吉羅。」

問：「頗有行此事犯波夜提，即行此事犯波羅提提舍尼耶？」答：「有。若比丘尼索美食，犯波羅提提舍尼；比丘，犯波夜提。」

問：「頗有行此事犯波夜提，即行此事犯突吉羅耶？」答：「有。若比丘尼凈生草上大小便，波夜提；比丘，突吉羅。」

問：

【現代漢語翻譯】現代漢語譯本問：『是否以此事作為驅出羯磨（Nikkhamana-kamma，驅出僧團的羯磨），即以此事作為擯羯磨（Pabbajaniya-kamma，令其離開的羯磨）、折伏羯磨（Nissaraniya-kamma，降伏的羯磨）呢？』答：『有。義理上可以這樣說，這三句五句，就像修多羅（Sutta，經）所說，不能這樣作，苦切不同、驅出不同、擯不同、折伏不同，其餘三句的作法也是這樣。』問：『是否有人犯了此事是波羅夷（Parajika，斷頭罪），即犯了此事是僧伽婆尸沙（Sanghadisesa，僧殘罪）呢？』答：『有。如果比丘尼摩觸（Moceti，觸控）身體，是波羅夷；比丘摩觸，是僧伽婆尸沙。』問：『是否有人犯了此事是波羅夷，即犯了此事是波夜提（Pacittiya，單墮罪）呢？』答：『有。比丘尼覆藏粗罪（Thullaccaya，粗罪），是波羅夷；比丘覆藏粗罪，是波夜提。』問：『是否有人犯了此事是波羅夷，即犯了此事是突吉羅（Dukkata，惡作罪）呢？』答：『有。如果比丘尼隨順擯比丘，得波羅夷；比丘隨順擯比丘，突吉羅。』問：『是否有人行此事犯僧伽婆尸沙，即行此事犯波夜提呢？』答：『有。如果比丘故意出精，僧伽婆尸沙；比丘尼故意出精，波夜提。』問：『是否有人行此事犯僧伽婆尸沙，即行此事犯突吉羅呢？』答：『有。如果比丘尼勸比丘尼，以染污心在男子處接受衣食等，僧伽婆尸沙；比丘勸，犯突吉羅。』問：『是否有人行此事犯波夜提，即行此事犯波羅提提舍尼（Patidesaniya，向彼悔罪）呢？』答：『有。如果比丘尼索要美食，犯波羅提提舍尼；比丘，犯波夜提。』問：『是否有人行此事犯波夜提，即行此事犯突吉羅呢？』答：『有。如果比丘尼在凈生草上大小便，波夜提；比丘，突吉羅。』問：

【English Translation】 English version Question: 'Is it that by this matter one performs Nikkhamana-kamma (act of expulsion), that is, by this matter one performs Pabbajaniya-kamma (act of banishment), Nissaraniya-kamma (act of subjugation)?' Answer: 'Yes. In terms of meaning, it can be said that these three sentences and five sentences, as the Sutta (discourses) says, should not be done like this; 'bitter' is different, 'expulsion' is different, 'banishment' is different, 'subjugation' is different. The method of the remaining three sentences is also like this.' Question: 'Is there anyone who commits this matter and it is Parajika (defeat, expulsion), that is, commits this matter and it is Sanghadisesa (formal meeting)?' Answer: 'Yes. If a Bhikkhuni (nun) touches (Moceti, touches) a body, it is Parajika; if a Bhikkhu (monk) touches, it is Sanghadisesa.' Question: 'Is there anyone who commits this matter and it is Parajika, that is, commits this matter and it is Pacittiya (expiation)?' Answer: 'Yes. If a Bhikkhuni conceals a Thullaccaya (grave offense), it is Parajika; if a Bhikkhu conceals a grave offense, it is Pacittiya.' Question: 'Is there anyone who commits this matter and it is Parajika, that is, commits this matter and it is Dukkata (wrongdoing)?' Answer: 'Yes. If a Bhikkhuni approves of the expulsion of a Bhikkhu, it is Parajika; if a Bhikkhu approves of the expulsion of a Bhikkhu, it is Dukkata.' Question: 'Is there anyone who performs this matter and commits Sanghadisesa, that is, performs this matter and commits Pacittiya?' Answer: 'Yes. If a Bhikkhu intentionally emits semen, it is Sanghadisesa; if a Bhikkhuni intentionally emits semen, it is Pacittiya.' Question: 'Is there anyone who performs this matter and commits Sanghadisesa, that is, performs this matter and commits Dukkata?' Answer: 'Yes. If a Bhikkhuni encourages a Bhikkhuni to receive robes, food, etc. from a man with a defiled mind, it is Sanghadisesa; if a Bhikkhu encourages, it is Dukkata.' Question: 'Is there anyone who performs this matter and commits Pacittiya, that is, performs this matter and commits Patidesaniya (confession)?' Answer: 'Yes. If a Bhikkhuni asks for delicious food, it is Patidesaniya; if a Bhikkhu does, it is Pacittiya.' Question: 'Is there anyone who performs this matter and commits Pacittiya, that is, performs this matter and commits Dukkata?' Answer: 'Yes. If a Bhikkhuni urinates or defecates on fresh grass, it is Pacittiya; if a Bhikkhu does, it is Dukkata.' Question:

「頗有行此事，污染比丘尼不得出家、不得受具足戒；即行此事，污染比丘尼得與出家、得與受具足戒耶？」答：「有。非梵行污染比丘尼，此人不得與出家、不得與受具足戒。身摩觸污染比丘尼者，此人得與出家、得與受具足戒。」

問：「賊住人不得與出家受具足戒，頗有行此事得與出家受具足戒耶？」答：「有。若經二三布薩羯磨者，此人不得與出家受具足戒。若經一布薩或不經者，此人應與出家受具足戒。」

問：「破僧人不得與出家受具足戒，頗有即行此事得與出家受具足戒耶？」答：「有。非法想破僧者，不得與出家受具足戒。法想破僧者，得與出家受具足戒。」

問：「若人殺母不得與出家受具足戒，即行此事得與出家受具足戒耶？」答：「有。若作母想殺者，不得與出家受具足戒。若作余想殺者，得與出家受具足戒。如殺母，殺父、阿羅漢亦如是。」

優波離問佛言：「世尊！有善心殺母，不善、無記心殺母耶？」佛語優波離：「有善心殺母，不善心、無記心殺母。云何善心殺母？若母重病，莫令久受苦惱故奪命，是名善心殺母。云何不善心殺母？若為財物、若為妻子故，故奪母命，是名不善心殺母。云何無記心殺母？或斫樹斫壁斫地而誤殺母，是名無記心殺母。」

【現代漢語翻譯】現代漢語譯本問：『如果有人做了這樣的事，玷污了比丘尼（bhikshuni，女性出家人），導致她們不能出家、不能受具足戒（upasampada，佛教中的正式出家儀式），那麼做了同樣的事，玷污了比丘尼，反而能讓她們出家、能讓她們受具足戒嗎？』答：『有這種情況。如果以非清凈行玷污比丘尼，這個人不能讓她們出家、不能讓她們受具足戒。如果是身體上的接觸玷污比丘尼，這個人可以允許她們出家、允許她們受具足戒。』問：『有犯罪記錄的人不能被允許出家和受具足戒，那麼做了類似的事情，反而可以允許他們出家和受具足戒嗎？』答：『有這種情況。如果經過兩次或三次布薩羯磨（posadha-kamma，僧團的懺悔儀式），這個人不能被允許出家和受具足戒。如果只經過一次布薩，或者沒有經過布薩，這個人應該被允許出家和受具足戒。』問：『破壞僧團（sangha，佛教僧侶團體）的人不能被允許出家和受具足戒，那麼做了類似的事情，反而可以允許他們出家和受具足戒嗎？』答：『有這種情況。如果以非正法之想破壞僧團，這個人不能被允許出家和受具足戒。如果以正法之想破壞僧團，可以允許他們出家和受具足戒。』問：『如果有人殺了母親，不能被允許出家和受具足戒，那麼做了類似的事情，反而可以允許他們出家和受具足戒嗎？』答：『有這種情況。如果認為是母親而殺害，這個人不能被允許出家和受具足戒。如果認為是其他人而殺害，可以允許他們出家和受具足戒。殺父親、阿羅漢（arhat，已證悟的聖者）的情況也是如此。』優波離（Upali，佛陀的弟子）問佛陀說：『世尊！有以善心殺母親，以不善心、無記心殺母親的情況嗎？』佛陀告訴優波離：『有以善心殺母親，以不善心、無記心殺母親的情況。什麼是善心殺母親？如果母親身患重病，爲了不讓她長期遭受痛苦而結束她的生命，這叫做善心殺母親。什麼是不善心殺母親？如果爲了財物、爲了妻子等原因，故意奪取母親的生命，這叫做不善心殺母親。什麼是無記心殺母親？或者在砍樹、砍墻、砍地的時候誤殺了母親，這叫做無記心殺母親。』

【English Translation】 English version Question: 'If someone does something that defiles a bhikshuni (female monastic), preventing her from ordaining and receiving full ordination (upasampada, the formal Buddhist ordination ceremony), can someone who does the same thing, defiling a bhikshuni, actually allow her to ordain and receive full ordination?' Answer: 'Yes, there is such a case. If someone defiles a bhikshuni with non-virtuous conduct, that person cannot allow her to ordain or receive full ordination. If someone defiles a bhikshuni through physical contact, that person can allow her to ordain and receive full ordination.' Question: 'Someone with a criminal record cannot be allowed to ordain and receive full ordination, can someone who does something similar actually be allowed to ordain and receive full ordination?' Answer: 'Yes, there is such a case. If someone has undergone two or three posadha-kamma (fortnightly confessional ceremony), that person cannot be allowed to ordain and receive full ordination. If someone has undergone only one posadha, or none at all, that person should be allowed to ordain and receive full ordination.' Question: 'Someone who causes a schism in the sangha (Buddhist monastic community) cannot be allowed to ordain and receive full ordination, can someone who does something similar actually be allowed to ordain and receive full ordination?' Answer: 'Yes, there is such a case. If someone causes a schism in the sangha with an intention that is not in accordance with the Dharma, that person cannot be allowed to ordain and receive full ordination. If someone causes a schism in the sangha with an intention that is in accordance with the Dharma, that person can be allowed to ordain and receive full ordination.' Question: 'If someone kills their mother, they cannot be allowed to ordain and receive full ordination, can someone who does something similar actually be allowed to ordain and receive full ordination?' Answer: 'Yes, there is such a case. If someone kills their mother thinking it is their mother, that person cannot be allowed to ordain and receive full ordination. If someone kills their mother thinking it is someone else, that person can be allowed to ordain and receive full ordination. The same applies to killing one's father or an arhat (enlightened being).' Upali (a disciple of the Buddha) asked the Buddha: 'Venerable Sir, is there such a thing as killing one's mother with a wholesome intention, an unwholesome intention, or a neutral intention?' The Buddha told Upali: 'There is killing one's mother with a wholesome intention, an unwholesome intention, or a neutral intention. What is killing one's mother with a wholesome intention? If one's mother is seriously ill, and to prevent her from suffering for a long time, one ends her life, this is called killing one's mother with a wholesome intention. What is killing one's mother with an unwholesome intention? If one intentionally takes one's mother's life for the sake of wealth or for the sake of one's wife, this is called killing one's mother with an unwholesome intention. What is killing one's mother with a neutral intention? Or if one accidentally kills one's mother while chopping a tree, chopping a wall, or chopping the ground, this is called killing one's mother with a neutral intention.'

又復問佛言：「善心殺母，得波羅夷、得逆罪耶？又復善心殺母，不犯波羅夷、不得逆罪耶？」佛言：「有。云何善心殺母，得波羅夷、得逆罪？若母重病如前說，是名善心殺母，得波羅夷，隨得逆罪。云何善心殺母，不得波羅夷、不得逆罪？若母病，使母服藥時藥等，因是命終，不犯波羅夷、不得逆罪。」

又復問佛言：「不善心殺母，犯波羅夷、得逆罪；不善心殺母，不得波羅夷、不得逆罪耶？」佛言：「有。云何不善心殺母，得波羅夷、得逆罪。若為財物等故，如前說。云何不善心殺母，不得波羅夷、不得逆罪？若殺他母、羊母、鹿母等，是不善心殺母，不得波羅夷、不得逆罪。」

又復問佛言：「無記心殺母，犯波羅夷、得逆罪；無記心殺母，不得波羅夷、不得逆罪耶？」佛言：「有。云何無記心殺母，得波羅夷、得逆罪？先作殺母方便，眠後母死，得波羅夷、得逆罪，是無記心殺母，得波羅夷、得逆罪。云何無記心殺母，不得波羅夷、不得逆罪？若斫樹等，如前說。是無記心殺母，不得波羅夷、不得逆罪。」

又復問佛言：「共住凈行比丘在界內，不和合僧作羯磨，成作羯磨不犯耶？」佛言：「有。如來、阿羅呵、三藐三佛馱。」

又問：「頗有比丘五種說波羅提木叉，一一說

【現代漢語翻譯】現代漢語譯本又有人問佛：『以善心殺死母親，會犯波羅夷（Parajika，斷頭罪）、得逆罪嗎？又以善心殺死母親，不犯波羅夷、不得逆罪嗎？』佛說：『有這種情況。』『怎樣的善心殺母，會得波羅夷、得逆罪？』『如果母親身患重病，情況如前所述，這便是以善心殺母，會得波羅夷，並隨之得到逆罪。』『怎樣的善心殺母，不得波羅夷、不得逆罪？』『如果母親生病，給她服藥時，因為藥物等原因導致死亡，這不犯波羅夷、不得逆罪。』又有人問佛：『以不善心殺死母親，會犯波羅夷、得逆罪；以不善心殺死母親，不得波羅夷、不得逆罪嗎？』佛說：『有這種情況。』『怎樣的不善心殺母，會得波羅夷、得逆罪？』『如果爲了財物等原因，情況如前所述。』『怎樣的不善心殺母，不得波羅夷、不得逆罪？』『如果殺死的是別人的母親、羊的母親、鹿的母親等，這是以不善心殺母，不得波羅夷、不得逆罪。』又有人問佛：『以無記心（既非善亦非惡的心）殺死母親，會犯波羅夷、得逆罪；以無記心殺死母親，不得波羅夷、不得逆罪嗎？』佛說：『有這種情況。』『怎樣的無記心殺母，會得波羅夷、得逆罪？』『先前準備殺母親，睡著後母親死了，會得波羅夷、得逆罪，這是以無記心殺母，得波羅夷、得逆罪。』『怎樣的無記心殺母，不得波羅夷、不得逆罪？』『如果砍樹等，情況如前所述。這是以無記心殺母，不得波羅夷、不得逆罪。』又有人問佛：『共同居住、行為清凈的比丘在結界內，不與僧團和合而進行羯磨（Karma，業），這樣完成羯磨算不算犯戒？』佛說：『有這種情況。如來（Tathagata，如來）、阿羅呵（Arhat，阿羅漢）、三藐三佛陀（Samyaksambuddha，正等覺者）。』又問：『有沒有比丘以五種方式宣說波羅提木叉（Pratimoksha，戒經），一一宣說？』

【English Translation】 English version Again, someone asked the Buddha: 'If one kills one's mother with a good intention, does one incur a Parajika (Parajika, expulsion from the monastic order) offense and a heinous crime? And if one kills one's mother with a good intention, does one not incur a Parajika offense and not incur a heinous crime?' The Buddha said: 'There is such a case.' 'What kind of killing of one's mother with a good intention incurs a Parajika offense and a heinous crime?' 'If the mother is seriously ill, as described before, this is called killing one's mother with a good intention, incurring a Parajika offense and consequently incurring a heinous crime.' 'What kind of killing of one's mother with a good intention does not incur a Parajika offense and does not incur a heinous crime?' 'If the mother is ill, and when giving her medicine, she dies because of the medicine or other reasons, this does not incur a Parajika offense and does not incur a heinous crime.' Again, someone asked the Buddha: 'If one kills one's mother with an evil intention, does one incur a Parajika offense and a heinous crime? If one kills one's mother with an evil intention, does one not incur a Parajika offense and not incur a heinous crime?' The Buddha said: 'There is such a case.' 'What kind of killing of one's mother with an evil intention incurs a Parajika offense and a heinous crime?' 'If it is for the sake of wealth or other reasons, as described before.' 'What kind of killing of one's mother with an evil intention does not incur a Parajika offense and does not incur a heinous crime?' 'If one kills someone else's mother, a sheep's mother, a deer's mother, etc., this is killing one's mother with an evil intention, but it does not incur a Parajika offense and does not incur a heinous crime.' Again, someone asked the Buddha: 'If one kills one's mother with an indifferent mind (neither good nor evil), does one incur a Parajika offense and a heinous crime? If one kills one's mother with an indifferent mind, does one not incur a Parajika offense and not incur a heinous crime?' The Buddha said: 'There is such a case.' 'What kind of killing of one's mother with an indifferent mind incurs a Parajika offense and a heinous crime?' 'If one prepares to kill one's mother beforehand, and the mother dies after one falls asleep, one incurs a Parajika offense and a heinous crime. This is killing one's mother with an indifferent mind, incurring a Parajika offense and a heinous crime.' 'What kind of killing of one's mother with an indifferent mind does not incur a Parajika offense and does not incur a heinous crime?' 'If one is chopping trees, etc., as described before. This is killing one's mother with an indifferent mind, but it does not incur a Parajika offense and does not incur a heinous crime.' Again, someone asked the Buddha: 'If a bhikkhu (bhikkhu, Buddhist monk) living together and practicing pure conduct performs Karma (Karma, action; deed) within the boundary without the agreement of the Sangha (Sangha, monastic community), is the performance of Karma considered an offense?' The Buddha said: 'There is such a case. The Tathagata (Tathagata, the Thus Come One), the Arhat (Arhat, a perfected being), the Samyaksambuddha (Samyaksambuddha, a fully enlightened Buddha).' Again, it was asked: 'Are there any bhikkhus who recite the Pratimoksha (Pratimoksha, code of monastic discipline) in five ways, reciting each one individually?'

波羅提木叉，作布薩成作布薩耶？」答：「有。謂三語布薩。」

又問：「如佛所說，白衣在僧中僧作布薩，說波羅提木叉，成說波羅提木叉不犯戒耶？」答：「有。瓶沙王因緣此中應廣說。」

問：「頗有善心犯戒、不善心犯戒、無記心犯戒耶？」答：「有。云何善心犯戒？如新出家比丘未知戒相，自手凈地拔生草，若經行處採花髻鬘，此善心犯戒。云何不善心犯戒？佛所結戒故犯。云何無記心犯戒？佛所結戒不故犯。」

問：「阿羅漢善心犯戒、不善、無記心犯戒耶？」答：「有。若阿羅漢犯戒，一切皆無記心犯。云何無記心犯戒？若阿羅漢眠已，有人舉著高床上、或女人盜入房宿、與未受具戒人二夜宿已后復盜入宿，是名無記心犯戒。」

問：「若破僧，一切皆一劫壽耶？若壽一劫，皆悉破僧耶？」

「作四句。或破僧非一劫壽、或一劫壽非破僧、或破僧亦一劫壽、或非破僧非一劫壽。云何破僧非一劫壽？若法想破僧。云何一劫壽非破僧？伊羅龍王、善建立龍王、摩那斯龍王、今婆羅龍王、郁多羅龍王、提梨咤龍王、迦羅龍王、難陀龍王、鏂缽難陀龍王及梵富婆天，此一劫壽非破僧。云何一劫壽亦破僧？謂調達。云何非破僧亦非一劫壽？除是句。」

問：「破僧不生一劫

【現代漢語翻譯】現代漢語譯本：問：『誦讀《波羅提木叉》（Pratimoksha，戒經），進行布薩（Posadha，齋戒儀式），這樣進行布薩可以嗎？』答：『可以。這指的是三種語言的布薩。』又問：『如佛陀所說，如果在家居士在僧團中，僧團進行布薩，宣說《波羅提木叉》，這樣宣說《波羅提木叉》是否構成犯戒，是否可以免於犯戒？』答：『可以。瓶沙王（Bimbisara）的因緣應該在此詳細說明。』問：『是否存在以善心犯戒、以不善心犯戒、以無記心（既非善也非惡）犯戒的情況？』答：『存在。什麼是善心犯戒？比如新出家的比丘，不知道戒律的細則，用手清理地面拔掉生長的草，或者在經行的地方採摘花朵製作頭飾，這就是善心犯戒。什麼是不善心犯戒？明知佛陀所制定的戒律而故意違犯。什麼是無記心犯戒？佛陀所制定的戒律，並非故意違犯。』問：『阿羅漢（Arhat，已證悟者）會以善心犯戒、不善心犯戒、無記心犯戒嗎？』答：『會。如果阿羅漢犯戒，一切都是以無記心犯戒。什麼是無記心犯戒？如果阿羅漢睡著了，有人把他抬到高床上，或者有女人偷偷進入房間與他同宿，或者與未受具足戒的人同宿兩夜之後又偷偷進入同宿，這被稱為無記心犯戒。』問：『如果有人破壞僧團，所有人都活一劫（kalpa，極長的時間單位）嗎？如果有人活一劫，都是因為破壞僧團嗎？』『可以作四句來回答。或者有人破壞僧團但並非活一劫，或者有人活一劫但並非破壞僧團，或者有人破壞僧團也活一劫，或者有人既非破壞僧團也非活一劫。什麼是破壞僧團但並非活一劫？如果以法想（對佛法的錯誤理解）破壞僧團。什麼是活一劫但並非破壞僧團？伊羅龍王（Elapatra-naga-raja）、善建立龍王、摩那斯龍王（Manasvin-naga-raja）、今婆羅龍王、郁多羅龍王（Uttara-naga-raja）、提梨咤龍王、迦羅龍王（Kala-naga-raja）、難陀龍王（Nanda-naga-raja）、鏂缽難陀龍王（Upananda-naga-raja）以及梵富婆天（Brahmapurohita-deva），他們活一劫但並非破壞僧團。什麼是一劫壽也是破僧？指提婆達多（Devadatta）。什麼是非破僧也非一劫壽？除了以上這些情況。』問：『破壞僧團不會生於一劫嗎？』

【English Translation】 English version: Question: 'Reciting the Pratimoksha (code of monastic discipline), performing the Posadha (observance day), is this considered performing the Posadha?' Answer: 'Yes. This refers to the Posadha in three languages.' Furthermore, question: 'As the Buddha said, if a layperson is in the Sangha (monastic community) and the Sangha performs the Posadha, reciting the Pratimoksha, does reciting the Pratimoksha constitute a transgression, or is one exempt from transgression?' Answer: 'Yes. The story of King Bimbisara should be explained in detail here.' Question: 'Are there instances of transgressing precepts with a wholesome mind, with an unwholesome mind, or with a neutral mind (neither wholesome nor unwholesome)?' Answer: 'Yes. What is transgressing precepts with a wholesome mind? For example, a newly ordained Bhikkhu (monk) who does not know the details of the precepts, clearing the ground by hand and pulling out growing grass, or picking flowers in the walking area to make garlands, this is transgressing precepts with a wholesome mind. What is transgressing precepts with an unwholesome mind? Knowingly violating the precepts established by the Buddha. What is transgressing precepts with a neutral mind? Unintentionally violating the precepts established by the Buddha.' Question: 'Does an Arhat (one who has attained enlightenment) transgress precepts with a wholesome mind, an unwholesome mind, or a neutral mind?' Answer: 'Yes. If an Arhat transgresses precepts, it is always with a neutral mind. What is transgressing precepts with a neutral mind? If an Arhat is asleep and someone lifts him onto a high bed, or a woman secretly enters the room and sleeps with him, or after sleeping with someone who has not received full ordination for two nights, she secretly enters and sleeps with him again, this is called transgressing precepts with a neutral mind.' Question: 'If someone destroys the Sangha, will everyone live for a kalpa (an extremely long period of time)? If someone lives for a kalpa, is it always because they destroyed the Sangha?' 'A fourfold proposition can be made to answer this. Either someone destroys the Sangha but does not live for a kalpa, or someone lives for a kalpa but does not destroy the Sangha, or someone destroys the Sangha and also lives for a kalpa, or someone neither destroys the Sangha nor lives for a kalpa. What is destroying the Sangha but not living for a kalpa? If one destroys the Sangha with wrong views about the Dharma (teachings). What is living for a kalpa but not destroying the Sangha? Elapatra-naga-raja (Elapatra dragon king), the Well-Established Dragon King, Manasvin-naga-raja (Manasvin dragon king), the Now-in-Brahma Dragon King, Uttara-naga-raja (Uttara dragon king), Tirita Dragon King, Kala-naga-raja (Kala dragon king), Nanda-naga-raja (Nanda dragon king), Upananda-naga-raja (Upananda dragon king), and the Brahmapurohita-deva (Brahmapurohita god), they live for a kalpa but do not destroy the Sangha. What is living for a kalpa and also destroying the Sangha? This refers to Devadatta (Devadatta). What is neither destroying the Sangha nor living for a kalpa? Exclude the above cases.' Question: 'Does destroying the Sangha not result in rebirth for a kalpa?'

罪、或生一劫罪非破僧耶？」答：「有。云何破僧不生一劫罪？法想破僧是。法想破僧，不生一劫罪。云何壽一劫罪非破僧？伊羅龍王等，除梵富樓天。云何破僧亦生一劫罪？謂調達。云何非破僧不生一劫罪？除是句。」

問：「若破僧，一切皆邪定耶？」「作四句。云何破僧非邪定？法想破僧。云何邪定非破僧？謂殺母、殺父、阿羅漢、噁心出如來血，是邪定非破僧。云何邪定亦破僧？謂調達。云何非邪定非破僧？除是句。」

問：「一切破僧明無明耶？」「作四句。云何非明非無明？法想破僧。云何無明非明非破僧？謂六師等。云何破僧亦明亦無明？謂調達。云何非破僧非明非無明？除是句。」

又問佛言：「世尊！唯比丘破僧，非比丘尼、式叉摩那、沙彌沙、彌尼耶？」佛語優波離：「比丘破僧，非比丘尼、非式叉摩那、非沙彌沙彌尼，唯助破僧耳。」

問：「唯比丘尼破比丘尼僧，非比丘、式叉摩那等？」「如前說。」

問：「破僧成就為罪成就耶？」「優波離！破僧成就，破僧者成就罪。破僧犯何等罪？謂偷羅遮。破僧已懺悔，何等罪？謂僧伽婆尸沙。」

問：「若一切受法皆不共住耶？」「作四句。云何受法非不共住？謂若受五法，是受法非不共住。云何不共住非

【現代漢語翻譯】現代漢語譯本：問：『（破）罪，或者產生一劫的罪，不是破僧嗎？』答：『有。』『怎樣的破僧不會產生一劫的罪？』『以法想（認為自己所行符合佛法）破僧就是。以法想破僧，不會產生一劫的罪。』『怎樣產生一劫的罪，不是破僧？』『如伊羅龍王等，除了梵富樓天。』『怎樣的（行為）既是破僧又產生一劫的罪？』『指提婆達多（Devadatta）。』『怎樣的（行為）既不是破僧，也不產生一劫的罪？』『排除以上這些情況。』

問：『如果（是）破僧，一切都是邪定嗎？』『分四種情況回答。』『怎樣的破僧不是邪定？』『以法想破僧。』『怎樣的邪定不是破僧？』『指殺母、殺父、殺阿羅漢（Arhat）、惡意使如來（Tathagata）出血，這些是邪定但不是破僧。』『怎樣的（行為）既是邪定又是破僧？』『指提婆達多。』『怎樣的（行為）既不是邪定也不是破僧？』『排除以上這些情況。』

問：『一切破僧都是明（指智慧）或無明（指愚癡）嗎？』『分四種情況回答。』『怎樣（的行為）既不是明也不是無明？』『以法想破僧。』『怎樣的無明既不是明也不是破僧？』『指六師（佛教以外的六位老師）等。』『怎樣的（行為）既是破僧又是明又是無明？』『指提婆達多。』『怎樣的（行為）既不是破僧，也不是明也不是無明？』『排除以上這些情況。』

又問佛（Buddha）說：『世尊（Bhagavan）！只有比丘（Bhiksu）破僧，不是比丘尼（Bhiksuni）、式叉摩那（Siksamana）、沙彌（Sramanera）、沙彌尼（Sramanerika）嗎？』佛告訴優波離（Upali）：『比丘破僧，不是比丘尼、不是式叉摩那、不是沙彌沙彌尼，她們只是幫助破僧罷了。』

問：『只有比丘尼破比丘尼僧，不是比丘、式叉摩那等嗎？』『如前面所說。』

問：『破僧成就，是罪成就嗎？』『優波離！破僧成就，破僧者就成就了罪。破僧犯什麼罪？』『指偷蘭遮（Sthulatyaya）。』『破僧后懺悔，是什麼罪？』『指僧伽婆尸沙（Samghavasesa）。』

問：『如果一切受法（接受戒律）都不能共同居住嗎？』『分四種情況回答。』『怎樣的受法不是不能共同居住？』『指如果接受五法，這種受法不是不能共同居住。』『怎樣的不共住不是受法？』

【English Translation】 English version: Question: 'Is (committing) a sin, or generating a sin lasting for one kalpa, not schism in the Sangha (community of monks)?' Answer: 'It is.' 'What kind of schism in the Sangha does not generate a sin lasting for one kalpa?' 'Schism in the Sangha with the thought of Dharma (believing one's actions are in accordance with the Dharma) is. Schism in the Sangha with the thought of Dharma does not generate a sin lasting for one kalpa.' 'What generates a sin lasting for one kalpa but is not schism in the Sangha?' 'Like the Elapatra Dragon King (Elapatra-nagaraja), etc., except for Brahma Purnaka gods.' 'What (action) is both schism in the Sangha and generates a sin lasting for one kalpa?' 'It refers to Devadatta.' 'What (action) is neither schism in the Sangha nor generates a sin lasting for one kalpa?' 'Exclude the above situations.'

Question: 'If (it is) schism in the Sangha, is everything wrong determination?' 'Answer in four categories.' 'What kind of schism in the Sangha is not wrong determination?' 'Schism in the Sangha with the thought of Dharma.' 'What wrong determination is not schism in the Sangha?' 'It refers to killing one's mother, killing one's father, killing an Arhat, maliciously causing a Tathagata to bleed; these are wrong determinations but not schism in the Sangha.' 'What (action) is both wrong determination and schism in the Sangha?' 'It refers to Devadatta.' 'What (action) is neither wrong determination nor schism in the Sangha?' 'Exclude the above situations.'

Question: 'Is all schism in the Sangha either clarity (wisdom) or ignorance (delusion)?' 'Answer in four categories.' 'What (action) is neither clarity nor ignorance?' 'Schism in the Sangha with the thought of Dharma.' 'What ignorance is neither clarity nor schism in the Sangha?' 'It refers to the six teachers (teachers outside of Buddhism), etc.' 'What (action) is both schism in the Sangha and both clarity and ignorance?' 'It refers to Devadatta.' 'What (action) is neither schism in the Sangha, nor clarity, nor ignorance?' 'Exclude the above situations.'

Again, asked the Buddha: 'Bhagavan! Is it only a Bhiksu who causes schism in the Sangha, and not a Bhiksuni, a Siksamana, a Sramanera, or a Sramanerika?' The Buddha told Upali: 'A Bhiksu causes schism in the Sangha, not a Bhiksuni, not a Siksamana, not a Sramanera or Sramanerika; they only assist in causing schism in the Sangha.'

Question: 'Is it only a Bhiksuni who causes schism in the Bhiksuni Sangha, and not a Bhiksu, a Siksamana, etc.?' 'As said before.'

Question: 'Is the accomplishment of schism in the Sangha the accomplishment of sin?' 'Upali! The accomplishment of schism in the Sangha, the one who causes schism in the Sangha accomplishes sin.' 'What sin does causing schism in the Sangha incur?' 'It refers to Sthulatyaya.' 'After repenting for causing schism in the Sangha, what is the sin?' 'It refers to Samghavasesa.'

Question: 'If all acceptance of the Dharma (receiving precepts) cannot be lived together?' 'Answer in four categories.' 'What acceptance of the Dharma is not unable to be lived together?' 'It refers to if accepting the five Dharmas, this acceptance of the Dharma is not unable to be lived together.' 'What non-cohabitation is not acceptance of the Dharma?'

受法？若犯一一波羅夷罪，不受五法，是非受法、是不共住。云何受法亦不共住？謂受五法，犯一一波羅夷罪。云何非受法亦非不共住？除是句。」

問：「若一切受法皆種種不共住耶？」「作四句。答有。云何種種不共住非受法？謂不見擯、惡邪不除擯。」

問：「頗有不共住，即一切種種不共住耶？」「作四句。種種不共住非不共住，如惡邪不除。」

問：「頗有擯羯磨即墮羯磨耶？」答：「有擯羯磨即墮羯磨。云何羯磨？云何羯磨事？所起罪是羯磨，懺悔是羯磨事。

「云何迦絺那？云何受迦絺那？云何舍迦絺那？」「謂衣是迦絺那。發起九種心，是受迦絺那。八事是舍迦絺那。」

問：「頗有取三錢犯波羅夷耶？」答：「有。若迦梨仙直十二錢。」

問：「頗有取十錢或取五錢犯波羅夷耶？」答：「有。若迦梨仙直四十錢、或直二十錢。」

問：「頗有減與犯、減與不犯耶？」答：「有。下白減與犯波夜提，黑減不犯。」

問：「頗有增益犯、增益不犯耶？」答：「增黑犯波夜提，增白不犯。」

問：「頗有等量犯、等量不犯耶？」答：「有。佛衣等量犯波夜提，身等量不犯。」

問：「頗有不作犯、作不犯耶？」答：「有。得新衣，不三壞

【現代漢語翻譯】現代漢語譯本問：如果受了法？如果犯了任何一個波羅夷罪（Pārājika，斷頭罪），就不能接受五法（pañca dhamma），這是非受法，是不共住（asaṃvāsa）。怎樣是受了法，也是不共住呢？就是接受了五法，卻犯了任何一個波羅夷罪。怎樣是非受法，也不是不共住呢？除了以上所說的情形。

問：如果一切受法都是種種不共住嗎？答：可以分成四種情況來回答。答案是肯定的。怎樣是種種不共住，但不是受法呢？就是不見擯（不被僧團驅逐）、惡邪不除擯（邪見不去除）。

問：有沒有不共住，就是一切種種不共住呢？答：可以分成四種情況來回答。種種不共住但不是不共住，就像惡邪不除。

問：有沒有擯羯磨（Nissāraṇā-kamma，驅擯羯磨）就是墮羯磨（Okāsa-kamma，懺悔羯磨）呢？答：有擯羯磨就是墮羯磨。什麼是羯磨？什麼是羯磨事？所犯的罪是羯磨，懺悔是羯磨事。

什麼是迦絺那（Kathina，功德衣）？怎樣接受迦絺那？怎樣捨棄迦絺那？衣是迦絺那。發起九種心，是接受迦絺那。八件事是捨棄迦絺那。

問：有沒有拿了三錢就犯波羅夷罪的？答：有。如果迦梨仙（Kālī，地名）的價值是十二錢。

問：有沒有拿了十錢或者五錢就犯波羅夷罪的？答：有。如果迦梨仙的價值是四十錢，或者價值是二十錢。

問：有沒有減少給予而犯戒，減少給予而不犯戒的？答：有。對下等人減少給予，犯波夜提（Pācittiya，單墮罪），對黑人減少給予，不犯戒。

問：有沒有增加給予而犯戒，增加給予而不犯戒的？答：對黑人增加給予，犯波夜提，對白人增加給予，不犯戒。

問：有沒有等量給予而犯戒，等量給予而不犯戒的？答：有。佛的衣服等量給予，犯波夜提，身體等量給予，不犯戒。

問：有沒有不作而犯戒，作而不犯戒的？答：有。得到新衣服，不進行三壞（破壞新衣的儀式）

【English Translation】 English version Question: If one has received the precepts? If one commits any one of the Pārājika (defeat) offenses, one does not receive the five conditions (pañca dhamma), this is non-reception of the precepts, and is non-communion (asaṃvāsa). How is it that one has received the precepts and is also in non-communion? It is when one has received the five conditions, but commits any one of the Pārājika offenses. How is it that one has not received the precepts, and is also not in non-communion? It excludes the above-mentioned situations.

Question: If all who have received the precepts are in various forms of non-communion? Answer: It can be answered in four ways. Yes. How is it that one is in various forms of non-communion but has not received the precepts? It is when one is not expelled (not being banished by the Sangha), and evil views are not removed by expulsion.

Question: Is there non-communion that is all forms of non-communion? Answer: It can be answered in four ways. Various forms of non-communion but not non-communion, like evil views not being removed.

Question: Is there a Nissāraṇā-kamma (act of expulsion) that is an Okāsa-kamma (act of confession)? Answer: There is a Nissāraṇā-kamma that is an Okāsa-kamma. What is Kamma? What is Kamma-matter? The committed offense is Kamma, repentance is Kamma-matter.

What is Kathina (cloth offering)? How to receive Kathina? How to relinquish Kathina? Cloth is Kathina. Arousing nine kinds of thoughts is receiving Kathina. Eight matters are relinquishing Kathina.

Question: Is there taking three coins that constitutes a Pārājika offense? Answer: Yes. If the value of Kālī (a place name) is twelve coins.

Question: Is there taking ten coins or taking five coins that constitutes a Pārājika offense? Answer: Yes. If the value of Kālī is forty coins, or the value is twenty coins.

Question: Is there decreasing the giving that constitutes an offense, and decreasing the giving that does not constitute an offense? Answer: Yes. Decreasing the giving to lower people constitutes a Pācittiya (expiation) offense, decreasing the giving to black people does not constitute an offense.

Question: Is there increasing the giving that constitutes an offense, and increasing the giving that does not constitute an offense? Answer: Increasing the giving to black people constitutes a Pācittiya offense, increasing the giving to white people does not constitute an offense.

Question: Is there equal giving that constitutes an offense, and equal giving that does not constitute an offense? Answer: Yes. Giving the same amount of cloth as Buddha's robe constitutes a Pācittiya offense, giving the same amount of body constitutes no offense.

Question: Is there not doing that constitutes an offense, and doing that does not constitute an offense? Answer: Yes. Obtaining new clothes, not performing the three degradations (ritual of destroying new clothes)

色，犯波夜提。壞色，不犯。」

問：「頗有比丘入初禪時犯偷羅遮，入已犯僧伽婆尸沙耶？」答：「有。若比丘語余比丘言：『與我作房。』作是語已入初禪，入已房成，犯僧伽婆尸沙。入第二第三第四禪亦如是。或非比丘時犯、比丘時凈。或比丘時犯、非比丘時凈。云何非比丘時犯、比丘時凈？若比丘尼時犯不共僧伽婆尸沙，彼轉根作比丘，得凈，是非比丘時犯、比丘時凈。云何比丘時犯、非比丘時凈？若比丘犯不共僧伽婆尸沙，彼轉根作比丘尼，得凈。」

問：「頗有不知時犯、知時凈，知時犯、不知時凈耶？」答：「有。云何不知時犯、知時凈？若比丘眠熟，有人舉著高床上，如前說。彼覺已，如法除滅，是名不知時犯、知時凈。云何知時犯、不知時凈？若比丘犯僧伽婆尸沙，阿浮呵那時聞白已睡眠，眠中羯磨竟，是名知時犯、不知時凈。」

問：「頗有一方便中犯三波羅夷耶？」答：「有。若比丘語彼人言：『汝知我說過人法、殺某人、盜某重物。』是名一方便犯三波羅夷。」

問：「頗有比丘尼一方便犯四波羅夷耶？」答：「有。如比丘尼共期：『汝見我隨順擯比丘時，殺某人、盜某重物，汝知我得羅漢。』是名比丘尼一方便犯四波羅夷。」

問：「頗有比丘一坐處犯一

【現代漢語翻譯】現代漢語譯本『色（顏色），犯波夜提（一種罪名）。壞色（改變顏色），不犯。』

問：『有沒有比丘進入初禪（初禪定）時犯偷蘭遮（一種較輕的罪名），進入之後犯僧伽婆尸沙（一種較重的罪名）？』答：『有。如果比丘對其他比丘說：『為我建造房屋。』說了這話之後進入初禪，進入之後房屋建成，就犯僧伽婆尸沙。進入第二禪、第三禪、第四禪也像這樣。或者不是比丘的時候犯戒，成為比丘的時候清凈。或者是比丘的時候犯戒，不是比丘的時候清凈。』

『怎樣叫做不是比丘的時候犯戒，成為比丘的時候清凈？如果比丘尼犯了不共僧伽婆尸沙（一種只有比丘或比丘尼才會犯的僧伽婆尸沙），她轉變性別成為比丘，就得到清凈，這就是不是比丘的時候犯戒，成為比丘的時候清凈。怎樣叫做比丘的時候犯戒，不是比丘的時候清凈？如果比丘犯了不共僧伽婆尸沙，他轉變性別成為比丘尼，就得到清凈。』

問：『有沒有不知道的時候犯戒，知道的時候清凈，知道的時候犯戒，不知道的時候清凈？』答：『有。』

『怎樣叫做不知道的時候犯戒，知道的時候清凈？如果比丘熟睡，有人把他抬到高床上，如前面所說。他醒來之後，如法懺悔除滅，這叫做不知道的時候犯戒，知道的時候清凈。怎樣叫做知道的時候犯戒，不知道的時候清凈？如果比丘犯了僧伽婆尸沙，在阿浮呵那（懺悔儀式）時聽到白眾（宣佈罪行）之後睡著了，在睡眠中羯磨（僧團的宗教儀式）完成，這叫做知道的時候犯戒，不知道的時候清凈。』

問：『有沒有在一種方便（手段）中犯三種波羅夷（最重的罪名）？』答：『有。如果比丘對某人說：『你知道我說過人法（虛妄宣稱自己有超凡能力）、殺了某人、盜了某貴重物品。』這叫做一種方便犯三種波羅夷。』

問：『有沒有比丘尼在一種方便中犯四種波羅夷？』答：『有。如比丘尼共同約定：『你看到我隨順僧團驅擯比丘的時候，殺了某人、盜了某貴重物品，你就知道我得了阿羅漢（已證悟的聖者）。』這叫做比丘尼一種方便犯四種波羅夷。』

問：『有沒有比丘在一個座位處犯一...』

【English Translation】 English version 'Color (Śabda), an offense entailing Pāyattika (a type of offense). Changing the color, no offense.'

Question: 'Is there a bhikkhu who, upon entering the first jhāna (first meditative absorption), commits a thullaccaya (a minor offense), and upon having entered, commits a saṅghādisesa (a serious offense requiring a meeting of the Sangha)?' Answer: 'Yes. If a bhikkhu says to another bhikkhu, 'Build a house for me.' Having spoken thus, he enters the first jhāna, and upon having entered, the house is completed, he commits a saṅghādisesa. Entering the second, third, and fourth jhāna is also the same. Or, he commits an offense when not a bhikkhu, and becomes pure when a bhikkhu. Or, he commits an offense when a bhikkhu, and becomes pure when not a bhikkhu.'

'How is it that he commits an offense when not a bhikkhu, and becomes pure when a bhikkhu? If a bhikkhuni commits a saṅghādisesa that is not shared (a saṅghādisesa that only a bhikkhu or bhikkhuni can commit), and she transforms her gender into a bhikkhu, she becomes pure. This is committing an offense when not a bhikkhu, and becoming pure when a bhikkhu. How is it that he commits an offense when a bhikkhu, and becomes pure when not a bhikkhu? If a bhikkhu commits a saṅghādisesa that is not shared, and he transforms his gender into a bhikkhuni, he becomes pure.'

Question: 'Is there one who commits an offense unknowingly and becomes pure knowingly, or commits an offense knowingly and becomes pure unknowingly?' Answer: 'Yes.'

'How is it that he commits an offense unknowingly and becomes pure knowingly? If a bhikkhu is sound asleep, and someone lifts him onto a high bed, as previously described. Upon awakening, he properly confesses and eliminates the offense. This is called committing an offense unknowingly and becoming pure knowingly. How is it that he commits an offense knowingly and becomes pure unknowingly? If a bhikkhu commits a saṅghādisesa, and during the abbhāna (confession ceremony) he hears the announcement and falls asleep, and the kamma (Sangha's religious act) is completed while he is asleep, this is called committing an offense knowingly and becoming pure unknowingly.'

Question: 'Is there one who commits three pārājikas (the most serious offense, leading to expulsion) in one act?' Answer: 'Yes. If a bhikkhu says to someone, 'You know that I claimed to have superhuman powers (falsely claiming to have extraordinary abilities), killed someone, and stole a valuable item.' This is called committing three pārājikas in one act.'

Question: 'Is there a bhikkhuni who commits four pārājikas in one act?' Answer: 'Yes. For example, bhikkhunis agree together: 'When you see me consenting to the Sangha expelling a bhikkhu, killing someone, and stealing a valuable item, you will know that I have attained Arhatship (a liberated being).' This is called a bhikkhuni committing four pārājikas in one act.'

Question: 'Is there a bhikkhu who, in one sitting, commits one...'

切五篇戒耶？」答：「有。若比丘學家中自手受佉陀尼、蒲阇尼，犯波羅提提舍尼。偏刳食，犯突吉羅。無凈人為女說法過五六語，犯波夜提。向女人說粗惡語，犯僧伽婆尸沙。空無所有說過人法，犯波羅夷。」

問：「頗有比丘作一方便犯百千罪耶？」答：「有。若比丘瞋恚，若沙若豆散擲諸比丘，隨所著犯波夜提。」

問：「頗有比丘盜取重物離本處不犯波羅夷耶？」答：「有。若取非人重物。」

問：「頗有比丘亦未曾犯戒乃至突吉羅，是非比丘耶？」答：「有。謂失根者。」

問：「頗有比丘尼未曾犯戒乃至突吉羅，是非比丘尼耶？」答：「有。謂失根者。」

問：「頗有比丘獨在房中犯四波羅夷耶？」答：「有。若比丘男根長自下部作淫，先作盜方便、殺生方便、妄語方便我是阿羅漢。」

問：「頗有比丘在房中於彼失衣破安居耶？」答：「有。若比丘結坐已，未自恣衣著床上，不受七夜在，空中明相出時，破安居失衣。」

問：「頗有比丘殺比丘尼，非母非阿羅漢，犯波羅夷、得逆罪耶？」答：「有。若父出家受具足戒，轉根作比丘尼。」

問：「頗有比丘尼殺比丘，非父非阿羅漢，得波羅夷、得逆罪耶？」答：「有。母出家受具足戒，轉根作比丘。

【現代漢語翻譯】現代漢語譯本：問：『有五種戒律嗎？』答：『有。如果比丘（bhikkhu，男性出家人）在俗人家中親手接受佉陀尼（khadanī，硬食）、蒲阇尼（bhojanī，軟食），觸犯波羅提提舍尼（pāṭidesanī，應懺悔罪）。偏食，觸犯突吉羅（dukkata，惡作罪）。沒有凈人（kappiyakāraka，做凈食的人）為女人說法超過五六句，觸犯波夜提（pācittiya，單墮罪）。向女人說粗惡語，觸犯僧伽婆尸沙（saṃghādisesa，僧殘罪）。空無所有卻說自己有超人的能力，觸犯波羅夷（pārājika，斷頭罪）。』問：『有沒有比丘（bhikkhu，男性出家人）用一種方法觸犯成百上千的罪？』答：『有。如果比丘（bhikkhu，男性出家人）嗔恚，把沙子或豆子撒向其他比丘（bhikkhu，男性出家人），隨所觸及之處，觸犯波夜提（pācittiya，單墮罪）。』問：『有沒有比丘（bhikkhu，男性出家人）盜取貴重物品，離開原處，卻不觸犯波羅夷（pārājika，斷頭罪）？』答：『有。如果盜取非人的貴重物品。』問：『有沒有比丘（bhikkhu，男性出家人）從未觸犯任何戒律，甚至突吉羅（dukkata，惡作罪），卻不是比丘（bhikkhu，男性出家人）？』答：『有。就是失去性根的人。』問：『有沒有比丘尼（bhikkhunī，女性出家人）從未觸犯任何戒律，甚至突吉羅（dukkata，惡作罪），卻不是比丘尼（bhikkhunī，女性出家人）？』答：『有。就是失去性根的人。』問：『有沒有比丘（bhikkhu，男性出家人）獨自在房中觸犯四種波羅夷（pārājika，斷頭罪）？』答：『有。如果比丘（bhikkhu，男性出家人）的男根變長，自己對下體行淫，先做出盜竊的方便、殺生的方便、妄語的方便，然後說「我是阿羅漢（arhat，已證悟者）」。』問：『有沒有比丘（bhikkhu，男性出家人）在房中因此失去衣服，破壞安居？』答：『有。如果比丘（bhikkhu，男性出家人）結跏趺坐后，沒有自恣（pavāraṇā，僧眾集會，聽受批評）就把衣服放在床上，沒有受持七夜，在空中明相出現時，破壞安居，失去衣服。』問：『有沒有比丘（bhikkhu，男性出家人）殺死比丘尼（bhikkhunī，女性出家人），不是他的母親，也不是阿羅漢（arhat，已證悟者），觸犯波羅夷（pārājika，斷頭罪），犯下逆罪？』答：『有。如果父親出家受具足戒（upasampadā，受比丘戒），然後轉變為比丘尼（bhikkhunī，女性出家人）。』問：『有沒有比丘尼（bhikkhunī，女性出家人）殺死比丘（bhikkhu，男性出家人），不是她的父親，也不是阿羅漢（arhat，已證悟者），觸犯波羅夷（pārājika，斷頭罪），犯下逆罪？』答：『有。母親出家受具足戒（upasampadā，受比丘戒），然後轉變為比丘（bhikkhu，男性出家人）。』

【English Translation】 English version: Question: 'Are there five kinds of precepts?' Answer: 'Yes. If a bhikkhu (male monastic) receives khadanī (hard food) and bhojanī (soft food) from his own hand in a householder's home, he commits a pāṭidesanī (an offense requiring confession). Eating selectively, he commits a dukkata (an offense of wrong-doing). Speaking more than five or six words of Dharma to a woman without a kappiyakāraka (one who makes things allowable), he commits a pācittiya (an offense entailing expiation). Speaking harsh words to a woman, he commits a saṃghādisesa (an offense requiring a meeting of the Sangha). Falsely claiming to possess superhuman abilities when he has none, he commits a pārājika (an offense resulting in expulsion).' Question: 'Is there a bhikkhu (male monastic) who, by one action, commits hundreds or thousands of offenses?' Answer: 'Yes. If a bhikkhu (male monastic) is angry and scatters sand or beans at other bhikkhus (male monastics), he commits a pācittiya (an offense entailing expiation) wherever it lands.' Question: 'Is there a bhikkhu (male monastic) who steals a valuable item, moves it from its original place, but does not commit a pārājika (an offense resulting in expulsion)?' Answer: 'Yes. If he steals a valuable item belonging to a non-human being.' Question: 'Is there a bhikkhu (male monastic) who has never violated any precept, not even a dukkata (an offense of wrong-doing), and yet is not a bhikkhu (male monastic)?' Answer: 'Yes. One who has lost his sexual faculties.' Question: 'Is there a bhikkhunī (female monastic) who has never violated any precept, not even a dukkata (an offense of wrong-doing), and yet is not a bhikkhunī (female monastic)?' Answer: 'Yes. One who has lost her sexual faculties.' Question: 'Is there a bhikkhu (male monastic) who, alone in his room, commits all four pārājika (an offense resulting in expulsion) offenses?' Answer: 'Yes. If a bhikkhu (male monastic)'s male organ becomes elongated and he engages in sexual activity with his own lower body, first making preparations for stealing, killing, and lying, and then says, 'I am an arhat (an enlightened being).' Question: 'Is there a bhikkhu (male monastic) who, in his room, loses his robe and breaks his rains retreat?' Answer: 'Yes. If a bhikkhu (male monastic), after sitting in the lotus position, places his robe on the bed without making pavāraṇā (invitation), does not keep it for seven nights, and the light of dawn appears, he breaks his rains retreat and loses his robe.' Question: 'Is there a bhikkhu (male monastic) who kills a bhikkhunī (female monastic) who is not his mother and not an arhat (an enlightened being), commits a pārājika (an offense resulting in expulsion), and commits a heinous crime?' Answer: 'Yes. If a father ordains and receives full ordination (upasampadā, acceptance of the Bhikkhu vows), and then transforms into a bhikkhunī (female monastic).' Question: 'Is there a bhikkhunī (female monastic) who kills a bhikkhu (male monastic) who is not her father and not an arhat (an enlightened being), commits a pārājika (an offense resulting in expulsion), and commits a heinous crime?' Answer: 'Yes. If a mother ordains and receives full ordination (upasampadā, acceptance of the Bhikkhu vows), and then transforms into a bhikkhu (male monastic).'

」

問：「頗有比丘作非梵行犯波羅夷，作非梵行不犯波羅夷耶？」答：「有。若生女人女根不壞作淫，犯波羅夷。若壞，不犯波羅夷。」

問：「頗有盜犯波羅夷，盜不犯波羅夷耶？」答：「有。若取人重物，犯波羅夷。若取非人重物，不犯波羅夷。」

問：「頗有殺人犯波羅夷，殺人不犯波羅夷耶？」答：「有。是人作人想殺，犯波羅夷。若異想殺，不犯。欲殺非人而殺人，不犯波羅夷。」

問：「頗有比丘說過人法犯波羅夷，說過人法不犯波羅夷耶？」答：「有。若不異想說過人法，犯波羅夷。若增上慢說，不犯波羅夷。」

問：「頗有犯此事得波羅夷，即犯此事不犯波羅夷耶？」答：「有。若比丘尼摩觸身，犯波羅夷；比丘摩觸，不犯波羅夷。比丘尼隨順擯比丘，波羅夷；比丘隨順，不犯波羅夷。比丘尼覆藏粗罪，波羅夷；比丘覆藏，不犯波羅夷。」

問：「頗有犯此事僧伽婆尸沙，即犯此事不犯僧伽婆尸沙耶？」答：「有。若比丘故出精，犯僧伽婆尸沙；比丘尼出精，不犯僧伽婆尸沙。比丘摩觸身，僧伽婆尸沙；比丘尼不犯僧伽婆尸沙。比丘尼染污心男子邊受食等，犯僧伽婆尸沙；比丘不犯僧伽婆尸沙。」

問：「頗有犯此事得波夜提，即犯此事不犯波夜提耶

【現代漢語翻譯】現代漢語譯本問：『有沒有比丘做出非梵行（abrahmacarya，指違反戒律的性行為）而犯波羅夷罪（pārājika，指斷頭罪，佛教中最重的罪）的，以及做出非梵行而不犯波羅夷罪的？』答：『有。如果與活著的女人，且其女根未損壞的情況下行淫，則犯波羅夷罪。如果女根已損壞，則不犯波羅夷罪。』問：『有沒有盜竊而犯波羅夷罪的，以及盜竊而不犯波羅夷罪的？』答：『有。如果拿取他人的貴重物品，則犯波羅夷罪。如果拿取非人的貴重物品，則不犯波羅夷罪。』問：『有沒有殺人而犯波羅夷罪的，以及殺人而不犯波羅夷罪的？』答：『有。如果這個人認為是人而殺了他，則犯波羅夷罪。如果不是這樣想而殺了他，則不犯。想要殺非人卻誤殺了人，不犯波羅夷罪。』問：『有沒有比丘說了過人法（uttarimanussadhamma，指超凡的境界或能力）而犯波羅夷罪的，以及說了過人法而不犯波羅夷罪的？』答：『有。如果不懷其他想法而說了過人法，則犯波羅夷罪。如果是增上慢（adhimāna，指未證得的境界誤以為已證得）而說，則不犯波羅夷罪。』問：『有沒有犯了這件事會得波羅夷罪，而犯了這件事卻不犯波羅夷罪的？』答：『有。如果比丘尼（bhikkhunī，指女性出家人）摩觸（mātu-gāma，指女性）的身體，則犯波羅夷罪；比丘（bhikkhu，指男性出家人）摩觸，不犯波羅夷罪。比丘尼隨順僧團驅擯比丘，則犯波羅夷罪；比丘隨順，不犯波羅夷罪。比丘尼覆藏粗罪（thullaccaya，指較重的罪），則犯波羅夷罪；比丘覆藏，不犯波羅夷罪。』問：『有沒有犯了這件事會得僧伽婆尸沙罪（saṃghādisesa，指僅次於波羅夷的重罪），而犯了這件事卻不犯僧伽婆尸沙罪的？』答：『有。如果比丘故意遺精，則犯僧伽婆尸沙罪；比丘尼遺精，不犯僧伽婆尸沙罪。比丘摩觸身體，則犯僧伽婆尸沙罪；比丘尼不犯僧伽婆尸沙罪。比丘尼以染污心在男子處接受飲食等，則犯僧伽婆尸沙罪；比丘不犯僧伽婆尸沙罪。』問：『有沒有犯了這件事會得波夜提罪（pācittiya，指一種較輕的罪），而犯了這件事卻不犯波夜提罪的？』

【English Translation】 English version Question: 'Are there any monks who commit non-brahmacarya (abrahmacarya, referring to sexual misconduct that violates the precepts) and incur a pārājika offense (pārājika, referring to the most severe offense in Buddhism, resulting in expulsion), and those who commit non-brahmacarya and do not incur a pārājika offense?' Answer: 'Yes. If one engages in sexual intercourse with a living woman whose female organ is intact, one incurs a pārājika offense. If it is damaged, one does not incur a pārājika offense.' Question: 'Are there any who steal and incur a pārājika offense, and those who steal and do not incur a pārājika offense?' Answer: 'Yes. If one takes another person's valuable property, one incurs a pārājika offense. If one takes a non-human's valuable property, one does not incur a pārājika offense.' Question: 'Are there any who kill a person and incur a pārājika offense, and those who kill a person and do not incur a pārājika offense?' Answer: 'Yes. If one kills a person thinking it is a person, one incurs a pārājika offense. If one kills with a different intention, one does not incur it. If one intends to kill a non-human but kills a person, one does not incur a pārājika offense.' Question: 'Are there any monks who speak of superhuman qualities (uttarimanussadhamma, referring to transcendental states or abilities) and incur a pārājika offense, and those who speak of superhuman qualities and do not incur a pārājika offense?' Answer: 'Yes. If one speaks of superhuman qualities without ulterior motives, one incurs a pārājika offense. If one speaks out of exaggerated pride (adhimāna, referring to falsely claiming to have attained a state that one has not), one does not incur a pārājika offense.' Question: 'Are there any who commit an act that results in a pārājika offense, and those who commit the same act but do not incur a pārājika offense?' Answer: 'Yes. If a bhikkhunī (bhikkhunī, referring to a female monastic) touches the body of a woman (mātu-gāma, referring to a female), she incurs a pārājika offense; if a bhikkhu (bhikkhu, referring to a male monastic) touches, he does not incur a pārājika offense. If a bhikkhunī supports the expulsion of a bhikkhu by the Sangha, she incurs a pārājika offense; if a bhikkhu supports it, he does not incur a pārājika offense. If a bhikkhunī conceals a gross offense (thullaccaya, referring to a serious offense), she incurs a pārājika offense; if a bhikkhu conceals it, he does not incur a pārājika offense.' Question: 'Are there any who commit an act that results in a saṃghādisesa offense (saṃghādisesa, referring to a serious offense second only to pārājika), and those who commit the same act but do not incur a saṃghādisesa offense?' Answer: 'Yes. If a bhikkhu intentionally emits semen, he incurs a saṃghādisesa offense; if a bhikkhunī emits semen, she does not incur a saṃghādisesa offense. If a bhikkhu touches a body, he incurs a saṃghādisesa offense; a bhikkhunī does not incur a saṃghādisesa offense. If a bhikkhunī receives food etc. from a man with a defiled mind, she incurs a saṃghādisesa offense; a bhikkhu does not incur a saṃghādisesa offense.' Question: 'Are there any who commit an act that results in a pācittiya offense (pācittiya, referring to a minor offense), and those who commit the same act but do not incur a pācittiya offense?'

？」答：「有。若比丘覆藏粗罪，犯波夜提；比丘尼不犯波夜提。若比丘不病索美食，犯波夜提；比丘尼不犯波夜提。若比丘尼于凈生草上大小便，犯波夜提；比丘不犯波夜提。」

問：「頗有犯此事犯波羅提提舍尼，而犯此事不犯波羅提提舍尼耶？」答：「有。若比丘尼索美食，犯波羅提提舍尼；比丘不犯波羅提提舍尼。」

問：「頗有行此事犯突吉羅，即行此事不犯突吉羅耶？」答：「有。比丘凈生草上大小便，犯突吉羅；比丘尼不犯突吉羅。比丘尼齊下著衣，犯突吉羅；比丘不犯突吉羅。」

問：「頗有比丘犯戒時凈、凈時犯耶？」答：「有。若比丘于女人前說粗惡語轉根，是名犯時凈。云何凈時犯？若比丘犯僧伽婆尸沙，阿浮呵那時舍合掌覆頭、身不齊整、畫地斷草，是凈時犯。」

問：「頗有舍異界得自然界耶？」答：「有。舍羯磨界，得聚落界。」

問：「頗有餘人語餘人得波羅夷，餘人語餘人得僧伽婆尸沙耶？」答：「有。若比丘作破僧方便、污他家，乃至三諫不捨，得僧伽婆尸沙。」

問：「頗有餘人語餘人得波夜提耶？」答：「有。若比丘惡邪見，乃至三諫不止，犯波夜提。」

問：「頗有餘人語餘人犯波羅提提舍尼耶？」答：「有。比丘尼為比丘索

【現代漢語翻譯】現代漢語譯本問：『有沒有比丘犯這種事犯波夜提（Pāyantika，一種戒律名稱），比丘尼不犯波夜提的？』答：『有。如果比丘隱瞞粗罪，犯波夜提；比丘尼不犯波夜提。如果比丘沒有生病卻索要美食，犯波夜提；比丘尼不犯波夜提。如果比丘尼在乾淨的草地上大小便，犯波夜提；比丘不犯波夜提。』問：『有沒有犯這件事犯波羅提提舍尼（Pāṭideśanīya，一種戒律名稱），而犯這件事不犯波羅提提舍尼的？』答：『有。如果比丘尼索要美食，犯波羅提提舍尼；比丘不犯波羅提提舍尼。』問：『有沒有做這件事犯突吉羅（Duṣkṛta，一種輕微的罪過），做了這件事不犯突吉羅的？』答：『有。比丘在乾淨的草地上大小便，犯突吉羅；比丘尼不犯突吉羅。比丘尼穿到膝蓋以下的衣服，犯突吉羅；比丘不犯突吉羅。』問：『有沒有比丘犯戒時是清凈的，清凈時反而犯戒的？』答：『有。如果比丘在女人面前說粗惡的、關於性方面的話，這叫做犯戒時是清凈的。什麼叫做清凈時反而犯戒？如果比丘犯了僧伽婆尸沙（Saṃghāvaśeṣa，一種僅次於波羅夷的重罪），在阿浮呵那（Abbhāna，懺悔儀式）時，捨棄合掌、遮蓋頭部、身體不整齊、在地上畫線、折斷草，這就是清凈時反而犯戒。』問：『有沒有捨棄一個區域而得到另一個區域的？』答：『有。捨棄羯磨界（Karm সীmā，舉行羯磨的區域），得到聚落界（gāmakhetta，村落區域）。』問：『有沒有一個人對另一個人說，導致另一個人犯波羅夷（Pārājika，斷頭罪），一個人對另一個人說，導致另一個人犯僧伽婆尸沙的？』答：『有。如果比丘爲了破壞僧團而提供方便、玷污他人家庭，乃至三次勸諫都不放棄，就犯僧伽婆尸沙。』問：『有沒有一個人對另一個人說，導致另一個人犯波夜提的？』答：『有。如果比丘持有邪惡的見解，乃至三次勸諫都不停止，就犯波夜提。』問：『有沒有一個人對另一個人說，導致另一個人犯波羅提提舍尼的？』答：『有。比丘尼為比丘索要食物，就犯波羅提提舍尼。』

【English Translation】 English version Question: 'Is there a case where a Bhikkhu (monk) commits a Pāyantika (an offense requiring confession), but a Bhikkhuni (nun) does not commit a Pāyantika?' Answer: 'Yes. If a Bhikkhu conceals a gross offense, he commits a Pāyantika; a Bhikkhuni does not commit a Pāyantika. If a Bhikkhu, not being ill, asks for delicious food, he commits a Pāyantika; a Bhikkhuni does not commit a Pāyantika. If a Bhikkhuni urinates or defecates on clean grass, she commits a Pāyantika; a Bhikkhu does not commit a Pāyantika.' Question: 'Is there a case where committing an act incurs a Pāṭideśanīya (an offense requiring confession to another), but committing the same act does not incur a Pāṭideśanīya?' Answer: 'Yes. If a Bhikkhuni asks for delicious food, she commits a Pāṭideśanīya; a Bhikkhu does not commit a Pāṭideśanīya.' Question: 'Is there a case where performing an action incurs a Duṣkṛta (a minor offense), but performing the same action does not incur a Duṣkṛta?' Answer: 'Yes. If a Bhikkhu urinates or defecates on clean grass, he commits a Duṣkṛta; a Bhikkhuni does not commit a Duṣkṛta. If a Bhikkhuni wears clothing that reaches below the knees, she commits a Duṣkṛta; a Bhikkhu does not commit a Duṣkṛta.' Question: 'Is there a case where a Bhikkhu is pure when committing an offense, and impure when being pure?' Answer: 'Yes. If a Bhikkhu speaks coarse and sexually suggestive words in front of a woman, this is called being pure when committing an offense. What is called being impure when being pure? If a Bhikkhu commits a Saṃghāvaśeṣa (an offense requiring a meeting of the Sangha), and during the Abbhāna (rehabilitation process) abandons the gesture of reverence, covers his head, has an unkempt appearance, draws lines on the ground, or breaks grass, this is being impure when being pure.' Question: 'Is there a case where one abandons one boundary and obtains another?' Answer: 'Yes. Abandoning a Karm সীmā (Karm সীmā, a boundary for monastic acts), one obtains a gāmakhetta (gāmakhetta, a village boundary).' Question: 'Is there a case where one person speaking to another causes the other to commit a Pārājika (an offense resulting in expulsion), and one person speaking to another causes the other to commit a Saṃghāvaśeṣa?' Answer: 'Yes. If a Bhikkhu facilitates the breaking of the Sangha or defiles another's family, and does not desist even after three admonishments, he commits a Saṃghāvaśeṣa.' Question: 'Is there a case where one person speaking to another causes the other to commit a Pāyantika?' Answer: 'Yes. If a Bhikkhu holds wrong views and does not stop even after three admonishments, he commits a Pāyantika.' Question: 'Is there a case where one person speaking to another causes the other to commit a Pāṭideśanīya?' Answer: 'Yes. If a Bhikkhuni asks for food for a Bhikkhu, she commits a Pāṭideśanīya.'

食，犯波羅提提舍尼。」

問：「頗有餘人作語餘人犯突吉羅耶？」答：「有。如佛所說，若比丘半月半月說波羅提木叉時憶有罪不發露，得突吉羅。」

問：「如佛所說，無有比丘尼舍戒更得出家受具足戒。頗有比丘尼舍戒更得出家受具足戒耶？」答：「有。若比丘尼舍戒已轉根作男子，更與出家受具足戒，成出家得具足戒。」

「如佛所說，犯邊罪人不得與出家、不得與受具足戒。頗有犯邊罪得與出家、得與受具足戒，成出家得具足戒耶？」答：「有。若比丘尼犯不共波羅夷罪，彼舍戒轉根成男子，得與出家受具足戒，成出家得具足戒。」

優波離問佛言：「世尊！有幾種羯磨？」佛語優波離：「有百一種羯磨。」

又問：「幾白羯磨？幾白二羯磨？幾白四羯磨？」答：「二十四白羯磨，四十七白二羯磨，三十白四羯磨。」

又問：「此百一羯磨，幾有欲、幾無慾？」答：「除結界羯磨，餘者皆有與欲。」

又問：「幾羯磨攝一切羯磨耶？」答：「三羯磨攝一切羯磨，謂白羯磨、白二、白四羯磨。」

又問：「餘人不語亦不作身方便而犯波羅夷耶？」答：「有。比丘尼見比丘尼犯粗罪，覆藏不發露，得波羅夷。」

問：「頗有犯四篇戒，不發露懺悔而得

【現代漢語翻譯】現代漢語譯本：『吃了東西，觸犯波羅提提舍尼（Patidesaniya，應懺悔罪）。』問：『是否有人說了話，另一個人觸犯了突吉羅（Dukkata，惡作罪）？』答：『有。如佛所說，如果比丘每半個月誦戒時，憶起有罪而不發露，就觸犯突吉羅。』問：『如佛所說，沒有比丘尼舍戒后還能再次出家受具足戒的。是否真有比丘尼舍戒后還能再次出家受具足戒？』答：『有。如果比丘尼舍戒後轉變為男子，再為他出家授具足戒，就能成為出家人並得到具足戒。』『如佛所說，犯邊罪的人不得與他出家，不得與他受具足戒。是否真有犯邊罪的人可以被允許出家、受具足戒，並且成功出家得到具足戒？』答：『有。如果比丘尼犯了不共波羅夷罪（Parajika，斷頭罪），她舍戒後轉變為男子，就可以為他出家授具足戒，使他成為出家人並得到具足戒。』優波離（Upali，佛陀十大弟子之一，持戒第一）問佛言：『世尊！有幾種羯磨（Karma，業，此處指僧團的議事程式）？』佛告訴優波離：『有一百一種羯磨。』又問：『幾種是白羯磨（ñatti-kamma，單白羯磨）？幾種是白二羯磨（ñatti-dutiyakamma，一白二羯磨）？幾種是白四羯磨（ñatti-catutthakamma，一白三羯磨）？』答：『二十四種是白羯磨，四十七種是白二羯磨，三十種是白四羯磨。』又問：『這一百一種羯磨，幾種是有欲（chanda，同意）的，幾種是無慾的？』答：『除了結界羯磨，其餘的都需要徵求同意。』又問：『有幾種羯磨可以涵蓋一切羯磨？』答：『三種羯磨可以涵蓋一切羯磨，即白羯磨、白二羯磨、白四羯磨。』又問：『是否有人不說話，也不做任何身體上的表示，卻觸犯了波羅夷（Parajika，斷頭罪）？』答：『有。如果比丘尼看到其他比丘尼犯了粗罪，卻隱瞞不報告，就觸犯了波羅夷。』問：『是否有人犯了四篇戒（catasso pàtimokkha uddesà，比丘戒的四種根本罪），不發露懺悔卻能得到……』

【English Translation】 English version: 'Having eaten, one commits a Patidesaniya (an offense requiring confession).' Question: 'Is it possible for one person to speak and another to commit a Dukkata (an offense of wrong-doing)?' Answer: 'Yes. As the Buddha said, if a bhikkhu, when reciting the Patimokkha every half-month, remembers having committed an offense but does not confess it, he commits a Dukkata.' Question: 'As the Buddha said, there is no bhikkhuni who, having renounced the precepts, can again go forth and receive the full ordination. Is it possible for a bhikkhuni who has renounced the precepts to again go forth and receive the full ordination?' Answer: 'Yes. If a bhikkhuni, having renounced the precepts, transforms into a man, and is then given the going-forth and full ordination, he becomes a renunciate and obtains the full ordination.' 'As the Buddha said, one who has committed a border offense (an offense that leads to expulsion) may not be given the going-forth or the full ordination. Is it possible for one who has committed a border offense to be given the going-forth and the full ordination, and to become a renunciate and obtain the full ordination?' Answer: 'Yes. If a bhikkhuni commits a non-shared Parajika (defeat, expulsion offense), renounces the precepts, and transforms into a man, he may be given the going-forth and full ordination, becoming a renunciate and obtaining the full ordination.' Upali (one of the ten chief disciples of the Buddha, foremost in discipline) asked the Buddha, 'Venerable Sir! How many kinds of Karma (action, here referring to the procedures of the Sangha) are there?' The Buddha told Upali, 'There are one hundred and one kinds of Karma.' Again he asked, 'How many are ñatti-kamma (motion only)? How many are ñatti-dutiyakamma (motion and one announcement)? How many are ñatti-catutthakamma (motion and three announcements)?' He answered, 'Twenty-four are ñatti-kamma, forty-seven are ñatti-dutiyakamma, and thirty are ñatti-catutthakamma.' Again he asked, 'Of these one hundred and one kinds of Karma, how many require chanda (consent), and how many do not?' He answered, 'Except for the boundary-setting Karma, the rest all require consent.' Again he asked, 'How many kinds of Karma encompass all Karma?' He answered, 'Three kinds of Karma encompass all Karma, namely, ñatti-kamma, ñatti-dutiyakamma, and ñatti-catutthakamma.' Again he asked, 'Is it possible for someone to not speak or make any bodily gestures, yet commit a Parajika (defeat, expulsion offense)?' He answered, 'Yes. If a bhikkhuni sees another bhikkhuni committing a grave offense and conceals it without reporting it, she commits a Parajika.' Question: 'Is it possible for someone who has violated the four pàtimokkha uddesà (the four root offenses of a bhikkhu), without confessing and repenting, to obtain...'

清凈耶？」答：「有。若比丘犯不共四篇戒，彼轉根作比丘尼，即得清凈。」

又問：「頗有比丘尼犯五篇戒，不發露懺悔而得清凈耶？」答：「有。若比丘尼犯不共五篇戒，彼轉根作比丘，即得清凈。」

又問：「頗有比丘殺人，不犯波羅夷耶？」答：「有。二人共一處，欲殺此人而殺彼人。」

又問：「頗有餘人作淫、餘人得波羅夷耶？」答：「有。若比丘尼見比丘尼作淫，覆藏不發露，明相出得波羅夷。」

問：「頗有比丘行時犯五篇戒耶？」答：「有。若比丘到學家中自手受食，犯波羅提提舍尼。偏刳食，犯突吉羅。無凈人為女說法過五六語，犯波夜提。于女人前粗惡語，犯僧伽婆尸沙。空無所有說過人法，犯波羅夷。」

又問：「若有人非律說律者，何處求戒相？」答：「二波羅提木叉中十七事、毗尼事中增一中目多伽、因緣中共不共。毗尼中結、戒中結、地中空、行中轉、根中求。」

問：「頗有不離一切趣趣所繫，不于勝法中出家，復不盡漏，而取無餘般涅槃耶？」答：「有。謂化人。」「殺彼得何罪？」答：「偷羅遮。」佛所說毗尼眾分事竟。

問四波羅夷初

佛住舍衛國祇樹給孤獨園。爾時優波離問佛言：「世尊！有比丘以咒術仙藥化作畜生已

【現代漢語翻譯】現代漢語譯本：問：『是否清凈？』答：『是的。如果比丘犯了不共四篇戒（比丘獨有的四種重罪），他轉變性別成為比丘尼，就能夠得到清凈。』

又問：『是否有比丘尼犯了五篇戒（比丘尼所犯的五種戒律），不發露懺悔而能夠得到清凈？』答：『是的。如果比丘尼犯了不共五篇戒（比丘尼獨有的五種戒律），她轉變性別成為比丘，就能夠得到清凈。』

又問：『是否有比丘殺人，卻不犯波羅夷（斷頭罪）？』答：『有的。兩個人同在一個地方，想要殺這個人卻誤殺了那個人。』

又問：『是否有人作淫事，卻是另一個人犯波羅夷（斷頭罪）？』答：『有的。如果比丘尼看見比丘尼作淫事，隱瞞不揭發，到第二天早晨天亮時，（隱瞞者）就犯波羅夷（斷頭罪）。』

問：『是否有比丘在行走時犯五篇戒（五種不同等級的戒律）？』答：『有的。如果比丘到俗人家中親手接受食物，犯波羅提提舍尼（應懺悔罪）。偏袒地吃食物，犯突吉羅（惡作罪）。沒有凈人（指未受戒的男子或女子）為女人說法超過五六句，犯波逸提（單墮罪）。在女人面前說粗惡的話，犯僧伽婆尸沙（僧殘罪）。空無所有卻說自己有超過常人的能力，犯波羅夷（斷頭罪）。』

又問：『如果有人不是按照戒律來講解戒律，那麼應該在哪裡尋求戒相（戒律的特徵）？』答：『在二部波羅提木叉（比丘和比丘尼的戒本）中的十七事（關於僧團生活的規定）、毗尼事（關於戒律的事務）中的增一阿含經中的目多伽（解脫）、因緣（緣起法）中的共與不共（共同遵守和各自遵守的戒律）。在毗尼（戒律）中尋找結（戒律的根本），在戒（戒條）中尋找結（戒律的根本），在土地中尋找空（無常），在行為中尋找轉變，在性別中尋找（轉變）。』

問：『是否有人不脫離一切趣（六道輪迴）所繫縛，不于殊勝的佛法中出家，又不完全斷盡煩惱，卻能夠證取無餘涅槃（完全的寂滅）？』答：『有的。就是變化出來的人。』『殺死變化出來的人會得到什麼罪？』答：『偷蘭遮（重罪）。』佛所說的毗尼眾分事完畢。

問關於四波羅夷（四種斷頭罪）的開始

佛住在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama in Shravasti）。當時，優波離（Upali）問佛說：『世尊！有比丘用咒術仙藥變化成畜生之後，』

【English Translation】 English version: Question: 'Is there purity?' Answer: 'Yes. If a Bhikkhu (Buddhist monk) commits the four Parajika (defeats) offenses specific to Bhikkhus, and then transforms his gender to become a Bhikkhuni (Buddhist nun), he attains purity.'

Question: 'Is there a Bhikkhuni (Buddhist nun) who commits the five Pacittiya (confession) offenses, and attains purity without confessing and disclosing them?' Answer: 'Yes. If a Bhikkhuni (Buddhist nun) commits the five offenses specific to Bhikkhunis, and then transforms her gender to become a Bhikkhu (Buddhist monk), she attains purity.'

Question: 'Is there a Bhikkhu (Buddhist monk) who kills a person, but does not commit a Parajika (defeat) offense?' Answer: 'Yes. If two people are in the same place, intending to kill one person but mistakenly kill the other person.'

Question: 'Is there someone who commits a sexual act, but another person commits a Parajika (defeat) offense?' Answer: 'Yes. If a Bhikkhuni (Buddhist nun) sees another Bhikkhuni (Buddhist nun) committing a sexual act, and conceals it without disclosing it, she commits a Parajika (defeat) offense when dawn breaks.'

Question: 'Is there a Bhikkhu (Buddhist monk) who commits the five Pacittiya (confession) offenses while walking?' Answer: 'Yes. If a Bhikkhu (Buddhist monk) goes to a layperson's house and receives food directly into his hand, he commits a Patidesaniya (to be confessed) offense. If he eats food with partiality, he commits a Dukkata (wrongdoing) offense. If there is no lay attendant present and he speaks Dharma to a woman for more than five or six sentences, he commits a Pacittiya (confession) offense. If he speaks harsh words in front of a woman, he commits a Sanghadisesa (formal meeting) offense. If he falsely claims to have superhuman abilities when he has none, he commits a Parajika (defeat) offense.'

Question: 'If someone is not speaking the Vinaya (monastic discipline) according to the Vinaya (monastic discipline), where should one seek the characteristics of the precepts?' Answer: 'In the seventeen matters in the two Patimokkhas (code of monastic rules for monks and nuns), in the matters of Vinaya (monastic discipline) in the Ekottara Agama (increased by one) in the Muttaka (liberation), in the common and uncommon in the Nidana (causation). Seek the root in the Vinaya (monastic discipline), seek the root in the precepts, seek emptiness in the ground, seek transformation in conduct, seek (transformation) in gender.'

Question: 'Is there someone who is not detached from all realms of existence, does not ordain in the excellent Dharma, and does not exhaust all defilements, yet attains complete Nirvana (liberation)?' Answer: 'Yes. That is a created being.' 'What offense is committed by killing a created being?' Answer: 'Thullaccaya (grave offense).' The matter of the Vinaya (monastic discipline) divisions spoken by the Buddha is concluded.

Question regarding the beginning of the four Parajika (defeats)

The Buddha was residing at Jetavana Anathapindika-arama in Shravasti (Savatthi). At that time, Upali (Upali) asked the Buddha: 'Venerable Sir! If a Bhikkhu (Buddhist monk) transforms himself into an animal using mantras and elixirs, after that,'

共作淫，得何罪？」答：「若自知比丘想我是比丘，作不可事者，犯波羅夷。若不自知比丘想，犯偷羅遮。」

又問：「若比丘咒術仙藥化作畜生女已共作淫，犯何罪？」答：「若自知比丘想，犯波羅夷。若不自知比丘想，偷羅遮。」

「二比丘咒術仙藥化作畜生共作淫，得何罪？」答：「若自知比丘想，犯波羅夷。不自知比丘想，偷羅遮。非人女亦如是。」

「云何非人女邊作淫犯波羅夷？」「謂舉身可捉。畜生女亦如是。若不可捉共作淫，若精出犯僧伽婆尸沙，不出犯偷羅遮。」

「云何口中作淫犯波羅夷？」答：「若過節犯波羅夷，不過偷羅遮。若中破裂三瘡門不壞，犯波羅夷。若頭斷從咽喉處入，偷羅遮。若精出，犯僧伽婆尸沙。」

「云何瘡門壞？」答：「若瘡門周匝壞，于彼作淫，偷羅遮。精出，僧伽婆尸沙。」

「云何大便道作淫犯波羅夷耶？」答：「為過皮至節。小便道亦如是。不觸三瘡門邊入，偷羅遮。」

「云何女人瘡門壞？」答：「若一切壞、半壞入，偷羅遮。精出，僧伽婆尸沙。女人中截，蟲不啖、不燒、三瘡門不壞入，犯波羅夷。若多蟲啖、若燒入，偷羅遮。精出，僧伽婆尸沙。生女亦如是。生女女根半壞入，波羅夷。無毛熟母豬邊作淫入，

【現代漢語翻譯】現代漢語譯本：問：『共同行淫，會得到什麼罪過？』答：『如果自己知道是比丘（bhiksu，佛教出家男眾），並且認為對方也是比丘，做了不該做的事，就犯波羅夷（pārājika，斷頭罪，最重的罪）。如果不知道自己是比丘，但認為對方是比丘，就犯偷蘭遮（sthūlātyaya，粗罪，較重的罪）。』

又問：『如果比丘用咒術、仙藥把女人變成畜生后，和她行淫，犯什麼罪？』答：『如果自己知道是比丘，就犯波羅夷。如果不知道自己是比丘，就犯偷蘭遮。』

『兩個比丘用咒術、仙藥把對方變成畜生后，共同行淫，會得到什麼罪過？』答：『如果自己知道是比丘，就犯波羅夷。如果不知道自己是比丘，就犯偷蘭遮。和非人女（指非人類的女性）行淫也是一樣。』

『怎樣和非人女行淫會犯波羅夷？』『指全身都可以觸控到的。和畜生女行淫也是一樣。如果不能完全觸控到就和她行淫，如果射精了，就犯僧伽婆尸沙（saṃghāvaśeṣa，僧殘罪，僅次於波羅夷的重罪），不射精就犯偷蘭遮。』

『怎樣在口中行淫會犯波羅夷？』答：『如果超過咽喉的關節就犯波羅夷，不超過就犯偷蘭遮。如果中間破裂，但三個瘡口沒有損壞，就犯波羅夷。如果頭斷了，從咽喉處進入，就犯偷蘭遮。如果射精了，就犯僧伽婆尸沙。』

『怎樣算瘡口損壞？』答：『如果瘡口周圍都損壞了，在那裡行淫，就犯偷蘭遮。如果射精了，就犯僧伽婆尸沙。』

『怎樣在大便道行淫會犯波羅夷呢？』答：『指超過面板到達關節。小便道也是一樣。如果不接觸到三個瘡口旁邊就進入，就犯偷蘭遮。』

『怎樣算女人的瘡口損壞？』答：『如果完全損壞或損壞一半就進入，就犯偷蘭遮。如果射精了，就犯僧伽婆尸沙。如果女人身體中間部分，沒有被蟲子咬、沒有被燒、三個瘡口沒有損壞就進入，就犯波羅夷。如果大部分被蟲子咬了、或者被燒了就進入，就犯偷蘭遮。如果射精了，就犯僧伽婆尸沙。和剛出生的女孩行淫也是一樣。如果剛出生的女孩的**損壞一半就進入，就犯波羅夷。和沒有毛的母豬行淫進入，』

【English Translation】 English version: Question: 'What offense is incurred by engaging in sexual intercourse together?' Answer: 'If one knows oneself to be a bhiksu (Buddhist monk), and thinks the other is a bhiksu, and does what is not allowed, one commits a pārājika (defeat, the most severe offense, leading to expulsion). If one does not know oneself to be a bhiksu, but thinks the other is a bhiksu, one commits a sthūlātyaya (grave offense).'

Again, question: 'If a bhiksu uses spells or elixirs to transform a woman into an animal and then engages in sexual intercourse with her, what offense is committed?' Answer: 'If one knows oneself to be a bhiksu, one commits a pārājika. If one does not know oneself to be a bhiksu, one commits a sthūlātyaya.'

'If two bhiksus use spells or elixirs to transform each other into animals and then engage in sexual intercourse, what offense is incurred?' Answer: 'If one knows oneself to be a bhiksu, one commits a pārājika. If one does not know oneself to be a bhiksu, one commits a sthūlātyaya. The same applies to intercourse with a non-human female.'

'How does one commit a pārājika by engaging in sexual intercourse with a non-human female?' 'It refers to one whose entire body can be grasped. The same applies to an animal female. If one cannot fully grasp her and engages in sexual intercourse, if semen is emitted, one commits a saṃghāvaśeṣa (formal meeting offense, requiring a formal meeting of the sangha for expiation), if not, one commits a sthūlātyaya.'

'How does one commit a pārājika by engaging in sexual intercourse in the mouth?' Answer: 'If it goes past the joint of the throat, one commits a pārājika; if not, one commits a sthūlātyaya. If the middle is broken, but the three wound openings are not damaged, one commits a pārājika. If the head is severed and enters from the throat, one commits a sthūlātyaya. If semen is emitted, one commits a saṃghāvaśeṣa.'

'How is a wound opening considered damaged?' Answer: 'If the wound opening is damaged all around, and one engages in sexual intercourse there, one commits a sthūlātyaya. If semen is emitted, one commits a saṃghāvaśeṣa.'

'How does one commit a pārājika by engaging in sexual intercourse in the anus?' Answer: 'It refers to going past the skin to the joint. The same applies to the urethra. If one enters without touching the area around the three wound openings, one commits a sthūlātyaya.'

'How is a woman's wound opening considered damaged?' Answer: 'If it is completely damaged or half damaged and one enters, one commits a sthūlātyaya. If semen is emitted, one commits a saṃghāvaśeṣa. If the middle part of a woman's body is not eaten by worms, not burned, and the three wound openings are not damaged and one enters, one commits a pārājika. If it is mostly eaten by worms or burned and one enters, one commits a sthūlātyaya. If semen is emitted, one commits a saṃghāvaśeṣa. The same applies to a newborn girl. If half of the newborn girl's vulva is damaged and one enters, one commits a pārājika. Engaging in sexual intercourse with a hairless sow and entering,'

偷羅遮。精出，僧伽婆尸沙。」

「頗有比丘獨在房中犯波羅夷耶？」答：「有。男根長，自口及大便道作淫，若蚊幮為拈作淫，波羅夷。」

問：「頗有比丘小便中作淫，不犯波羅夷耶？」答：「有。截已作淫、或截女根已作淫、或俱截作淫，偷羅遮。」

問：「頗有比丘于小便道小便道入不犯耶？」答：「入小便器中。」

問：「頗有比丘俱有拈作淫，不犯波羅夷耶？」答：「有。鼻中作淫。又以厚衣纏之，或以筒盛作淫，偷羅遮。精出，僧伽婆尸沙。」

問頗：「有比丘于女人邊作淫，不犯波羅夷耶？」答：「有。初作者。於二根邊作淫，波羅夷。石女邊作淫，根小不入，偷羅遮。精出，僧伽婆尸沙。」

「云何受樂？受樂有何義？」答：「若身心得樂，是受樂義。本犯戒人作淫，得突吉羅。」

問初波羅夷事竟。

佛住王舍城，爾時尊者優波離問佛言：「世尊！若比丘自作二四十人數取分。云何如法？云何非法？」答：「前者如法，後者非法。」

「得何罪？」答：「若事辦物滿五錢，波羅夷。不滿，偷羅遮。自當二八十人數亦如是。」

問：「頗有比丘，餘人作語移物著，處處犯波羅夷耶？」答：「有。謂移棋子著余處，犯波羅夷。若商客

【現代漢語翻譯】現代漢語譯本：偷蘭遮（Thullaccaya，一種較輕的罪名）。精液射出，僧伽婆尸沙（Sanghavasesa，一種需要僧團懺悔的罪名）。問：『有沒有比丘獨自在房中犯波羅夷（Parajika，斷頭罪）的？』答：『有。男根很長，自己用口或大便道進行性行為，或者隔著蚊帳進行性行為，犯波羅夷。』問：『有沒有比丘在小便中進行性行為，不犯波羅夷的？』答：『有。切斷（男根）後進行性行為，或者切斷女根後進行性行為，或者兩者都切斷後進行性行為，犯偷蘭遮。』問：『有沒有比丘將（男根）插入小便道，但不犯戒的？』答：『插入小便器中。』問：『有沒有比丘雖然有（性器官）接觸的行為，但不犯波羅夷的？』答：『有。在鼻孔中進行性行為。或者用厚衣服包裹（性器官），或者用筒子裝著進行性行為，犯偷蘭遮。精液射出，僧伽婆尸沙。』問：『有沒有比丘與女人進行性行為，但不犯波羅夷的？』答：『有。初犯者。在兩個根部（指性器官）旁邊進行性行為，犯波羅夷。與石女進行性行為，（男根）太小無法插入，犯偷蘭遮。精液射出，僧伽婆尸沙。』『什麼是受樂？受樂有什麼意義？』答：『如果身心感到快樂，這就是受樂的意義。原本是犯戒的人進行性行為，得突吉羅（Dukkata，一種輕微的罪名）。』初波羅夷事問答完畢。佛陀住在王舍城（Rajagrha），當時尊者優波離（Upali）問佛陀說：『世尊！如果有比丘自己做主，以二到四十人的名義來分取財物，怎樣做是如法的？怎樣做是非法的？』答：『前者如法，後者非法。』『會得到什麼罪？』答：『如果事情辦成，財物價值滿五錢，犯波羅夷。不滿，犯偷蘭遮。自己當家做主，以二到八十人的名義來分取財物也是一樣。』問：『有沒有比丘，由其他人發號施令，移動財物，在各個環節都犯波羅夷的？』答：『有。比如移動棋子到其他地方，犯波羅夷。如果是商人…』

【English Translation】 English version: Thullaccaya (a minor offense). Emission of semen, Sanghavasesa (an offense requiring a meeting of the Sangha). Question: 'Is there a Bhikkhu who commits Parajika (defeat, expulsion) alone in a room?' Answer: 'Yes. If the male organ is long, and he engages in sexual intercourse through his mouth or anus, or if he engages in sexual intercourse through a mosquito net, he commits Parajika.' Question: 'Is there a Bhikkhu who engages in sexual intercourse in his urine but does not commit Parajika?' Answer: 'Yes. If he engages in sexual intercourse after cutting off (the male organ), or if he engages in sexual intercourse after cutting off the female organ, or if he engages in sexual intercourse after cutting off both, he commits Thullaccaya.' Question: 'Is there a Bhikkhu who inserts (the male organ) into the urethra but does not commit an offense?' Answer: 'He inserts it into a urinal.' Question: 'Is there a Bhikkhu who has (sexual) contact but does not commit Parajika?' Answer: 'Yes. If he engages in sexual intercourse in the nostril. Or if he wraps (the sexual organ) with thick cloth, or if he engages in sexual intercourse with it in a tube, he commits Thullaccaya. Emission of semen, Sanghavasesa.' Question: 'Is there a Bhikkhu who engages in sexual intercourse with a woman but does not commit Parajika?' Answer: 'Yes. The first offender. If he engages in sexual intercourse near the two roots (referring to sexual organs), he commits Parajika. If he engages in sexual intercourse with a sterile woman, (the male organ) is too small to penetrate, he commits Thullaccaya. Emission of semen, Sanghavasesa.' 'What is experiencing pleasure? What is the meaning of experiencing pleasure?' Answer: 'If the body and mind feel pleasure, that is the meaning of experiencing pleasure. If someone who originally violated the precepts engages in sexual intercourse, he incurs a Dukkata (a minor offense).' The questions and answers regarding the first Parajika are complete. The Buddha was residing in Rajagrha (王舍城), at that time the Venerable Upali (優波離) asked the Buddha: 'Venerable Sir! If a Bhikkhu takes a share of property by claiming it is for twenty to forty people, how is it in accordance with the Dharma? How is it not in accordance with the Dharma?' Answer: 'The former is in accordance with the Dharma, the latter is not in accordance with the Dharma.' 'What offense does he incur?' Answer: 'If the matter is completed and the value of the property is five coins, he commits Parajika. If it is less, he commits Thullaccaya. The same applies if he takes charge himself and claims it is for twenty to eighty people.' Question: 'Is there a Bhikkhu who, by the command of others, moves property, and commits Parajika at every stage?' Answer: 'Yes. For example, moving chess pieces to other places, he commits Parajika. If it is a merchant...'

語比丘：『汝等不輸稅，當度我輸稅物。』若比丘度稅物過稅處事滿，波羅夷。未過稅處，偷羅遮。若使諸商人余道去，彼諸商人不從稅道去過稅處，偷羅遮。若比丘先不知，余比丘于針囊中盜著稅物過，囊主不犯。著者事滿波羅夷，不滿偷羅遮。若比丘語無臘比丘言：『擔是物去。』犯偷羅遮。過稅處，滿波羅夷。無臘比丘不問，突吉羅。空中度稅物從稅處度，偷羅遮。余處度，不犯。若比丘持不可量物度稅處，滿波羅夷。若自度己物過稅處滿，波羅夷。若未受具戒時作方便，未受具戒時取，突吉羅。未受具戒時作方便，受具戒時取，突吉羅。未受具戒時作方便，受具戒已取，偷羅遮。九句亦如是廣說。若比丘取衣架滿五錢犯波羅夷，不滿偷羅遮。」

「頗有比丘偷金鬘，不犯波羅夷耶？」答：「有。若取天龍鬼神鬘。若比丘欲取衣架，合衣持去，當數衣架，滿波羅夷，不滿偷羅遮。若衣離架，若滿波羅夷，不滿偷羅遮。若比丘使比丘為餘人故取物，彼起盜心取，俱得波羅夷。若比丘他不使盜而為他盜取，偷羅遮。若比丘欲取劫貝衣而取芻麻衣，偷羅遮。展轉取亦如是。若比丘語比丘，於七種衣中使取一一衣，彼起盜心而自取，波羅夷。示彼而取，偷羅遮。疑心取，偷羅遮。」

「如佛所說，若取五錢

【現代漢語翻譯】現代漢語譯本：比丘說：『你們不用交稅，幫我把這些應稅物品運過去。』如果比丘運送的應稅物品超過了應稅地點，且價值達到標準，則犯波羅夷罪（Parajika，斷頭罪）。如果未超過應稅地點，則犯偷蘭遮罪（Thullaccaya，重罪）。如果他讓商人們走其他道路，而這些商人沒有從應稅道路經過應稅地點，則犯偷蘭遮罪。如果比丘事先不知道，其他比丘偷偷地將應稅物品放入針囊中帶過，囊的主人不犯戒。放入者如果價值達到標準，則犯波羅夷罪，未達到則犯偷蘭遮罪。如果比丘對沒有受具足戒的比丘說：『把這些東西拿走。』犯偷蘭遮罪。超過應稅地點，且價值達到標準，則犯波羅夷罪。沒有受具足戒的比丘沒有詢問，犯突吉羅罪（Dukkata，輕罪）。從空中運送應稅物品，從應稅地點經過，犯偷蘭遮罪。從其他地方經過，不犯戒。如果比丘攜帶不可計量的物品通過應稅地點，且價值達到標準，則犯波羅夷罪。如果自己運送自己的物品通過應稅地點，且價值達到標準，則犯波羅夷罪。如果在未受具足戒時策劃，未受具足戒時拿取，犯突吉羅罪。在未受具足戒時策劃，受具足戒時拿取，犯突吉羅罪。在未受具足戒時策劃，受具足戒后拿取，犯偷蘭遮罪。以上九種情況可以類推。如果比丘拿走價值達到五錢的衣架，犯波羅夷罪，未達到則犯偷蘭遮罪。

『有沒有比丘偷金鬘（Jinman，金色的花環），而不犯波羅夷罪的？』回答：『有。如果拿走的是天龍鬼神的花鬘。』如果比丘想要拿走衣架，連同衣服一起拿走，應當計算衣架的價值，達到標準則犯波羅夷罪，未達到則犯偷蘭遮罪。如果衣服與衣架分離，達到標準則犯波羅夷罪，未達到則犯偷蘭遮罪。如果比丘指使其他比丘爲了其他人拿取物品，那個比丘生起盜心拿取，兩人都犯波羅夷罪。如果比丘沒有指使盜竊，卻為他人盜取，犯偷蘭遮罪。如果比丘想要拿取劫貝衣（Jiebei Yi，一種精美的棉衣），卻拿了芻麻衣（Chuma Yi，粗麻衣），犯偷蘭遮罪。輾轉拿取也是如此。如果比丘告訴其他比丘，從七種衣服中拿取其中一件，那個比丘生起盜心而自己拿取，犯波羅夷罪。指示他拿取，犯偷蘭遮罪。心存疑慮地拿取，犯偷蘭遮罪。』

『如佛所說，如果拿取五錢（Wu Qian，價值單位）……』

【English Translation】 English version: A Bhikkhu (Buddhist monk) says: 'You don't have to pay taxes, help me transport these taxable goods.' If the Bhikkhu transports taxable goods beyond the tax point, and the value meets the standard, he commits a Parajika (expulsion offense). If he does not exceed the tax point, he commits a Thullaccaya (serious offense). If he directs merchants to take other routes, and these merchants do not pass the tax point via the tax road, he commits a Thullaccaya. If the Bhikkhu did not know beforehand that another Bhikkhu secretly placed taxable goods in a needle bag and carried it past, the owner of the bag is not at fault. The one who placed the goods, if the value meets the standard, commits a Parajika; if it does not, he commits a Thullaccaya. If a Bhikkhu says to a Bhikkhu who has not taken full ordination: 'Take these things away,' he commits a Thullaccaya. If he exceeds the tax point, and the value meets the standard, he commits a Parajika. If the Bhikkhu who has not taken full ordination does not ask, he commits a Dukkata (minor offense). Transporting taxable goods through the air, passing through the tax point, he commits a Thullaccaya. Passing through another place, he does not commit an offense. If a Bhikkhu carries immeasurable goods through the tax point, and the value meets the standard, he commits a Parajika. If he transports his own goods through the tax point, and the value meets the standard, he commits a Parajika. If he plans before taking full ordination, and takes it before taking full ordination, he commits a Dukkata. If he plans before taking full ordination, and takes it when taking full ordination, he commits a Dukkata. If he plans before taking full ordination, and takes it after taking full ordination, he commits a Thullaccaya. The above nine situations can be inferred similarly. If a Bhikkhu takes a clothes rack worth five coins, he commits a Parajika; if it does not reach that value, he commits a Thullaccaya.

'Is there a Bhikkhu who steals a Jinman (golden garland) and does not commit a Parajika?' The answer is: 'Yes. If he takes the garland of Devas (gods), Nagas (dragons), or spirits.' If a Bhikkhu wants to take a clothes rack and takes it together with the clothes, the value of the clothes rack should be calculated; if it meets the standard, he commits a Parajika; if it does not, he commits a Thullaccaya. If the clothes are separated from the rack, if it meets the standard, he commits a Parajika; if it does not, he commits a Thullaccaya. If a Bhikkhu instructs another Bhikkhu to take something for someone else, and that Bhikkhu takes it with the intention to steal, both commit a Parajika. If a Bhikkhu does not instruct theft but steals for another, he commits a Thullaccaya. If a Bhikkhu wants to take a Jiebei Yi (fine cotton garment) but takes a Chuma Yi (coarse hemp garment), he commits a Thullaccaya. Taking it indirectly is also the same. If a Bhikkhu tells another Bhikkhu to take one of the seven kinds of clothing, and that Bhikkhu takes it himself with the intention to steal, he commits a Parajika. If he points it out and takes it, he commits a Thullaccaya. If he takes it with doubt, he commits a Thullaccaya.'

'As the Buddha said, if one takes five coins (Wu Qian, a unit of value)...'

犯波羅夷。取何等五錢犯波羅夷耶？」答：「二十錢。云何錢？謂迦呵那。一迦梨仙直四迦呵那。云何滿？謂相言諍。」

問：「頗有比丘取物不離本處而犯波羅夷耶？」答：「有。謂田宅等。若比丘取樹上果，滿波羅夷，不滿偷羅遮。」

「若取瞿耶尼物得何罪？」答：「若用此間迦梨仙，滿波羅夷。不用此間迦梨仙者，偷羅遮。」

問：「頗有比丘偷銅錢犯波羅夷耶？」答：「有。若迦梨仙直二十銅錢。若有比丘破倉取谷，當取初方便，若滿波羅夷，不滿偷羅遮。若比丘取眾多物，波羅夷。」

問：「頗有比丘取金像不犯波羅夷耶？」答：「有。若不直五錢，偷羅遮。金鬘亦如是。」

問：「頗有比丘取水器犯波羅夷耶？」答：「有。若直五錢。若比丘取金，金未壞相，當數直，若滿波羅夷，不滿偷羅遮。若比丘貸物言不貸，故妄語波夜提，不還偷羅遮。若比丘受他寄，索時言不受，故妄語波夜提，物離本處滿波羅夷。若主聽，偷羅遮。若比丘取迦梨仙，若滿犯波羅夷，不滿偷羅遮。若比丘取減五錢物，偷羅遮。賊住偷盜，犯突吉羅。若經羯磨白二白四羯磨者，犯本犯戒人偷盜，突吉羅。學戒人偷盜，突吉羅。本不和合人偷盜，犯突吉羅。云何離處？若物在本處，移著余處。」

【現代漢語翻譯】現代漢語譯本：問：『拿多少錢會犯波羅夷（Parajika，斷頭罪）？』答：『二十錢。』問：『什麼叫做錢？』答：『指迦呵那（Kahanas，古代印度貨幣單位）。一個迦梨仙（Kalisana，古代印度貨幣單位）值四個迦呵那。』問：『什麼叫做滿？』答：『指相互爭執。』

問：『有沒有比丘拿取物品不離開原處而犯波羅夷的？』答：『有。指田地、宅院等。如果比丘摘取樹上的果實，價值足夠則犯波羅夷，不足夠則犯偷蘭遮（Thullaccaya，重罪）。』

『如果拿取瞿耶尼（Goyani，地名）的物品會得到什麼罪？』答：『如果使用這裡的迦梨仙來衡量，價值足夠則犯波羅夷。如果不使用這裡的迦梨仙來衡量，則犯偷蘭遮。』

問：『有沒有比丘偷銅錢而犯波羅夷的？』答：『有。如果迦梨仙值二十個銅錢。如果有比丘打破糧倉偷取穀物，應當從開始行動時計算，價值足夠則犯波羅夷，不足夠則犯偷蘭遮。如果比丘拿取很多物品，則犯波羅夷。』

問：『有沒有比丘拿取金像而不犯波羅夷的？』答：『有。如果金像不值五錢，則犯偷蘭遮。金項鍊也是如此。』

問：『有沒有比丘拿取水器而犯波羅夷的？』答：『有。如果水器值五錢。如果比丘拿取金子，金子未損壞，應當計算其價值，價值足夠則犯波羅夷，不足夠則犯偷蘭遮。如果比丘借東西說不借，故意說謊犯波夜提（Payattika，輕罪），不歸還則犯偷蘭遮。如果比丘接受別人的寄託，索要時說沒接受，故意說謊犯波夜提，物品離開原處則犯波羅夷。如果主人允許，則犯偷蘭遮。如果比丘拿取迦梨仙，價值足夠則犯波羅夷，不足夠則犯偷蘭遮。如果比丘拿取價值少於五錢的物品，則犯偷蘭遮。賊人居住並偷盜，犯突吉羅（Dukkata，惡作罪）。如果經過僧團羯磨（Kamma，佛教僧團的議事程式）的白二或白四羯磨，犯了本犯戒的人偷盜，則犯突吉羅。學戒人偷盜，犯突吉羅。本來就不和合的人偷盜，犯突吉羅。什麼叫做離開原處？如果物品在本處，移動到其他地方。』

【English Translation】 English version: Question: 'How much money does it take to commit a Parajika (Parajika, expulsion offense)?' Answer: 'Twenty coins.' Question: 'What is meant by coins?' Answer: 'It refers to Kahanas (Kahanas, ancient Indian currency units). One Kalisana (Kalisana, ancient Indian currency unit) is worth four Kahanas.' Question: 'What is meant by 'full'?' Answer: 'It refers to mutual disputes.'

Question: 'Are there any monks who commit Parajika by taking things without moving them from their original place?' Answer: 'Yes. It refers to fields, houses, etc. If a monk picks fruits from a tree, if the value is sufficient, he commits Parajika; if it is insufficient, he commits Thullaccaya (Thullaccaya, grave offense).'

'If one takes something from Goyani (Goyani, place name), what offense is incurred?' Answer: 'If the Kalisana of this place is used to measure, and the value is sufficient, one commits Parajika. If the Kalisana of this place is not used to measure, one commits Thullaccaya.'

Question: 'Are there any monks who commit Parajika by stealing copper coins?' Answer: 'Yes. If a Kalisana is worth twenty copper coins. If a monk breaks into a granary and steals grain, it should be calculated from the beginning of the action; if the value is sufficient, he commits Parajika; if it is insufficient, he commits Thullaccaya. If a monk takes many things, he commits Parajika.'

Question: 'Are there any monks who take a golden statue and do not commit Parajika?' Answer: 'Yes. If the golden statue is not worth five coins, he commits Thullaccaya. The same applies to a golden necklace.'

Question: 'Are there any monks who take a water vessel and commit Parajika?' Answer: 'Yes. If the water vessel is worth five coins. If a monk takes gold, and the gold is not damaged, its value should be calculated; if the value is sufficient, he commits Parajika; if it is insufficient, he commits Thullaccaya. If a monk borrows something and says he did not borrow it, he deliberately lies and commits Payattika (Payattika, minor offense), and if he does not return it, he commits Thullaccaya. If a monk receives something entrusted to him and says he did not receive it when asked for it, he deliberately lies and commits Payattika, and if the item is moved from its original place, he commits Parajika. If the owner allows it, he commits Thullaccaya. If a monk takes a Kalisana, if the value is sufficient, he commits Parajika; if it is insufficient, he commits Thullaccaya. If a monk takes something worth less than five coins, he commits Thullaccaya. A thief residing and stealing commits Dukkata (Dukkata, offense of wrong-doing). If, after a Sangha (Kamma, Buddhist monastic procedure) Kamma (Kamma, Buddhist monastic procedure) of white-two or white-four, a person who has committed the fundamental offense steals, he commits Dukkata. A person learning the precepts stealing commits Dukkata. A person who is originally not in harmony stealing commits Dukkata. What is meant by leaving the original place? If an item is in its original place, it is moved to another place.'

問：「頗有比丘白四羯磨受具足戒，四波羅夷中一一不犯而非比丘耶？」答：「生二根。」

問第二波羅夷事竟。

問：「若比丘咒術仙藥咒他作畜生而殺，犯波羅夷。頗有比丘殺母，不犯波羅夷、不得逆罪耶？」答：「有。欲殺餘人而殺母，犯偷羅遮。欲殺母而殺他，偷羅遮。二人沒水中，欲殺此人而殺彼人，犯偷羅遮。欲殺凡夫而殺阿羅漢，偷羅遮，不得逆罪。欲殺阿羅漢而殺凡夫，偷羅遮。欲殺阿羅漢而殺阿羅漢，犯波羅夷，得逆罪。若比丘墮胎，得波羅夷。」

問：「余母人墮胎，余母人取飲，後生兒，余女人養，殺何等母得波羅夷、得逆罪耶？」答：「墮胎者。欲出家時當問何者？謂養者。」

問：「頗有比丘墮畜生胎犯波羅夷耶？」答：「有。謂畜生懷人胎者。」

問：「若比丘墮人胎不犯波羅夷耶？」答：「有。謂人懷畜生胎者。若使人高處擲下、入水火等，當得安隱，彼即自擲入水火等，死者得波羅夷。欲殺母而殺父，偷羅遮，不得逆罪。欲殺父而殺母，得偷羅遮。」

第三波羅夷。

若比丘言：「我於四沙門果退。」波羅夷。「我已得復失。」不說沙門果，偷羅遮。若言「得四沙門果而失。」犯波羅夷。若言「我是學人。」意在工巧，偷羅遮。

【現代漢語翻譯】現代漢語譯本問：『有沒有這樣的比丘，通過白四羯磨（bái sì jiémó，佛教術語，指通過四次羯磨儀式）受了具足戒（shòu jùzú jiè，佛教術語，指正式成為比丘的戒律），四波羅夷（sì bōluóyí，佛教術語，指比丘所犯的最嚴重的四種罪）中任何一條都沒有觸犯，卻不是比丘呢？』答：『有，就是生具二根（shēng èr gēn，指同時具有男女兩性的生理特徵）。』

問：關於第二條波羅夷的提問結束。

問：『如果比丘使用咒術、仙藥，詛咒他人使其變成畜生並殺死，犯波羅夷。有沒有比丘殺死母親，不犯波羅夷，也不得逆罪（nì zuì，佛教術語，指殺父、殺母、殺阿羅漢等重罪）呢？』答：『有。想要殺害其他人卻誤殺了母親，犯偷蘭遮（tōulánzhē，佛教術語，一種較輕的罪名）。想要殺害母親卻誤殺了他人，犯偷蘭遮。兩個人掉入水中，想要殺害這個人卻誤殺了那個人，犯偷蘭遮。想要殺害凡夫卻誤殺了阿羅漢（āluóhàn，佛教術語，指斷除一切煩惱，達到最高修行境界的人），犯偷蘭遮，不得逆罪。想要殺害阿羅漢卻誤殺了凡夫，犯偷蘭遮。想要殺害阿羅漢卻殺死了阿羅漢，犯波羅夷，得逆罪。如果比丘墮胎，得波羅夷。』

問：『如果是其他女人的墮胎，其他女人取來喝了，後來生了孩子，其他女人養育，殺死哪個母親會犯波羅夷、得逆罪呢？』答：『是墮胎的那個女人。想要出家的時候應當問哪個女人呢？是養育的那個女人。』

問：『有沒有比丘墮畜生胎而犯波羅夷的呢？』答：『有。就是畜生懷了人胎的情況。』

問：『如果比丘墮人胎而不犯波羅夷呢？』答：『有。就是人懷了畜生胎的情況。如果讓人從高處扔下、投入水火等處，本應得到安穩，但他自己跳入水火等處而死，犯波羅夷。想要殺害母親卻誤殺了父親，犯偷蘭遮，不得逆罪。想要殺害父親卻誤殺了母親，得偷蘭遮。』

第三條波羅夷。

如果比丘說：『我從四沙門果（sì shāmén guǒ，佛教術語，指聲聞乘的四種修行果位，即須陀洹果、斯陀含果、阿那含果、阿羅漢果）退失了。』犯波羅夷。『我已經得到又失去了。』沒有說沙門果，犯偷蘭遮。如果說『得到四沙門果又失去了。』犯波羅夷。如果說『我是學人。』意在炫耀工巧，犯偷蘭遮。

【English Translation】 English version Question: 'Is there a Bhikkhu (bǐqiū, Buddhist monk) who has received the full ordination through the white four-karma procedure (bái sì jiémó, referring to the formal procedure of ordination in Buddhism, involving four acts of karma), has not violated any of the four Parajikas (sì bōluóyí, the four gravest offenses that lead to expulsion from the monastic order), and yet is not a Bhikkhu?' Answer: 'Yes, one who is a hermaphrodite (shēng èr gēn, literally 'born with two roots', referring to someone with both male and female sexual characteristics).'

The questioning regarding the second Parajika is concluded.

Question: 'If a Bhikkhu uses spells or elixirs to curse someone, turning them into an animal and then killing them, he commits a Parajika. Is there a Bhikkhu who kills his mother, does not commit a Parajika, and does not incur the sin of matricide (nì zuì, a grave offense such as killing one's parents or an Arhat)?' Answer: 'Yes. If he intends to kill someone else but mistakenly kills his mother, he commits a Thullaccaya (tōulánzhē, a lesser offense). If he intends to kill his mother but mistakenly kills someone else, he commits a Thullaccaya. If two people fall into the water, and he intends to kill this person but mistakenly kills that person, he commits a Thullaccaya. If he intends to kill an ordinary person but mistakenly kills an Arhat (āluóhàn, a spiritually enlightened being), he commits a Thullaccaya and does not incur the sin of matricide. If he intends to kill an Arhat but mistakenly kills an ordinary person, he commits a Thullaccaya. If he intends to kill an Arhat and kills an Arhat, he commits a Parajika and incurs the sin of patricide. If a Bhikkhu performs an abortion, he commits a Parajika.'

Question: 'If another woman has an abortion, another woman takes it to drink, and later a child is born, and another woman raises it, killing which mother incurs a Parajika and the sin of matricide?' Answer: 'The woman who had the abortion. When one wants to ordain, which woman should be asked? The one who raised the child.'

Question: 'Is there a Bhikkhu who causes the abortion of an animal fetus and commits a Parajika?' Answer: 'Yes. When an animal is carrying a human fetus.'

Question: 'If a Bhikkhu causes the abortion of a human fetus, does he not commit a Parajika?' Answer: 'Yes. When a human is carrying an animal fetus. If one causes a person to be thrown down from a high place, or into water or fire, expecting them to be safe, but they themselves jump into the water or fire and die, he commits a Parajika. If he intends to kill his mother but mistakenly kills his father, he commits a Thullaccaya and does not incur the sin of patricide. If he intends to kill his father but mistakenly kills his mother, he commits a Thullaccaya.'

The third Parajika.

If a Bhikkhu says: 'I have fallen from the four stages of Sainthood (sì shāmén guǒ, the four fruits of the path to enlightenment in Theravada Buddhism: Sotapanna, Sakadagami, Anagami, and Arhat).' he commits a Parajika. 'I have attained and then lost it.' Without mentioning the stages of Sainthood, he commits a Thullaccaya. If he says 'I have attained the four stages of Sainthood and then lost them.' he commits a Parajika. If he says 'I am a learner.' intending to boast of his skills, he commits a Thullaccaya.

若三沙門果中說一一果，犯波羅夷。若言「我無所有，無貪慾瞋恚。」犯波羅夷。「於今是最後生。」犯波羅夷。「如我相似。」餘人問言：「有何相似？」答言：「得聖法。」犯波羅夷。若比丘到居士家言：「誰語汝我是阿羅漢？」不實語故，偷羅遮。比丘到居士家言：「汝得大利，我出入汝家。」彼問言：「長老！有何等利？」答自說聖法，得波羅夷。若比丘語施主：「受用汝房者是阿羅漢，我非阿羅漢。」犯偷羅遮。如是衣缽薦席臥具等，偷羅遮。若比丘言：「某處敷種種臥具者，彼比丘是須陀洹乃至阿羅漢。我亦在彼。」波羅夷。若比丘言：「我不墮地獄、餓鬼、畜生。」偷羅遮。若說四沙門果，犯波羅夷。若比丘言：「我已離結使煩惱。」波羅夷。比丘言：「于聲聞所得我已得。」波羅夷。「我修五根。」波羅夷。五力七覺八道亦如是。「我于初禪退。」波羅夷。乃至次第逆順修禪亦如是。「某臥處起初禪不與覺道支相應。」偷羅遮。欲作經語而說聖法，偷羅遮。「我于施無所有。」偷羅遮。「我是佛。」偷羅遮。「我是天人師。」偷羅遮。「我是毗婆尸佛弟子。」波羅夷。「我得果。」波羅夷。于聾所說過人法，偷羅遮。啞人所、聾啞人所、入定人所說，偷羅遮。先犯戒人說過人法，突吉羅。學戒人、賊

住、本不和合人等，說過人法亦如是。「我修慈悲喜捨。」故妄語，波羅夷。手印標相，偷羅遮。

說四波羅夷竟。

薩婆多部毗尼摩得勒伽卷第一大正藏第 23 冊 No. 1441 薩婆多部毗尼摩得勒伽

薩婆多部毗尼摩得勒伽卷第二

宋元嘉年僧伽跋摩譯

問十三僧伽婆尸沙初

眠中作方便、眠中精出，不犯。覺時作方便、眠中出，偷羅遮。作方便已舍置，偷羅遮。甲坐舍方便，偷羅遮。未受具戒時作方便、受具戒竟精出，偷羅遮。受具戒時作方便、受具戒時精出，僧伽婆尸沙。受具戒時作方便、白衣時出，偷羅遮。從何處與別住？從初根本所犯。云何出精？謂出至節。云何知？作心、次第精出，是名知。或比丘時犯非比丘時凈、或非比丘時犯比丘時凈、或比丘時犯比丘時凈、或非比丘時犯非比丘時凈。云何比丘時犯非比丘時凈？謂轉根，是比丘時犯非比丘時凈。云何非比丘時犯比丘時凈？謂轉根。云何比丘時犯比丘時凈？若比丘犯僧伽婆尸沙，如法除滅，是名比丘時犯比丘時凈。云何非比丘時犯非比丘時凈？謂比丘尼犯僧伽婆尸沙，如法除滅，是非比丘時犯非比丘時凈。眠中作方便、覺時精出，若知偷羅遮，不知不犯。若男根起逆水行，偷羅遮。若出節精，

【現代漢語翻譯】現代漢語譯本：對於居住在一起但實際上並不和睦的人，如果宣揚過人的能力，同樣構成妄語，犯波羅夷罪（Pārājika，斷頭罪）。如果說：『我修習慈悲喜捨』，這就是妄語，犯波羅夷罪。用手勢或符號暗示，犯偷蘭遮罪（Sthūlātyaya，粗罪）。

四波羅夷罪講完了。

《薩婆多部毗尼摩得勒伽》（Sarvāstivāda Vinaya-mātṛkā）卷第一大正藏第23冊 No. 1441 《薩婆多部毗尼摩得勒伽》（Sarvāstivāda Vinaya-mātṛkā）

《薩婆多部毗尼摩得勒伽》（Sarvāstivāda Vinaya-mātṛkā）卷第二

宋元嘉年間僧伽跋摩（Saṃghavarman）譯

問：關於十三僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）的第一個問題

在睡眠中進行（導致遺精的）行為，睡眠中精液流出，不犯戒。清醒時進行（導致遺精的）行為，睡眠中精液流出，犯偷蘭遮罪。做了（導致遺精的）行為後放棄，犯偷蘭遮罪。坐在甲座上放棄（導致遺精的）行為，犯偷蘭遮罪。未受具足戒時進行（導致遺精的）行為，受具足戒后精液流出，犯偷蘭遮罪。受具足戒時進行（導致遺精的）行為，受具足戒時精液流出，犯僧伽婆尸沙罪。受具足戒時進行（導致遺精的）行為，在白衣（未出家者）時精液流出，犯偷蘭遮罪。從何處給予別住（Parivāsa，別住懺悔）？從最初根本所犯之處。如何算是精液流出？指精液流出到關節處。如何得知？如果作意，精液次第流出，這稱為知。或者比丘（Bhikṣu，男性出家人）時犯戒，在非比丘時清凈；或者非比丘時犯戒，在比丘時清凈；或者比丘時犯戒，在比丘時清凈；或者非比丘時犯戒，在非比丘時清凈。如何算比丘時犯戒，在非比丘時清凈？指轉根（改變性別），這是比丘時犯戒，在非比丘時清凈。如何算非比丘時犯戒，在比丘時清凈？指轉根。如何算比丘時犯戒，在比丘時清凈？如果比丘犯僧伽婆尸沙罪，如法除滅，這稱為比丘時犯戒，在比丘時清凈。如何算非比丘時犯戒，在非比丘時清凈？指比丘尼（Bhikṣuṇī，女性出家人）犯僧伽婆尸沙罪，如法除滅，這是非比丘時犯戒，在非比丘時清凈。在睡眠中進行（導致遺精的）行為，清醒時精液流出，如果知道（自己做了），犯偷蘭遮罪，如果不知道，不犯戒。如果男根勃起逆水而行，犯偷蘭遮罪。如果精液流出到關節處，

【English Translation】 English version: Speaking about the abilities of others to people who live together but are not actually harmonious is also like false speech, constituting a Pārājika (defeat). If one says, 'I cultivate loving-kindness, compassion, joy, and equanimity,' it is false speech, constituting a Pārājika. Indicating with hand gestures or symbols constitutes a Sthūlātyaya (gross offense).

The four Pārājikas are finished.

Sarvāstivāda Vinaya-mātṛkā, Volume 1 Taishō Tripiṭaka, Volume 23, No. 1441, Sarvāstivāda Vinaya-mātṛkā

Sarvāstivāda Vinaya-mātṛkā, Volume 2

Translated by Saṃghavarman during the Song Yuanjia period

Question: The first question regarding the thirteen Saṃghāvaśeṣas (formal meeting offenses)

Performing actions (leading to emission) in sleep, emission occurring in sleep, is not an offense. Performing actions (leading to emission) while awake, emission occurring in sleep, constitutes a Sthūlātyaya. Abandoning the action (leading to emission) after performing it constitutes a Sthūlātyaya. Abandoning the action while sitting on a platform constitutes a Sthūlātyaya. Performing actions (leading to emission) before receiving full ordination, emission occurring after receiving full ordination, constitutes a Sthūlātyaya. Performing actions (leading to emission) at the time of receiving full ordination, emission occurring at the time of receiving full ordination, constitutes a Saṃghāvaśeṣa. Performing actions (leading to emission) at the time of receiving full ordination, emission occurring when a layman (non-ordained person), constitutes a Sthūlātyaya. From where is Parivāsa (probation) given? From the place of the initial root offense. How is emission defined? It refers to emission reaching the joint. How is it known? If there is intention, and emission occurs sequentially, this is called knowing. Or an offense committed when a Bhikṣu (male monastic), purified when not a Bhikṣu; or an offense committed when not a Bhikṣu, purified when a Bhikṣu; or an offense committed when a Bhikṣu, purified when a Bhikṣu; or an offense committed when not a Bhikṣu, purified when not a Bhikṣu. How is it that an offense is committed when a Bhikṣu, purified when not a Bhikṣu? It refers to gender reassignment; this is an offense committed when a Bhikṣu, purified when not a Bhikṣu. How is it that an offense is committed when not a Bhikṣu, purified when a Bhikṣu? It refers to gender reassignment. How is it that an offense is committed when a Bhikṣu, purified when a Bhikṣu? If a Bhikṣu commits a Saṃghāvaśeṣa, and it is duly removed, this is called an offense committed when a Bhikṣu, purified when a Bhikṣu. How is it that an offense is committed when not a Bhikṣu, purified when not a Bhikṣu? It refers to a Bhikṣuṇī (female monastic) committing a Saṃghāvaśeṣa, and it is duly removed; this is an offense committed when not a Bhikṣu, purified when not a Bhikṣu. Performing actions (leading to emission) in sleep, emission occurring when awake, if one knows (that one did it), it constitutes a Sthūlātyaya; if one does not know, it is not an offense. If the male organ becomes erect and goes against the flow of water, it constitutes a Sthūlātyaya. If emission reaches the joint,

偷羅遮。握搦捋弄精不出，偷羅遮。與藥不出，偷羅遮。疑觸女人，偷羅遮。觸于齒，偷羅遮。觸無肉淳骨，偷羅遮。于余女人染污心觸余女人，偷羅遮。觸二根人，意在女想者僧伽婆尸沙，意在男想偷羅遮。共女人相摩觸，僧伽婆尸沙。共黃門相摩觸，偷羅遮。共男子相摩觸身，偷羅遮。為細滑暖等因緣故摩觸女人身，偷羅遮。摩觸母身，愛母故不犯，為細滑等摩觸，偷羅遮。姊妹亦如是。

為他故粗惡語，偷羅遮。遣使語，偷羅遮。不犯二十一句亦如是，自讚嘆身亦如是。

「若法非過去現在未來而顛倒，此法以十利故制彼法。云何？」答曰：「謂媒嫁。持自在語至非自在所，偷羅遮。云何自在？若於眠食戲笑，自在於彼行媒嫁，偷羅遮。買是女作婦，偷羅遮。胎中媒嫁，偷羅遮。斗諍中奪女人，偷羅遮。無子所媒嫁，偷羅遮。黃門所媒嫁，偷羅遮。自媒嫁，偷羅遮。如是人男非人男，于彼媒嫁，偷羅遮。人男非人女，偷羅遮。俱非人，偷羅遮。媒嫁梵行人，偷羅遮。媒嫁處男子轉根成女人、女人轉根成男子，偷羅遮。本犯戒人，偷羅遮。學戒人，偷羅遮。」

乞房已不作，偷羅遮。

問：「頗有比丘自作房，不從僧乞不犯耶？」答：「有。謂蚊蟵。」

問：「頗有比丘自乞作房

【現代漢語翻譯】現代漢語譯本：偷蘭遮（Thullaccaya，一種較輕的罪名）。握持、揉捏、愛撫以致精液不排出，偷蘭遮。用藥物阻止精液排出，偷蘭遮。懷疑觸碰女人，偷蘭遮。觸碰牙齒，偷蘭遮。觸碰沒有肉的純骨頭，偷蘭遮。對其他女人產生染污心而觸碰其他女人，偷蘭遮。觸碰雙性人，心中想著女人是僧伽婆尸沙（Sanghavasesa，一種較重的罪名），心中想著男人是偷蘭遮。與女人互相摩擦身體，僧伽婆尸沙。與黃門互相摩擦身體，偷蘭遮。與男子互相摩擦身體，偷蘭遮。因為細滑溫暖等原因摩擦女人身體，偷蘭遮。摩擦母親的身體，因為愛母親所以不犯戒，因為細滑等原因摩擦，偷蘭遮。姐妹也如此。

爲了他人說粗惡語，偷蘭遮。派遣使者說粗惡語，偷蘭遮。不犯二十一句也如此，自我讚歎身體也如此。

『如果法不是過去、現在、未來而顛倒，此法以十種利益的緣故而制定彼法。』『什麼意思？』回答說：『指媒嫁。』用自在的語言去到非自在的地方，偷蘭遮。『什麼是自在？』如果在睡眠、飲食、嬉戲、歡笑上，自在地在那裡進行媒嫁，偷蘭遮。買這個女人做妻子，偷蘭遮。在胎中進行媒嫁，偷蘭遮。在爭鬥中搶奪女人，偷蘭遮。為沒有兒子的人進行媒嫁，偷蘭遮。為黃門進行媒嫁，偷蘭遮。自己進行媒嫁，偷蘭遮。像這樣的人男、非人男，在那裡進行媒嫁，偷蘭遮。人男、非人女，偷蘭遮。俱非人，偷蘭遮。為梵行人進行媒嫁，偷蘭遮。為兩性人（**子）轉變性別成為女人、女人轉變性別成為男子進行媒嫁，偷蘭遮。為原本犯戒的人進行媒嫁，偷蘭遮。為正在學戒的人進行媒嫁。

乞求了房間卻不建造，偷蘭遮。

問：『是否有比丘自己建造房間，不向僧團乞求而不犯戒的？』答：『有。指蚊蟵。』

問：『是否有比丘自己乞求建造房間 English version: Thullaccaya (a minor offense). Holding, kneading, caressing until semen does not ejaculate, Thullaccaya. Preventing semen from ejaculating with medicine, Thullaccaya. Suspecting touching a woman, Thullaccaya. Touching teeth, Thullaccaya. Touching bare bones without flesh, Thullaccaya. Touching another woman with a defiled mind towards another woman, Thullaccaya. Touching a hermaphrodite, thinking of them as a woman is Sanghavasesa (a major offense), thinking of them as a man is Thullaccaya. Mutual rubbing of bodies with a woman, Sanghavasesa. Mutual rubbing of bodies with a eunuch, Thullaccaya. Mutual rubbing of bodies with a man, Thullaccaya. Rubbing a woman's body because of its smoothness and warmth, Thullaccaya. Rubbing one's mother's body, not an offense because of love for the mother, rubbing because of smoothness etc., Thullaccaya. The same applies to sisters.

Speaking harsh words for the sake of others, Thullaccaya. Sending a messenger to speak harsh words, Thullaccaya. Not committing the twenty-one sentences is also the same, praising oneself is also the same.

'If a law is not past, present, or future and is reversed, this law is enacted for ten benefits.' 'What does this mean?' The answer is: 'Referring to matchmaking.' Using free speech to go to a place of non-freedom, Thullaccaya. 'What is freedom?' If one is free in sleep, food, play, and laughter, and engages in matchmaking there, Thullaccaya. Buying this woman as a wife, Thullaccaya. Matchmaking in the womb, Thullaccaya. Seizing a woman in a fight, Thullaccaya. Matchmaking for someone without a son, Thullaccaya. Matchmaking for a eunuch, Thullaccaya. Matchmaking for oneself, Thullaccaya. Matchmaking for a human male or a non-human male in that place, Thullaccaya. Matchmaking for a human male or a non-human female, Thullaccaya. Matchmaking for non-humans, Thullaccaya. Matchmaking for a Brahmachari (celibate practitioner), Thullaccaya. Matchmaking for an intersex person (**, literally 'both genders') who changes gender to become a woman, or a woman who changes gender to become a man, Thullaccaya. Matchmaking for someone who has previously broken precepts, Thullaccaya. Matchmaking for someone who is currently learning the precepts.

Asking for a room but not building it, Thullaccaya.

Question: 'Is there a Bhikkhu (monk) who builds a room himself, without asking the Sangha (monastic community), and does not commit an offense?' Answer: 'Yes. Referring to a mosquito net.'

Question: 'Is there a Bhikkhu who asks for a room himself

【English Translation】 Thullaccaya (a minor offense). Holding, kneading, caressing until semen does not ejaculate, Thullaccaya. Preventing semen from ejaculating with medicine, Thullaccaya. Suspecting touching a woman, Thullaccaya. Touching teeth, Thullaccaya. Touching bare bones without flesh, Thullaccaya. Touching another woman with a defiled mind towards another woman, Thullaccaya. Touching a hermaphrodite, thinking of them as a woman is Sanghavasesa (a major offense), thinking of them as a man is Thullaccaya. Mutual rubbing of bodies with a woman, Sanghavasesa. Mutual rubbing of bodies with a eunuch, Thullaccaya. Mutual rubbing of bodies with a man, Thullaccaya. Rubbing a woman's body because of its smoothness and warmth, Thullaccaya. Rubbing one's mother's body, not an offense because of love for the mother, rubbing because of smoothness etc., Thullaccaya. The same applies to sisters. Speaking harsh words for the sake of others, Thullaccaya. Sending a messenger to speak harsh words, Thullaccaya. Not committing the twenty-one sentences is also the same, praising oneself is also the same. 'If a law is not past, present, or future and is reversed, this law is enacted for ten benefits.' 'What does this mean?' The answer is: 'Referring to matchmaking.' Using free speech to go to a place of non-freedom, Thullaccaya. 'What is freedom?' If one is free in sleep, food, play, and laughter, and engages in matchmaking there, Thullaccaya. Buying this woman as a wife, Thullaccaya. Matchmaking in the womb, Thullaccaya. Seizing a woman in a fight, Thullaccaya. Matchmaking for someone without a son, Thullaccaya. Matchmaking for a eunuch, Thullaccaya. Matchmaking for oneself, Thullaccaya. Matchmaking for a human male or a non-human male in that place, Thullaccaya. Matchmaking for a human male or a non-human female, Thullaccaya. Matchmaking for non-humans, Thullaccaya. Matchmaking for a Brahmachari (celibate practitioner), Thullaccaya. Matchmaking for an intersex person (**, literally 'both genders') who changes gender to become a woman, or a woman who changes gender to become a man, Thullaccaya. Matchmaking for someone who has previously broken precepts, Thullaccaya. Matchmaking for someone who is currently learning the precepts. Asking for a room but not building it, Thullaccaya. Question: 'Is there a Bhikkhu (monk) who builds a room himself, without asking the Sangha (monastic community), and does not commit an offense?' Answer: 'Yes. Referring to a mosquito net.' Question: 'Is there a Bhikkhu who asks for a room himself

不犯耶？」答：「有。謂他房，他作為成，偷羅遮。二人共作，偷羅遮。十人共乞作一房，十人各犯僧伽婆尸沙。物不現前而作房，偷羅遮。不捨房而作，偷羅遮。遠處作房，偷羅遮。云何自乞房？若得物、若未有直。作大房亦如是。云何乞房？眾僧和合作羯磨。自物作房，偷羅遮。」

手印謗比丘，偷羅遮。遣使亦如是。謗本犯戒人，偷羅遮。謗學戒人，偷羅遮。謗沙彌，突吉羅。若比丘僧中作不定語「比丘作淫、偷五錢、殺人、說過人法。」而不說其名，偷羅遮。手印相亦如是。若比丘從坐起而作是言：「我無所因而說。」於一切眾僧邊得突吉羅。若比丘以是事謗比丘尼，偷羅遮。比丘尼以是事謗比丘，偷羅遮。何以故？共戒故。謗式叉摩那、沙彌、沙彌尼，突吉羅。非比丘非沙門非釋子、不精進惡沙門，乃至少因緣，皆犯偷羅遮。即以此事比丘謗比丘，偷羅遮。謗式叉摩那、沙彌、沙彌尼，突吉羅。展轉如輪謗亦如是。難事謗比丘，突吉羅。謗比丘、比丘尼、式叉摩那、沙彌、沙彌尼，展轉如輪，除四波羅夷，以餘者謗，突吉羅。少片亦如是。

「不乞聽擯比丘，成擯不？」

答：「不成擯，諸比丘犯突吉羅。」

「頗有比丘不乞聽而擯比丘成擯耶？」答：「有。眾僧一時共擯。」

【現代漢語翻譯】現代漢語譯本：『這樣做構成犯罪嗎？』回答：『是的。如果涉及他人的房屋，並且建造完成，構成偷蘭遮罪（Thullaccaya）。如果是兩人共同建造，構成偷蘭遮罪。如果是十人共同乞討建造一間房屋，那麼這十人每人都犯僧伽婆尸沙罪（Sanghavasesa）。如果物品沒有實際交付就建造房屋，構成偷蘭遮罪。如果沒有放棄舊房就建造新房，構成偷蘭遮罪。在遠處建造房屋，構成偷蘭遮罪。』如何自己乞討建造房屋呢？如果獲得了財物，或者還沒有確定價格。建造大型房屋也是如此。如何乞討建造房屋呢？由僧眾共同合作，舉行羯磨（Kamma，一種佛教儀式）。用自己的財物建造房屋，構成偷蘭遮罪。』用手勢誹謗比丘（Bhikkhu），構成偷蘭遮罪。派遣使者做同樣的事情，也構成偷蘭遮罪。誹謗已經觸犯根本戒律的人，構成偷蘭遮罪。誹謗正在學習戒律的人，構成偷蘭遮罪。誹謗沙彌（Samanera），構成突吉羅罪（Dukkata）。如果比丘在僧團中做出不確定的指控，例如『有比丘犯了淫戒、偷了五錢、殺了人、說了過人法』，但不說出他的名字，構成偷蘭遮罪。用手勢表達相同的意思也是如此。如果比丘從座位上站起來說：『我沒有任何理由就說了這些話。』那麼他對所有僧眾都犯了突吉羅罪。如果比丘用這件事誹謗比丘尼（Bhikkhuni），構成偷蘭遮罪。比丘尼用這件事誹謗比丘，構成偷蘭遮罪。為什麼呢？因為他們共同遵守戒律。誹謗式叉摩那（Sikkhamana）、沙彌、沙彌尼（Samaneri），構成突吉羅罪。如果是非比丘、非沙門（Samana）、非釋迦弟子、不精進的惡劣沙門，即使是極小的因緣，都犯偷蘭遮罪。如果比丘用這件事誹謗比丘，構成偷蘭遮罪。誹謗式叉摩那、沙彌、沙彌尼，構成突吉羅罪。像車輪一樣輾轉誹謗也是如此。用困難的事情誹謗比丘，構成突吉羅罪。誹謗比丘、比丘尼、式叉摩那、沙彌、沙彌尼，像車輪一樣輾轉誹謗，除了四波羅夷（Parajika，最重的罪）之外，用其餘的罪名誹謗，構成突吉羅罪。即使只是一小部分也是如此。『沒有請求允許就驅擯比丘，驅擯成立嗎？』回答：『驅擯不成立，諸位比丘犯突吉羅罪。』『有沒有比丘沒有請求允許就驅擯比丘，但驅擯仍然成立的情況呢？』回答：『有。如果僧眾同時共同驅擯。』

【English Translation】 English version: 'Does this constitute an offense?' The answer is: 'Yes. If it involves another's dwelling, and the construction is completed, it constitutes a Thullaccaya offense (Thullaccaya). If two people construct it together, it constitutes a Thullaccaya offense. If ten people beg together to construct one dwelling, each of the ten commits a Sanghavasesa offense (Sanghavasesa). If the materials are not actually presented before constructing the dwelling, it constitutes a Thullaccaya offense. If one constructs a new dwelling without abandoning the old one, it constitutes a Thullaccaya offense. Constructing a dwelling at a distance constitutes a Thullaccaya offense.' How does one beg to construct a dwelling for oneself? If one obtains materials, or if the price has not yet been determined. Constructing a large dwelling is also the same. How does one beg to construct a dwelling? The Sangha cooperates harmoniously and performs a Kamma (Kamma, a Buddhist ritual). Constructing a dwelling with one's own materials constitutes a Thullaccaya offense. Slandering a Bhikkhu (Bhikkhu) with gestures constitutes a Thullaccaya offense. Sending a messenger to do the same also constitutes a Thullaccaya offense. Slandering someone who has committed a fundamental offense constitutes a Thullaccaya offense. Slandering someone who is learning the precepts constitutes a Thullaccaya offense. Slandering a Samanera (Samanera) constitutes a Dukkata offense (Dukkata). If a Bhikkhu makes an indefinite accusation in the Sangha, such as 'A Bhikkhu has committed sexual misconduct, stolen five coins, killed someone, or spoken of superhuman qualities,' without naming the person, it constitutes a Thullaccaya offense. Expressing the same meaning with gestures is also the same. If a Bhikkhu rises from his seat and says, 'I said these things without any reason,' then he commits a Dukkata offense towards the entire Sangha. If a Bhikkhu slanders a Bhikkhuni (Bhikkhuni) with this matter, it constitutes a Thullaccaya offense. If a Bhikkhuni slanders a Bhikkhu with this matter, it constitutes a Thullaccaya offense. Why? Because they share the same precepts. Slandering a Sikkhamana (Sikkhamana), a Samanera, or a Samaneri (Samaneri) constitutes a Dukkata offense. If someone who is not a Bhikkhu, not a Samana (Samana), not a disciple of Shakya, or an unenergetic, wicked Samana, even for a very small reason, commits a Thullaccaya offense. If a Bhikkhu slanders a Bhikkhu with this matter, it constitutes a Thullaccaya offense. Slandering a Sikkhamana, a Samanera, or a Samaneri constitutes a Dukkata offense. Slandering in a revolving manner like a wheel is also the same. Slandering a Bhikkhu with difficult matters constitutes a Dukkata offense. Slandering a Bhikkhu, a Bhikkhuni, a Sikkhamana, a Samanera, or a Samaneri in a revolving manner like a wheel, except for the four Parajikas (Parajika, the gravest offenses), slandering with the remaining offenses constitutes a Dukkata offense. Even a small part of it is the same. 'If a Bhikkhu is expelled without requesting permission, is the expulsion valid?' The answer is: 'The expulsion is not valid, and the Bhikkhus commit a Dukkata offense.' 'Is there a case where a Bhikkhu is expelled without requesting permission, but the expulsion is still valid?' The answer is: 'Yes. If the Sangha expels him together at the same time.'

「頗有比丘不乞聽，而眾僧中擯比丘成擯耶？」答：「有。先已聽不白，以不解人作羯磨。」

「成羯磨不？」答：「成。諸比丘犯突吉羅。」

「不語彼而擯比丘，成擯不？」答：「成擯。諸比丘犯突吉羅。不使憶念亦如是。」

「不作白羯磨擯比丘，成擯不？」答：「成。諸比丘犯突吉羅。不現前亦如是。」

「不受法比丘擯不受法比丘，成擯不？」答：「成擯。諸比丘犯突吉羅。受法比丘擯不受法比丘、不受法比丘擯受法比丘，亦如是。」

「若比丘語諸比丘：『我是受法比丘。』而擯是比丘，成擯不？」答：「非法自言不成擯；受法比丘自言得成擯。」

問：「頗有比丘為四人作羯磨而不犯耶？」答：「有。若坐大床小床與五人受大戒，若十五人亦如是。」

「如佛所說，眾不得羯磨眾。頗有得羯磨眾耶？」答有：「若坐大床小床，如前說。」

「在空中，地人作羯磨，成羯磨不？」答：「不成。諸比丘得呵罪。人在地，空中作羯磨，亦如是。界內界外亦如是。餘四乃至惡性，隨事分別。云何不清凈清凈相？若比丘犯波羅夷而威儀清凈，是不清凈清凈相。云何清凈不清凈相？持戒不犯、威儀不清凈。云何清凈清凈相？而不犯戒、威儀清凈。云何不清

【現代漢語翻譯】現代漢語譯本『有沒有這樣的情況：有些比丘沒有請求允許就離開，而僧團卻將比丘驅逐，並且驅逐有效呢？』回答：『有。如果事先已經允許離開，但沒有告知，因為不瞭解情況的人做了羯磨（Karma，業，此處指宗教儀式）。』『這樣的羯磨有效嗎？』回答：『有效。但這些比丘犯了突吉羅（Dukkata，輕罪）。』『不告知當事人就驅逐比丘，驅逐有效嗎？』回答：『驅逐有效。但這些比丘犯了突吉羅。不讓他憶念（戒律）也是一樣。』『不做白羯磨（正式宣告的羯磨）就驅逐比丘，驅逐有效嗎？』回答：『有效。但這些比丘犯了突吉羅。不當面進行也是一樣。』『不受具足戒的比丘驅逐不受具足戒的比丘，驅逐有效嗎？』回答：『驅逐有效。但這些比丘犯了突吉羅。受具足戒的比丘驅逐不受具足戒的比丘，不受具足戒的比丘驅逐受具足戒的比丘，也是一樣。』『如果比丘對比丘們說：『我是受過具足戒的比丘。』然後驅逐這個比丘，驅逐有效嗎？』回答：『如果他非法地自稱，則驅逐無效；如果他是受過具足戒的比丘，自稱后驅逐則有效。』問：『有沒有這樣的情況：比丘為四個人做羯磨而不犯戒呢？』答：『有。如果坐在大床或小床上，與五個人一起受大戒（Upasampada，比丘戒），如果是十五個人也是一樣。』『如佛所說，僧團不得為僧團做羯磨。有沒有可以為僧團做羯磨的情況呢？』答：『有。如果坐在大床或小床上，如前所述。』『在空中，地上的人做羯磨，羯磨有效嗎？』答：『無效。這些比丘應該受到呵責。人在地上，在空中做羯磨，也是一樣。在結界內或結界外也是一樣。其餘四種情況，乃至惡性比丘，都應根據具體情況分別處理。什麼是不清凈的清凈相？如果比丘犯了波羅夷（Parajika，斷頭罪）但威儀清凈，這就是不清凈的清凈相。什麼是清凈的不清凈相？持戒不犯戒，但威儀不清凈。什麼是清凈的清凈相？不犯戒，且威儀清凈。什麼是不清凈的』

【English Translation】 English version 『Are there instances where a Bhikkhu (monk) leaves without seeking permission, and the Sangha (monastic community) expels the Bhikkhu, and the expulsion is valid?』 Answer: 『Yes. If permission was granted beforehand but not announced, because those who don't understand the situation performed the Karma (action, here referring to a religious rite).』『Is such a Karma valid?』 Answer: 『It is valid. But those Bhikkhus commit a Dukkata (minor offense).』『Expelling a Bhikkhu without informing him, is the expulsion valid?』 Answer: 『The expulsion is valid. But those Bhikkhus commit a Dukkata. It is the same if he is not allowed to recollect (the precepts).』『Expelling a Bhikkhu without performing a formal announcement Karma, is the expulsion valid?』 Answer: 『It is valid. But those Bhikkhus commit a Dukkata. It is the same if it is not done in his presence.』『An unordained Bhikkhu expelling another unordained Bhikkhu, is the expulsion valid?』 Answer: 『The expulsion is valid. But those Bhikkhus commit a Dukkata. It is the same if an ordained Bhikkhu expels an unordained Bhikkhu, or an unordained Bhikkhu expels an ordained Bhikkhu.』『If a Bhikkhu says to the Bhikkhus: 『I am an ordained Bhikkhu.』 and then expels that Bhikkhu, is the expulsion valid?』 Answer: 『If he falsely claims to be ordained, the expulsion is not valid; if he is an ordained Bhikkhu and expels after claiming so, it is valid.』 Question: 『Are there instances where a Bhikkhu performs Karma for four people without committing an offense?』 Answer: 『Yes. If sitting on a large bed or a small bed, receiving the higher ordination (Upasampada, full ordination) with five people, it is the same if it is fifteen people.』『As the Buddha said, the Sangha should not perform Karma for the Sangha. Are there instances where it is permissible to perform Karma for the Sangha?』 Answer: 『Yes. If sitting on a large bed or a small bed, as previously mentioned.』『Performing Karma in the air by people on the ground, is the Karma valid?』 Answer: 『It is not valid. Those Bhikkhus should be reproached. It is the same if people are on the ground and perform Karma in the air. It is the same inside or outside the boundary. The remaining four cases, even with a malicious Bhikkhu, should be handled separately according to the specific situation. What is an impure appearance of purity? If a Bhikkhu commits a Parajika (defeat, expulsion offense) but his conduct is pure, this is an impure appearance of purity. What is a pure appearance of impurity? Holding the precepts without violation, but the conduct is impure. What is a pure appearance of purity? Not violating the precepts, and the conduct is pure. What is impure』

凈不清凈相？若比丘犯波羅夷、僧伽婆尸沙，威儀不清凈。」

僧伽婆尸沙竟。

問二不定法

「如世尊所說，信可信優婆夷語，治比丘。為信一切可信優婆夷語治比丘耶？」答：「應問可信優婆夷言：『姊妹！此比丘在彼不？』答言：『在彼。』應用可信優婆夷語治是比丘。可信優婆夷言：『我見非時食。』比丘言：『我食酥蜜。』應用可信優婆夷語治是比丘，亦應令是比丘自言。可信優婆夷言：『我見是比丘飲酒。』比丘言：『我飲蜜漿、酥毗羅漿。』應用是可信優婆夷語治，亦應令是比丘自言。可信優婆夷言：『我見某甲比丘作淫。』比丘言：『我髀中作淫。』應用是可信優婆夷語治，亦應令是比丘自言。可信優婆夷言：『我見某甲比丘共畜生作淫。』比丘答言：『實作，身外分作。』應用是可信優婆夷語治，亦應令是比丘自言。龍女、天女、人女、夜叉女亦如是。可信優婆夷言：『我見是比丘共某甲女人作淫。』比丘言：『我以余因緣故到彼。』不應用是可信優婆夷語。可信優婆夷言：『我見某甲比丘共某甲女人作淫，女人立比丘坐。』不應用是優婆夷語治是比丘。四威儀中亦如是。第二戒如摩觸身戒，若比丘於是一一事中不說，不應用是優婆夷語治是比丘。」

問三十事初

【現代漢語翻譯】現代漢語譯本『什麼是清凈與不清凈的相狀？』如果比丘觸犯波羅夷罪（Parajika，斷頭罪，佛教中最重的罪），僧伽婆尸沙罪（Sanghavasesa，僅次於波羅夷的重罪，需僧團懺悔），那麼他的威儀就是不清凈的。

僧伽婆尸沙罪到此結束。

關於二不定法的提問

『正如世尊所說，憑藉可信的優婆夷（Upasika，在家女信徒）的證詞來懲治比丘。』是憑藉一切可信的優婆夷的證詞來懲治比丘嗎？」回答：『應該詢問可信的優婆夷說：「姊妹！這位比丘在那裡嗎？」如果她回答說：「在那裡。」就可以憑藉可信的優婆夷的證詞來懲治這位比丘。如果可信的優婆夷說：「我看見他非時食（Vikala-bhojana，過了中午還吃東西）。」比丘說：「我吃的是酥蜜。」就可以憑藉可信的優婆夷的證詞來懲治這位比丘，也應該讓這位比丘自己承認。如果可信的優婆夷說：「我看見這位比丘飲酒。」比丘說：「我喝的是蜜漿、酥毗羅漿。」就可以憑藉這位可信的優婆夷的證詞來懲治他，也應該讓這位比丘自己承認。如果可信的優婆夷說：「我看見某甲比丘行淫。」比丘說：「我在大腿內側行淫。」就可以憑藉這位可信的優婆夷的證詞來懲治他，也應該讓這位比丘自己承認。如果可信的優婆夷說：「我看見某甲比丘與畜生行淫。」比丘回答說：「確實做了，是在身體外部分做的。」就可以憑藉這位可信的優婆夷的證詞來懲治他，也應該讓這位比丘自己承認。龍女、天女、人女、夜叉女的情況也一樣。如果可信的優婆夷說：「我看見這位比丘與某甲女人行淫。」比丘說：「我是因為其他因緣才到那裡的。」就不應該憑藉這位可信的優婆夷的證詞來懲治他。如果可信的優婆夷說：「我看見某甲比丘與某甲女人作，人扶著比丘坐下。」就不應該憑藉這位優婆夷的證詞來懲治這位比丘。四威儀（行走、站立、坐臥）中的情況也一樣。第二條戒律如同摩觸身戒（關於身體接觸的戒律），如果比丘在這些事情中沒有一一說明，就不應該憑藉這位優婆夷的證詞來懲治這位比丘。』

關於三十事的最初提問

【English Translation】 English version 'What is the characteristic of purity and impurity?' If a Bhikkhu (monk) commits a Parajika (defeat, the most serious offense leading to expulsion), a Sanghavasesa (formal meeting, a serious offense requiring a meeting of the Sangha), his demeanor is impure.

The Sanghavasesa ends here.

Question about the Two Undetermined Rules

'As the World Honored One said, a Bhikkhu is to be judged based on the words of a trustworthy Upasika (female lay devotee).' Is a Bhikkhu to be judged based on the words of every trustworthy Upasika?' Answer: 'One should ask the trustworthy Upasika, 'Sister! Was this Bhikkhu there?' If she answers, 'He was there,' then this Bhikkhu should be judged based on the words of the trustworthy Upasika. If the trustworthy Upasika says, 'I saw him eating at the wrong time (Vikala-bhojana, eating after noon),' and the Bhikkhu says, 'I ate ghee and honey,' then this Bhikkhu should be judged based on the words of the trustworthy Upasika, and the Bhikkhu should also be made to confess himself. If the trustworthy Upasika says, 'I saw this Bhikkhu drinking alcohol,' and the Bhikkhu says, 'I drank honey water, or Suvira water,' then he should be judged based on the words of the trustworthy Upasika, and the Bhikkhu should also be made to confess himself. If the trustworthy Upasika says, 'I saw Bhikkhu so-and-so committing sexual intercourse,' and the Bhikkhu says, 'I committed sexual intercourse inside my thigh,' then he should be judged based on the words of the trustworthy Upasika, and the Bhikkhu should also be made to confess himself. If the trustworthy Upasika says, 'I saw Bhikkhu so-and-so committing sexual intercourse with an animal,' and the Bhikkhu answers, 'I did it, I did it outside my body,' then he should be judged based on the words of the trustworthy Upasika, and the Bhikkhu should also be made to confess himself. The same applies to dragon girls, heavenly girls, human girls, and Yaksha (a type of spirit) girls. If the trustworthy Upasika says, 'I saw this Bhikkhu committing sexual intercourse with a certain woman,' and the Bhikkhu says, 'I went there for other reasons,' then he should not be judged based on the words of the trustworthy Upasika. If the trustworthy Upasika says, 'I saw Bhikkhu so-and-so committing * with a certain woman, and * people helped the Bhikkhu to sit down,' then the Bhikkhu should not be judged based on the words of this Upasika. The same applies to the four postures (walking, standing, sitting, and lying down). The second precept is like the precept against touching the body (rules about physical contact); if the Bhikkhu does not explain each of these matters, then he should not be judged based on the words of this Upasika.'

Initial Question Regarding the Thirty Matters

問：「頗有比丘過十夜衣不犯尼薩耆耶？」答：「有。若燒若失。」

問：「頗有比丘過十夜衣不犯尼薩耆耶？」答：「有。用水衣作衣。毛衣、不凈衣亦如是。」

「頗有比丘盡壽畜長衣不犯尼薩耆耶？」答：「有。十夜內無常。」

「頗有比丘二十年畜長衣不凈施不犯耶？」答：「有。若狂、若心散亂、若苦病癡騃者。」

問：「頗有比丘過十夜衣，即此衣一夜離宿耶？」答：「有。過十夜已作衣受，出界外明相出。」

「頗有比丘即日得衣即日尼薩耆耶？」答：「有。頻日得衣，先尼薩耆罪未懺悔，離衣宿已不受三衣過十夜，尼薩耆。」

「尼師檀離宿不犯尼薩耆耶？」答：「三衣，佛所說不得離宿。尼師檀或得離宿或不得，尼師檀非一夜離宿衣。」

如世尊所說，瞻病衣過十夜尼薩耆。手巾漉水囊臥具褥受持，不犯。若不受持者，舍已更受隨意用。

云何打衣？若新衣未經四月受用，是不得打衣。云何得打衣？時衣四月為時，以經四月受用，是名得打衣。三衣不得同意取，取者惡取，犯突吉羅。

眾僧界、外道界共一界，內一門，離衣宿。若在門下宿，不犯。

「頗有比丘外道處著衣、僧界內宿不犯耶？」答：「有。外道共同一界。樹界亦

【現代漢語翻譯】現代漢語譯本問：『有沒有比丘過了十夜，持有過夜的衣服卻不犯尼薩耆波逸提罪？』答：『有。如果衣服被燒燬或遺失。』

問：『有沒有比丘過了十夜，持有過夜的衣服卻不犯尼薩耆波逸提罪？』答：『有。如果用洗澡用的水衣製作衣服。毛衣、不乾淨的衣服也是如此。』

問：『有沒有比丘終身持有長衣卻不犯尼薩耆波逸提罪？』答：『有。如果在十夜之內發生意外（無常）。』

問：『有沒有比丘持有長衣二十年，但不佈施，也不犯戒？』答：『有。如果比丘是瘋癲者、心神散亂者、身患重病者或癡呆者。』

問：『有沒有比丘過了十夜持有過夜的衣服，而這件衣服僅僅離開住所一夜？』答：『有。如果過了十夜之後才製作並接受這件衣服，並且在界外明相出現時離開住所。』

問：『有沒有比丘當天得到衣服，當天就犯尼薩耆波逸提罪？』答：『有。如果頻繁得到衣服，之前的尼薩耆罪尚未懺悔，離開衣服過夜，並且沒有接受三衣超過十夜，就犯尼薩耆波逸提罪。』

問：『尼師壇（坐具）離開住所過夜不犯尼薩耆波逸提罪嗎？』答：『三衣（僧伽梨、郁多羅僧、安陀會），佛陀說過不得離開住所過夜。尼師壇有時可以離開住所過夜，有時不可以，尼師壇不是一夜離宿的衣服。』

如世尊所說，看護病人用的衣服過了十夜就犯尼薩耆波逸提罪。手巾、濾水囊、臥具、褥子受持后使用，不犯戒。如果不受持，捨棄后再接受就可以隨意使用。

什麼是『打衣』？如果是新衣服，未經四個月的受用，就不得『打衣』。怎樣才算可以『打衣』？當季的衣服，經過四個月的受用，這才能『打衣』。三衣不得同意取用，取用者屬於惡取，犯突吉羅罪。

眾僧的界限和外道的界限共同使用一個界限，內部只有一個門，離開衣服過夜。如果在門下過夜，不犯戒。

問：『有沒有比丘在外道的地方穿著衣服，在僧團的界限內過夜而不犯戒？』答：『有。如果和外道共同使用一個界限。樹的界限也是如此。』

【English Translation】 English version Question: 'Is there a Bhikkhu who, having kept an extra robe for more than ten nights, does not commit a Nissaggiya offense?' Answer: 'Yes, if it is burned or lost.'

Question: 'Is there a Bhikkhu who, having kept an extra robe for more than ten nights, does not commit a Nissaggiya offense?' Answer: 'Yes, if the robe is made from a bathing cloth. The same applies to a woolen robe or an unclean robe.'

Question: 'Is there a Bhikkhu who, for his entire life, keeps an extra robe without committing a Nissaggiya offense?' Answer: 'Yes, if there is impermanence (death) within ten nights.'

Question: 'Is there a Bhikkhu who keeps an extra robe for twenty years without giving it away, and does not commit an offense?' Answer: 'Yes, if the Bhikkhu is insane, mentally disturbed, seriously ill, or an idiot.'

Question: 'Is there a Bhikkhu who, having kept an extra robe for more than ten nights, only leaves his dwelling with this robe for one night?' Answer: 'Yes, if he makes and accepts the robe after the ten nights have passed, and leaves the boundary when the dawn breaks.'

Question: 'Is there a Bhikkhu who receives a robe on the same day and commits a Nissaggiya offense on the same day?' Answer: 'Yes, if he frequently receives robes, the previous Nissaggiya offense has not been confessed, he sleeps apart from the robe, and he has not accepted the three robes for more than ten nights, then he commits a Nissaggiya offense.'

Question: 'Does leaving the Nisidana (sitting cloth) overnight not constitute a Nissaggiya offense?' Answer: 'The three robes (Sanghati, Uttarasanga, Antarvasaka), the Buddha said, must not be left overnight. The Nisidana may or may not be left overnight; the Nisidana is not a robe that is left overnight.'

As the World Honored One said, a robe used for tending to the sick, if kept for more than ten nights, constitutes a Nissaggiya offense. Hand towels, water filters, bedding, and mats, if accepted and used, do not constitute an offense. If they are not accepted, they can be discarded and then accepted again for free use.

What is 'beating the robe'? If it is a new robe that has not been used for four months, it is not allowed to be 'beaten'. How is it allowed to 'beat the robe'? Seasonal robes, having been used for four months, are then allowed to be 'beaten'. The three robes must not be taken with consent; one who takes them with consent commits a Dukkata offense.

The boundary of the Sangha and the boundary of the heretics share a common boundary, with only one gate inside, and leaving the robe overnight. If one sleeps under the gate, there is no offense.

Question: 'Is there a Bhikkhu who wears a robe in a heretical place and sleeps within the Sangha's boundary without committing an offense?' Answer: 'Yes, if they share a common boundary with the heretics. The same applies to a tree boundary.'

如是。」

「頗有比丘四處著衣余處宿不犯耶？」答：「有。若著臥床坐床上。隨其事亦如是。若不持三衣行，應更受余衣。」

「如佛所說一月衣，云何受？」「一月衣謂三衣不足。若三衣滿足，不得畜一月衣。若不滿三衣，悕望一月必得者，應畜。若不得者，即應裁割受持。得，以不裁截受持，尼薩耆波夜提，如頻日得衣。」

問：「頗有比丘使非親里比丘尼浣衣不犯耶？」答：「有。謂浣新衣。」

「頗有比丘非母親非父親，使比丘尼浣衣不犯耶？」答：「有。謂母也。已浣更使浣，突吉羅。遣使展轉手印，浣浣尼薩耆。衣眾僧衣不凈衣使賊住浣，本不和合，本犯戒。式叉摩那、沙彌尼皆不犯尼薩耆，犯突吉羅。」

問：「頗有比丘于非母親比丘尼所受衣不犯耶？」答：「有。謂母賊住人邊受衣，不犯尼薩耆，犯突吉羅。若比丘尼放地言：『寄大德。我聽隨意用，我當得功德。』比丘受用不犯。使人取，突吉羅。遣使手印取衣，一切皆突吉羅。若比丘尼以衣著地默然去，比丘同意受用，不犯。又言：『受用與我直。』不犯。暫時借用，不犯。式叉摩那、沙彌尼亦如是。若言：『某聚落中有衣與，大德往取。』犯突吉羅。若默然心受，后同意取用，不犯。若比丘言：『我等不得取

【現代漢語翻譯】現代漢語譯本：『如是。』

『有沒有比丘四處穿著衣服，在其他地方住宿而不犯戒的呢？』回答：『有。如果穿著衣服在臥床或坐床上。隨其事情也是如此。如果不持三衣（Tricivara，指出家僧侶所擁有的三件袈裟）行走，應該再受其他的衣服。』

『如佛所說的一個月衣（Eka-masa civara，指在特定時間內允許擁有的額外衣服），應該如何接受？』『一個月衣是指三衣不足的情況。如果三衣已經滿足，就不得持有額外的「一個月衣」。如果三衣不足，希望一個月內必定能得到衣服，就應該持有。如果得不到，就應該裁剪縫製並接受持有。如果得到了，卻不裁剪縫製就接受持有，就犯了尼薩耆波夜提（Nissaggiya Pacittiya，一種戒律罪名），如同頻繁得到衣服的情況一樣。』

問：『有沒有比丘使非親屬的比丘尼（Bhikkhuni，指出家女眾）洗衣服而不犯戒的呢？』答：『有。指清洗新衣服的情況。』

『有沒有比丘使非母親非父親的比丘尼洗衣服而不犯戒的呢？』答：『有。指（比丘尼是比丘的）母親的情況。已經洗過又讓她洗，犯突吉羅（Dukkata，一種輕微的罪過）。派遣使者傳遞手印，洗衣服，犯尼薩耆。洗僧眾的衣服、不乾淨的衣服，或者使強盜居住的地方的人洗衣服，或者原本就不和合，或者原本就犯戒的情況。式叉摩那（Sikkhamana，指預備出家的女子）、沙彌尼（Samaneri，指小沙彌尼）都不犯尼薩耆，但犯突吉羅。』

問：『有沒有比丘從非母親的比丘尼那裡接受衣服而不犯戒的呢？』答：『有。指從強盜居住的人那裡接受衣服的情況，不犯尼薩耆，但犯突吉羅。如果比丘尼把衣服放在地上說：『寄存在大德這裡。我聽憑您隨意使用，我應當得到功德。』比丘接受使用不犯戒。使人去取，犯突吉羅。派遣使者傳遞手印去取衣服，一切都犯突吉羅。如果比丘尼把衣服放在地上，默默離開，比丘同意接受使用，不犯戒。或者（比丘尼）說：『接受使用，給我相應的價錢。』不犯戒。暫時借用，不犯戒。式叉摩那、沙彌尼也是如此。如果（比丘尼）說：『某個村落里有衣服要給您，大德您去取吧。』犯突吉羅。如果默默在心裡接受，之後同意去取用，不犯戒。如果比丘說：『我們不能取……』

【English Translation】 English version: 『So be it.』

『Are there any Bhikkhus (monks) who wear clothes in various places and stay overnight in other places without committing an offense?』 Answer: 『Yes. If wearing clothes on a bed or a seat. The matter is also the same in that case. If not carrying the Tricivara (the three robes), one should receive other robes.』

『As the Buddha said about the Eka-masa civara (one-month robe), how should it be received?』『The one-month robe refers to the situation where the three robes are insufficient. If the three robes are sufficient, one should not possess an additional 『one-month robe.』 If the three robes are insufficient, hoping to obtain a robe within a month, one should possess it. If one does not obtain it, one should cut and sew it and then receive and hold it. If one obtains it but receives and holds it without cutting and sewing, one commits a Nissaggiya Pacittiya (an offense requiring expiation), just like frequently obtaining robes.』

Question: 『Are there any Bhikkhus who cause a Bhikkhuni (nun) who is not a relative to wash clothes without committing an offense?』 Answer: 『Yes. It refers to the case of washing new clothes.』

『Are there any Bhikkhus who cause a Bhikkhuni who is neither their mother nor their father to wash clothes without committing an offense?』 Answer: 『Yes. It refers to the case where the Bhikkhuni is the Bhikkhu's mother. If she has already washed them and is made to wash them again, it is a Dukkata (an offense of wrong-doing). Sending a messenger to pass a hand-mark, washing clothes, is a Nissaggiya. Washing the Sangha's (monastic community) robes, unclean robes, or causing people living in a place inhabited by thieves to wash them, or if there was originally disharmony, or if there was originally an offense. A Sikkhamana (a female trainee) and a Samaneri (a novice nun) do not commit a Nissaggiya, but commit a Dukkata.』

Question: 『Are there any Bhikkhus who receive robes from a Bhikkhuni who is not their mother without committing an offense?』 Answer: 『Yes. It refers to the case of receiving robes from someone living in a place inhabited by thieves, one does not commit a Nissaggiya, but commits a Dukkata. If a Bhikkhuni puts a robe on the ground and says: 『Entrust it to the Venerable One. I allow you to use it as you wish, and I shall gain merit.』 The Bhikkhu using it does not commit an offense. Causing someone to take it, is a Dukkata. Sending a messenger to pass a hand-mark to take the robe, all are Dukkata. If a Bhikkhuni puts a robe on the ground and silently leaves, and the Bhikkhu agrees to use it, it is not an offense. Or (the Bhikkhuni) says: 『Use it and give me the corresponding price.』 It is not an offense. Borrowing it temporarily, is not an offense. A Sikkhamana and a Samaneri are also the same. If (the Bhikkhuni) says: 『There are robes to be given to you in a certain village, Venerable One, go and take them.』 It is a Dukkata. If one silently accepts in one's heart, and later agrees to take and use them, it is not an offense. If the Bhikkhu says: 『We cannot take...』

非親里比丘尼衣。』彼默然著地而去，后同意用，不犯。」

「頗有比丘取母衣犯尼薩耆耶？」答：「有。若取異物。」

問：「頗有比丘著衣入白衣舍，衣不離身即尼薩耆耶？」答：「有。若泥土所污，比丘尼拂拭去。若比丘使非親里比丘尼浣尼師檀，尼薩耆波夜提。浣褥，突吉羅。浣枕等，突吉羅。云何浣？乃至三入水。」

問：「頗有比丘從非親里居士居士婦乞衣不犯耶？」答：「有。若為僧乞、二根邊乞，不犯。」

「頗有比丘居士居士婦邊乞衣不犯耶？」答：「有。謂父母也，乞房、衣、雨衣，不犯。學戒人乞，突吉羅。乞不凈衣，突吉羅。乞劫貝頭沙，突吉羅。受具戒時乞、受具戒時得，作四句。若居士轉根作女人，不犯。居士婦比丘轉根作比丘尼，亦如是。遣使乞，突吉羅。手印相亦如是。從非人畜生天邊乞衣，不犯。為沙彌作衣，比丘往乞，突吉羅。為眾多比丘作衣，一比丘往乞，突吉羅。居士時為作衣，出家已往索，突吉羅。受具戒時為作衣，受具戒已索，得，突吉羅，是衣應舍。若夜叉邊索、天龍所、一切外道所索，不犯。遣使手印索，突吉羅。」

非人與直、非人為使、非人為檀越，不犯。非人與直、非人為使、人為檀越，不犯。非人與直、人為使、人為檀越

【現代漢語翻譯】現代漢語譯本：『非親屬的比丘尼的衣服。』他默默地放在地上離開了，後來同意使用，不犯戒。」

問：『有沒有比丘拿母親的衣服犯捨墮（Nissaggiya，尼薩耆耶）罪？』答：『有。如果拿的是其他東西。』

問：『有沒有比丘穿著衣服進入在家信徒的家，衣服不離身就犯捨墮罪？』答：『有。如果被泥土弄髒，比丘尼拂拭乾凈。如果比丘讓非親屬的比丘尼洗尼師壇（Nisidana，坐具），犯捨墮波逸提（Nissaggiya Pacittiya）。洗褥子，犯惡作（Dukkata，突吉羅）。洗枕頭等，犯惡作。』怎麼洗？乃至三次入水。

問：『有沒有比丘從非親屬的在家男信徒或在家女信徒那裡乞討衣服不犯戒的？』答：『有。如果是為僧團乞討、為兩性人乞討，不犯戒。』

問：『有沒有比丘從在家男信徒或在家女信徒那裡乞討衣服不犯戒的？』答：『有。指的是父母，乞討房間、衣服、雨衣，不犯戒。學戒人乞討，犯惡作。乞討不乾淨的衣服，犯惡作。乞討劫貝頭沙（絲綢），犯惡作。受具足戒時乞討、受具足戒時得到，構成四句。如果在家男信徒轉變為女人，不犯戒。在家女信徒比丘轉變為比丘尼，也是如此。派遣使者乞討，犯惡作。手勢示意也如此。從非人、畜生、天人那裡乞討衣服，不犯戒。為沙彌做衣服，比丘前去乞討，犯惡作。為眾多比丘做衣服，一個比丘前去乞討，犯惡作。在家時為他做衣服，出家後去索要，犯惡作。受具足戒時為他做衣服，受具足戒后索要，得到，犯惡作，這件衣服應該捨棄。如果在夜叉（Yaksa）那裡索要、天龍（Naga）那裡、一切外道那裡索要，不犯戒。派遣使者、手勢示意索要，犯惡作。』

非人給予財物、非人作為使者、非人作為施主，不犯戒。非人給予財物、非人作為使者、人為施主，不犯戒。非人給予財物、人為使者、人為施主

【English Translation】 English version: 'A nun's robe that is not from a relative.' He silently placed it on the ground and left. Later, if it is agreed upon for use, there is no offense.

Question: 'Is there a bhikkhu who commits a Nissaggiya (forfeiture) offense by taking his mother's robe?' Answer: 'Yes, if he takes something else.'

Question: 'Is there a bhikkhu who, wearing a robe, enters a layperson's house, and the robe does not leave his body, thus committing a Nissaggiya offense?' Answer: 'Yes, if it is soiled by mud and a bhikkhuni wipes it clean. If a bhikkhu has a non-relative bhikkhuni wash his Nisidana (sitting cloth), he commits a Nissaggiya Pacittiya offense. Washing a mattress, he commits a Dukkata (wrongdoing). Washing pillows, etc., he commits a Dukkata.' How to wash? Up to three times in water.

Question: 'Is there a bhikkhu who begs for a robe from a non-relative male or female lay follower without committing an offense?' Answer: 'Yes, if he begs for the Sangha (community) or begs for a hermaphrodite, there is no offense.'

Question: 'Is there a bhikkhu who begs for a robe from a male or female lay follower without committing an offense?' Answer: 'Yes, referring to parents, begging for a room, robe, or rain robe, there is no offense. If a trainee begs, he commits a Dukkata. Begging for an unclean robe, he commits a Dukkata. Begging for silk (Kappasa), he commits a Dukkata. Begging at the time of ordination, receiving at the time of ordination, constitutes four possibilities. If a male lay follower transforms into a woman, there is no offense. If a female lay follower transforms into a bhikkhuni, it is the same. Sending a messenger to beg, he commits a Dukkata. The same goes for hand gestures. Begging for a robe from non-humans, animals, or devas (gods), there is no offense. Making a robe for a Samanera (novice), and a bhikkhu goes to beg, he commits a Dukkata. Making a robe for many bhikkhus, and one bhikkhu goes to beg, he commits a Dukkata. When he was a layperson, he made a robe for him, and after becoming a monk, he goes to demand it, he commits a Dukkata. When he was ordained, he made a robe for him, and after being ordained, he demands it and receives it, he commits a Dukkata, and the robe should be forfeited. If he demands it from a Yaksa (demon), Naga (dragon), or any heretic, there is no offense. Sending a messenger or using hand gestures to demand it, he commits a Dukkata.'

If a non-human gives goods, a non-human acts as a messenger, or a non-human is the donor, there is no offense. If a non-human gives goods, a non-human acts as a messenger, and a human is the donor, there is no offense. If a non-human gives goods, a human acts as a messenger, and a human is the donor

，不犯。人與直、人為使、人為檀越，不犯。從龍索物，不犯。

「頗有比丘新憍舍耶作尼師檀不犯尼薩耆耶？」答：「有。若瞿那雜作，突吉羅。若劫貝雜作，突吉羅。頭鳩羅雜作，突吉羅(頭鳩羅者纻也)。若發若毛雜作，突吉羅。佛衣作尼師檀，突吉羅。遣使手印作，突吉羅。」

「頗有比丘新憍舍耶雜作敷具不犯尼薩耆耶？」答：「有。不自作純黑作者。自作亦如是。云何犯罪？若成已敷眠。」

「頗有比丘作敷具犯四波夜提耶？」答：「有。若等修伽陀量、不滿六年、非親里比丘尼浣過十夜、減與白及不凈，突吉羅。」

「頗有比丘不滿六年作敷具不犯耶？」答：「有。六年內罷道還復受戒。狂癡亦如是。」

「頗有比丘六年內作敷具不犯耶？」答：「有。六年內轉根為女人者。」

「頗有比丘六年內作敷具不犯耶？」答：「有。謂僧羯磨。憍舍耶亦如是(亦如是者，前新憍舍耶敷具僧羯磨作，不犯)。為他作，突吉羅。」

「頗有比丘取僧伽梨犯突吉羅耶？」答：「有。若雜金縷作、銀縷金寶縷作亦如是。若著前地不受用、若受金想，尼薩耆。若在遠處使人取，突吉羅。」

「頗有母邊取物尼薩耆耶？」答：「有。若貿易余物。」

「頗有比丘

【現代漢語翻譯】現代漢語譯本不犯。如果有人直接給予、有人代為製作、有人作為施主供養，不犯。從龍處索取物品，不犯。

『有沒有比丘用新的憍舍耶（Koseya，絲綢）製作尼師檀（Nisidana，坐具）而不犯尼薩耆耶（Nissaggiya，捨墮）罪的？』回答：『有。如果用瞿那（Guna，一種粗毛）摻雜製作，犯突吉羅（Dukkata，惡作罪）。如果用劫貝（Kappasa，棉花）摻雜製作，犯突吉羅。用頭鳩羅（Tukula，苧麻）摻雜製作，犯突吉羅（頭鳩羅指的是苧麻）。如果用頭髮或毛髮摻雜製作，犯突吉羅。用佛的衣服制作尼師檀，犯突吉羅。派遣使者用手勢示意製作，犯突吉羅。』

『有沒有比丘用新的憍舍耶摻雜製作敷具（床上臥具）而不犯尼薩耆耶罪的？』回答：『有。不自己製作純黑色的。自己製作也一樣。』『怎樣才算犯罪呢？』『如果已經鋪設好並躺在上面睡覺。』

『有沒有比丘製作敷具犯四波夜提耶（Payantika，墮罪）罪的？』回答：『有。如果尺寸等於修伽陀量（Sugata，佛陀）的尺寸、使用不滿六年、不是親屬的比丘尼清洗超過十個夜晚、減少給予白色的部分以及不乾淨的部分，犯突吉羅。』

『有沒有比丘使用不滿六年製作敷具而不犯戒的？』回答：『有。在六年內還俗后又重新受戒。精神失常也一樣。』

『有沒有比丘在六年內製作敷具而不犯戒的？』回答：『有。在六年內轉變為女人的。』

『有沒有比丘在六年內製作敷具而不犯戒的？』回答：『有。通過僧團羯磨（Sanghakarman，僧團會議）決定的。憍舍耶也一樣（也一樣指的是，之前新的憍舍耶敷具通過僧團羯磨製作，不犯）。為他人制作，犯突吉羅。』

『有沒有比丘拿取僧伽梨（Samghati，大衣）犯突吉羅罪的？』回答：『有。如果摻雜金縷製作、銀縷或金寶縷製作也一樣。如果穿在地上而不受用、如果認為它是金子，犯尼薩耆。如果在遠處派人去取，犯突吉羅。』

『有沒有從母親那裡拿取物品犯尼薩耆罪的？』回答：『有。如果用來交換其他物品。』

『有沒有比丘……』

【English Translation】 English version He does not offend. If someone gives directly, someone makes it on his behalf, or someone offers it as a donor, he does not offend. Obtaining items from a dragon, he does not offend.

'Is there a Bhikkhu who makes a Nisidana (sitting cloth) from new Koseya (silk) without incurring a Nissaggiya (forfeiture entailing expiation) offense?' The answer is: 'Yes. If it is mixed with Guna (coarse wool), he commits a Dukkata (wrongdoing). If it is mixed with Kappasa (cotton), he commits a Dukkata. If it is mixed with Tukula (hemp), he commits a Dukkata (Tukula refers to hemp). If it is mixed with hair or fur, he commits a Dukkata. If he makes a Nisidana from the Buddha's robe, he commits a Dukkata. If he sends a messenger with a hand gesture to make it, he commits a Dukkata.'

'Is there a Bhikkhu who makes a spread (bedding) mixed with new Koseya without incurring a Nissaggiya offense?' The answer is: 'Yes. If he does not make it himself and it is pure black. It is the same if he makes it himself.' 'How does he commit an offense?' 'If it is already spread out and he sleeps on it.'

'Is there a Bhikkhu who makes a spread and commits a Payantika (expiation entailing downfall) offense?' The answer is: 'Yes. If the size is equal to the Sugata (Buddha)'s measure, it has not been used for six years, a Bhikkhuni who is not a relative has washed it for more than ten nights, and he reduces the amount of white given and the unclean parts, he commits a Dukkata.'

'Is there a Bhikkhu who makes a spread without offending, even if it has not been used for six years?' The answer is: 'Yes. If he has disrobed within six years and then re-ordained. It is the same if he is insane.'

'Is there a Bhikkhu who makes a spread within six years without offending?' The answer is: 'Yes. If he transforms into a woman within six years.'

'Is there a Bhikkhu who makes a spread within six years without offending?' The answer is: 'Yes. When it is decided by a Sanghakarma (community act). It is the same with Koseya (the same refers to the previous new Koseya spread made through a Sanghakarma, he does not offend). If he makes it for another, he commits a Dukkata.'

'Is there a Bhikkhu who takes a Samghati (outer robe) and commits a Dukkata offense?' The answer is: 'Yes. If it is mixed with gold thread, or silver thread, or gold and jewel thread, it is the same. If he wears it on the ground without using it, or if he thinks it is gold, he commits a Nissaggiya. If he sends someone to take it from a distance, he commits a Dukkata.'

'Is there a Nissaggiya offense for taking something from one's mother?' The answer is: 'Yes. If it is used to trade for other items.'

'Is there a Bhikkhu...'

種種販賣不犯耶？」答：「有。使未受具戒人是也。賣買一切亦如是。若未受具戒人賣買，不犯。若不如法賣買，突吉羅。共非人販賣，突吉羅。共天、龍、夜叉、乾闥婆一切非人賣買，突吉羅。共親里賣買，突吉羅。狂心散亂心苦痛心賣買，突吉羅。本犯戒、本不和合、賊住、黃門、污染比丘尼所販賣，皆突吉羅。學戒人賣買，突吉羅。未受具戒時用銀賣物，未受具戒時得，突吉羅。如是作七句。狂心散亂心者不犯。」

「頗有比丘畜過十夜缽不犯耶？」答：「有。十夜內狂若心散亂。」

「頗有比丘終身畜長缽不犯耶？」答：「有。以僧中舍已悔過。」

「頗有比丘有一缽，即此一缽尼薩耆耶？」答：「有。謂不受持。」

「頗有比丘有缽更乞余缽終身不凈施不犯耶？」答：「有。謂小缽。」

問：「頗有乞得缽，舍時不犯尼薩耆耶？」答：「有。與欲人滿眾舍小缽，犯突吉羅，此缽不成舍。使他行小缽，突吉羅。遣使手印，突吉羅。」

「頗有比丘頻日乞缽不犯耶？」答：「有。若易得，十夜內。」

「頗有比丘減五綴缽更乞新缽不犯耶？」答：「有。二人乞一缽、三人乞一缽，不犯尼薩耆，犯突吉羅。」

「頗有比丘終身畜長缽不犯耶？」答：「有。謂已

【現代漢語翻譯】現代漢語譯本『各種販賣行為都不構成犯罪嗎？』回答：『是的，如果與未受具足戒的人進行交易，就構成犯罪。買賣一切物品也是如此。如果未受具足戒的人進行買賣，則不構成犯罪。如果不如法地進行買賣，則犯突吉羅（Dukkata，輕罪）。與非人（例如天、龍、夜叉（Yaksa，一種鬼神）、乾闥婆（Gandharva，一種天神）等）進行販賣，犯突吉羅。與親屬進行買賣，犯突吉羅。以狂亂心、散亂心或痛苦心進行買賣，犯突吉羅。與原本已犯戒者、原本不和合者、賊住者、黃門（宦官）、污染比丘尼（Bhikkhuni，女性出家人）進行販賣，都犯突吉羅。學戒人進行買賣，犯突吉羅。未受具足戒時用銀錢買賣物品，未受具足戒時獲得，犯突吉羅。』像這樣作出七句判斷。以狂亂心或散亂心進行買賣的人，不構成犯罪。』『是否有比丘（Bhikkhu，男性出家人）持有超過十夜的缽（Patra，食器）而不構成犯罪的情況？』回答：『有的。在十夜之內，如果比丘處於狂亂或心散亂的狀態。』『是否有比丘終身持有過長的缽而不構成犯罪的情況？』回答：『有的。如果比丘已在僧團中捨棄了缽並已懺悔。』『是否有比丘擁有一隻缽，而這隻缽就構成尼薩耆耶（Nissaggiya，捨墮）罪的情況？』回答：『有的。如果比丘不接受或不使用這隻缽。』『是否有比丘已經有了一個缽，又乞求額外的缽，並且終身不清凈地使用這些缽，卻不構成犯罪的情況？』回答：『有的。如果原來的缽很小。』問：『如果乞討得到的缽，在捨棄時不會構成尼薩耆耶罪的情況是怎樣的？』回答：『有的。如果給予有同意權的人，並且在僧眾圓滿的情況下捨棄小缽，則犯突吉羅罪，這次捨棄無效。讓他人使用小缽，犯突吉羅罪。派遣使者傳遞手印，犯突吉羅罪。』『是否有比丘頻繁地乞討缽而不構成犯罪的情況？』回答：『有的。如果容易得到缽，並且在十夜之內。』『是否有比丘的缽缺少五個補綴，又乞求新的缽而不構成犯罪的情況？』回答：『有的。如果兩個人乞討一個缽，或者三個人乞討一個缽，則不構成尼薩耆耶罪，但犯突吉羅罪。』『是否有比丘終身持有過長的缽而不構成犯罪的情況？』回答：『有的。如果已經……』

【English Translation】 English version 'Do various kinds of selling not constitute an offense?' Answer: 'Yes, if it is done with someone who has not received full ordination. Buying and selling all things is the same. If someone who has not received full ordination buys and sells, it does not constitute an offense. If the buying and selling are not done according to the Dharma, it is a Dukkata (minor offense). Selling with non-humans (such as Devas, Nagas, Yaksas, Gandharvas, all kinds of non-humans), is a Dukkata. Buying and selling with relatives is a Dukkata. Buying and selling with a deranged mind, a distracted mind, or a painful mind is a Dukkata. Selling with someone who has previously violated precepts, someone who is not in harmony, a thief-resident, a eunuch, or a defiled Bhikkhuni (female monastic), all are Dukkata. A trainee monk buying and selling is a Dukkata. Using silver to buy things when not fully ordained, or obtaining it when not fully ordained, is a Dukkata.' Thus, make seven judgments. Those with a deranged or distracted mind do not commit an offense. 'Is there a Bhikkhu (male monastic) who keeps a bowl (Patra, alms bowl) for more than ten nights without committing an offense?' Answer: 'Yes, within ten nights, if he is deranged or has a distracted mind.' 'Is there a Bhikkhu who keeps an oversized bowl for life without committing an offense?' Answer: 'Yes, if he has relinquished it to the Sangha (monastic community) and repented.' 'Is there a Bhikkhu who has one bowl, and that one bowl constitutes a Nissaggiya (forfeiture entailing expiation) offense?' Answer: 'Yes, if he does not accept or use it.' 'Is there a Bhikkhu who already has a bowl, and then begs for an additional bowl, and uses these bowls unclearly for life, without committing an offense?' Answer: 'Yes, if the original bowl is small.' Question: 'Under what circumstances does giving away a bowl obtained through begging not constitute a Nissaggiya offense?' Answer: 'Yes, if it is given to someone with consent, and the small bowl is relinquished in the presence of the complete Sangha, it constitutes a Dukkata offense, and the relinquishment is not valid. Causing another to carry the small bowl is a Dukkata offense. Sending a messenger with a hand seal is a Dukkata offense.' 'Is there a Bhikkhu who frequently begs for a bowl without committing an offense?' Answer: 'Yes, if the bowl is easily obtained, and within ten nights.' 'Is there a Bhikkhu whose bowl is missing five patches, and then begs for a new bowl without committing an offense?' Answer: 'Yes, if two people beg for one bowl, or three people beg for one bowl, it does not constitute a Nissaggiya offense, but it constitutes a Dukkata offense.' 'Is there a Bhikkhu who keeps an oversized bowl for life without committing an offense?' Answer: 'Yes, if he has already...'

僧中舍缽。」

「頗有比丘自乞縷使織不犯尼薩耆波夜提耶？」答：「有。乞不凈縷使織作衣，犯突吉羅。狂心乞縷，突吉羅。為僧乞，不犯。手印遣使乞，突吉羅。若四若五乃至乞一縷遣使手印乞，突吉羅。」

為比丘織衣，比丘往不語，突吉羅。若語、若不凈縷雜織，突吉羅。為比丘作，比丘不語，不犯。黃門織衣，比丘語彼，突吉羅。二根亦如是。

「頗有比丘瞋恚心奪比丘衣不犯耶？」答：「有。謂奪不凈衣。奪本犯戒、學戒、賊住、本不和合、沙彌，突吉羅。遣使手印奪，突吉羅。奪減量衣，突吉羅。若奪衣人轉根作女人，突吉羅。與衣者轉根亦如是。」

問：「頗有比丘過六夜離衣宿，不受持余衣不犯耶？」答：「有。八難中一一難起。若無餘衣，三衣中安居后一月得離衣宿，過是離宿，尼薩耆。」

不凈衣作雨衣，突吉羅。劫波涂沙作雨衣，突吉羅。若比丘自恣已至余住處，彼處未自恣，隨彼畜雨衣，波夜提。

「若比丘畜長衣不捨，尼薩耆波夜提耶？」答：「有。若比丘自恣已至余住處，彼處未自恣，隨彼畜雨衣，波夜提。不從初受作雨衣，尼薩耆波夜提。」

「頗有比丘從母邊取衣尼薩耆波夜提耶？」答：「有。僧衣迴向己，尼薩耆。時藥、七日藥亦

【現代漢語翻譯】現代漢語譯本：『僧中舍缽。』『是否有比丘自己乞求絲線讓人織布而不犯尼薩耆波逸提罪？』回答：『有。乞求不乾淨的絲線讓人織布做衣服，犯突吉羅罪。心懷嗔怒乞求絲線，突吉羅罪。為僧眾乞求，不犯。用手勢示意讓人乞求，突吉羅罪。如果乞求四根、五根乃至一根絲線，用手勢示意讓人乞求，都犯突吉羅罪。』為比丘織衣服，比丘前往但不說話，突吉羅罪。如果說話，或者用不乾淨的絲線混雜著織，突吉羅罪。為比丘製作，比丘不說話，不犯。黃門（指男性性功能不全者）織衣服，比丘對比丘說，突吉羅罪。二根（指雙性人）的情況也一樣。『是否有比丘懷著嗔恚心搶奪比丘的衣服而不犯戒？』回答：『有。指搶奪不乾淨的衣服。搶奪犯戒者、學戒者、賊住者（指犯重罪而被驅逐的比丘）、原本不和合者、沙彌的衣服，突吉羅罪。用手勢示意讓人搶奪，突吉羅罪。搶奪減量衣（指尺寸不合規定的衣服），突吉羅罪。如果搶奪衣服的人轉變為女人，突吉羅罪。給予衣服的人轉變性別也是一樣。』問：『是否有比丘超過六夜離開衣服睡覺，而不受持其他衣服而不犯戒？』回答：『有。八難（指沒有機會修行佛法的八種障礙）中任何一種情況發生。如果沒有其他衣服，在三衣中，安居后一個月內可以離開衣服睡覺，超過這個期限離開衣服睡覺，犯尼薩耆罪。』用不乾淨的衣服做雨衣，突吉羅罪。用劫波涂沙（一種粗糙的布料）做雨衣，突吉羅罪。如果比丘在自恣日後到達其他住處，那個住處還沒有舉行自恣儀式，隨順那個地方儲存雨衣，犯波逸提罪。『如果比丘儲存過長的衣服不捨棄，犯尼薩耆波逸提罪嗎？』回答：『有。如果比丘在自恣日後到達其他住處，那個住處還沒有舉行自恣儀式，隨順那個地方儲存雨衣，犯波逸提罪。不從一開始就接受而製作雨衣，犯尼薩耆波逸提罪。』『是否有比丘從母親那裡拿取衣服犯尼薩耆波逸提罪？』回答：『有。僧眾的衣服迴向給自己，犯尼薩耆罪。時藥（指可以隨時服用的藥物）、七日藥（指可以儲存七日的藥物）也是如此。

【English Translation】 English version: 『To relinquish the bowl among the Sangha.』『Is there a Bhikkhu who begs for thread himself to have it woven without committing a Nissaggiya Pacittiya offense?』 Answer: 『Yes. Begging for impure thread to have clothes woven, commits a Dukkata offense. Begging for thread with an angry mind, Dukkata. Begging for the Sangha, no offense. Sending a messenger with a hand gesture to beg, Dukkata. If begging for four, five, or even one thread, sending a messenger with a hand gesture to beg, Dukkata.』 Weaving clothes for a Bhikkhu, the Bhikkhu goes but does not speak, Dukkata. If speaking, or weaving with impure thread mixed in, Dukkata. Making it for a Bhikkhu, the Bhikkhu does not speak, no offense. A eunuch weaving clothes, the Bhikkhu speaks to him, Dukkata. The same applies to a hermaphrodite. 『Is there a Bhikkhu who, with an angry mind, seizes a Bhikkhu's robe without committing an offense?』 Answer: 『Yes. Meaning seizing an impure robe. Seizing the robe of one who has violated the precepts, one who is learning the precepts, one who is a thief-resident (Bhikkhu who committed a serious offense and was expelled), one who is originally not in harmony, or a Sramanera, Dukkata. Sending a messenger with a hand gesture to seize, Dukkata. Seizing a robe of reduced size, Dukkata. If the person seizing the robe transforms into a woman, Dukkata. The same applies if the person giving the robe transforms.』 Question: 『Is there a Bhikkhu who sleeps away from his robe for more than six nights, without taking another robe, without committing an offense?』 Answer: 『Yes. When any one of the eight difficulties (eight obstacles that prevent one from practicing the Dharma) arises. If there is no other robe, among the three robes, one may sleep away from the robe for one month after the Retreat (An居), exceeding this period of sleeping away from the robe, Nissaggiya.』 Making a rain robe from an impure robe, Dukkata. Making a rain robe from Kappa-tusa (a coarse cloth), Dukkata. If a Bhikkhu, after Pavarana (自恣), goes to another residence where Pavarana has not yet been performed, keeping a rain robe according to that place, Pacittiya. 『If a Bhikkhu keeps an extra robe without relinquishing it, is it a Nissaggiya Pacittiya offense?』 Answer: 『Yes. If a Bhikkhu, after Pavarana, goes to another residence where Pavarana has not yet been performed, keeping a rain robe according to that place, Pacittiya. Making a rain robe without receiving it from the beginning, Nissaggiya Pacittiya.』『Is there a Bhikkhu who takes a robe from his mother and commits a Nissaggiya Pacittiya offense?』 Answer: 『Yes. Directing a robe belonging to the Sangha to oneself, Nissaggiya. The same applies to seasonal medicine (時藥, medicine that can be taken at any time) and seven-day medicine (七日藥, medicine that can be stored for seven days).

如是。」

「頗有比丘與僧衣迴向己不犯耶？」答：「有。若界外犯，突吉羅。與第二第三人亦如是。若僧界內不和合分衣，突吉羅。」

「頗有比丘時藥作非時藥、七日藥、終身藥耶？」答：「有。甘蔗時藥，汁作非時藥，作糖七日藥，燒作灰終身藥。胡麻亦如是。肉是時藥，煎取膏七日藥，燒作灰終身藥。」

「若七日藥在不凈地，不經宿、不受持，得七日受不？」答：「得受。終身藥亦如是。若凈膏漉已合油煎，得七日服。若比丘舍七日藥，還作七日食，廣說隨其事。余比丘亦得七日食，隨其事不犯。若灌鼻、若灌耳、若摩足，受持不犯。」

問九十事初

「居士問比丘言：『汝是誰耶？』比丘答言：『我是外道。』舍戒不？」答：「不捨戒。故妄語，波夜提。」

「居士問比丘言：『汝是誰耶？』答：『是居士。』舍戒不？」答：「不捨戒。故妄語，波夜提。」

「指餘人為和上，舍戒不？」答：「不捨戒。故妄語，波夜提。」

比丘語比丘言：「汝是剃師。」故妄語，波夜提。有比丘顛倒說與和上某甲、阿阇梨某甲，乞彼隨語與物，故妄語，波夜提。數數稱名乞，波夜提。不聞言聞，波夜提。聞言不聞，波夜提。手印相，皆突吉羅。手作相、口不語，突

【現代漢語翻譯】現代漢語譯本：『如是。』『是否有比丘將僧衣迴向自己而不犯戒呢？』回答：『有。如果在僧團的界限之外犯戒，則犯突吉羅（Dukkata，輕罪）。給第二個人、第三個人也是如此。如果在僧團界限之內，僧團不和合而分衣，則犯突吉羅。』『是否有比丘將時藥做成非時藥、七日藥、終身藥呢？』回答：『有。甘蔗是時藥，榨汁做成非時藥，做成糖是七日藥，燒成灰是終身藥。胡麻也是如此。肉是時藥，煎取膏是七日藥，燒成灰是終身藥。』『如果七日藥在不凈的地方，沒有經過隔夜、沒有受持，可以接受七日服用嗎？』回答：『可以接受。終身藥也是如此。如果將乾淨的膏過濾后和油一起煎，可以服用七日。如果比丘捨棄了七日藥，又重新做成七日食物，詳細的說明要根據具體情況而定。其他的比丘也可以吃七日食物，根據具體情況不犯戒。如果灌鼻、灌耳、或者摩擦足部，受持了就不犯戒。』問九十事初『居士問比丘說：『你是誰？』比丘回答說：『我是外道。』會舍戒嗎？』回答：『不會舍戒。故意說謊，犯波夜提（Payattika，墮罪）。』『居士問比丘說：『你是誰？』回答：『是居士。』會舍戒嗎？』回答：『不會舍戒。故意說謊，犯波夜提。』『指著別人說是和尚（Upajjhaya，親教師），會舍戒嗎？』回答：『不會舍戒。故意說謊，犯波夜提。』比丘對比丘說：『你是剃頭匠。』故意說謊，犯波夜提。有比丘顛倒地說給和尚某甲、阿阇梨（Acariya，軌範師）某甲，乞求他們隨口答應給東西，故意說謊，犯波夜提。多次稱呼名字乞求，犯波夜提。沒聽見說聽見了，犯波夜提。聽見了說沒聽見，犯波夜提。用手勢示意，都犯突吉羅。用手做手勢、口裡不說話，犯突吉羅。

【English Translation】 English version: 'So be it.' 'Are there any Bhikkhus (monks) who dedicate Sangha (monastic community) robes to themselves without committing an offense?' Answer: 'Yes. If the offense is committed outside the boundary of the Sangha, it is a Dukkata (minor offense). The same applies to giving to a second or third person. If the robes are distributed within the Sangha boundary without harmony, it is a Dukkata.' 'Are there any Bhikkhus who make timely medicine into untimely medicine, seven-day medicine, or lifetime medicine?' Answer: 'Yes. Sugarcane is timely medicine; its juice made into untimely medicine, made into sugar is seven-day medicine, burned into ashes is lifetime medicine. Sesame is also the same. Meat is timely medicine; its extracted oil made into seven-day medicine, burned into ashes is lifetime medicine.' 'If seven-day medicine is in an unclean place, not kept overnight, and not received, can it be received for seven days?' Answer: 'It can be received. The same applies to lifetime medicine. If clean ointment is filtered and fried with oil, it can be taken for seven days. If a Bhikkhu discards seven-day medicine and then makes it into seven-day food again, the detailed explanation depends on the specific situation. Other Bhikkhus can also eat seven-day food, and according to the specific situation, it is not an offense. If it is used for nasal irrigation, ear irrigation, or foot massage, receiving it is not an offense.' Beginning of the Ninety Questions 'A householder asks a Bhikkhu: 'Who are you?' The Bhikkhu answers: 'I am a heretic.' Is the precept abandoned?' Answer: 'The precept is not abandoned. Deliberate lying incurs a Payattika (expiation offense).' 'A householder asks a Bhikkhu: 'Who are you?' The Bhikkhu answers: 'I am a householder.' Is the precept abandoned?' Answer: 'The precept is not abandoned. Deliberate lying incurs a Payattika.' 'Pointing to someone else as the Upajjhaya (preceptor), is the precept abandoned?' Answer: 'The precept is not abandoned. Deliberate lying incurs a Payattika.' A Bhikkhu says to another Bhikkhu: 'You are a barber.' Deliberate lying incurs a Payattika. If a Bhikkhu speaks confusedly to Upajjhaya so-and-so, Acariya (teacher) so-and-so, begging them to give something according to their words, deliberate lying incurs a Payattika. Repeatedly calling out names to beg incurs a Payattika. Saying 'heard' when not heard incurs a Payattika. Saying 'not heard' when heard incurs a Payattika. Making hand gestures all incur a Dukkata. Making hand gestures without speaking incurs a Dukkata.

吉羅。語人言眼瞎，彼實不瞎，得二波夜提。故妄語、毀呰語，波夜提。聾盲瘖啞亦如是。汝發創、彼非發創，故妄語，波夜提。一切工巧亦如是。共期不去，故妄語，波夜提。比丘言：「汝是婆羅門出家而作剃師耶？」故妄語，波夜提。剎利出家亦如是。

「若比丘行時以天眼出比丘罪，成出罪不？」答：「不成出罪。天眼非事故。坐亦如是。」

「若比丘僧中出比丘罪，成出罪不？」答：「不成出罪。比丘犯突吉羅，不先語故。毀呰賊住人，突吉羅。先不和合、學戒、污染比丘尼亦如是。毀呰式叉摩那、沙彌、沙彌尼，皆突吉羅。遣使手印，突吉羅。比丘語比丘：『汝是婆羅門種。』比丘尼語比丘：『汝作下賤業作剃師。』得二波夜提，故妄語、毀呰語。剎利種亦如是。傳他毀呰語，突吉羅。用天耳聞兩舌，突吉羅。僧中乞作兩舌，波夜提。賊住、本不和合，遣使手印，突吉羅。比丘兩舌，波夜提；比丘尼、式叉摩那、沙彌、沙彌尼邊兩舌，突吉羅。比丘尼，比丘邊兩舌，突吉羅；式叉摩那、沙彌、沙彌尼邊兩舌，突吉羅。」

已滅賊住人罪，更發起本不和合、本犯戒，突吉羅。遣使手印發起，突吉羅。滅比丘尼罪已更發起，突吉羅。滅式叉摩那、沙彌、沙彌尼罪已更發起，突吉羅。

【現代漢語翻譯】現代漢語譯本吉羅。如果有人說別人眼瞎，但那人實際上不瞎，這構成二波夜提（Dvepacittiya，一種罪名）。因此，妄語和譭謗語，構成波夜提（Pacittiya，一種罪名）。耳聾、眼盲、口啞的情況也一樣。如果你說別人身上有瘡，但實際上沒有，這構成妄語，構成波夜提。一切工巧技藝方面的情況也一樣。共同約定好一起去某地卻沒有去，這構成妄語，構成波夜提。如果比丘說：『你是婆羅門（Brahmana，印度教祭司種姓）出家，卻做剃頭匠的工作嗎？』這構成妄語，構成波夜提。剎利（Ksatriya，印度教的統治者和戰士種姓）出家的情況也一樣。『如果比丘在行走時用天眼揭露其他比丘的罪過，這樣是否能算是成功地讓對方懺悔出罪呢？』回答：『不能算是成功出罪。因為天眼並非正當的理由。』坐著的時候也一樣。『如果比丘在僧團中揭露其他比丘的罪過，這樣是否能算是成功出罪呢？』回答：『不能算是成功出罪。因為該比丘犯了突吉羅（Dukkata，一種輕罪），因為他沒有事先告知。』譭謗賊住人（指與盜賊同住的人），構成突吉羅。事先沒有和合（指沒有得到僧團的同意）、教導戒律、玷污比丘尼的情況也一樣。譭謗式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），都構成突吉羅。派遣使者或使用手勢傳遞資訊，構成突吉羅。如果比丘對比丘說：『你是婆羅門種姓。』如果比丘尼對比丘說：『你做**業，做剃頭匠。』這構成二波夜提，因為這是妄語和譭謗語。剎利種姓的情況也一樣。傳遞他人譭謗的話語，構成突吉羅。用天耳聽到兩舌（挑撥離間），構成突吉羅。在僧團中乞求做兩舌的行為，構成波夜提。對於賊住人、原本沒有和合的人，派遣使者或使用手勢傳遞資訊，構成突吉羅。比丘進行兩舌行為，構成波夜提；對比丘尼、式叉摩那、沙彌、沙彌尼進行兩舌行為，構成突吉羅。比丘尼對比丘進行兩舌行為，構成突吉羅；對比丘尼、式叉摩那、沙彌、沙彌尼進行兩舌行為，構成突吉羅。已經平息了賊住人的罪過，又重新提起原本沒有和合、原本犯戒的事情，構成突吉羅。派遣使者或使用手勢重新提起，構成突吉羅。平息了比丘尼的罪過又重新提起，構成突吉羅。平息了式叉摩那、沙彌、沙彌尼的罪過又重新提起，構成突吉羅。

【English Translation】 English version Jira. If someone says another person is blind, but that person is not actually blind, it constitutes a Dvepacittiya (a type of offense). Therefore, false speech and slanderous speech constitute a Pacittiya (a type of offense). The same applies to being deaf, blind, or mute. If you say someone has a wound, but they don't actually have one, it constitutes false speech, constituting a Pacittiya. The same applies to all crafts and skills. Agreeing to go somewhere together but not going constitutes false speech, constituting a Pacittiya. If a bhikkhu (monk) says: 'Are you a Brahmana (a priest caste in Hinduism) who has renounced the world but is working as a barber?' it constitutes false speech, constituting a Pacittiya. The same applies to a Ksatriya (a ruler and warrior caste in Hinduism) who has renounced the world. 'If a bhikkhu, while walking, uses his divine eye to reveal the offenses of other bhikkhus, does this constitute a successful absolution of the offense?' Answer: 'It does not constitute a successful absolution. Because the divine eye is not a legitimate reason.' The same applies when sitting. 'If a bhikkhu reveals the offenses of other bhikkhus in the Sangha (monastic community), does this constitute a successful absolution of the offense?' Answer: 'It does not constitute a successful absolution. Because the bhikkhu has committed a Dukkata (a minor offense), because he did not inform them beforehand.' Slandering someone who lives with thieves constitutes a Dukkata. The same applies to not having harmony beforehand (referring to not obtaining the Sangha's consent), teaching the precepts, and defiling a bhikkhuni (nun). Slandering a Siksamana (a female novice undergoing training), a Sramanera (a male novice), or a Sramanerika (a female novice) all constitute a Dukkata. Sending a messenger or using hand gestures to convey information constitutes a Dukkata. If a bhikkhu says to another bhikkhu: 'You are of the Brahmana caste.' If a bhikkhuni says to a bhikkhu: 'You do ** work, you work as a barber.' This constitutes a Dvepacittiya, because it is false speech and slanderous speech. The same applies to the Ksatriya caste. Passing on the slanderous words of others constitutes a Dukkata. Hearing tale-bearing with a divine ear constitutes a Dukkata. Begging to engage in tale-bearing in the Sangha constitutes a Pacittiya. For someone who lives with thieves, or someone who was originally not in harmony, sending a messenger or using hand gestures to convey information constitutes a Dukkata. A bhikkhu engaging in tale-bearing constitutes a Pacittiya; engaging in tale-bearing to a bhikkhuni, Siksamana, Sramanera, or Sramanerika constitutes a Dukkata. A bhikkhuni engaging in tale-bearing to a bhikkhu constitutes a Dukkata; engaging in tale-bearing to a bhikkhuni, Siksamana, Sramanera, or Sramanerika constitutes a Dukkata. Having settled the offense of someone who lives with thieves, and then bringing up the matter of originally not being in harmony, or originally committing an offense, constitutes a Dukkata. Bringing it up again by sending a messenger or using hand gestures constitutes a Dukkata. Having settled the offense of a bhikkhuni and then bringing it up again constitutes a Dukkata. Having settled the offense of a Siksamana, Sramanera, or Sramanerika and then bringing it up again constitutes a Dukkata.

為眠母人說法，突吉羅。凈人眠說法，突吉羅。郁單越人為凈人、癡人為凈人、聾人為凈人、啞人為凈人、邊地人為凈人，說法，突吉羅。為黃門說法，突吉羅。為二根說法，突吉羅。遣使手印，突吉羅。

「若有不凈人為凈人，得為女人說法不？」答：「不得。何以故？佛說言凈人故。為說咒愿，不犯。盲人為凈人、為女說法，眾多啞人為凈人、為女說法，突吉羅。五眾為凈人說法，不犯。不狂為凈人，不犯。無凈人得與受八支齋戒，不犯。授經，不犯。問答誦經，皆不犯。」

「頗有比丘共未受具戒人並誦偈句法不犯波夜提耶？」答：「有。共畜生、天龍鬼神等，突吉羅。共沙彌、沙彌尼等，突吉羅。遣使手印，突吉羅。」

問：「何以故波羅夷、僧伽婆尸沙罪向未受具戒人說波夜提耶？」答：「此二戒聚攝粗惡罪，以是故向他說波夜提。」

「頗有向未受具戒人說過人法不犯波夜提耶？」答：「有。若向式叉摩那、沙彌、沙彌尼說，突吉羅。手印，突吉羅。向見諦人說、正見人說，不犯。向狂人、散亂心人、重病人說，突吉羅。不犯有二十一句。五眾展轉相向說，突吉羅。向賊住人、本不和合、學戒人說，遣使手印說，突吉羅。若比丘回僧物與比丘尼僧，突吉羅。手印迴向，突吉羅。

【現代漢語翻譯】現代漢語譯本為睡眠中的母親說法，犯突吉羅（Dukkata，一種輕罪）。為不清凈的人睡眠時說法，犯突吉羅。為郁單越（Uttarakuru，北俱盧洲，傳說中的一個快樂的洲）人作為清凈的人、癡呆的人作為清凈的人、耳聾的人作為清凈的人、啞巴作為清凈的人、邊地人作為清凈的人說法，犯突吉羅。為黃門（閹人）說法，犯突吉羅。為二根（雙性人）說法，犯突吉羅。派遣使者傳遞手勢，犯突吉羅。

『如果有個不清凈的人作為清凈的人，可以為女人說法嗎？』回答：『不可以。為什麼呢？佛陀說過是清凈的人才可以。』為（他人）說咒愿，不犯戒。盲人作為清凈的人、為女人說法，眾多的啞巴作為清凈的人、為女人說法，犯突吉羅。五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）作為清凈的人說法，不犯戒。不發狂的人作為清凈的人，不犯戒。沒有清凈的人可以接受八關齋戒，不犯戒。傳授經典，不犯戒。問答誦經，都不犯戒。

『是否有比丘與未受具足戒的人一起背誦偈句法而不犯波逸提耶（Payantika，一種罪名）？』回答：『有。』與畜生、天龍鬼神等一起背誦，犯突吉羅。與沙彌、沙彌尼等一起背誦，犯突吉羅。派遣使者傳遞手勢，犯突吉羅。

問：『為什麼波羅夷（Parajika，斷頭罪，最嚴重的罪）、僧伽婆尸沙（Sanghavasesa，僅次於波羅夷的重罪）罪向未受具足戒的人說會犯波逸提耶？』答：『這兩種戒律包含粗重的罪惡，因此向他們說會犯波逸提。』

『是否有向未受具足戒的人說超人法（指神通等）而不犯波逸提耶？』答：『有。』如果向式叉摩那（Siksamana，學戒女）、沙彌、沙彌尼說，犯突吉羅。手勢傳遞，犯突吉羅。向見諦人（證悟真理的人）說、正見人（具有正確見解的人）說，不犯戒。向狂人、心神散亂的人、重病人說，犯突吉羅。不犯戒的情況有二十一種。五眾輾轉互相告知，犯突吉羅。向賊住人（與盜賊同住的人）、本來不和合的人、學戒人說，派遣使者傳遞手勢說，犯突吉羅。如果比丘將僧團的財物轉交給比丘尼僧團，犯突吉羅。用手勢轉移，犯突吉羅。

【English Translation】 English version To preach the Dharma to a sleeping mother, it is a Dukkata (a minor offense). To preach the Dharma while a non-pure person is sleeping, it is a Dukkata. To preach the Dharma to a person from Uttarakuru (a legendary continent of happiness) as a pure person, to a demented person as a pure person, to a deaf person as a pure person, to a mute person as a pure person, to a person from a border region as a pure person, it is a Dukkata. To preach the Dharma to a eunuch, it is a Dukkata. To preach the Dharma to a hermaphrodite, it is a Dukkata. To send a messenger with hand gestures, it is a Dukkata.

'If an impure person is considered a pure person, can he preach the Dharma to a woman?' The answer is: 'No. Why? Because the Buddha said it should be a pure person.' To recite blessings, there is no offense. If a blind person is considered a pure person and preaches the Dharma to a woman, if many mute people are considered pure people and preach the Dharma to a woman, it is a Dukkata. If the five groups (bhikkhus, bhikkhunis, siksamana, sramaneras, sramanerikas) preach the Dharma as pure persons, there is no offense. If a non-insane person is considered a pure person, there is no offense. If there is no pure person to receive the eight precepts, there is no offense. To impart scriptures, there is no offense. Questioning and answering while reciting scriptures, there is no offense.

'Is there a bhikkhu who recites verses with someone who has not received full ordination without committing a Payantika (an offense)?' The answer is: 'Yes.' To recite with animals, nagas, ghosts, etc., it is a Dukkata. To recite with sramaneras, sramanerikas, etc., it is a Dukkata. To send a messenger with hand gestures, it is a Dukkata.

Question: 'Why is it that if one speaks of Parajika (the most severe offense, resulting in expulsion) or Sanghavasesa (a serious offense second only to Parajika) offenses to someone who has not received full ordination, it is a Payantika offense?' Answer: 'These two categories of precepts contain gross and evil offenses, therefore speaking of them to such a person is a Payantika offense.'

'Is there a case where one speaks of superhuman qualities (such as supernatural powers) to someone who has not received full ordination without committing a Payantika offense?' The answer is: 'Yes.' If one speaks to a siksamana (a female trainee), a sramanera, or a sramanerika, it is a Dukkata. To communicate with hand gestures, it is a Dukkata. To speak to someone who has seen the truth (an enlightened person), or someone with right view, there is no offense. To speak to a mad person, a person with a distracted mind, or a seriously ill person, it is a Dukkata. There are twenty-one cases where there is no offense. If the five groups communicate with each other in turn, it is a Dukkata. To speak to someone living with thieves, someone who is inherently discordant, or someone learning the precepts, to send a messenger with hand gestures, it is a Dukkata. If a bhikkhu transfers property of the Sangha to a bhikkhuni Sangha, it is a Dukkata. To transfer with hand gestures, it is a Dukkata.

」

比丘尼言：「何用半月半月說是雜碎戒？」突吉羅。

問：「頗有比丘呵說雜碎戒不犯耶？」答：「無也。除二十一句，不犯。」

「頗有比丘斷草不犯波夜提耶？」答：「有。謂剃髮。若比丘以灰土覆生草、若沙及余方便，突吉羅。若語人：『取是果，我欲食。』突吉羅。若生果未凈全咽，突吉羅。取木耳，突吉羅。本不和合、學戒人取，突吉羅。」

若比丘為他罵，突吉羅。罵畜生，突吉羅。傳罵，突吉羅。

問餘事說餘事，突吉羅。默然惱他，突吉羅。聞言不憶，突吉羅。

「頗有比丘坐臥床著露地，不自舉、不使人舉不犯耶？」答：「有。謂寶床。」

「頗有比丘露地敷臥具，去時不自舉、不使人舉不犯耶？」答：「有。若不凈物雜作，突吉羅。若在覆處、若白衣所攝，去時不舉不犯，先取者應舉。若賊住比丘敷臥具，去時不自舉、不使人舉，突吉羅。本不和合、學戒人不舉，突吉羅。若比丘自臥具，不自舉、不使人舉，突吉羅。五眾亦如是。」

「頗有比丘僧臥具，不自舉、不使人舉不犯耶？」答：「有。若白衣舍坐不舉、或人所奪，不犯。近經行，不犯。暫時坐起去，不自舉、不使人舉，突吉羅。眾僧臥具力勢者所奪、隨意坐，不犯。除臥床坐床

【現代漢語翻譯】現代漢語譯本比丘尼說：『為什麼每半個月就要說這些雜碎戒？』犯突吉羅罪（輕罪）。問：『有沒有比丘呵斥說雜碎戒而不犯戒的？』答：『沒有。除了二十一句之外，不犯。』『有沒有比丘割斷草而不犯波逸提罪（一種較重的罪）的？』答：『有。比如剃髮的時候。如果比丘用灰土覆蓋生草，或者用沙子以及其他方法，犯突吉羅罪。如果對比丘說：『拿這個果子，我想吃。』犯突吉羅罪。如果生果沒有完全清理乾淨就吞嚥，犯突吉羅罪。拿木耳，犯突吉羅罪。原本不合規，學戒人拿取，犯突吉羅罪。』如果比丘被別人辱罵，犯突吉羅罪。辱罵畜生，犯突吉羅罪。傳遞辱罵的話，犯突吉羅罪。問其他的事情卻說其他的事情，犯突吉羅罪。沉默不語使別人惱怒，犯突吉羅罪。聽了之後不記得，犯突吉羅罪。『有沒有比丘坐在或躺在露天的床上，不自己抬走、也不讓別人抬走而不犯戒的？』答：『有。比如貴重的床。』『有沒有比丘在露天鋪設臥具，離開的時候不自己收起、也不讓別人收起而不犯戒的？』答：『有。如果是不乾淨的東西混雜製作的，犯突吉羅罪。如果在有遮蓋的地方、或者被在家居士所佔有，離開時不收起不犯戒，先拿的人應該收起。如果賊人佔據，比丘鋪設臥具，離開時不自己收起、也不讓別人收起，犯突吉羅罪。原本不合規，學戒人不收起，犯突吉羅罪。如果比丘自己的臥具，不自己收起、也不讓別人收起，犯突吉羅罪。五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）也如此。』『有沒有比丘的僧眾臥具，不自己收起、也不讓別人收起而不犯戒的？』答：『有。如果在白衣的住所坐著不收起、或者被人搶奪，不犯戒。靠近經行的地方，不犯戒。暫時坐起離開，不自己收起、也不讓別人收起，犯突吉羅罪。眾僧的臥具被有勢力的人搶奪、隨意坐臥，不犯戒。除了臥床和坐床。』

【English Translation】 English version The Bhikkhuni (female monastic) said: 'Why is it that every half-month these miscellaneous precepts are recited?' It is a Dukkhata (minor offense). Question: 'Is there a Bhikkhu (male monastic) who scolds the recitation of miscellaneous precepts and does not commit an offense?' Answer: 'No. Except for twenty-one clauses, there is no offense.' 'Is there a Bhikkhu who cuts grass and does not commit a Pacittiya (a more serious offense)?' Answer: 'Yes. Such as when shaving hair. If a Bhikkhu covers living grass with ashes or soil, or with sand and other means, it is a Dukkhata. If he says to someone: 'Take this fruit, I want to eat it,' it is a Dukkhata. If a raw fruit is swallowed without being properly cleaned, it is a Dukkhata. Taking wood ear fungus is a Dukkhata. If someone not properly ordained, a trainee, takes it, it is a Dukkhata.' If a Bhikkhu is scolded by others, it is a Dukkhata. Scolding an animal is a Dukkhata. Passing on the scolding, it is a Dukkhata. Asking about one thing and talking about another, it is a Dukkhata. Silently annoying others, it is a Dukkhata. Hearing something and not remembering it, it is a Dukkhata. 'Is there a Bhikkhu who sits or lies on a bed in the open, without lifting it himself or having someone else lift it, and does not commit an offense?' Answer: 'Yes. Such as a precious bed.' 'Is there a Bhikkhu who spreads out bedding in the open, and when leaving does not lift it himself or have someone else lift it, and does not commit an offense?' Answer: 'Yes. If it is made of unclean materials mixed together, it is a Dukkhata. If it is in a covered place, or possessed by a layperson, not lifting it when leaving is not an offense; the one who took it first should lift it. If a thief dwells there, and a Bhikkhu spreads out bedding, and when leaving does not lift it himself or have someone else lift it, it is a Dukkhata. If someone not properly ordained, a trainee, does not lift it, it is a Dukkhata. If it is a Bhikkhu's own bedding, and he does not lift it himself or have someone else lift it, it is a Dukkhata. The five assemblies (Bhikkhus, Bhikkhunis, Samaneras (male novices), Samaneris (female novices), and Siksamana (probationary nuns)) are also the same.' 'Is there a Bhikkhu's Sangha (community) bedding that is not lifted by himself or by someone else without committing an offense?' Answer: 'Yes. If sitting in a layperson's dwelling and not lifting it, or if it is taken away by someone, there is no offense. If it is near a place for walking meditation, there is no offense. If temporarily sitting down and getting up to leave, not lifting it himself or having someone else lift it, it is a Dukkhata. If the Sangha's bedding is taken away by someone with power, and one sits on it at will, there is no offense. Except for beds for sleeping and beds for sitting.'

，余長木長板等隨意坐，不犯。若比丘不囑臥具，出行中道見比丘，語言：『與我舉坐床臥床。』彼受囑已不舉，突吉羅。」「若比丘臥具欲內房中，戶閉者當云何？」答：「應著壁下墻下樹下雨所不壞處。」

房舍內敷臥具戒亦如是。

「頗有比丘驅出比丘不犯波夜提耶？」答：「有。若一切眾僧驅一比丘，突吉羅。彼何等人耶？謂賊住。驅本犯戒、本不和合、學戒人、沙彌等出，突吉羅。遣使手印及私房驅出，突吉羅。若露地驅出，突吉羅。驅出餓鬼等，突吉羅。」

「頗有比丘知先比丘敷臥具竟，後來強以臥具自敷、使人敷不犯波夜提耶？」答：「有。謂賊住。本犯戒、本不和合、學戒、沙彌，突吉羅。」

「頗有比丘不楔床腳于上坐臥不犯波夜提耶？」答：「有。賊住寺中，本犯戒、本不和合寺中，比丘尼寺中，除比丘寺，餘四眾寺，突吉羅。外道寺中，突吉羅。」

「頗有比丘以有蟲水澆草土不犯波夜提耶？」答：「有。若遣使手印，突吉羅。以乳酥酪澆草土中蟲，突吉羅。」

「頗有比丘過二三覆屋不犯波夜提耶？」答：「有。若手印遣使，突吉羅。使黃門覆，突吉羅。」

云何大房？謂私房，是名大房。或有主，名大房。

「云何教誡比丘尼？」答

【現代漢語翻譯】現代漢語譯本：『如果比丘坐在剩餘的長木板等處，不構成違犯。如果比丘沒有囑咐保管臥具，在出行途中遇到其他比丘，說：『請幫我抬一下坐床和臥床。』那比丘接受囑託后卻沒有抬，犯突吉羅罪。』『如果比丘想把臥具搬進房間里，但門是關著的，應該怎麼辦？』回答：『應該放在墻邊、樹下等不會被雨淋壞的地方。』

在房舍內鋪設臥具的戒律也是如此。

『有沒有比丘驅逐其他比丘而不犯波逸提罪的？』回答：『有。如果全體僧眾驅逐一個比丘，犯突吉羅罪。』『這些人是什麼人呢？』『是指賊住（指行為如賊的比丘）。驅逐原本就犯戒、原本就不和合的比丘、學戒人、沙彌等，犯突吉羅罪。派人送信、用手勢示意以及在私下裡驅逐，犯突吉羅罪。如果在露天的地方驅逐，犯突吉羅罪。驅逐餓鬼等，犯突吉羅罪。』

『有沒有比丘明知先前的比丘已經鋪設好臥具，後來強行用自己的臥具鋪設，或者讓人鋪設，而不犯波逸提罪的？』回答：『有。是指賊住（指行為如賊的比丘）。原本就犯戒的比丘、原本就不和合的比丘、學戒人、沙彌，犯突吉羅罪。』

『有沒有比丘不把床腳楔牢固，就在上面坐臥，而不犯波逸提罪的？』回答：『有。賊住在寺中，原本就犯戒、原本就不和合的住在寺中，比丘尼寺中，除了比丘寺，其餘四眾（比丘、比丘尼、優婆塞、優婆夷）的寺廟，犯突吉羅罪。外道寺中，犯突吉羅罪。』

『有沒有比丘用有蟲的水澆灌草地，而不犯波逸提罪的？』回答：『有。如果派人送信、用手勢示意，犯突吉羅罪。用乳、酥、酪澆灌草地中的蟲子，犯突吉羅罪。』

『有沒有比丘超過兩三層屋頂蓋房子，而不犯波逸提罪的？』回答：『有。如果用手勢示意、派人送信，犯突吉羅罪。讓黃門（太監）蓋房子，犯突吉羅罪。』

什麼叫做大房？指私人的房間，這叫做大房。或者有主人的房間，叫做大房。

『如何教誡比丘尼？』回答

【English Translation】 English version: 『If a Bhikkhu sits on leftover long planks of wood, etc., it is not an offense. If a Bhikkhu, without entrusting his bedding to someone, sees another Bhikkhu on the road and says, 『Please help me lift my sitting-bed and sleeping-bed,』 and that Bhikkhu, having accepted the entrustment, does not lift it, it is a Dukkaṭa.』『If a Bhikkhu wants to bring his bedding into a room, but the door is closed, what should be done?』 The answer: 『It should be placed against a wall, under a tree, or in a place where the rain will not damage it.』

The precept regarding spreading bedding inside a dwelling is similar.

『Is there a Bhikkhu who can expel another Bhikkhu without committing a Pācittiya offense?』 The answer: 『Yes. If the entire Sangha expels one Bhikkhu, it is a Dukkaṭa.』『Who are these people?』『They are those who dwell like thieves (referring to Bhikkhus who behave like thieves). Expelling those who have already violated precepts, those who are inherently discordant, those in training, or novices (Sāmaṇeras), it is a Dukkaṭa. Sending messengers, using hand gestures, or expelling in private, it is a Dukkaṭa. Expelling in an open area, it is a Dukkaṭa. Expelling hungry ghosts, etc., it is a Dukkaṭa.』

『Is there a Bhikkhu who, knowing that a previous Bhikkhu has already spread his bedding, forcibly spreads his own bedding or has someone else spread it, without committing a Pācittiya offense?』 The answer: 『Yes. It refers to those who dwell like thieves (referring to Bhikkhus who behave like thieves). Bhikkhus who have already violated precepts, those who are inherently discordant, those in training, or novices (Sāmaṇeras), it is a Dukkaṭa.』

『Is there a Bhikkhu who does not wedge the legs of the bed firmly and sits or lies on it without committing a Pācittiya offense?』 The answer: 『Yes. Those who dwell like thieves in the monastery, those who have already violated precepts, those who are inherently discordant in the monastery, in a Bhikkhuni (nun's) monastery, except for a Bhikkhu monastery, in the monasteries of the other four assemblies (Bhikkhus, Bhikkhunis, Upāsakas (male lay devotees), Upāsikās (female lay devotees)), it is a Dukkaṭa. In non-Buddhist monasteries, it is a Dukkaṭa.』

『Is there a Bhikkhu who waters grass and soil with water containing insects without committing a Pācittiya offense?』 The answer: 『Yes. If sending messengers or using hand gestures, it is a Dukkaṭa. Watering insects in grass and soil with milk, ghee, or curd, it is a Dukkaṭa.』

『Is there a Bhikkhu who builds a house exceeding two or three layers of roofing without committing a Pācittiya offense?』 The answer: 『Yes. If using hand gestures or sending messengers, it is a Dukkaṭa. Having a eunuch build it, it is a Dukkaṭa.』

What is called a large room? It refers to a private room; this is called a large room. Or a room with an owner is called a large room.

『How to instruct the Bhikkhunis (nuns)?』 The answer:

：「若說八重法，是名教誡比丘尼。受法比丘教誡不受法比丘尼，突吉羅。與上相違亦如是。教誡賊住比丘尼，突吉羅。本犯戒、本不和合、學戒比丘尼，突吉羅。教誡比丘尼比丘，余處亦得教誡。為更作羯磨耶？不作耶？佛言，先已作竟，但應教誡，不須更作。

「若僧不差，比丘教誡比丘尼不犯耶？」答：「有。先已差。」

「若有一比丘處，比丘尼應往求教誡不？」答：「應求教誡。二三亦如是。」

「頗有比丘日沒時教誡比丘尼不犯波夜提耶？」答：「有。若比丘尼寺中聚落中、近聚落寺中、白衣家不犯，聚落外犯。」

「頗有比丘施非母親衣不犯耶？」答：「有。謂母。作二十一句。施本犯戒比丘尼衣，突吉羅。賊住、本不和合、學戒比丘尼，突吉羅。」

「如佛所說，若比丘言：『諸比丘為供養利故教化比丘尼。』得波夜提。頗有比丘作如是語不犯波夜提耶？」答：「有。非人出家作比丘尼，突吉羅。非人者，天、龍、夜叉、乾闥婆、阿修羅、緊那羅、摩睺羅伽、人非人、毗舍遮、鳩槃茶等出家作比丘尼是也。」

有比丘共比丘尼期空中行，突吉羅。隱身共行，突吉羅。未受具戒時期、受具戒已去，突吉羅。受具戒時期、白衣時去，突吉羅。比丘空中行、比丘尼地

【現代漢語翻譯】現代漢語譯本：『如果說八重法，這是名為教誡比丘尼（Bhikkhuni，女性出家眾）的規定。受過法的比丘（Bhikkhu，男性出家眾）教誡未受過法的比丘尼，犯突吉羅（Dukkata，輕罪）。與上述情況相反也是一樣。教誡盜賊居住的比丘尼，犯突吉羅。教誡原本犯戒、原本不和合、正在學習戒律的比丘尼，犯突吉羅。比丘教誡比丘尼，在其他地方也可以教誡。是否需要重新進行羯磨（Kamma，儀式）？不需要嗎？佛說，之前已經做過了，只需要教誡，不需要重新做。』

『如果僧團沒有派遣，比丘教誡比丘尼不犯戒嗎？』回答：『有。如果之前已經派遣了。』

『如果在一個比丘所在的地方，比丘尼應該前去請求教誡嗎？』回答：『應該請求教誡。兩三個比丘尼也是一樣。』

『是否有比丘在日落時教誡比丘尼而不犯波夜提（Payattika，墮罪）的？』回答：『有。如果在比丘尼寺院中、村落中、靠近村落的寺院中、在家居士家中就不犯，在村落外就犯。』

『是否有比丘施捨非母親的衣服而不犯戒的？』回答：『有。如果是母親。做二十一句。施捨給原本犯戒的比丘尼衣服，犯突吉羅。施捨給盜賊居住的、原本不和合的、正在學習戒律的比丘尼，犯突吉羅。』

『如佛所說，如果比丘說：『諸位比丘爲了供養的利益而教化比丘尼。』會犯波夜提。是否有比丘說了這樣的話而不犯波夜提的？』回答：『有。如果非人（amanussa）出家成為比丘尼，犯突吉羅。非人指的是，天（Deva）、龍（Naga）、夜叉（Yakkha）、乾闥婆（Gandharva）、阿修羅（Asura）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人非人、毗舍遮（Pisaca）、鳩槃茶（Kumbhanda）等出家成為比丘尼的情況。』

有比丘和比丘尼約定在空中行走，犯突吉羅。隱身一起行走，犯突吉羅。在未受具足戒時約定、受具足戒后前往，犯突吉羅。受具足戒時約定、在白衣（在家之人）時前往，犯突吉羅。比丘在空中行走，比丘尼在地上行走

【English Translation】 English version: 『If one speaks of the eightfold law, this is called the instruction of Bhikkhunis (Bhikkhuni, female monastic). A Bhikkhu (Bhikkhu, male monastic) who has received the law instructing a Bhikkhuni who has not received the law commits a Dukkata (Dukkata, minor offense). The opposite is also the same. Instructing a Bhikkhuni who dwells as a thief commits a Dukkata. Instructing a Bhikkhuni who originally broke the precepts, who was originally not in harmony, or who is learning the precepts commits a Dukkata. A Bhikkhu instructing a Bhikkhuni may also instruct in other places. Is it necessary to perform a Kamma (Kamma, ritual) again? Is it not necessary? The Buddha said, 'It has already been done before, one should only instruct, it is not necessary to do it again.'』

『If the Sangha (Sangha, monastic community) has not appointed him, does a Bhikkhu instructing a Bhikkhuni not commit an offense?』 Answer: 『Yes, if he has been appointed before.』

『If in a place where there is a Bhikkhu, should a Bhikkhuni go to seek instruction?』 Answer: 『She should seek instruction. The same applies to two or three Bhikkhunis.』

『Is there a Bhikkhu who, at sunset, instructs a Bhikkhuni without committing a Payattika (Payattika, offense entailing expiation)?』 Answer: 『Yes. If it is in a Bhikkhuni monastery, in a village, in a monastery near a village, or in a householder's home, he does not commit an offense; outside the village, he commits an offense.』

『Is there a Bhikkhu who gives clothes that are not from his mother without committing an offense?』 Answer: 『Yes, if it is from his mother. Make twenty-one sentences. Giving clothes to a Bhikkhuni who originally broke the precepts commits a Dukkata. Giving to a Bhikkhuni who dwells as a thief, who was originally not in harmony, or who is learning the precepts commits a Dukkata.』

『As the Buddha said, if a Bhikkhu says: 『The Bhikkhus instruct the Bhikkhunis for the sake of offerings.』 he commits a Payattika. Is there a Bhikkhu who speaks in this way without committing a Payattika?』 Answer: 『Yes. If a non-human (amanussa) ordains as a Bhikkhuni, he commits a Dukkata. Non-humans refer to Devas (Deva), Nagas (Naga), Yakkhas (Yakkha), Gandharvas (Gandharva), Asuras (Asura), Kinnaras (Kinnara), Mahoragas (Mahoraga), human non-humans, Pisacas (Pisaca), Kumbhandas (Kumbhanda), etc., who ordain as Bhikkhunis.』

If a Bhikkhu and a Bhikkhuni agree to walk in the sky together, he commits a Dukkata. Walking together invisibly, he commits a Dukkata. Agreeing before ordination, and going after ordination, he commits a Dukkata. Agreeing at the time of ordination, and going when a layperson (layperson), he commits a Dukkata. If a Bhikkhu walks in the sky, and a Bhikkhuni walks on the ground

行，突吉羅。

有比丘共天女屏覆處坐，若彼可捉者，突吉羅。

共比丘尼獨屏覆處坐亦如是。

「頗有比丘，比丘尼讚歎得食不犯耶？」答：「有。若為餘者讚歎，餘者食，不犯。」

有比丘先受居士請，后比丘尼讚歎言：「請某甲某甲比丘。」檀越答言：「已請食。」者，不犯。凈施比丘尼食者，不犯。凈施式叉摩那、沙彌、沙彌尼食者，不犯。不知比丘尼讚歎食者，不犯。

「頗有比丘處處受請食不犯耶？」答：「有。先為他作凈施受、若病食者，不犯。處處受親里食，不犯。若比丘受請食，即于坐處、余處與食，作意不受食者，不犯。若比丘受請，有人言：『大德！更當有食，我不請大德。』食者不犯。比丘受二種請，謂佉陀尼、蒲阇尼而不凈施，食者不犯。比丘先受請已，有人言：『大德憶念！我有食，我不請大德。』食者不犯。比丘先受請已，有人言：『大德！我有隨病食，我不請大德。』食者不犯。」

「頗有比丘受二處請，不凈施不犯耶？」答：「有。若非正食。有比丘受請已，有人言：『大德！來到我舍，我不請大德。』食者不犯。坐中謂彼先未受請，食者不犯。一坐處更有餘人請，食者不犯。常請食者，不犯。慈愍故受食者，不犯。長食，食者不犯(長食

【現代漢語翻譯】現代漢語譯本：行，突吉羅（Dukkata，一種輕微的罪過）。

如果有比丘和天女在隱蔽的地方一起坐著，如果這個比丘可以被（天女）觸碰，那麼他犯突吉羅罪。

和比丘尼單獨在隱蔽的地方一起坐著也一樣。

『有沒有比丘因為比丘尼讚歎而得到食物，卻不犯戒的？』回答：『有。如果是為其他人讚嘆，而其他人得到食物，就不犯戒。』

有比丘先接受了居士的邀請，後來比丘尼讚歎說：『請某甲（姓名）某甲（姓名）比丘。』施主回答說：『已經邀請過了。』這樣，不犯戒。接受清凈佈施的比丘尼的食物，不犯戒。接受清凈佈施的式叉摩那（Siksamana，沙彌尼和比丘尼之間的過渡階段）、沙彌（Sramanera，出家男眾）、沙彌尼（Sramanerika，出家女眾）的食物，不犯戒。不知道是比丘尼讚歎而得到的食物，不犯戒。

『有沒有比丘在任何地方接受邀請吃飯都不犯戒的？』回答：『有。如果是事先爲了他人而做的清凈佈施而接受食物，或者因為生病而接受食物，就不犯戒。在任何地方接受親戚的食物，不犯戒。如果比丘接受邀請吃飯，但在坐的地方或者其他地方給予食物時，心裡沒有接受食物的想法，就不犯戒。如果比丘接受邀請，有人說：『大德！還應該有食物，我不是邀請大德。』吃了也不犯戒。比丘接受兩種邀請，即佉陀尼（khadanīya，硬食）、蒲阇尼（bhojanīya，軟食）但沒有清凈佈施，吃了也不犯戒。比丘先接受邀請后，有人說：『大德！請記住！我有食物，我不是邀請大德。』吃了也不犯戒。比丘先接受邀請后，有人說：『大德！我有適合您病情的食物，我不是邀請大德。』吃了也不犯戒。』

『有沒有比丘接受兩個地方的邀請，但沒有清凈佈施也不犯戒的？』回答：『有。如果不是正餐時間。有比丘接受邀請后，有人說：『大德！請到我家來，我不是邀請大德吃飯。』吃了也不犯戒。在座位中認為他先前沒有接受邀請，吃了也不犯戒。在一個座位上還有其他人邀請，吃了也不犯戒。經常接受邀請吃飯，不犯戒。因為慈悲而接受食物，不犯戒。接受長食，吃了也不犯戒（長食

【English Translation】 English version: Dukkata (a minor offense), all right.

If a bhikkhu (monk) sits with a celestial woman in a secluded place, and if she is touchable, he commits a Dukkata.

It is the same if he sits alone with a bhikkhuni (nun) in a secluded place.

『Are there bhikkhus who do not commit an offense by receiving food praised by bhikkhunis?』 Answer: 『Yes. If it is praised for others, and others eat, there is no offense.』

If a bhikkhu has already accepted an invitation from a householder, and later a bhikkhuni praises, saying, 『Invite such and such bhikkhus,』 and the donor replies, 『Already invited,』 there is no offense. There is no offense in accepting food from a bhikkhuni who offers a pure gift. There is no offense in accepting food from a sikkhamana (a female novice undergoing training), a sramanera (a male novice), or a sramanerika (a female novice) who offers a pure gift. There is no offense in not knowing that the food was praised by a bhikkhuni.

『Are there bhikkhus who do not commit an offense by accepting invitations to eat everywhere?』 Answer: 『Yes. If it is accepted as a pure gift previously made for others, or if it is food for the sick, there is no offense. There is no offense in accepting food from relatives everywhere. If a bhikkhu accepts an invitation to eat, but when food is given at the sitting place or elsewhere, he does not intend to accept the food, there is no offense. If a bhikkhu accepts an invitation, and someone says, 『Venerable Sir, there should be more food, I am not inviting you,』 there is no offense in eating. If a bhikkhu accepts two kinds of invitations, namely khadanīya (hard food) and bhojanīya (soft food), but there is no pure gift, there is no offense in eating. If a bhikkhu has already accepted an invitation, and someone says, 『Venerable Sir, remember! I have food, I am not inviting you,』 there is no offense in eating. If a bhikkhu has already accepted an invitation, and someone says, 『Venerable Sir, I have food suitable for your illness, I am not inviting you,』 there is no offense in eating.』

『Are there bhikkhus who accept invitations from two places, but do not commit an offense without a pure gift?』 Answer: 『Yes. If it is not the proper time for a meal. If a bhikkhu has accepted an invitation, and someone says, 『Venerable Sir, come to my house, I am not inviting you to eat,』 there is no offense in eating. If it is thought in the seat that he had not previously accepted an invitation, there is no offense in eating. If there is another person inviting at the same seat, there is no offense in eating. There is no offense in regularly accepting invitations to eat. There is no offense in accepting food out of compassion. There is no offense in accepting long food (long food

者，謂白衣舍早起作食熟，未食先留出家人分，名為長食。食此食者不犯)二人食，一人並取合行，食者不犯。不凈食手印受，突吉羅。或狂人來請，疑故更受余請，不犯。狂比丘受請食，凈施受法比丘，食者不犯。作二十一句。居士語比丘言：『長老受我請。』彼比丘不凈施食者，突吉羅。」

「頗有一處受二家請食不犯耶？」答：「有。謂龍宮食、天祠食、外道食。」

「頗有比丘受二三缽食不犯耶？」答：「有。外道家、天祠、夜叉祠，不犯。手印相受，突吉羅。除餅等受餘食，不犯。若過取二三缽已，使餘人持去，突吉羅。」

「頗有比丘食已自恣不受殘食法更食不犯耶？」答：「有。若病。酥蜜亦如是。食不凈食已，自恣更受殘食法，不名為受食者，波夜提。云何不凈食？謂正食也。」

「頗有比丘食已自恣不受殘食法食不犯波夜提耶？」答：「有。若賊住、若學戒、本不和合、本犯戒，突吉羅。」

「頗有比丘別眾食不犯波夜提耶？」答：「有。行過半由延，不犯。」

「如佛所說，別眾食，除因緣，不犯。為一切因緣現在前、為一一因緣現在前耶？」答：「一一因緣現在前食，不犯。」

「頗有比丘別眾食不犯耶？」答：「有。若出界食、空中食，不犯。

【現代漢語翻譯】現代漢語譯本：關於『長食』，是指在家居士（白衣）早上起來做好食物，在自己食用之前，先留一份供養出家人，這稱為『長食』。食用這種食物的出家人不犯戒。如果兩個人一起接受供養，其中一人將兩份食物合併食用，食用者不犯戒。用不乾淨的手接受食物，結罪突吉羅（Dukkata，輕罪）。如果瘋癲之人前來請求，因為疑慮而再次接受其他人的請求，不犯戒。如果瘋癲的比丘接受供養而食用，清凈佈施並如法接受的比丘食用，不犯戒。唸誦二十一句。如果居士對比丘說：『長老，請接受我的供養。』而那位比丘是不清凈佈施的食物，結罪突吉羅。『是否有一種情況，接受兩家的供養而不犯戒？』回答：『有。指在龍宮接受供養、在天祠接受供養、在外道處接受供養。』『是否有比丘接受兩三個缽的食物而不犯戒？』回答：『有。在外道家、天祠、夜叉祠接受供養，不犯戒。用手勢接受食物，結罪突吉羅。除了餅等食物，接受其他食物，不犯戒。如果拿了超過兩三個缽的食物后，讓其他人拿走，結罪突吉羅。』『是否有比丘在食用后，沒有按照規定接受剩餘食物的儀軌，再次食用而不犯戒？』回答：『有。如果生病了。酥和蜂蜜也是如此。如果食用了不凈的食物后，按照規定接受剩餘食物的儀軌，再次食用，這不稱為受食，犯波夜提（Payattika，一種戒律）。什麼是不凈的食物？指正在食用的食物。』『是否有比丘在食用后，沒有按照規定接受剩餘食物的儀軌，食用而不犯波夜提？』回答：『有。如果在賊人居住的地方、如果正在學戒、如果原本就不和合、如果原本就犯戒，結罪突吉羅。』『是否有比丘進行別眾食（單獨接受供養）而不犯波夜提？』回答：『有。如果行走了超過半由延（Yojana，古印度長度單位），不犯戒。』『正如佛陀所說，別眾食，除非有因緣，否則會犯戒。是指一切因緣同時出現，還是指每一個因緣單獨出現？』回答：『指每一個因緣單獨出現時食用，不犯戒。』『是否有比丘進行別眾食而不犯戒？』回答：『有。如果出界食用、在空中食用，不犯戒。』

【English Translation】 English version: Regarding 'long food', it refers to a layperson (Baiyi) who prepares food in the morning and sets aside a portion for the Sangha (ordained monks and nuns) before consuming it themselves. Monks or nuns who consume this food do not commit an offense. If two people receive offerings together, and one of them combines both portions and consumes them, the consumer does not commit an offense. Accepting food with unclean hands incurs a Dukkata (minor offense). If a mad person comes to request something, and due to doubt, one accepts another person's request, it is not an offense. If a mad Bhikkhu (monk) accepts offerings and consumes them, and a Bhikkhu who practices pure giving and receives according to the Dharma consumes them, it is not an offense. Recite twenty-one sentences. If a layperson says to a Bhikkhu, 'Elder, please accept my offering,' and that Bhikkhu's food is from impure giving, it incurs a Dukkata. 'Is there a situation where accepting offerings from two families does not constitute an offense?' The answer is, 'Yes. It refers to accepting offerings in a dragon palace, in a temple of the gods, or at a heretical place.' 'Are there Bhikkhus who can accept two or three bowls of food without committing an offense?' The answer is, 'Yes. Accepting offerings at a heretical home, a temple of the gods, or a Yaksha (a type of spirit) shrine does not constitute an offense. Receiving food with hand gestures incurs a Dukkata. Except for cakes and similar items, accepting other food does not constitute an offense. If one takes more than two or three bowls of food and then has someone else take them away, it incurs a Dukkata.' 'Are there Bhikkhus who, after eating, do not follow the procedure for accepting leftover food and eat again without committing an offense?' The answer is, 'Yes, if they are ill. The same applies to ghee and honey. If one consumes impure food and then follows the procedure for accepting leftover food and eats again, it is not considered eating, and it constitutes a Payattika (an offense). What is impure food? It refers to food that is currently being eaten.' 'Are there Bhikkhus who, after eating, do not follow the procedure for accepting leftover food and eat without committing a Payattika?' The answer is, 'Yes. If they are in a place inhabited by thieves, if they are learning the precepts, if they were originally not in harmony, or if they originally violated the precepts, it incurs a Dukkata.' 'Are there Bhikkhus who engage in separate group meals (accepting offerings individually) without committing a Payattika?' The answer is, 'Yes. If they have traveled more than half a Yojana (an ancient Indian unit of distance), it does not constitute an offense.' 'As the Buddha said, separate group meals, unless there is a reason, constitute an offense. Does this refer to all reasons occurring simultaneously, or each reason occurring individually?' The answer is, 'It refers to eating when each reason occurs individually, which does not constitute an offense.' 'Are there Bhikkhus who engage in separate group meals without committing an offense?' The answer is, 'Yes. If they eat outside the boundary or eat in the air, it does not constitute an offense.'

」

「頗有比丘非時食佉陀尼、蒲阇尼不犯耶？」答：「有。若住北郁單越，用彼時食，不犯。」

問：「頗有比丘一坐食犯四罪耶？」答：「有。若不受食、若不凈食、若非時食、若殘宿食，隨入口口犯，四波夜提。」

問：「北郁單越宿食，得食不？」答：「得食。余方亦如是。三種人宿食，比丘不得食。何等三？謂賊住、本不和合、學戒。」

「頗有比丘食宿食不犯耶？」答：「有。若比丘尼宿食，比丘得食。比丘宿食，比丘尼得食。若缽口缺，食余著器，極用意三洗故膩，用食者不犯。與沙彌已，沙彌還與，比丘用食不犯。宿食與他，他還與，食者突吉羅。」

若自不受食者，不犯。

若用北郁單越法不受食食，不犯；余方不得。若比丘食時，凈人以佉陀尼、蒲阇尼著器中，成受不？若可卻者卻，不可卻者得食。不犯者，謂濁水、鹹水、灰水。

「頗有自為求美食不犯耶？」答：「有。若從龍索、夜叉索、一切非人所索，不犯。」

「頗有比丘索美食不犯耶？」答：「有。從親里索。有蟲水應漉。」

若共黃門屏處坐，突吉羅。共黃門屋中坐，突吉羅。非自在屋中共坐，突吉羅。屏處坐，突吉羅。云何非自在屋？若父母親里等家中，自在於中坐，不

【現代漢語翻譯】現代漢語譯本問：『有沒有比丘在非規定的時間吃可咀嚼的食物（佉陀尼，khadani，指軟性或可咀嚼的食物）和可吞嚥的食物（蒲阇尼，bhojani，指米飯、麵包等主食）而不犯戒的？』答：『有。如果住在北郁單越（Uttarakuru，四大部洲之一，以生活安樂著稱），按照當地的時間規定進食，就不犯戒。』問：『有沒有比丘一次進食就犯四種罪的？』答：『有。如果不接受食物的供養、如果食物不乾淨、如果不在規定的時間進食、如果吃隔夜的食物，每吃一口就犯一種罪，總共犯四種波夜提（payattika，一種較重的罪名）。』問：『在北郁單越，隔夜的食物可以吃嗎？』答：『可以吃。其他地方也是這樣。有三種人的隔夜食物，比丘不能吃。是哪三種？分別是：逃犯、原本就不和合的人、還在學習戒律的人。』問：『有沒有比丘吃隔夜的食物而不犯戒的？』答：『有。如果是比丘尼的隔夜食物，比丘可以吃。如果是比丘的隔夜食物，比丘尼可以吃。如果缽的邊緣破損，把剩下的食物放在其他容器里，非常仔細地清洗三次，去除油膩，這樣再吃就不犯戒。如果把隔夜的食物給沙彌（sramanera，佛教出家沙彌）吃，沙彌又還給比丘，比丘再吃就不犯戒。把隔夜的食物給別人，別人又還給你，吃的人犯突吉羅（dukkhata，一種較輕的罪名）。』如果自己沒有接受供養的食物，就不犯戒。如果按照北郁單越的規矩，不接受供養就吃東西，就不犯戒；其他地方不可以這樣。如果比丘在吃飯的時候，凈人（upasaka，在家男居士）把可咀嚼的食物和可吞嚥的食物放在容器里，這樣算接受供養了嗎？如果可以拒絕就拒絕，不可以拒絕就可以吃。不犯戒的情況包括：渾濁的水、鹹水、灰水。問：『有沒有爲了自己尋求美食而不犯戒的？』答：『有。如果是從龍（naga，印度神話中的蛇神）那裡索取、從夜叉（yaksa，一種守護神）那裡索取、從一切非人那裡索取，就不犯戒。』問：『有沒有比丘索要美食而不犯戒的？』答：『有。從親戚那裡索取。有蟲的水應該過濾。』如果和黃門（pandaka，指性功能不健全的人）在隱蔽的地方一起坐，犯突吉羅。和黃門在屋子裡一起坐，犯突吉羅。在不自由的屋子裡一起坐，犯突吉羅。在隱蔽的地方一起坐，犯突吉羅。什麼是不自由的屋子？如果在父母親戚等人的家裡，自己不能自由自在地坐，就...

【English Translation】 English version Question: 'Are there any bhikkhus (monks) who eat khadani (chewable food) and bhojani (swallowable food) at the wrong time without committing an offense?' Answer: 'Yes. If they live in Uttarakuru (one of the four great continents, known for its pleasant life), and eat according to the local time, they do not commit an offense.' Question: 'Are there any bhikkhus who commit four offenses in one sitting?' Answer: 'Yes. If they do not accept the food, if the food is not clean, if they eat at the wrong time, or if they eat leftover food from the previous day, they commit a payattika (a serious offense) with each mouthful, totaling four payattikas.' Question: 'In Uttarakuru, is it permissible to eat leftover food from the previous day?' Answer: 'Yes, it is permissible. The same applies to other places. There are three types of people whose leftover food a bhikkhu cannot eat. What are the three? They are: fugitives, those who were never in harmony, and those who are still learning the precepts.' Question: 'Are there any bhikkhus who eat leftover food from the previous day without committing an offense?' Answer: 'Yes. If it is a bhikkhuni's (nun's) leftover food, a bhikkhu can eat it. If it is a bhikkhu's leftover food, a bhikkhuni can eat it. If the edge of the bowl is broken, and the remaining food is placed in another container, and it is washed very carefully three times to remove the grease, then eating it does not constitute an offense. If the leftover food is given to a sramanera (novice monk), and the sramanera returns it to the bhikkhu, the bhikkhu can eat it without committing an offense. If the leftover food is given to someone else, and they return it to you, the one who eats it commits a dukkhata (a minor offense).' If one has not personally accepted the food offering, there is no offense. If one eats without accepting the offering according to the custom of Uttarakuru, there is no offense; this is not allowed in other places. If, while a bhikkhu is eating, a upasaka (layman) places khadani and bhojani in a container, is this considered accepting the offering? If it can be refused, it should be refused; if it cannot be refused, it can be eaten. Situations where there is no offense include: turbid water, salty water, and ash water. Question: 'Are there any instances where seeking delicious food for oneself is not an offense?' Answer: 'Yes. If it is requested from a naga (serpent deity), requested from a yaksa (a type of guardian spirit), or requested from any non-human being, there is no offense.' Question: 'Are there any bhikkhus who can ask for delicious food without committing an offense?' Answer: 'Yes. Asking from relatives. Water with insects should be filtered.' If one sits in a secluded place with a pandaka (eunuch), it is a dukkhata. Sitting in a room with a pandaka, it is a dukkhata. Sitting together in a non-independent dwelling, it is a dukkhata. Sitting in a secluded place, it is a dukkhata. What is a non-independent dwelling? If it is in the home of parents, relatives, etc., where one is not free to sit as one pleases, then...

犯。多有兒息未分財物，名不自在屋。若已分財物、已取婦，于中坐，波夜提。若寺舍主所奪于中坐、外道寺中共坐，突吉羅。

「頗有比丘共坐不犯耶？」答：「有。若虛空中共坐。」

「頗有比丘共屏處坐不犯耶？」答：「有。若大眾中，彼坐無屏處。」

「頗有比丘屏處食得波羅夷耶？」答：「有。謂食慾。」

「頗有比丘屏處坐波夜提耶？」答：「有。強迫坐者。若屏處食酥油蜜糖、食蟲水，波夜提。」

「頗有比丘用蟲水不犯耶？」答：「有。若大蟲，于中洗浴，突吉羅。遣使手印，突吉羅。」

「頗有比丘自手與外道食不犯耶？」答：「有。若親里、若病、若欲出家者。手印與食，突吉羅。」

「頗有比丘軍發行往觀不犯波夜提耶？」答：「有。天、龍、夜叉、阿修羅等軍發行往觀，突吉羅。若四兵圍繞、若王所喚、若八難中有一一難，不犯。若家內、若寺中，一切不犯。過二宿觀軍發行亦如是。」

若比丘打三種人，突吉羅，謂賊住、本不和合、本犯戒。若以物擲眾多比丘，隨所著，隨得爾所波夜提。若不著者，突吉羅。

問：「頗有比丘一方便得百千波夜提耶？」答：「有。若比丘把沙把豆散擲諸比丘，隨所著不著，如前說。」

若

【現代漢語翻譯】現代漢語譯本犯戒。如果（僧人）有很多子女，但還沒有分割財產，（他們居住的）房屋就不能算是獨立的住所。如果已經分割了財產，也已經娶了妻子，（僧人）在這樣的住所里坐臥，就觸犯波逸提（Payatika，一種戒律名稱）。如果（僧人）坐在寺院的主人奪取的住所里，或者與外道（指佛教以外的其他宗教）的寺院共同坐臥，就觸犯突吉羅（Dukkata，一種較輕的戒律名稱）。

問：『有沒有比丘共同坐臥而不犯戒的呢？』答：『有。如果在露天的地方共同坐臥。』

問：『有沒有比丘在隱蔽的地方共同坐臥而不犯戒的呢？』答：『有。如果在大眾之中，他坐的地方沒有屏障。』

問：『有沒有比丘在隱蔽的地方吃東西而犯波羅夷（Parajika，最嚴重的戒律，會被逐出僧團）的呢？』答：『有。指貪圖食物的慾望。』

問：『有沒有比丘在隱蔽的地方坐臥而犯波逸提的呢？』答：『有。指強迫他人坐臥的人。如果在隱蔽的地方吃酥油、蜜糖，或者喝了有蟲子的水，就觸犯波逸提。』

問：『有沒有比丘使用有蟲子的水而不犯戒的呢？』答：『有。如果是大蟲。如果在有蟲子的水中洗浴，就觸犯突吉羅。派人傳遞手勢，也觸犯突吉羅。』

問：『有沒有比丘親手給外道食物而不犯戒的呢？』答：『有。如果是親戚、病人，或者想要出家的人。用手勢給食物，就觸犯突吉羅。』

問：『有沒有比丘觀看軍隊出征而不犯波逸提的呢？』答：『有。如果是天（Deva）、龍（Naga）、夜叉（Yaksa）、阿修羅（Asura）等軍隊出征而前往觀看，就觸犯突吉羅。如果被四種軍隊包圍、被國王召喚，或者遇到八難（Astamaha-bhayani）中的任何一種，就不犯戒。如果在家裡、或者在寺院中，一切都不犯戒。如果觀看軍隊出征超過兩夜，也和上述情況一樣。』

如果比丘毆打三種人，就觸犯突吉羅，這三種人是指：賊人、原本就不和睦的人、原本就犯戒的人。如果用東西投擲眾多比丘，根據擊中身體的次數，每次觸犯波逸提。如果沒有擊中，就觸犯突吉羅。

問：『有沒有比丘用一種方法就觸犯成百上千的波逸提呢？』答：『有。如果比丘把沙子或豆子撒向眾比丘，無論擊中與否，都如前面所說。』

如果……

【English Translation】 English version An offense. If there are many children who have not yet divided the property, the house is not considered a private dwelling. If the property has been divided and a wife has been taken, sitting or lying down in such a place constitutes a Payatika (a type of monastic offense). If one sits in a dwelling seized by the master of a monastery, or sits together in a heretical temple, it is a Dukkata (a minor offense).

Question: 'Are there instances where a Bhikkhu (Buddhist monk) can sit together without committing an offense?' Answer: 'Yes. If they sit together in an open space.'

Question: 'Are there instances where a Bhikkhu can sit together in a secluded place without committing an offense?' Answer: 'Yes. If they are in a large gathering where there is no secluded space.'

Question: 'Are there instances where a Bhikkhu eating in a secluded place commits a Parajika (the most severe offense, leading to expulsion from the monastic order)?' Answer: 'Yes. This refers to craving for food.'

Question: 'Are there instances where a Bhikkhu sitting in a secluded place commits a Payatika?' Answer: 'Yes. This refers to someone who forces another to sit. If one eats ghee, honey, or sugar in a secluded place, or consumes water with insects, it is a Payatika.'

Question: 'Are there instances where a Bhikkhu uses water with insects without committing an offense?' Answer: 'Yes. If the insects are large. If one bathes in water with insects, it is a Dukkata. Sending a message with hand gestures is also a Dukkata.'

Question: 'Are there instances where a Bhikkhu gives food to a heretic with their own hand without committing an offense?' Answer: 'Yes. If they are relatives, sick, or wish to become a monk. Giving food with hand gestures is a Dukkata.'

Question: 'Are there instances where a Bhikkhu watches an army march without committing a Payatika?' Answer: 'Yes. If it is the army of Devas (gods), Nagas (dragons), Yakshas (demons), Asuras (titans), etc., marching and one goes to watch, it is a Dukkata. If one is surrounded by four types of troops, summoned by the king, or encounters one of the eight difficulties (Astamaha-bhayani), there is no offense. If it is within one's home or monastery, there is no offense. Watching an army march for more than two nights is the same.'

If a Bhikkhu strikes three types of people, it is a Dukkata. These are: a thief, someone who is inherently discordant, and someone who has already broken the precepts. If one throws something at many Bhikkhus, according to the number of times they are hit, each hit is a Payatika. If they are not hit, it is a Dukkata.

Question: 'Are there instances where a Bhikkhu commits hundreds or thousands of Payatikas with one action?' Answer: 'Yes. If a Bhikkhu throws sand or beans at many Bhikkhus, whether they are hit or not, it is as previously stated.'

If...

比丘舉手刀向眾多比丘，得眾多波夜提。向四種人，突吉羅，謂賊住、本不和合、本犯戒、學戒。

「非比丘邊覆藏粗罪成覆藏耶？」答：「不成覆藏。于賊住所、本不和合所、本犯戒所，不名覆藏。若比丘見比丘犯粗罪，彼言：『我不犯。』不向人說，不名覆藏。若比丘覆藏比丘粗罪，波夜提。比丘覆藏比丘尼、式叉摩那、沙彌、沙彌尼粗罪，突吉羅。狂癡亂心人覆藏粗罪，不犯。五眾展轉如輪亦如是。」

問：「向狂人懺悔，成懺不？」答：「不成懺。」

僧中覆藏粗罪，波夜提。

「擯沙彌，應舍不應舍？」答：「應舍。若沙彌向僧懺悔、布薩懺悔，應攝取。」

若比丘布薩時作心發露罪，不名覆藏。

若比丘驅比丘尼，突吉羅。外道家中驅比丘，突吉羅。驅式叉摩那、沙彌、沙彌尼，突吉羅。遣使外道家驅沙彌，突吉羅。驅式叉摩那、沙彌、沙彌尼，突吉羅。

若比丘酥油蜜著火中，突吉羅。若燒骨燒諸故衣物等，突吉羅。前火中薪等，突吉羅。

「頗有比丘共未受具戒人宿過二夜不犯耶？」答：「有。若籬下、墻下、樹下，不犯。」

「頗有比丘共未受具戒人過二夜宿已，得二波夜提耶？」答：「有。二夜共沙彌宿已，第三夜共女人宿。」

【現代漢語翻譯】現代漢語譯本：比丘用手刀（一種手勢，表示威脅）指向眾多比丘，會犯下眾多波夜提（一種戒律罪名）。如果對象是四種人，則犯突吉羅（一種較輕的戒律罪名），這四種人是：賊住（指居住在盜賊出沒的地方的人）、本不和合（指原本就不和睦的人）、本犯戒（指原本就犯戒的人）、學戒（指正在學習戒律的人）。

問：『非比丘（指未受比丘戒的人）隱瞞粗罪，是否構成覆藏罪？』答：『不構成覆藏罪。』對於賊住所、本不和合所、本犯戒所，不稱為覆藏。如果比丘看見比丘犯了粗罪，那人說：『我沒有犯。』（看見的比丘）不向他人說，不構成覆藏罪。如果比丘覆藏比丘的粗罪，犯波夜提。比丘覆藏比丘尼、式叉摩那（預備尼，正在學習戒律的女子）、沙彌（男出家少年）、沙彌尼（女出家少年）的粗罪，犯突吉羅。狂人、癡人、亂心人覆藏粗罪，不犯。五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）之間的關係也像輪子一樣，互相影響，情況也是如此。

問：『向狂人懺悔，能算作懺悔嗎？』答：『不算作懺悔。』

在僧團中覆藏粗罪，犯波夜提。

問：『擯除沙彌（驅逐沙彌離開僧團），應該捨棄（被擯除的沙彌）還是不應該捨棄？』答：『應該捨棄。如果沙彌向僧團懺悔、在布薩（每半月舉行的誦戒儀式）時懺悔，應該攝取（重新接納）。』

如果比丘在布薩時作心發露罪（在心中懺悔），不稱為覆藏。

如果比丘驅逐比丘尼，犯突吉羅。在外道（佛教以外的宗教）家中驅逐比丘，犯突吉羅。驅逐式叉摩那、沙彌、沙彌尼，犯突吉羅。派遣使者到外道家中驅逐沙彌，犯突吉羅。驅逐式叉摩那、沙彌、沙彌尼，犯突吉羅。

如果比丘把酥油、蜜放入火中，犯突吉羅。如果焚燒骨頭、焚燒各種舊衣服等，犯突吉羅。在火中放入薪柴等，犯突吉羅。

問：『有沒有比丘和未受具戒的人同住超過兩夜而不犯戒的？』答：『有。如果在籬笆下、墻下、樹下，不犯。』

問：『有沒有比丘和未受具戒的人同住超過兩夜后，犯兩次波夜提的？』答：『有。兩夜和沙彌同住后，第三夜和女人同住。』

【English Translation】 English version: If a Bhikkhu (Buddhist monk) points a hand-knife (a threatening gesture) at many Bhikkhus, he incurs many Pāyantika (an offense entailing confession). If he points at four types of people, he incurs a Dukkata (a minor offense), namely: one living in a thief's dwelling, one who is inherently discordant, one who is inherently a transgressor, and one who is learning the precepts.

Question: 'Does concealing a grave offense by a non-Bhikkhu (someone who has not taken the full Bhikkhu vows) constitute concealment?' Answer: 'It does not constitute concealment.' In the case of a thief's dwelling, a place of inherent discord, or a place of inherent transgression, it is not called concealment. If a Bhikkhu sees another Bhikkhu committing a grave offense, and that Bhikkhu says, 'I did not commit it,' not telling others about it does not constitute concealment. If a Bhikkhu conceals a Bhikkhu's grave offense, he incurs a Pāyantika. If a Bhikkhu conceals a grave offense of a Bhikkhuni (Buddhist nun), a Sikkhamana (a female novice undergoing training), a Samanera (a male novice), or a Samaneri (a female novice), he incurs a Dukkata. A madman, an idiot, or one with a deranged mind concealing a grave offense does not incur an offense. The interaction among the five assemblies (Bhikkhus, Bhikkhunis, Sikkhamanas, Samaneras, and Samaneris) is like a wheel, and the situation is the same.

Question: 'Does confessing to a madman constitute confession?' Answer: 'It does not constitute confession.'

Concealing a grave offense within the Sangha (Buddhist monastic community) incurs a Pāyantika.

Question: 'Should a Samanera who has been expelled be abandoned or not?' Answer: 'He should be abandoned. If the Samanera confesses to the Sangha or confesses during the Uposatha (fortnightly recitation of the precepts), he should be taken back.'

If a Bhikkhu makes a mental confession (confesses in his mind) during the Uposatha, it is not called concealment.

If a Bhikkhu drives away a Bhikkhuni, he incurs a Dukkata. If he drives away a Bhikkhu from the home of a non-Buddhist, he incurs a Dukkata. Driving away a Sikkhamana, a Samanera, or a Samaneri incurs a Dukkata. Sending a messenger to the home of a non-Buddhist to drive away a Samanera incurs a Dukkata. Driving away a Sikkhamana, a Samanera, or a Samaneri incurs a Dukkata.

If a Bhikkhu puts ghee, oil, or honey into a fire, he incurs a Dukkata. If he burns bones or burns old clothes and other items, he incurs a Dukkata. Putting firewood and other things into the fire incurs a Dukkata.

Question: 'Is there a Bhikkhu who can stay with someone who has not taken full ordination for more than two nights without incurring an offense?' Answer: 'Yes. If it is under a fence, a wall, or a tree, he does not incur an offense.'

Question: 'Is there a Bhikkhu who, after staying with someone who has not taken full ordination for more than two nights, incurs two Pāyantikas?' Answer: 'Yes. After staying with a Samanera for two nights, he stays with a woman on the third night.'

若比丘于擯比丘所出罪共食，得波夜提。狂者所、散亂心所出罪，突吉羅。擯比丘所出罪，突吉羅。

沙彌言：「我知佛所說，欲不障道。」眾僧和合已，彼若懺悔還者當攝受。

若比丘與不受法比丘欲已呵責，突吉羅。與上相違亦如是。為賊住人作羯磨，與欲已呵責，突吉羅。與學戒、本不和合、本犯戒、式叉摩那、沙彌、沙彌尼羯磨已呵責，突吉羅。

「頗有比丘著不壞色衣不犯波夜提耶？」答：「有。著不凈衣，謂劫波頭沙，突吉羅。若不凈衣壞色，作凈衣著者，突吉羅。若比丘壞色衣，比丘尼得著，乃至沙彌尼亦得著。沙彌尼凈衣，比丘得著，乃至沙彌亦得著。拭足衣、手巾、漉水囊、缽囊、腰繩等，皆應作凈。」

「若比丘衣，國王長者所奪，后還得者，更應作凈耶？」答：「不作，先已凈故。」

「頗有比丘若取寶若似寶等不犯波夜提耶？」答：「有。若取天龍鬼神等寶，突吉羅。若遣信取某處寶，突吉羅。」

「頗有比丘取摩尼寶不犯耶？」答：「有。若取水精摩尼，突吉羅。若作念為他取，主還當還主，不犯。」

「頗有比丘坐臥金寶床不犯耶？」答：「有。若天龍鬼神等一切處，不犯。」

「若比丘得刀，應壞刀相已然後受用。若比丘金銀團

【現代漢語翻譯】現代漢語譯本如果比丘與被僧團擯斥的比丘一起食用從罪中獲得的食物，犯波逸提罪（Pāyattika，一種輕罪）。對於因瘋狂或精神錯亂而被擯斥的人，犯惡作罪（Dukkata，一種輕微的過失）。對於被擯斥的比丘所獲得的罪過食物，犯惡作罪。沙彌說：『我知道佛陀所說，慾望不會阻礙修行。』如果僧團已經達成一致，並且那個人懺悔並返回，就應該接納他。如果比丘給予不接受戒律的比丘同意，之後又責備他，犯惡作罪。與此相反的情況也是如此。為盜賊或居住者舉行羯磨（Kamma，一種僧團儀式），給予同意后又責備，犯惡作罪。對比丘尼、原本不和合者、原本犯戒者、式叉摩那（Siksamana，預備沙彌尼）、沙彌、沙彌尼舉行羯磨后又責備，犯惡作罪。『有沒有比丘穿著未染壞色的衣服而不犯波逸提罪的？』回答：『有。穿著不凈的衣服，比如劫波頭沙（Kappasata，一種粗糙的布），犯惡作罪。如果不凈的衣服被染壞了顏色，又把它做成乾淨的衣服穿，犯惡作罪。如果比丘染壞了顏色的衣服，比丘尼可以穿，乃至沙彌尼也可以穿。沙彌尼的乾淨衣服，比丘可以穿，乃至沙彌也可以穿。擦腳布、手巾、濾水囊、缽囊、腰繩等，都應該染成壞色。』『如果比丘的衣服被國王或長者奪走，之後又得到，還需要重新染色嗎？』回答：『不需要，因為之前已經染過色了。』『有沒有比丘拿取寶物或類似寶物的東西而不犯波逸提罪的？』回答：『有。如果拿取天、龍、鬼神等的寶物，犯惡作罪。如果派遣信使去拿取某處的寶物，犯惡作罪。』『有沒有比丘拿取摩尼寶而不犯戒的？』回答：『有。如果拿取水晶摩尼，犯惡作罪。如果想著為他人拿取，物主會歸還給物主，不犯戒。』『有沒有比丘坐臥在金銀床上而不犯戒的？』回答：『有。如果在天、龍、鬼神等一切地方，不犯戒。』『如果比丘得到刀，應該破壞刀的形狀之後才能使用。如果比丘得到金銀團……』

【English Translation】 English version If a bhikkhu eats together with a bhikkhu who has been expelled by the Sangha, using food obtained through transgression, he commits a Pāyattika (an offense requiring confession). For those expelled due to insanity or mental derangement, he commits a Dukkata (an offense of wrong-doing). For offenses obtained by an expelled bhikkhu, he commits a Dukkata. The novice says: 'I know what the Buddha said, that desire does not obstruct the path.' If the Sangha has already agreed, and that person repents and returns, he should be accepted. If a bhikkhu gives consent to a bhikkhu who does not accept the precepts and then rebukes him, he commits a Dukkata. The opposite situation is also the same. Performing a Kamma (a Sangha ritual) for a thief or resident, giving consent and then rebuking, he commits a Dukkata. Performing a Kamma for a bhikkhuni, someone originally not in harmony, someone who originally violated the precepts, a Siksamana (a probationer nun), a novice, or a female novice and then rebuking, he commits a Dukkata. 『Is there a bhikkhu who wears clothes that are not of a destroyed color and does not commit a Pāyattika?』 The answer is: 『Yes. Wearing unclean clothes, such as Kappasata (a coarse cloth), he commits a Dukkata. If unclean clothes are dyed a destroyed color, and he makes them into clean clothes and wears them, he commits a Dukkata. If a bhikkhu dyes clothes a destroyed color, a bhikkhuni can wear them, even a female novice can wear them. A female novice's clean clothes, a bhikkhu can wear, even a novice can wear. Foot-wiping cloths, hand towels, water filters, bowl bags, waist cords, etc., should all be dyed a destroyed color.』『If a bhikkhu's clothes are taken away by a king or elder, and he later gets them back, should they be dyed again?』 The answer is: 『No, because they were already dyed before.』『Is there a bhikkhu who takes treasure or something similar to treasure and does not commit a Pāyattika?』 The answer is: 『Yes. If he takes treasure from devas, dragons, spirits, etc., he commits a Dukkata. If he sends a messenger to take treasure from a certain place, he commits a Dukkata.』『Is there a bhikkhu who takes Mani jewels and does not commit an offense?』 The answer is: 『Yes. If he takes crystal Mani, he commits a Dukkata. If he thinks of taking it for someone else, and the owner will return it to the owner, he does not commit an offense.』『Is there a bhikkhu who sits or lies on a gold or silver bed and does not commit an offense?』 The answer is: 『Yes. If it is in all places of devas, dragons, spirits, etc., he does not commit an offense.』『If a bhikkhu obtains a knife, he should destroy the shape of the knife before using it. If a bhikkhu obtains a lump of gold or silver…』

上坐，突吉羅。若比丘摩觸金銀，突吉羅。」

薩婆多部毗尼摩得勒伽卷第二大正藏第 23 冊 No. 1441 薩婆多部毗尼摩得勒伽

薩婆多部毗尼摩得勒伽卷第三

宋元嘉年僧伽跋摩譯

「頗有比丘半月內浴除因緣不犯耶？」答：「有。著雨衣浴。若比丘迷悶時浴，不犯。入水舉木因浴，不犯。或水中有少因緣因浴，不犯。若比丘渡水學浮時浴，不犯。若結安居已一月，數數浴不犯。過一月已，半月應浴。若有閏中安居，當數日滿。」

「頗有比丘一方便得十波夜提耶？」答：「有。若殺微細蟲，隨殺得波夜提。欲斫藤誤斫蛇，不犯。欲斫蛇而斫藤，突吉羅。欲殺此蟲而殺彼蟲，突吉羅。欲斫蟲而斫地，突吉羅。欲搦蟲而搦土，突吉羅。手印遣使殺蟲，突吉羅。若令賊住、本犯戒、本不和合、學戒疑悔者，突吉羅。除比丘、比丘尼，令餘人疑悔，突吉羅。比丘令比丘尼疑悔，波夜提。比丘尼令比丘疑悔，波夜提。比丘」尼令式叉摩那乃至沙彌尼疑悔，突吉羅。

「頗有比丘指挃比丘身根不犯波夜提耶？」答：「有。若身根壞指挃，突吉羅。」

若比丘以一瓶水澆諸比丘，隨所著得爾所波夜提，不著者突吉羅。若比丘坐，以水渧地，突吉羅。若比丘尼自出

【現代漢語翻譯】現代漢語譯本『上座，突吉羅（Dukkata，一種輕微的罪過）。如果比丘觸控金銀，犯突吉羅。』

《薩婆多部毗尼摩得勒伽》卷第二大正藏第23冊 No. 1441 《薩婆多部毗尼摩得勒伽》

《薩婆多部毗尼摩得勒伽》卷第三

宋元嘉年僧伽跋摩譯

『是否有比丘在半個月內洗浴，因為某種原因而不犯戒呢？』回答：『有。如果穿著雨衣洗浴，不犯。如果比丘在迷糊昏沉時洗浴，不犯。如果爲了進入水中搬動木頭而洗浴，不犯。或者水中有些許因緣而洗浴，不犯。如果比丘爲了渡水而學習游泳時洗浴，不犯。如果已經結夏安居一個月，可以多次洗浴而不犯。如果遇到閏月安居，應當按照天數算滿。』

『是否有比丘通過一種方便法而犯十個波夜提（Payattika，一種懺悔罪）呢？』回答：『有。如果殺害微小的蟲子，隨著每次殺害而犯波夜提。想要砍藤蔓卻誤砍了蛇，不犯。想要砍蛇卻砍了藤蔓，犯突吉羅。想要殺這個蟲子卻殺了那個蟲子，犯突吉羅。想要砍蟲子卻砍了地，犯突吉羅。想要捏蟲子卻捏了土，犯突吉羅。用手勢指使別人去殺蟲子，犯突吉羅。如果讓賊人居住、讓原本犯戒的人居住、讓原本不和合的人居住、讓正在學戒但有疑悔的人居住，犯突吉羅。除了比丘、比丘尼，讓其他人產生疑悔，犯突吉羅。比丘讓比丘尼產生疑悔，犯波夜提。比丘尼讓比丘產生疑悔，犯波夜提。比丘尼讓式叉摩那（Siksamana，沙彌尼和比丘尼之間的過渡階段）乃至沙彌尼（Sramaneri，女沙彌）產生疑悔，犯突吉羅。』

『是否有比丘用手指觸碰比丘的性器官而不犯波夜提呢？』回答：『有。如果性器官已經損壞，用手指觸碰，犯突吉羅。』

如果比丘用一瓶水澆其他比丘，隨著水接觸到身體的次數，就犯相應次數的波夜提，沒有接觸到身體則犯突吉羅。如果比丘坐著，用水滴在地上，犯突吉羅。如果比丘尼自己出

【English Translation】 English version 'Sitting, Dukkata (a minor offense). If a Bhikkhu touches gold or silver, Dukkata.'

Sarvastivada Vinaya Matrika, Volume 2 Taisho Tripitaka Volume 23, No. 1441, Sarvastivada Vinaya Matrika

Sarvastivada Vinaya Matrika, Volume 3

Translated by Sanghavarman during the Song Yuanjia period

'Is there a Bhikkhu who bathes within half a month due to certain reasons and does not commit an offense?' Answer: 'Yes. If bathing while wearing a rain cloak, no offense. If a Bhikkhu bathes while confused or dazed, no offense. If bathing to move wood in the water, no offense. Or if there is a slight reason in the water for bathing, no offense. If a Bhikkhu bathes while learning to swim to cross the water, no offense. If one has already entered the rainy season retreat (An居), bathing frequently for a month is not an offense. After one month has passed, one should bathe every half month. If there is an intercalary month during the rainy season retreat, the days should be counted fully.'

'Is there a Bhikkhu who commits ten Payattikas (an offense requiring confession) through one expedient?' Answer: 'Yes. If killing tiny insects, one commits a Payattika with each killing. If intending to chop a vine but mistakenly chopping a snake, no offense. If intending to chop a snake but chopping a vine, Dukkata. If intending to kill this insect but killing that insect, Dukkata. If intending to chop an insect but chopping the ground, Dukkata. If intending to grasp an insect but grasping soil, Dukkata. If using a hand gesture to order someone to kill an insect, Dukkata. If allowing a thief to reside, allowing someone who has previously violated precepts to reside, allowing someone who is originally not in harmony to reside, or allowing someone who is learning the precepts but has doubts and regrets to reside, Dukkata. Except for Bhikkhus and Bhikkhunis, causing others to have doubts and regrets, Dukkata. If a Bhikkhu causes a Bhikkhuni to have doubts and regrets, Payattika. If a Bhikkhuni causes a Bhikkhu to have doubts and regrets, Payattika. If a Bhikkhuni causes a Siksamana (probationary nun) or even a Sramaneri (novice nun) to have doubts and regrets, Dukkata.'

'Is there a Bhikkhu who touches the sexual organ of another Bhikkhu with his finger and does not commit a Payattika?' Answer: 'Yes. If the sexual organ is damaged and touched with a finger, Dukkata.'

If a Bhikkhu pours a bottle of water on other Bhikkhus, one commits as many Payattikas as the number of times the water touches the body; if the water does not touch the body, Dukkata. If a Bhikkhu sits and drips water on the ground, Dukkata. If a Bhikkhuni goes out herself

乳汁，波夜提。若比丘水中浴戲拍水出沒，波夜提。浴時以酥油糖蜜灌身戲，突吉羅。

「頗有比丘共女人宿不犯波夜提耶？」答：「有。謂墻壁樹下、大空屋中，突吉羅。共何等女人宿耶？謂身可捉者。若一房舍相連，食堂中共一門，于中共宿，波夜提。若不知未受具戒人入宿，不犯。」

「頗有比丘恐怖比丘不犯波夜提耶？」答：「有。謂賊住、本犯戒、本不和合、學戒、式叉摩那、沙彌、沙彌尼，突吉羅。」

「頗有比丘藏比丘衣缽等物不犯波夜提耶？」答：「有。謂藏金銀缽，突吉羅。不凈衣、不凈尼師檀、缽囊等，突吉羅。」

凈施五種人衣云何犯？過十夜明相出，波夜提。

若比丘言：「我見某甲共某甲女人共坐臥。」波夜提。謗式叉摩那、沙彌、沙彌尼，突吉羅。

若比丘知是賊眾、知是女人，義共道行，波夜提。中道還，突吉羅。

「頗有比丘共賊道行不犯波夜提耶？」答：「有。謂為賊所將去、若險難道、若奪人精氣夜叉等，共行不犯。」

若四月請，若眾若私，若衣食等，應受，過受波夜提。數數請，不犯。

「若比丘檀越請言：『若所須者但來取。』作是語已，彼比丘罷道，更受具足戒已，還到本檀越舍，須更請不？」答：「須更請

【現代漢語翻譯】現代漢語譯本：乳汁，波夜提（Payantika，一種罪名）。如果比丘在水中嬉戲，拍打水花，時隱時現，犯波夜提。洗浴時用酥油、糖蜜塗抹身體嬉戲，犯突吉羅（Dukkata，一種輕罪）。

『有沒有比丘與女人同宿而不犯波夜提的？』回答：『有。』指的是在墻壁、樹下、空曠的房屋中，犯突吉羅。與什麼樣的女人同宿呢？指的是身體可以觸控的。如果房舍相連，食堂共用一個門，在其中同宿，犯波夜提。如果不知道進入同宿的人是未受具足戒的人，不犯。』

『有沒有比丘恐嚇比丘而不犯波夜提的？』回答：『有。』指的是對盜賊、曾經犯戒者、曾經不和合者、學戒者（Siksamana，準比丘尼）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），犯突吉羅。

『有沒有比丘藏匿比丘的衣缽等物而不犯波夜提的？』回答：『有。』指的是藏匿金銀缽，犯突吉羅。藏匿不乾淨的衣服、不乾淨的尼師壇（Nisidana，坐具）、缽囊等，犯突吉羅。

清凈佈施的五種人的衣服，如何會犯戒？超過十個夜晚，天亮時，犯波夜提。

如果比丘說：『我看見某甲和某甲女人一起坐臥。』犯波夜提。誹謗學戒女、沙彌、沙彌尼，犯突吉羅。

如果比丘明知是盜賊團伙、明知是女人，仍然一起同行，犯波夜提。中途返回，犯突吉羅。

『有沒有比丘與盜賊同行而不犯波夜提的？』回答：『有。』指的是被盜賊挾持而去、或者在危險的道路上、或者被奪取精氣的夜叉等，一起同行不犯。

如果接受了四個月的邀請，無論是僧眾的邀請還是私人的邀請，無論是衣服還是食物等，應該接受，超過接受的時間，犯波夜提。多次邀請，不犯。

『如果施主邀請比丘說：『如果有什麼需要的，只管來取。』說了這話之後，這位比丘還俗了，重新受了具足戒之後，回到原來的施主家，還需要重新邀請嗎？』回答：『需要重新邀請。』

【English Translation】 English version: 'Milk, Payantika (a type of offense). If a Bhikkhu (monk) plays in the water, splashing and submerging, it is a Payantika. If, while bathing, he anoints his body with ghee, sugar, and honey for amusement, it is a Dukkata (a minor offense).'

'Is there a Bhikkhu who can stay overnight with a woman without committing a Payantika?' The answer is: 'Yes.' This refers to staying near walls, under trees, or in empty houses, which is a Dukkata. What kind of woman is referred to? One whose body can be touched. If the rooms are connected, and the dining hall shares a door, staying overnight there is a Payantika. If one does not know that the person staying overnight is not fully ordained, there is no offense.'

'Is there a Bhikkhu who can frighten another Bhikkhu without committing a Payantika?' The answer is: 'Yes.' This refers to frightening thieves, those who have previously broken precepts, those who were previously not in harmony, a Siksamana (a female novice undergoing training), a Sramanera (a male novice), or a Sramanerika (a female novice), which is a Dukkata.'

'Is there a Bhikkhu who can hide the robes and alms bowl of another Bhikkhu without committing a Payantika?' The answer is: 'Yes.' This refers to hiding gold or silver bowls, which is a Dukkata. Hiding unclean robes, unclean Nisidana (sitting cloth), bowl bags, etc., is a Dukkata.'

How does one commit an offense regarding robes given as pure offerings to five types of people? If more than ten nights pass and the dawn breaks, it is a Payantika.

If a Bhikkhu says, 'I saw so-and-so sitting and lying down with so-and-so woman,' it is a Payantika. Slandering a Siksamana, Sramanera, or Sramanerika is a Dukkata.

If a Bhikkhu knows that they are a band of thieves or knows that she is a woman, and still travels with them, it is a Payantika. Returning midway is a Dukkata.

'Is there a Bhikkhu who can travel with thieves without committing a Payantika?' The answer is: 'Yes.' This refers to being taken away by thieves, or traveling on dangerous roads, or being with Yakshas (spirits) who steal people's vital essence; traveling with them is not an offense.'

If one receives a four-month invitation, whether from the Sangha (community) or privately, whether for robes or food, one should accept it; exceeding the accepted time is a Payantika. Repeated invitations are not an offense.

'If a donor invites a Bhikkhu, saying, 'Just come and take whatever you need,' and after saying this, the Bhikkhu disrobes, and after being re-ordained, returns to the original donor's house, is it necessary to invite him again?' The answer is: 'It is necessary to invite him again.'

。」

「若居士無常，有餘子等。須更請，為用前法耶？」答：「須更請。」

「居士先請比丘，比丘為作覆缽羯磨，得受不？」答：「不得受，受者突吉羅。」

「居士言：『若不受者，我當生大不敬信。』為得受不？」答：「不得。令彼懺悔，使得清凈已，然後得受。」

「年不滿二十、年疑，與受具足戒，得具足不？」答：「不得，僧犯突吉羅。受具戒人自知不滿二十，受具戒時言滿二十，共行事不犯。後知此人不滿二十，眾僧不得共行事，初始不得戒故。四種受戒隨其事。四種者，本不和合，如分別毗尼中說更作羯磨不成就？云何？不自知未滿二十、後知不滿二十，經僧布薩、羯磨作十二人，是名賊住。從何處數年歲？從母胎數取一切閏月。」

若掘死地、壞地，離自性不犯。云何生地？經夏四月，是名生地。遣使手印掘地，突吉羅。

作白時從坐起去，突吉羅。作白已未作羯磨起去，波夜提。作非法羯磨起去，突吉羅。與賊住、本犯戒、本不和合、學戒、式叉摩那、沙彌、沙彌尼作羯磨起去，突吉羅。遣無臘人作使，俱得突吉羅。彼還反，得波夜提突吉羅。咒術使木人，突吉羅。

若比丘為他聽諍訟，突吉羅。

「若以酒煮時藥、非時藥、七日藥，得服

【現代漢語翻譯】現代漢語譯本「如果居士去世，有其他子女等，需要重新迎請，還是沿用之前的儀式？」回答：「需要重新迎請。」「居士先前迎請了比丘，比丘為他做了覆缽羯磨（pravāraṇā-karma，一種懺悔儀式），這樣可以接受供養嗎？」回答：「不可以接受，接受者犯突吉羅（duṣkṛta，一種輕罪）。」「居士說：『如果你們不接受供養，我將產生極大的不敬和不信任。』這樣可以接受供養嗎？」回答：「不可以。應該讓他懺悔，使他清凈之後，然後才能接受供養。」「年齡不滿二十歲，或者年齡有疑問的人，授予具足戒（upasampadā，佛教中的高級戒律），能得到具足戒嗎？」回答：「不能得到，僧眾犯突吉羅。受具足戒的人自己知道不滿二十歲，受具足戒時卻說滿了二十歲，共同行事不犯戒。後來知道此人不滿二十歲，僧眾不得共同行事，因為一開始就沒有得到戒。四種受戒方式根據具體情況而定。四種是指，原本就不和合的情況，如《分別毗尼》（Prātimokṣa，戒律的彙編）中所說，重新舉行羯磨（karma，僧團會議）也不能成就。什麼情況呢？不自己知道未滿二十歲，後來知道不滿二十歲，經過僧團布薩（poṣadha，一種宗教儀式）、羯磨，算作十二人，這叫做賊住（stenavāsin，非法居住者）。從哪裡計算年齡？從母親的胎中開始計算，包括所有的閏月。」如果挖掘死地、破壞土地，離開其自性（原始狀態）就不犯戒。什麼是生地？經過夏季四個月的土地，叫做生地。派遣使者用手勢挖掘土地，犯突吉羅。在作白（jñapti，一種宣告）時從座位起身離開，犯突吉羅。作白之後，未作羯磨起身離開，犯波夜提（pāyantika，一種較重的罪）。作非法羯磨起身離開，犯突吉羅。與賊住、原本犯戒者、原本不和合者、學戒女（śikṣamāṇā，預備出家的女子）、式叉摩那（śikṣamāṇā，預備出家的女子）、沙彌（śrāmaṇera，小沙彌）、沙彌尼（śrāmaṇerikā，小沙彌尼）一起作羯磨起身離開，犯突吉羅。派遣沒有戒臘的人作使者，雙方都犯突吉羅。他返回，犯波夜提和突吉羅。用咒術驅使木偶人，犯突吉羅。如果比丘為他人聽訟爭端，犯突吉羅。「如果用酒煮時藥（kālika-bhaiṣajya，規定時間內可服用的藥）、非時藥（yāmika-bhaiṣajya，規定時間內可服用的藥）、七日藥（sattāha-bhaiṣajya，七天內可服用的藥），可以服用嗎？」

【English Translation】 English version 'If the Upāsaka (居士，lay Buddhist) passes away and there are other children, etc., is it necessary to invite again, or should the previous method be used?' Answer: 'It is necessary to invite again.' 'If the Upāsaka previously invited a Bhikṣu (比丘，Buddhist monk), and the Bhikṣu performed a Pravāraṇā-karma (覆缽羯磨，a ceremony of confession) for him, is it permissible to receive offerings?' Answer: 'It is not permissible. The one who receives it commits a Duṣkṛta (突吉羅，minor offense).' 'The Upāsaka says: 'If you do not accept the offerings, I will develop great disrespect and distrust.' Is it permissible to accept the offerings?' Answer: 'It is not. He should be made to confess, and after he is purified, then it is permissible to accept the offerings.' 'If someone under the age of twenty, or whose age is doubtful, is given Upasampadā (具足戒，full ordination), does he attain Upasampadā?' Answer: 'He does not. The Saṅgha (僧，Buddhist community) commits a Duṣkṛta. If the person receiving Upasampadā knows that he is under twenty, but says he is twenty at the time of receiving Upasampadā, there is no offense in acting together. If it is later known that this person is under twenty, the Saṅgha should not act together with him, because he did not receive the precepts from the beginning. The four methods of receiving precepts depend on the specific circumstances. The four refer to situations where there was originally disharmony, as stated in the Prātimokṣa (分別毗尼，collection of precepts). Is it possible to re-perform the Karma (羯磨，formal act of the Sangha) without success? How so? If one does not know that he is under twenty, and later learns that he is under twenty, and passes through the Saṅgha's Poṣadha (布薩，confession ceremony) and Karma, counting as one of the twelve, this is called a Stenavāsin (賊住，thief-dweller). From where is the age counted? It is counted from the mother's womb, including all leap months.' If one digs in dead ground or damages land, there is no offense if it is separated from its original nature. What is living ground? Land that has passed through the four months of summer is called living ground. Sending a messenger to dig the ground with hand gestures is a Duṣkṛta. Rising from one's seat and leaving during the Jñapti (作白，announcement) is a Duṣkṛta. Rising and leaving after the Jñapti but before the Karma is a Pāyantika (波夜提，serious offense). Rising and leaving during an unlawful Karma is a Duṣkṛta. Rising and leaving after performing Karma with a Stenavāsin, someone who originally broke the precepts, someone who was originally in disharmony, a Śikṣamāṇā (學戒女，female trainee), a Śrāmaṇera (沙彌，novice monk), or a Śrāmaṇerikā (沙彌尼，novice nun) is a Duṣkṛta. Sending someone without Vassa (臘，years of monastic life) as a messenger results in a Duṣkṛta for both. If he returns, it is a Pāyantika and a Duṣkṛta. Using magic to command a wooden puppet is a Duṣkṛta. If a Bhikṣu listens to disputes for others, it is a Duṣkṛta. 'If one boils Kālika-bhaiṣajya (時藥，medicine taken at specific times), Yāmika-bhaiṣajya (非時藥，medicine taken within a specific period), or Sattāha-bhaiṣajya (七日藥，medicine taken within seven days) with alcohol, is it permissible to take it?'

不？」「若無酒性得服。」

「若一切果飯得食不？」答：「得食。」

若比丘教比丘尼修多羅、毗尼、阿毗達摩，作是言：「我不能學。」更余比丘邊去，除修多羅、毗尼、阿毗達摩，不學餘者，突吉羅。

若比丘，若僧事若私事，入聚落三處，不白不犯。白衣舍、阿練若處、近聚落邊，無比丘時，不白不犯。種種人共住，不白入聚落，不犯。

「若自在地、白空中人，成白不？」答：「成白。相違亦如是作。要以不去，突吉羅。若四衢道中見比丘時應白，不者發心已應去。若一界內出界入余處，若無比丘應白比丘尼，乃至沙彌尼亦如是。」

受一請已，復受一不凈施，食已自恣不受殘食法入聚落，犯二波夜提，不受殘食、不白入聚落。

「頗有比丘明相未出王未藏寶入王家不犯耶？」答：「有。若天王家、龍王、夜叉王及一切非人王等家。若有急因緣、若藏寶已入，不犯。」

若說波羅提木叉時，比丘尼言：「我始知此罪。」犯突吉羅。除毗尼，說余法時作是言：「我始知是法半月中說。」突吉羅。

「頗有比丘作床足過八指不犯波夜提耶？」答：「有。若以寶作床，金銀琉璃頗梨作，突吉羅。若為他作，過八指，突吉羅。」

「頗有比丘以褥縫著坐床

【現代漢語翻譯】現代漢語譯本『不？』『如果沒有酒性，可以服用。』『如果一切水果和米飯可以食用嗎？』回答：『可以食用。』如果比丘教比丘尼修多羅（Sutra，經）、毗尼（Vinaya，律）、阿毗達摩（Abhidhamma，論），比丘尼說：『我不能學。』然後去其他比丘那裡，除了修多羅、毗尼、阿毗達摩之外，不學習其他的，犯突吉羅（Dukkata，惡作罪）。如果比丘，無論是僧事還是私事，進入聚落三次，沒有稟告，不犯戒。在白衣的住所、阿練若處（Aranya，寂靜處）、靠近聚落的地方，沒有比丘的時候，沒有稟告，不犯戒。和各種人共同居住，沒有稟告進入聚落，不犯戒。『如果在自在地、稟告空中的人，算作稟告了嗎？』回答：『算作稟告。』相反的情況也一樣處理。一定要離開，否則犯突吉羅（Dukkata，惡作罪）。如果在四通八達的道路中見到比丘時應該稟告，否則發心后就應該離開。如果在一界內出界進入其他地方，如果沒有比丘，應該稟告比丘尼，乃至沙彌尼（Sramaneri，沙彌尼）也一樣。接受一次邀請后，又接受一次不凈的佈施，吃完后隨自己的意願，不接受剩餘的食物就進入聚落，犯兩次波夜提（Payantika，墮罪），不接受剩餘的食物、不稟告就進入聚落。『有沒有比丘在黎明未到、國王沒有藏寶的時候進入王家而不犯戒的？』回答：『有。如果是天王家、龍王、夜叉王以及一切非人王等的家。如果有緊急的因緣，或者藏寶已經進入，不犯戒。』如果在說波羅提木叉（Pratimoksha，戒經）時，比丘尼說：『我才剛知道這個罪。』犯突吉羅（Dukkata，惡作罪）。除了毗尼（Vinaya，律），在說其他法時說：『我才剛知道這個法在半個月中說。』犯突吉羅（Dukkata，惡作罪）。『有沒有比丘製作床腳超過八指而不犯波夜提（Payantika，墮罪）的？』回答：『有。如果用寶物製作床，用金銀琉璃頗梨製作，犯突吉羅（Dukkata，惡作罪）。如果是為他人制作，超過八指，犯突吉羅（Dukkata，惡作罪）。』『有沒有比丘用褥子縫在坐床上

【English Translation】 English version 'No?' 'If it has no alcoholic properties, it may be taken.' 'If all fruits and rice are permissible to eat?' Answer: 'They are permissible.' If a Bhikkhu (monk) teaches a Bhikkhuni (nun) Sutra (discourses), Vinaya (discipline), or Abhidhamma (higher teachings), and she says, 'I cannot learn,' and then goes to another Bhikkhu, not learning anything other than Sutra, Vinaya, or Abhidhamma, she commits a Dukkata (wrongdoing). If a Bhikkhu, whether for Sangha (community) matters or personal matters, enters a village three times without informing, there is no offense. At a layman's residence, in an Aranya (secluded place), or near a village, when there is no Bhikkhu present, there is no offense without informing. Living with various people, entering a village without informing, there is no offense. 'If in a free area, informing someone in the sky, does that count as informing?' Answer: 'It counts as informing.' The opposite situation is handled similarly. One must leave, otherwise, it is a Dukkata (wrongdoing). If one sees a Bhikkhu on a crossroads, one should inform him; otherwise, after making the intention, one should leave. If one goes out of bounds within a boundary and enters another place, if there is no Bhikkhu, one should inform a Bhikkhuni, even a Sramaneri (novice nun) likewise. Having accepted one invitation, and then accepting an impure offering, after eating, acting according to one's own will, entering a village without accepting the remaining food, one commits two Payantika (expiation) offenses: not accepting the remaining food and entering the village without informing. 'Is there a Bhikkhu who enters a king's house before dawn and before the king has hidden his treasures without committing an offense?' Answer: 'Yes. If it is the house of a Deva (god) king, a Naga (serpent) king, a Yaksha (demon) king, or any non-human king's house. If there is an urgent reason, or the treasure has already been hidden, there is no offense.' If, when the Pratimoksha (code of monastic rules) is being recited, a Bhikkhuni says, 'I am only now aware of this offense,' she commits a Dukkata (wrongdoing). Except for the Vinaya (discipline), when another Dharma (teaching) is being taught and she says, 'I am only now aware that this teaching is recited every half month,' she commits a Dukkata (wrongdoing). 'Is there a Bhikkhu who makes bed legs longer than eight fingers without committing a Payantika (expiation) offense?' Answer: 'Yes. If the bed is made of jewels, made of gold, silver, lapis lazuli, or crystal, it is a Dukkata (wrongdoing). If it is made for another, and it is longer than eight fingers, it is a Dukkata (wrongdoing).' 'Is there a Bhikkhu who sews a cushion onto a sitting bed

臥床不犯耶？」答：「有。除木綿褥，余褥縫著，突吉羅。為他縫，突吉羅。手印遣使，突吉羅。縫不凈褥，突吉羅。尼師檀、覆瘡衣，隨其事應當知。」

以不凈衣作雨衣，突吉羅。

以不凈衣修伽陀衣量等作，突吉羅。

問九十波夜提竟。

問四波羅提提舍尼

若白衣舍，三種人邊受食，突吉羅，謂賊住、本不和合、學戒。若比丘在空中受比丘尼食，突吉羅。

「頗有比丘從非親里比丘尼邊受食不犯耶？」答：「有。比丘在寺，比丘尼在白衣舍。」

「頗有比丘非母親比丘尼邊受食不犯耶？」答：「有。謂母。于非親里比丘尼邊同意白衣舍受，不犯。手印，不犯。」

若比丘到白衣家乞食，是中有比丘尼言：「與是比丘食。」是比丘得食，犯突吉羅。異家一門，于中受食、或為他受，突吉羅。

「頗有非親里比丘尼邊受食犯四篇戒耶？」答：「有。若以衣裹食取衣取食、女人前粗惡語、摩觸內身、遣使手印言與羹與飯比丘不遮，犯突吉羅。若門限邊受食，不犯。及親裡邊受，不犯。」

若阿練若怖畏處，不病，內受食，突吉羅。不犯者，病也。應語彼居士言：「此中有難。」或王問比丘：「此中有賊無賊耶？」答言：「無。」而此中有賊，受食不

【現代漢語翻譯】現代漢語譯本：『臥床不犯戒嗎？』回答：『有。除了木棉褥子，其餘褥子縫在一起，犯突吉羅（Dukkata，惡作罪）。為他人縫製，犯突吉羅（Dukkata，惡作罪）。用手勢示意傳遞資訊，犯突吉羅（Dukkata，惡作罪）。縫製不乾淨的褥子，犯突吉羅（Dukkata，惡作罪）。尼師壇（Nisidana，坐具）、覆蓋瘡口的衣服，應根據具體情況瞭解。』用不乾淨的衣服制作雨衣，犯突吉羅（Dukkata，惡作罪）。用不乾淨的衣服制作尺寸與修伽陀衣（Sugata，如來）相同的衣服，犯突吉羅（Dukkata，惡作罪）。九十條波夜提（Pacittiya，墮罪）問答完畢。四條波羅提提舍尼（Patidesaniya，應懺悔罪）問答如果在俗家，從三種人處接受食物，犯突吉羅（Dukkata，惡作罪），即賊人居住處、原本不和合之處、學習戒律者處。如果比丘在空中接受比丘尼的食物，犯突吉羅（Dukkata，惡作罪）。『是否有比丘從非親屬的比丘尼處接受食物而不犯戒的？』回答：『有。比丘在寺院，比丘尼在俗家。』『是否有比丘從非母親的比丘尼處接受食物而不犯戒的？』回答：『有。指母親。在非親屬的比丘尼處，與俗家達成一致而接受食物，不犯戒。用手勢示意，不犯戒。』如果比丘到俗家乞食，其中有比丘尼說：『給這位比丘食物。』這位比丘得到食物，犯突吉羅（Dukkata，惡作罪）。在不同人家但同一門內，從中接受食物或為他人接受食物，犯突吉羅（Dukkata，惡作罪）。『是否有從非親屬比丘尼處接受食物而犯四篇戒的？』回答：『有。如果用衣服包裹食物，取衣服取食物，在女人面前說粗惡語，觸控身體內部，用手勢示意讓人給羹或飯，比丘不制止，犯突吉羅（Dukkata，惡作罪）。如果在門檻邊接受食物，不犯戒。以及在親屬處接受食物，不犯戒。』如果在阿練若（Aranya，寂靜處）的恐怖處，沒有生病，在室內接受食物，犯突吉羅（Dukkata，惡作罪）。不犯戒的情況是生病。應該告訴那位居士說：『這裡有難。』或者國王問比丘：『這裡有賊沒有賊？』回答說：『沒有。』而這裡有賊，接受食物不犯戒。

【English Translation】 English version: 『Is there no offense in lying down on a bed?』 The answer is: 『Yes. Except for cotton mattresses, other mattresses sewn together incur a Dukkata (misdeed). Sewing for others incurs a Dukkata. Using hand gestures to send messages incurs a Dukkata. Sewing unclean mattresses incurs a Dukkata. Nisidana (sitting cloth), and clothes covering wounds, should be understood according to the circumstances.』 Using unclean clothes to make raincoats incurs a Dukkata. Using unclean clothes to make clothes of the same size as Sugata's (the Buddha's) robes incurs a Dukkata. The questioning on the ninety Pacittiyas (expiation) is complete. Questioning on the four Patidesaniyas (offenses to be confessed) If in a layperson's dwelling, receiving food from three types of people incurs a Dukkata, namely, those residing in a thief's dwelling, those who are inherently discordant, and those learning the precepts. If a bhikkhu receives food from a bhikkhuni in the air, it incurs a Dukkata. 『Is there a bhikkhu who does not commit an offense by receiving food from a bhikkhuni who is not a relative?』 The answer is: 『Yes. If the bhikkhu is in a monastery and the bhikkhuni is in a layperson's dwelling.』『Is there a bhikkhu who does not commit an offense by receiving food from a bhikkhuni who is not his mother?』 The answer is: 『Yes. Referring to the mother. Receiving food in agreement with a layperson's dwelling from a bhikkhuni who is not a relative does not constitute an offense. Using hand gestures does not constitute an offense.』 If a bhikkhu goes to a layperson's house for alms, and a bhikkhuni says, 『Give food to this bhikkhu,』 and the bhikkhu receives the food, it incurs a Dukkata. Receiving food from different houses within the same enclosure, or receiving food for others, incurs a Dukkata. 『Is there an instance where receiving food from a bhikkhuni who is not a relative constitutes an offense under the four Parajikas (defeat)?』 The answer is: 『Yes. If one wraps food in clothing, takes the clothing and the food, speaks harsh words in front of a woman, touches the inner body, uses hand gestures to ask for soup or rice, and the bhikkhu does not object, it incurs a Dukkata. Receiving food at the threshold does not constitute an offense, nor does receiving food from a relative.』 If in a frightening place in the Aranya (forest), and not being ill, one receives food indoors, it incurs a Dukkata. Not committing an offense occurs when one is ill. One should tell the layperson, 『There is danger here.』 Or if the king asks the bhikkhu, 『Are there thieves here or not?』 and the bhikkhu answers, 『No,』 while there are thieves present, receiving food does not constitute an offense.

犯。若出界外受食，不犯。若中道見居士送食，語言：「莫入。」而彼自入，不犯。比丘若狂，不犯。

「頗有比丘從學家中自手受食不犯耶？」答：「有。謂先請、若病。」

波羅提提舍尼竟。

七滅諍

若比丘狂犯戒，后憶有罪，應如法除滅。若不憶，不犯。若欲舉諍者，應先令是比丘自言，然後舉。先應乞聽，求闥賴吒。闥賴吒者，於二部朋黨無有彼此。若彼不同者不應舉，若舉者不名闥賴吒。闥賴吒應兩邊知受籌，若作已復言不作，得故妄語罪。如不癡，多覓罪、現前毗尼、自言毗尼、憶念毗尼、覓罪布草，隨其義當知。

優波離問分別波羅提木叉竟。

問受戒事

問：「不作白四羯磨受具足戒，為得具足戒、為不得耶？」答：「不得。」

「若受具戒時舍和上，為得具足戒、為不得耶？」答：「不得。」

「受具戒時，作者不稱三種名，謂和上、眾僧、受戒者名，為得戒、不得戒耶？」答：「不得戒。」

「若作白已減作羯磨，為得戒。不得戒耶。答不得。受具戒時不乞和上。為得戒、不得戒耶？」答：「得戒。眾僧犯突吉羅。」

「受具戒時，不問遮道法便與受戒，為得戒不？」答：「得戒。諸比丘犯突吉羅。」

「與愚癡

【現代漢語翻譯】現代漢語譯本犯戒。如果出界外接受食物，不犯戒。如果在中途看見居士送食物，（比丘）說：『不要進來。』而他自己進來了，不犯戒。比丘如果發狂，不犯戒。

『有沒有比丘從在家人的家中親自接受食物而不犯戒的呢？』回答：『有。指事先被邀請的，或者生病的。』

《波羅提提舍尼》結束。

七滅諍

如果比丘發狂時犯戒，後來回憶起有罪，應該如法除滅（罪過）。如果（發狂時犯戒，後來）不記得，不犯戒。如果想要發起諍論的人，應該先讓這個比丘自己說，然後才能發起（諍論）。應該先請求聽取（意見），尋求闥賴吒（Tālayātra，仲裁者）。闥賴吒（Tālayātra）是指對於兩方的朋黨沒有偏袒。如果這個人不同意，不應該發起（諍論），如果發起（諍論）了，這個人不能稱為闥賴吒（Tālayātra）。闥賴吒（Tālayātra）應該知道兩邊都接受籌碼，如果（闥賴吒）做了之後又說沒做，就犯了故妄語罪。如同不癡（的情況一樣），（還有）多覓罪、現前毗尼（Adhikaraṇa-śamatha，止諍法）、自言毗尼（Adhikaraṇa-śamatha，止諍法）、憶念毗尼（Adhikaraṇa-śamatha，止諍法）、覓罪布草（Adhikaraṇa-śamatha，止諍法），根據它們的意義應當知道。

優波離（Upāli）問《分別波羅提木叉》結束。

問受戒事

問：『不做白四羯磨（jñapti-caturtha-karma，四次宣告羯磨）受具足戒，是得到具足戒，還是得不到呢？』答：『得不到。』

『如果受具足戒時捨棄和尚（Upādhyāya，戒師），是得到具足戒，還是得不到呢？』答：『得不到。』

『受具足戒時，作法者不稱說三種名字，即和尚（Upādhyāya）、僧眾、受戒者的名字，是得到戒，還是得不到戒呢？』答：『得不到戒。』

『如果做了白已減少作羯磨（jñapti-caturtha-karma，四次宣告羯磨），是得到戒，還是得不到戒呢？』答：『得不到。受具足戒時不請求和尚（Upādhyāya），是得到戒，還是得不到戒呢？』答：『得到戒。眾僧犯突吉羅（Duṣkṛta，惡作罪）。』

『受具足戒時，不問遮道法（antarāyikadharma，受戒的障礙）就給予受戒，是得到戒嗎？』答：『得到戒。諸比丘犯突吉羅（Duṣkṛta，惡作罪）。』

『與愚癡

【English Translation】 English version It is an offense. If one receives food outside the boundary, it is not an offense. If, on the way, one sees a householder sending food and says, 'Do not enter,' and the householder enters anyway, it is not an offense. If a bhikkhu is insane, it is not an offense.

'Is there a bhikkhu who receives food directly from a householder's home without committing an offense?' The answer is, 'Yes. That is, if he was invited beforehand, or if he is ill.'

The Pārātideśanī is concluded.

The Seven Methods of Settling Disputes

If a bhikkhu commits an offense while insane and later remembers the transgression, it should be expunged according to the Dharma. If he does not remember, it is not an offense. If someone wants to raise a dispute, they should first have the bhikkhu speak for himself, and then raise it. One should first request a hearing and seek a Tālayātra (arbitrator). A Tālayātra (arbitrator) is one who has no partiality towards either side. If that person does not agree, the dispute should not be raised; if it is raised, that person is not called a Tālayātra (arbitrator). The Tālayātra (arbitrator) should know that both sides accept the tokens. If, after acting, the Tālayātra says he did not act, he commits the offense of intentional lying. As with the case of not being insane, one should understand the meaning of searching for offenses, present Vinaya (Adhikaraṇa-śamatha, methods of settling disputes), self-declaration Vinaya (Adhikaraṇa-śamatha, methods of settling disputes), recollection Vinaya (Adhikaraṇa-śamatha, methods of settling disputes), and covering the grass for searching offenses (Adhikaraṇa-śamatha, methods of settling disputes).

Upāli's (Upāli) questions on the Discrimination of the Prātimokṣa are concluded.

Questions on Receiving Ordination

Question: 'If one receives full ordination without performing the jñapti-caturtha-karma (procedure of four announcements), does one obtain full ordination or not?' Answer: 'One does not.'

Question: 'If one abandons one's Upādhyāya (preceptor) at the time of receiving full ordination, does one obtain full ordination or not?' Answer: 'One does not.'

Question: 'If, at the time of receiving full ordination, the one performing the act does not mention the three names, namely the Upādhyāya (preceptor), the Saṃgha, and the one receiving ordination, does one obtain ordination or not?' Answer: 'One does not obtain ordination.'

Question: 'If, after making the announcement, one reduces the performance of the jñapti-caturtha-karma (procedure of four announcements), does one obtain ordination or not?' Answer: 'One does not. If one does not request an Upādhyāya (preceptor) at the time of receiving full ordination, does one obtain ordination or not?' Answer: 'One obtains ordination. The Saṃgha commits a Duṣkṛta (wrongdoing).'

Question: 'If one gives ordination without asking about the antarāyikadharma (impediments to ordination), does one obtain ordination?' Answer: 'One obtains ordination. The bhikkhus commit a Duṣkṛta (wrongdoing).'

Question: 'Giving to a foolish

人受具戒，為得戒不？」答：「得戒。諸比丘犯突吉羅。」

「二人共一羯磨、二處受戒，為得戒不？」答：「得戒。謂二界中間作羯磨。」

「頗有比丘與四處人受戒作羯磨，為得戒不？」答：「得戒。謂坐床臥床上坐，四向作羯磨。」

「頗有比丘與五處人受具戒作羯磨，為得戒不？」答：「得戒。謂坐床臥床上坐，為五處人作羯磨。八人、十二人、十五人、十八人亦如是。」

「若比丘界內不和合與人受具足戒，為得戒不？」答：「不得。」

「云何污染比丘尼？」答：「謂非梵行，是名污染比丘尼。」

「一人以八事污染比丘尼，成污染不？」答：「成污染。」

「八人各以一事污染比丘尼，是污染比丘尼不？」答：「不成污染比丘尼。」

「云何賊住人？」答：「若不以白四羯磨受具足戒，經白二白四羯磨、布薩自恣、又在十二人數，是名賊住。」

「受戒人不知和上是賊住，依彼出家受具戒，為得戒不？」答：「得戒。諸比丘犯突吉羅。本犯戒、本不和合亦如是。」

「若白衣為和上，與白衣受具戒，為得戒不？」答：「得戒。諸比丘犯突吉羅。」

「非出家人為和上，與人受具足，為得戒不？」答：「得戒。」

「云何是

【現代漢語翻譯】現代漢語譯本『人受具戒（upasampada，佛教中的正式出家受戒），為得戒不？』答：『得戒。諸比丘犯突吉羅（dukkhata，一種輕微的罪過）。』

『二人共一羯磨（kamma，業，此處指受戒儀式），二處受戒，為得戒不？』答：『得戒。謂二界中間作羯磨。』

『頗有比丘與四處人受戒作羯磨，為得戒不？』答：『得戒。謂坐床臥床上坐，四向作羯磨。』

『頗有比丘與五處人受具戒作羯磨，為得戒不？』答：『得戒。謂坐床臥床上坐，為五處人作羯磨。八人、十二人、十五人、十八人亦如是。』

『若比丘界內不和合與人受具足戒，為得戒不？』答：『不得。』

『云何污染比丘尼（bhikkhuni，比丘尼）？』答：『謂非梵行（brahmacarya，清凈的行為），是名污染比丘尼。』

『一人以八事污染比丘尼，成污染不？』答：『成污染。』

『八人各以一事污染比丘尼，是污染比丘尼不？』答：『不成污染比丘尼。』

『云何賊住人？』答：『若不以白四羯磨（jnapti-caturtha-karman，一種正式的僧團決議程式）受具足戒，經白二白四羯磨、布薩（uposatha，齋戒日）自恣（pravarana，僧眾自恣日）、又在十二人數，是名賊住。』

『受戒人不知和上（upadhyaya，戒師）是賊住，依彼出家受具戒，為得戒不？』答：『得戒。諸比丘犯突吉羅。本犯戒、本不和合亦如是。』

『若白衣為和上，與白衣受具戒，為得戒不？』答：『得戒。諸比丘犯突吉羅。』

『非出家人為和上，與人受具足，為得戒不？』答：『得戒。』

『云何是』

【English Translation】 English version 『When a person receives the full ordination (upasampada, full ordination in Buddhism), do they obtain the precepts?』 Answer: 『They obtain the precepts. The monks commit a dukkata (dukkhata, a minor offense).』

『When two people share one kamma (kamma, action; here referring to the ordination ceremony) and receive ordination in two places, do they obtain the precepts?』 Answer: 『They obtain the precepts. This refers to performing the kamma in the space between two boundaries.』

『Is it possible for a monk to perform a kamma for ordination with people in four places, and for them to obtain the precepts?』 Answer: 『They obtain the precepts. This refers to sitting on a bed or couch and performing the kamma in four directions.』

『Is it possible for a monk to perform a kamma for full ordination with people in five places, and for them to obtain the precepts?』 Answer: 『They obtain the precepts. This refers to sitting on a bed or couch and performing the kamma for people in five places. The same applies to eight, twelve, fifteen, and eighteen people.』

『If the Sangha (Sangha, monastic community) within a boundary is not in harmony and gives full ordination to someone, do they obtain the precepts?』 Answer: 『They do not.』

『What constitutes defiling a bhikkhuni (bhikkhuni, female monastic)?』 Answer: 『It is called defiling a bhikkhuni when there is non-brahmacarya (brahmacarya, pure conduct).』

『If one person defiles a bhikkhuni with eight things, is it considered defilement?』 Answer: 『It is considered defilement.』

『If eight people each defile a bhikkhuni with one thing, is that considered defiling a bhikkhuni?』 Answer: 『It is not considered defiling a bhikkhuni.』

『What is a 『thief-dweller』?』 Answer: 『If one does not receive full ordination through the procedure of jnapti-caturtha-karman (jnapti-caturtha-karman, a formal procedure of monastic decision-making), but goes through the procedures of jnapti-dutiya-karman and jnapti-caturtha-karman, uposatha (uposatha, day of fasting and observance), and pravarana (pravarana, invitation), and is also among the twelve, that is called a thief-dweller.』

『If the person receiving ordination does not know that the upadhyaya (upadhyaya, preceptor) is a thief-dweller, and relies on them to leave home and receive full ordination, do they obtain the precepts?』 Answer: 『They obtain the precepts. The monks commit a dukkata. The same applies to the original offense and the original disharmony.』

『If a layperson acts as the upadhyaya and gives full ordination to a layperson, do they obtain the precepts?』 Answer: 『They obtain the precepts. The monks commit a dukkata.』

『If a non-ordained person acts as the upadhyaya and gives full ordination to someone, do they obtain the precepts?』 Answer: 『They obtain the precepts.』

『What is』

越濟人？」答：「謂舍沙門衣服舍戒，詣外道所，著彼衣服、樂彼所見，是越濟人。」

「殺母人與出家受具足戒，得受具足戒不？」答：「或得、或不得。云何得受具戒？或欲殺余母而殺自母，此得與出家受具足戒。若故奪母命，不得與出家受具足戒。殺父、殺阿羅漢亦如是。」噁心出佛血，或得與出家受具足戒、或不得。

「云何得與出家受具足戒？」答：「非故噁心出佛血，此得與出家受具足戒。云何不得？噁心出血。」

破僧人，或得與出家受具足戒、或不得。若法想受籌，因彼受籌僧破，得與受具戒。作非法想，不得與受具足戒。

「與鈍性人受具戒，為得戒不？」答：「得戒。諸比丘犯突吉羅。不凈人亦如是。」

「與聾人受具戒，為得戒不？」答：「若聞羯磨者得戒，不聞者不得。聾人狂人、滿眾散亂心人、重病人亦如是。不受法人受戒，受法人滿數，不得戒。受法人受戒，不受法人滿數，不得戒。」

「不見擯比丘與不見擯人受戒，為得戒不？」答：「彼言見罪，得戒。惡邪不除擯亦如是。眾數比丘若聞羯磨已轉根，得戒。」

「受具戒人轉根，得具戒耶？」答：「得戒。」

「如佛所說，比丘尼從比丘乞受戒。故和上轉根，得具戒不？」「聞羯

【現代漢語翻譯】現代漢語譯本『什麼樣的人是『越濟人』（Yuè jì rén，超越救度之人）？』回答：『指捨棄沙門（Shāmén，修行者）的衣服，捨棄戒律，前往外道（wài dào，非佛教的宗教或哲學）之處，穿著他們的衣服，喜歡他們的見解，這樣的人是『越濟人』。』『殺了母親的人如果出家受具足戒（jùzújiè，比丘或比丘尼所受的全部戒律），能得到具足戒嗎？』回答：『有時能得到，有時不能得到。怎樣才能得到具足戒呢？如果他想殺害其他的母親，卻誤殺了親生母親，這樣的人可以允許他出家受具足戒。如果是有意奪取母親的性命，就不能允許他出家受具足戒。殺害父親、殺害阿羅漢（āluóhàn，已證得涅槃的聖者）的情況也是如此。』如果懷著惡意使佛（Fó，覺悟者）出血，有時可以允許他出家受具足戒，有時則不可以。『怎樣才能允許他出家受具足戒呢？』回答：『如果不是故意懷著惡意使佛出血，這樣的人可以允許他出家受具足戒。怎樣不能允許呢？懷著惡意使佛出血。』破壞僧團（sēngtuán，佛教僧侶的團體）的人，有時可以允許他出家受具足戒，有時則不可以。如果以如法的想法接受籌碼，因為他接受籌碼而導致僧團分裂，可以允許他受具足戒。如果以不如法的想法，就不能允許他受具足戒。『給遲鈍愚笨的人受具足戒，能得到戒律嗎？』回答：『能得到戒律。各位比丘（bǐqiū，男性出家人）會犯下突吉羅（tūjíluó，輕微的過失）。不清凈的人也是如此。』『給聾人受具足戒，能得到戒律嗎？』回答：『如果能聽到羯磨（jiémó，僧團的議事或儀式）的內容，就能得到戒律；如果聽不到，就不能得到。聾人、狂人、滿眾但心散亂的人、重病人也是如此。不受法人（shòufǎ rén，有資格接受戒律的人）受戒，受戒的人數已滿，也不能得到戒律。受法人受戒，不受法人的人數已滿，也不能得到戒律。』『不與被擯斥的比丘（bǐqiū，男性出家人）和被擯斥的人受戒，能得到戒律嗎？』回答：『如果他們承認自己的罪過，就能得到戒律。不消除邪惡的見解而被擯斥的人也是如此。如果眾多的比丘聽完羯磨后改變了根性，就能得到戒律。』『已經受具足戒的人改變了根性，還能保有具足戒嗎？』回答：『能保有具足戒。』『正如佛所說，比丘尼（bǐqiūnī，女性出家人）應該從比丘處乞求受戒。如果和尚（héshàng，寺院住持或長老）改變了根性，還能保有具足戒嗎？』『聽完羯磨』

【English Translation】 English version 'What kind of person is a 'Yuè jì rén' (越濟人, one who transcends salvation)?' The answer is: 'It refers to someone who abandons the clothes of a Shāmén (沙門, ascetic), abandons the precepts, goes to the place of an 'wài dào' (外道, non-Buddhist religion or philosophy), wears their clothes, and enjoys their views. Such a person is a 'Yuè jì rén'.' 'If someone who has killed their mother becomes a monk and receives the 'jùzújiè' (具足戒, full ordination precepts), can they receive the full precepts?' The answer is: 'Sometimes they can, and sometimes they cannot. How can they receive the full precepts? If they intended to kill another mother but mistakenly killed their own mother, this person can be allowed to become a monk and receive the full precepts. If they intentionally took their mother's life, they cannot be allowed to become a monk and receive the full precepts. The same applies to killing one's father or killing an 'āluóhàn' (阿羅漢, Arhat, a perfected being who has attained Nirvana).' If one maliciously causes a Buddha (Fó, 佛, the Awakened One) to bleed, sometimes they can be allowed to become a monk and receive the full precepts, and sometimes they cannot. 'How can they be allowed to become a monk and receive the full precepts?' The answer is: 'If they did not intentionally and maliciously cause a Buddha to bleed, this person can be allowed to become a monk and receive the full precepts. How can they not be allowed? By maliciously causing a Buddha to bleed.' Someone who has broken up the 'sēngtuán' (僧團, Sangha, the Buddhist monastic community), sometimes they can be allowed to become a monk and receive the full precepts, and sometimes they cannot. If they accept the voting tokens with a proper intention, and because of their acceptance of the tokens, the Sangha is split, they can be allowed to receive the full precepts. If they have an improper intention, they cannot be allowed to receive the full precepts. 'If someone is given the full precepts who is dull-witted, do they receive the precepts?' The answer is: 'They receive the precepts. The 'bǐqiū' (比丘, Bhikshus, male monks) commit 'tūjíluó' (突吉羅, Dukkata, minor offenses). The same applies to someone who is impure.' 'If someone is given the full precepts who is deaf, do they receive the precepts?' The answer is: 'If they can hear the content of the 'jiémó' (羯磨, Karma, monastic procedures or rituals), they receive the precepts; if they cannot hear, they do not receive them. The same applies to someone who is deaf, insane, present in the assembly but with a scattered mind, or seriously ill. If someone who is not eligible to receive the precepts receives them, and the number of those receiving precepts is complete, they do not receive the precepts. If someone who is eligible to receive the precepts receives them, and the number of those not eligible to receive precepts is complete, they do not receive the precepts.' 'If someone who has been expelled and someone who has not been expelled give precepts, are the precepts valid?' The answer is: 'If they acknowledge their offenses, the precepts are valid. The same applies to someone who has been expelled for not eliminating evil views. If many monks change their nature after hearing the 'jiémó', the precepts are valid.' 'If someone who has received the full precepts changes their nature, do they still retain the full precepts?' The answer is: 'They retain the full precepts.' 'As the Buddha said, 'bǐqiūnī' (比丘尼, Bhikshunis, female monks) should request precepts from 'bǐqiū'. If the 'héshàng' (和尚, abbot or elder monk) changes his nature, does he still retain the full precepts?' 'After hearing the 'jiémó'

磨已轉根，得具足戒。」

「受戒人在地，空中作羯磨，為得戒不？」答：「不得。與上相違亦如是。云何得具足戒？若白四羯磨是名得戒。」

問受戒事竟。

問布薩事

結聚落界，除聚落及聚落界，應結不離衣界，聚落、聚落界非衣界故。眾在地坐、空中結界，不成結界。與上相違亦如是。若在阿練若處，面應一拘盧舍為界，于中一布薩。若面一拘盧舍，內有比丘而不見，云何作布薩？若眼所及處，共彼作布薩，亦應發心。

佛住舍衛國。長老優波離問佛言：「世尊！若比丘在地、與欲人在空中與清凈欲，成與清凈欲不？」答：「不成與。若受清凈欲已，出界外即失清凈欲。」

「頗有比丘二處說波羅提木叉成說不？」答：「成說，謂二界中間。」

「頗有比丘三處與清凈欲、三處布薩，成與清凈欲不？」答：「得成。謂在界中間。」

「狂人說戒，成就說戒不？」答：「成就說戒。」

「常住比丘布薩時擯比丘，客比丘來，得與同羯磨不？」答：「若如法作羯磨，得與同。云何起離眾？若一比丘起大小行，不捨聞處，不名離眾。若舍聞處，是名起離眾。若聾人滿眾說戒，得成就說戒。邊地人、癡鈍人等亦如是。」

「布薩時僧破，諸比丘云何作

【現代漢語翻譯】現代漢語譯本：『磨已轉根，得具足戒。』（磨：指受戒的準備工作已經完成；具足戒：比丘或比丘尼所受的全部戒律）

『受戒人在地，空中作羯磨（羯磨：僧團的議事程式），為得戒不？』答：『不得。與上相違亦如是。云何得具足戒？若白四羯磨（白四羯磨：一種正式的僧團儀式，用於授予比丘或比丘尼戒），是名得戒。』

問受戒事竟。

問布薩事（布薩：每半月舉行的僧團集會，懺悔並重申戒律）

結聚落界（聚落界：僧團活動的區域），除聚落及聚落界，應結不離衣界（不離衣界：比丘必須保持三衣不離身的區域），聚落、聚落界非衣界故。眾在地坐、空中結界，不成結界。與上相違亦如是。若在阿練若處（阿練若處：遠離人煙的修行場所），面應一拘盧舍（拘盧舍：一種距離單位）為界，于中一布薩。若面一拘盧舍，內有比丘而不見，云何作布薩？若眼所及處，共彼作布薩，亦應發心。

佛住舍衛國（舍衛國：古代印度的一個國家）。長老優波離（優波離：佛陀的十大弟子之一，以持戒精嚴著稱）問佛言：『世尊！若比丘在地、與欲人（與欲人：因故不能親自參加僧團活動，而委託他人表達意願的人）在空中與清凈欲（清凈欲：表示同意僧團決議的意願），成與清凈欲不？』答：『不成與。若受清凈欲已，出界外即失清凈欲。』

『頗有比丘二處說波羅提木叉（波羅提木叉：比丘或比丘尼必須遵守的戒律列表）成說不？』答：『成說，謂二界中間。』

『頗有比丘三處與清凈欲、三處布薩，成與清凈欲不？』答：『得成。謂在界中間。』

『狂人說戒，成就說戒不？』答：『成就說戒。』

『常住比丘布薩時擯比丘（擯比丘：僧團對犯戒比丘的懲罰），客比丘來，得與同羯磨不？』答：『若如法作羯磨，得與同。云何起離眾（離眾：離開僧團）？若一比丘起大小行（大小行：指排便），不捨聞處（聞處：僧團集會時聽法的場所），不名離眾。若舍聞處，是名起離眾。若聾人滿眾說戒，得成就說戒。邊地人、癡鈍人等亦如是。』

『布薩時僧破（僧破：僧團分裂），諸比丘云何作

【English Translation】 English version: 'The mill has turned its root, and the full ordination is obtained.' (Mill: refers to the preparatory work for receiving ordination is completed; Full ordination: all the precepts received by a Bhikkhu or Bhikkhuni)

'If the person receiving ordination is on the ground, and the Karma (Karma: the procedural matters of the Sangha) is performed in the air, is the ordination obtained?' Answer: 'No. The opposite is also the same. How is the full ordination obtained? If it is the White Four Karmas (White Four Karmas: a formal Sangha ritual used to grant Bhikkhu or Bhikkhuni ordination), it is called obtaining ordination.'

The question about ordination is finished.

Question about Uposatha (Uposatha: a Sangha gathering held every half month to confess and reaffirm the precepts)

Establishing the boundary of a settlement (Settlement boundary: the area of activity of the Sangha), excluding the settlement and the settlement boundary, a non-separation-of-robes boundary (Non-separation-of-robes boundary: the area where a Bhikkhu must keep his three robes with him) should be established, because the settlement and the settlement boundary are not robe boundaries. If the assembly sits on the ground and establishes the boundary in the air, the boundary is not established. The opposite is also the same. If in a remote place (Remote place: a place far from human habitation for practice), the face should be one Krosa (Krosa: a unit of distance) as the boundary, and one Uposatha within it. If the face is one Krosa, and there are Bhikkhus inside who are not seen, how is the Uposatha performed? If within sight, the Uposatha should be performed together with them, and intention should also be generated.

The Buddha was staying in Sravasti (Sravasti: an ancient Indian kingdom). Elder Upali (Upali: one of the Buddha's ten great disciples, known for his strict adherence to the precepts) asked the Buddha: 'World Honored One! If a Bhikkhu is on the ground, and a person giving consent (Person giving consent: a person who cannot personally attend the Sangha activity due to reasons, and entrusts another to express their intention) gives pure consent (Pure consent: expressing the intention to agree with the Sangha's decision) in the air, is the pure consent given?' Answer: 'It is not given. If pure consent has been received, and one leaves the boundary, the pure consent is lost.'

'Is it possible for a Bhikkhu to recite the Pratimoksha (Pratimoksha: a list of precepts that Bhikkhus or Bhikkhunis must observe) in two places and the recitation be valid?' Answer: 'It is valid, namely in the middle of the two boundaries.'

'Is it possible for a Bhikkhu to give pure consent in three places and perform Uposatha in three places, and the pure consent be valid?' Answer: 'It is valid. Namely in the middle of the boundary.'

'If a madman recites the precepts, is the recitation of the precepts accomplished?' Answer: 'The recitation of the precepts is accomplished.'

'When resident Bhikkhus expel a Bhikkhu (Expel a Bhikkhu: the Sangha's punishment for a Bhikkhu who violates the precepts) during Uposatha, and visiting Bhikkhus come, can they participate in the same Karma?' Answer: 'If the Karma is performed according to the Dharma, they can participate. How does one leave the Sangha (Leave the Sangha: leaving the Sangha)? If a Bhikkhu engages in minor or major bodily functions (Minor or major bodily functions: referring to excretion), without leaving the place of hearing (Place of hearing: the place where the Sangha gathers to listen to the Dharma), it is not called leaving the Sangha. If one leaves the place of hearing, it is called leaving the Sangha. If a deaf person recites the precepts in a full assembly, the recitation of the precepts is accomplished. The same applies to people from border areas, those who are foolish and dull, etc.'

'When the Sangha is broken (Sangha is broken: the Sangha is split) during Uposatha, how should the Bhikkhus act

布薩？」答：「各各自朋黨說戒。」

「頗有比丘四處坐作說戒，成就戒不？」答：「成說戒。謂若坐床臥床。」

問布薩事竟。

問自恣法

在地共空中人自恣，不成自恣。與此相違亦如是。

「頗有比丘二處自恣成自恣不？」答有：「謂在二界中間。四處自恣亦如是。如佛所說，清凈同見所出罪。云何清凈同見於一事？同見謂波羅提木叉。」

「如所說，除水火難，有餘難起，得一語自恣不？」答：「若有一一難起，盡得一語自恣。」

如佛所說，除是事已餘事自恣，謂除人已餘事自恣。云何事？云何人？若彼人所犯罪，即除此人也。如佛所說，自恣時出比丘罪。或有說犯波羅提提舍尼，或有說犯心悔，或有說犯波夜提，或有說犯突吉羅。云何事？謂波羅提提舍尼。若舊住僧十五日自恣，客僧來多，十四日自恣，舊比丘應出界外自恣。

「如佛所說，應出界外自恣。為一切比丘出界外、為一一出界耶？」答：「一切出界外自恣。」

「自恣已，擯比丘得共住不？」答：「不得。」

云何起離眾？如前說。聾人滿眾自恣，癡人滿眾、邊地人滿眾、受法比丘滿眾，數不成自恣。自恣人轉根，不成自恣。

問自恣事竟。

問安居法

【現代漢語翻譯】現代漢語譯本『布薩（Uposatha，佛教僧團每半月舉行的集會，誦戒並懺悔）？』答：『各自的宗派說戒。』

『是否有比丘在四個地方坐著或躺著說戒，能成就戒律？』答：『能成就說戒。指的是坐在床上或臥在床上。』

問布薩事完畢。

問自恣法（Pavarana，雨季安居結束時，僧眾互相指出過失的儀式）

在地上和空中人一起自恣，不能成就自恣。與此相反的情況也是一樣。

『是否有比丘在兩個地方自恣能成就自恣？』答：『有，指的是在兩個結界（Sima）的中間。在四個地方自恣也是一樣。如佛所說，清凈是共同見到所犯的罪。如何清凈是共同見到一件事？共同見到指的是波羅提木叉（Patimokkha，戒經）。』

『如所說，除了水災火災，有其他災難發生，能用一句話自恣嗎？』答：『如果有一種種災難發生，都可以用一句話自恣。』

如佛所說，除了這件事以外，其他事都可以自恣，指的是除了這個人以外，其他事都可以自恣。什麼是事？什麼是人？如果那個人所犯的罪，就除去這個人。如佛所說，自恣時要說出比丘的罪。或者有人說犯了波羅提提舍尼（Patidesaniya，應懺悔罪），或者有人說犯了心悔，或者有人說犯了波夜提（Payattika，單墮罪），或者有人說犯了突吉羅（Dukkata，惡作罪）。什麼是事？指的是波羅提提舍尼。如果舊住的僧團十五日自恣，客僧來得多，十四日自恣，舊比丘應該出結界外自恣。

『如佛所說，應該出結界外自恣。是所有比丘都出結界外，還是一個一個出結界？』答：『所有人都出結界外自恣。』

『自恣以後，被擯出的比丘可以一起住嗎？』答：『不可以。』

如何發起離眾？如前所說。聾人滿眾自恣，癡人滿眾、邊地人滿眾、受法比丘滿眾，都不能成就自恣。自恣的人轉變了根，不能成就自恣。

問自恣事完畢。

問安居法（Vassa，雨季安居）

【English Translation】 English version 『Uposatha (Buddhist monastic observance held every fortnight)?』 Answer: 『Each group recites the precepts according to their own tradition.』

『Are there any monks who, sitting or lying in four different places, can accomplish the precepts by reciting them?』 Answer: 『They can accomplish the recitation of the precepts. This refers to sitting on a bed or lying on a bed.』

The inquiry about Uposatha is complete.

Inquiry about Pavarana (the ceremony at the end of the rainy season retreat where monks invite each other to point out faults)

Pavarana performed together by those on the ground and those in the air is not valid. The opposite is also the same.

『Are there any monks who can accomplish Pavarana by performing it in two places?』 Answer: 『Yes, those in the middle of two boundaries (Sima). Pavarana in four places is also the same. As the Buddha said, purification is through jointly seeing the committed offense. How is purification achieved through jointly seeing one thing? Jointly seeing refers to the Patimokkha (the monastic code).』

『As it is said, except for the difficulties of water and fire, if other difficulties arise, can Pavarana be performed with a single utterance?』 Answer: 『If one by one, difficulties arise, Pavarana can be performed with a single utterance for each difficulty.』

As the Buddha said, except for this matter, Pavarana can be performed for other matters, meaning except for this person, Pavarana can be performed for other matters. What is the matter? What is the person? If that person has committed an offense, then that person is excluded. As the Buddha said, during Pavarana, the offenses of the monks should be declared. Some say offenses against Patidesaniya (offenses requiring confession), some say offenses of remorse, some say offenses against Payattika (offenses entailing expiation), and some say offenses against Dukkata (wrongdoings). What is the matter? It refers to Patidesaniya. If the resident Sangha performs Pavarana on the fifteenth day, and many visiting monks arrive, and Pavarana is performed on the fourteenth day, the resident monks should perform Pavarana outside the boundary.

『As the Buddha said, Pavarana should be performed outside the boundary. Do all the monks go outside the boundary, or does each one go outside individually?』 Answer: 『All perform Pavarana outside the boundary.』

『After Pavarana, can an expelled monk live together with the Sangha?』 Answer: 『No, he cannot.』

How is dissension created? As previously stated. Pavarana performed with a full assembly of deaf people, a full assembly of insane people, a full assembly of people from border regions, or a full assembly of monks undergoing probation, does not accomplish Pavarana. If the person performing Pavarana changes their gender, Pavarana is not accomplished.

The inquiry about Pavarana is complete.

Inquiry about Vassa (the rainy season retreat)

「若比丘安居中擯比丘，得共住不？」答：「三月中得共住。」

「若比丘安居中空中住，明相出，失安居不？」答：「失安居。」

「若聚落中眾僧安居已，出界去余比丘更結界。此中檀越施眾僧衣，此衣應屬誰？」答：「屬先聚落眾僧。如佛所說，此是界功德利。」

「若安居中僧破，此施衣應屬何僧？」答：「屬多者。有四依，謂依夏、依時、依食、依自恣。」

「頗有比丘得四處安居四處自恣耶？」答：「有。若坐臥床上。」

問安居法竟。

問藥法

「終身藥在不凈地，經宿得食不？」答：「不得。」

「得食人乳不？」答：「不得。得涂余身份。」

「若不凈膏雜鹽煮，得食不？」答：「得。謂病，非不病。肉亦如是。」

「火在不凈地，人在凈地作凈，得食不？」答：「得食。」

「火在不凈地、肉近火邊，無人為作凈，成凈不？得食不？」答：「成凈，得食。」

「如佛所說，不得啖蟲膏。得余用不？」答：「不得食，得余用。」

「火在不凈地，凈人在凈地凈，酥油得食不？」答：「得食。」

「除八種漿，余物作漿，得飲不？」答：「若澄清得飲。」

問藥事竟。

問衣法

「安居

【現代漢語翻譯】現代漢語譯本『如果比丘在安居期間被僧團驅逐，還能一起居住嗎？』回答：『在三個月內可以一起居住。』『如果比丘在安居期間住在露天的地方，天亮時，會失去安居的資格嗎？』回答：『會失去安居的資格。』『如果一個村落中的僧眾已經開始了安居，之後離開了這個區域，其他比丘重新劃定了界限。這時，有施主供養僧眾衣服，這些衣服應該屬於誰？』回答：『屬於先前的村落中的僧眾。正如佛陀所說，這是界限所帶來的功德利益。』『如果在安居期間僧團分裂，這些供養的衣服應該屬於哪個僧團？』回答：『屬於人數較多的那一方。有四種依靠，即依靠夏季、依靠時間、依靠食物、依靠自恣（pravāraṇā）。』『有沒有比丘可以在四個地方安居，又在四個地方自恣呢？』回答：『有。如果他坐在或躺在床上。』安居法的問答結束。藥法的問答『終身服用的藥物放在不乾淨的地方，過夜后還能食用嗎？』回答：『不能。』『可以食用人乳嗎？』回答：『不可以。可以塗抹在身體的其他部位。』『如果不乾淨的油脂和鹽混合煮，可以食用嗎？』回答：『可以。指的是生病的時候，不是指沒生病的時候。肉也是一樣。』『火在不乾淨的地方，人在乾淨的地方進行凈化處理，可以食用嗎？』回答：『可以食用。』『火在不乾淨的地方，肉靠近火邊，沒有人進行凈化處理，這樣算凈化了嗎？可以食用嗎？』回答：『算凈化了，可以食用。』『正如佛陀所說，不能吃有蟲子的油脂。可以用於其他用途嗎？』回答：『不能食用，可以用於其他用途。』『火在不乾淨的地方，乾淨的人在乾淨的地方進行凈化處理，酥油可以食用嗎？』回答：『可以食用。』『除了八種漿之外，用其他東西製作的漿，可以飲用嗎？』回答：『如果澄清了就可以飲用。』藥事的問答結束。衣法的問答安居

【English Translation】 English version 'If a Bhikkhu (monk) is expelled from the Sangha (community) during the Vassa (rainy season retreat), can he still live together with them?' Answer: 'He can live together for three months.' 'If a Bhikkhu dwells in the open air during the Vassa, and the light of dawn appears, does he lose the Vassa?' Answer: 'He loses the Vassa.' 'If the Sangha in a village has already begun the Vassa, and then leaves the boundary, and other Bhikkhus re-establish the boundary, to whom should the robes offered to the Sangha by the donors belong?' Answer: 'They belong to the Sangha of the previous village. As the Buddha said, this is the merit and benefit of the boundary.' 'If the Sangha is divided during the Vassa, to which Sangha should the offered robes belong?' Answer: 'They belong to the larger group. There are four supports, namely, relying on the summer, relying on the time, relying on food, and relying on the Pravāraṇā (invitation).' 'Is it possible for a Bhikkhu to observe the Vassa in four places and perform the Pravāraṇā in four places?' Answer: 'Yes. If he is sitting or lying on a bed.' The questions and answers on the Vassa conclude. Questions and Answers on Medicine 'If medicine for lifelong use is kept in an unclean place, can it be eaten after overnight?' Answer: 'No.' 'Is it permissible to consume human milk?' Answer: 'No. It is permissible to apply it to other parts of the body.' 'If unclean ghee is mixed with salt and cooked, is it permissible to eat?' Answer: 'Yes. This refers to when one is sick, not when one is not sick. The same applies to meat.' 'If the fire is in an unclean place, and a person in a clean place performs purification, is it permissible to eat?' Answer: 'It is permissible to eat.' 'If the fire is in an unclean place, and meat is near the fire, and no one performs purification, is it considered purified? Is it permissible to eat?' Answer: 'It is considered purified, and it is permissible to eat.' 'As the Buddha said, it is not permissible to eat ghee with insects in it. Is it permissible to use it for other purposes?' Answer: 'It is not permissible to eat, but it is permissible to use it for other purposes.' 'If the fire is in an unclean place, and a clean person in a clean place performs purification, is it permissible to eat butter and oil?' Answer: 'It is permissible to eat.' 'Apart from the eight kinds of juice, if other things are made into juice, is it permissible to drink?' Answer: 'If it is clarified, it is permissible to drink.' The questions and answers on medicine conclude. Questions and Answers on Robes Vassa

中擯比丘不得夏房衣。頗有比丘非親里居士居士婦邊乞衣不犯耶？」答：「有。若乞房衣、若為僧乞、若學戒人乞、遣使乞衣。突吉羅。云何得衣？若在膝上手中、若在肩上，是名得衣。若從非親里居士居士婦乞衣不得，突吉羅。」

「若比丘四處取衣不犯耶？」答：「有。若坐臥床上。」

問衣事竟。

問受迦絺那衣法

「余處自恣已至余處，得受迦絺那衣不？」答：「得受。不得住處利減量衣。」

「作迦絺那衣受，成受不？」答：「不成受。」

「如佛所說，受迦絺那衣比丘所聽行事，為舍戒、為開通耶？」答：「開通，非舍戒。」

「若比丘安居中放牛處結為內界，自恣已舍。彼中檀越施衣，為屬誰？」答：「屬先安居者。如佛所說，此安居利。」

「頗有比丘一衣受作迦絺那衣，即此不成受耶？」答：「有。謂依閏不依閏。彼安居依閏自恣，九日得衣即受作迦絺那衣。不依閏成受迦絺那衣，依閏者不成受。王作閏月，數安居日滿自恣已，受迦絺那衣成受，布薩時舍迦絺那衣。若安居中僧破，如法者應受迦絺那衣。若俱受迦絺那衣，如法者得住處利。」

受迦絺那衣時云何隨喜？若現前隨喜。云何聞舍迦絺那衣？若出界外、從他聞舍迦絺那衣。云何

【現代漢語翻譯】現代漢語譯本『中擯比丘（被擯棄的比丘）不得夏房衣。是否有比丘向非親屬的居士（在家男信徒）或居士婦（在家女信徒）乞衣而不犯戒的？』答：『有。如果是乞房衣、為僧眾乞衣、為學戒人乞衣、派遣使者乞衣，則犯突吉羅（輕罪）。如何才算得到衣服？如果衣服在膝上、手中、或在肩上，這才能算得到衣服。如果從非親屬的居士或居士婦乞衣，則犯突吉羅。』『如果有比丘在四個地方取衣，是否不犯戒？』答：『有。如果在坐臥的床上。』問衣事完畢。問受迦絺那衣法（受持迦絺那衣的規定）『在其他地方自恣（安居結束時的儀式）後到達另一個地方，可以接受迦絺那衣嗎？』答：『可以接受。但不得減少住處的利益和衣物。』『製作迦絺那衣後接受，這樣算完成接受了嗎？』答：『不算完成接受。』『如佛陀所說，接受迦絺那衣的比丘所允許的行為，是捨棄戒律，還是開通方便？』答：『是開通方便，不是捨棄戒律。』『如果有比丘在安居期間將放牛的地方結界為內界，自恣后捨棄。那裡有檀越（施主）佈施衣服，這衣服屬於誰？』答：『屬於先在那裡安居的人。如佛陀所說，這是安居的利益。』『是否有比丘用一件衣服接受制作迦絺那衣，但這樣不算完成接受的？』答：『有。就是依據閏月和不依據閏月的情況。如果安居依據閏月而自恣，在九天內得到衣服並接受制作迦絺那衣，不依據閏月則算完成接受迦絺那衣，依據閏月則不算完成接受。國王設定閏月，計算安居的日期滿了之後自恣，接受迦絺那衣算完成接受，在布薩（齋戒日）時捨棄迦絺那衣。如果在安居期間僧團分裂，如法的僧團應該接受迦絺那衣。如果雙方都接受迦絺那衣，如法的僧團可以獲得住處的利益。』接受迦絺那衣時如何隨喜（隨喜功德）？如果現前隨喜。如何聽聞捨棄迦絺那衣？如果出界外、從他人處聽聞捨棄迦絺那衣。如何...

【English Translation】 English version 『A Bhikkhu (monk) who has been expelled is not allowed to have summer dwelling robes. Is there a Bhikkhu who begs for robes from a non-relative householder (male lay devotee) or householder's wife (female lay devotee) without violating the precepts?』 The answer is: 『Yes. If it is begging for dwelling robes, begging for robes for the Sangha (monastic community), begging for robes for someone learning the precepts, or sending a messenger to beg for robes, it is a Dukkhata (minor offense). How is a robe considered obtained? If the robe is on the lap, in the hand, or on the shoulder, it is considered obtained. If begging for robes from a non-relative householder or householder's wife, it is a Dukkhata.』『If a Bhikkhu takes robes from four places, does he not violate the precepts?』 The answer is: 『Yes. If it is on the bed where one sits or lies down.』 The inquiry about robes is complete. Inquiry about the Kathina Robe-Receiving Procedure 『Having performed Pavarana (end of rainy season retreat ceremony) in another place and arriving at another place, can one receive the Kathina robe?』 The answer is: 『One can receive it. But one must not reduce the benefits and robes of the dwelling place.』『Making the Kathina robe and then receiving it, is the receiving considered complete?』 The answer is: 『It is not considered complete.』『As the Buddha said, are the actions permitted for a Bhikkhu who has received the Kathina robe an abandonment of the precepts or an opening of convenience?』 The answer is: 『It is an opening of convenience, not an abandonment of the precepts.』『If a Bhikkhu establishes a boundary for grazing cattle as an inner boundary during the rainy season retreat, and abandons it after Pavarana, and a donor offers robes there, to whom do these robes belong?』 The answer is: 『They belong to the one who first observed the rainy season retreat there. As the Buddha said, this is the benefit of the rainy season retreat.』『Is there a Bhikkhu who receives and makes a Kathina robe from one robe, but this is not considered a complete receiving?』 The answer is: 『Yes. That is, depending on whether it is a leap month or not. If the rainy season retreat is observed based on a leap month and Pavarana is performed, and the robe is obtained within nine days and then received to make the Kathina robe, it is considered a complete receiving of the Kathina robe if not based on a leap month, but not considered a complete receiving if based on a leap month. If the king establishes a leap month, and after calculating that the days of the rainy season retreat are complete, Pavarana is performed, and the Kathina robe is received, it is considered a complete receiving, and the Kathina robe is abandoned during Uposatha (observance day). If the Sangha splits during the rainy season retreat, the Sangha that is in accordance with the Dharma should receive the Kathina robe. If both sides receive the Kathina robe, the Sangha that is in accordance with the Dharma can obtain the benefits of the dwelling place.』 When receiving the Kathina robe, how does one rejoice (share in the merit)? If one rejoices in the present moment. How does one hear about the abandonment of the Kathina robe? If one is outside the boundary, or hears about the abandonment of the Kathina robe from someone else. How does one...

失衣？謂失所作衣。云何成衣？若所作衣成。如是廣說。若性住比丘受迦絺那衣，誰應隨喜？謂性住比丘及擯比丘。若擯比丘隨喜，亦成受迦絺那衣。

問迦絺那衣事竟。

問俱舍彌事

「若擯比丘作羯磨，所擯者睡眠，成擯不？」答：「若聞白已成擯。」

「若滿眾比丘睡眠，成擯不？」「若聞白已成擯。」

「若與擯比丘作羯磨時，眾多比丘兩人聞，成擯不？」答：「乃至一人聞，得成擯。」

「若俱舍彌比丘各成二部，為是破僧、非破僧耶？」答：「非破僧。何以故？非作破僧想羯磨故。毗舍離比丘起十事，諸上座比丘不助此不助彼，名闥賴吒比丘。」

問俱舍彌事竟。

問羯磨事

「聾人滿數作羯磨，成作羯磨不？」答：「若聞，成作羯磨。癡鈍人、邊地人亦如是。受法比丘羯磨，不受法比丘滿數，不成羯磨。人在地、空中作羯磨，不成作。相違亦如是。」

「頗有二處作羯磨成作不？」答：「成作。謂界中間。」

「頗有四處與四人作羯磨成作不？」答：「成作。謂若坐床臥床，如為比丘作苦切羯磨、驅出羯磨、折伏羯磨。如是為沙彌作者，不成作。沙彌在地空中，為作羯磨，不成羯磨。相違亦如是。」

「頗有一羯磨擯四沙

【現代漢語翻譯】現代漢語譯本『失衣』是指失去所做的衣服。如何算是『成衣』？如果所做的衣服完成了，就像上面那樣廣泛地解釋。如果一位安住于戒律的比丘接受了迦絺那衣（Kathina，一種特殊的袈裟），誰應該隨喜（anumodana，分享功德）？是指安住于戒律的比丘以及被擯出僧團的比丘。如果被擯出僧團的比丘隨喜，也算是接受了迦絺那衣。

關於迦絺那衣的事情討論完畢。

關於俱舍彌（Kosambi）事件的提問

『如果被擯出僧團的比丘做羯磨（kamma，僧團的儀式），被擯斥的人在睡覺，這樣擯斥成立嗎？』回答：『如果聽到了宣告，擯斥就成立。』

『如果所有達到僧團人數的比丘都在睡覺，這樣擯斥成立嗎？』『如果聽到了宣告，擯斥就成立。』

『如果在與被擯出僧團的比丘一起做羯磨時，眾多比丘中只有兩個人聽到了，這樣擯斥成立嗎？』回答：『乃至只有一個人聽到，擯斥也能成立。』

『如果俱舍彌（Kosambi）的比丘各自形成兩派，這是破僧（sanghabheda，僧團分裂）嗎？還是不是破僧？』回答：『不是破僧。為什麼呢？因為沒有做破僧想的羯磨。毗舍離（Vaisali）的比丘提出了十事（dasavatthuni，十條戒律上的爭議），各位上座比丘不幫助這一方也不幫助那一方，被稱為闥賴吒（tathalika）比丘。』

關於俱舍彌事件討論完畢。

關於羯磨事件的提問

『聾人湊滿人數做羯磨，這樣羯磨能成立嗎？』回答：『如果（他們）聽得到，羯磨就能成立。』癡鈍的人、邊地的人也是如此。受法的比丘做羯磨，不受法的比丘湊滿人數，羯磨不能成立。人在地上或空中做羯磨，不能成立。相反的情況也是如此。

『有沒有在兩個地方做羯磨也能成立的情況？』回答：『有，在結界的中間。』

『有沒有在四個地方與四個人做羯磨也能成立的情況？』回答：『有，比如坐在床上或臥在床上，就像為比丘做苦切羯磨（ukkhittakakamma，一種懲罰）、驅出羯磨（pabbajaniyakamma，驅逐出境的懲罰）、折伏羯磨（tajjaniyakamma，譴責的懲罰）。像這樣為沙彌（samanera，沙彌）做羯磨，不能成立。沙彌在地上或空中，為他做羯磨，不能成立。相反的情況也是如此。

『有沒有一個羯磨能擯斥四個沙彌

【English Translation】 English version 『Loss of Robe?』 means the loss of a robe that has been made. How is a robe considered 『made』? If the robe that is being made is completed, as explained extensively above. If a bhikkhu (monk) abiding in the precepts receives a Kathina (Kathina, a special robe), who should rejoice (anumodana, sharing merit)? It refers to bhikkhus abiding in the precepts and bhikkhus who have been expelled from the Sangha (community). If a bhikkhu who has been expelled rejoices, it is also considered receiving the Kathina.

The discussion on the Kathina is concluded.

Question regarding the Kosambi (Kosambi) incident

『If a bhikkhu who has been expelled performs a kamma (kamma, a monastic procedure), and the person being expelled is sleeping, is the expulsion valid?』 Answer: 『If the announcement has been heard, the expulsion is valid.』

『If all the bhikkhus required to form a quorum are sleeping, is the expulsion valid?』『If the announcement has been heard, the expulsion is valid.』

『If, when performing a kamma with a bhikkhu who has been expelled, only two out of many bhikkhus hear it, is the expulsion valid?』 Answer: 『Even if only one person hears it, the expulsion can be valid.』

『If the bhikkhus of Kosambi (Kosambi) each form two factions, is this a Sanghabheda (sanghabheda, schism in the Sangha), or not a Sanghabheda?』 Answer: 『It is not a Sanghabheda. Why? Because a kamma with the intention of creating a Sanghabheda was not performed. The bhikkhus of Vaisali (Vaisali) raised ten points (dasavatthuni, ten points of dispute regarding monastic rules), and the senior bhikkhus neither help this side nor that side, they are called tathalika (tathalika) bhikkhus.』

The discussion on the Kosambi incident is concluded.

Question regarding kamma matters

『If deaf people make up the quorum for performing a kamma, is the kamma valid?』 Answer: 『If (they) can hear, the kamma is valid.』 The same applies to those who are dull-witted or from border regions. If bhikkhus who have received ordination perform a kamma, and bhikkhus who have not received ordination make up the quorum, the kamma is not valid. If a person performs a kamma on the ground or in the air, it is not valid. The opposite is also true.

『Is there a situation where performing a kamma in two places can be valid?』 Answer: 『Yes, in the middle of the boundary.』

『Is there a situation where performing a kamma with four people in four places can be valid?』 Answer: 『Yes, such as sitting on a bed or lying on a bed, like performing ukkhittakakamma (ukkhittakakamma, a form of punishment), pabbajaniyakamma (pabbajaniyakamma, a punishment of banishment), or tajjaniyakamma (tajjaniyakamma, a punishment of censure) for a bhikkhu. If a kamma is performed for a samanera (samanera, novice monk) in this way, it is not valid. If a samanera is on the ground or in the air, and a kamma is performed for him, it is not valid. The opposite is also true.

『Is there a single kamma that can expel four samaneras

彌，成擯不？」答：「有。謂在界中間。」

「頗有四處擯四沙彌，成擯不？」答：「有。謂坐床臥床。」

問羯磨事竟。

問覆藏僧殘事

「頗有比丘犯十三事終身不發露不犯耶？」答：「有。謂若晝日有比丘處、夜在無比丘處，不成覆藏。于聾人所發露，成發露，犯突吉羅。愚癡人所、邊地人所亦如是。受法人，不受法人所發露；不受法人，受法人所發露，皆成發露。」

「誰邊覆藏成覆藏耶？」答：「若性住比丘邊不發露，從是名覆藏。聾人所覆藏，不名覆藏。癡人所、邊地人所覆藏，不名覆藏。人在地、空中覆藏，不名覆藏。與上相違亦如是。」

「頗有比丘二處發露成發露耶？」答：「有。謂二界中間。受法比丘于不受法比丘邊覆藏，不成覆藏。與上相違亦如是。于擯比丘所覆藏，別住所、別住竟所，摩那埵、摩那埵竟所，狂所、散亂所，苦病所、白衣所覆藏，皆不名覆藏。」

「頗有比丘得四處四比丘得作阿浮呵那耶？」答：「有。謂坐臥床上。從何處與別住？謂界內有比丘處。」

「頗有比丘終身覆藏僧殘不發露不犯耶？」答：「有。謂本犯波羅夷也。」

問覆藏事竟。

問遮布薩事

如佛所說，遮比丘布薩。何時遮耶？謂布薩

【現代漢語翻譯】現代漢語譯本『彌（Sami，沙彌），這樣就構成擯出嗎？』回答：『是的。指的是在結界中間。』『有沒有在四個地方擯出四個沙彌，這樣就構成擯出嗎？』回答：『有的。指的是在坐床和臥床上。』關於羯磨（Karma，業）的提問結束。關於覆藏僧殘（Sanghavasesa，僧殘罪）的提問『有沒有比丘犯了十三種僧殘罪，終身不發露也不算犯戒的？』回答：『有的。如果白天在有比丘的地方，晚上在沒有比丘的地方，就不構成覆藏。向聾人發露，算是發露，但犯突吉羅（Dukkata，惡作罪）。向愚癡的人和邊地的人發露也是一樣。向受法人發露，向不受法人發露；向不受法人發露，向受法人發露，都算是發露。』『在誰那裡覆藏才構成覆藏呢？』回答：『如果向具足戒的比丘不發露，從那時起就叫做覆藏。向聾人覆藏，不叫做覆藏。向愚癡的人和邊地的人覆藏，不叫做覆藏。在地上、空中覆藏，不叫做覆藏。與上述情況相反也是一樣。』『有沒有比丘在兩個地方發露算是發露的？』回答：『有的。指的是在兩個結界的中間。受法的比丘向不受法的比丘覆藏，不構成覆藏。與上述情況相反也是一樣。向被擯出的比丘覆藏，在別住處、別住結束的地方，在摩那埵（Manatta，行懺）期間、摩那埵結束的地方，向狂人、心神散亂的人，受苦病折磨的人、白衣（在家眾）覆藏，都不叫做覆藏。』『有沒有比丘在四個地方，四個比丘可以進行阿浮呵那（abbhāna，喚出）？』回答：『有的。指的是在坐臥床上。從什麼地方給予別住（parivāsa，別住懺）？指的是在結界內有比丘的地方。』『有沒有比丘終身覆藏僧殘罪，不發露也不算犯戒的？』回答：『有的。指的是原本就犯了波羅夷（Parajika，斷頭罪）。』關於覆藏的提問結束。關於遮布薩（posadha，說戒）的提問如佛所說，遮止比丘說戒。什麼時候遮止呢？指的是說戒的時候。

【English Translation】 English version 『Venerable, does that constitute expulsion?』 He answers: 『Yes. It refers to being in the middle of the boundary.』『Is there a case where four Samis (Sami, novice) are expelled in four places, and does that constitute expulsion?』 He answers: 『Yes. It refers to sitting and lying on a bed.』 The questioning about Karma (Karma, action) is complete. Questioning about concealing a Sanghavasesa (Sanghavasesa, formal meeting of the Sangha) offense 『Is there a Bhikkhu (Bhikkhu, monk) who commits the thirteen Sanghavasesa offenses and never confesses them for life, and is not considered to have violated the precepts?』 He answers: 『Yes. If during the day he is in a place where there are Bhikkhus, and at night he is in a place where there are no Bhikkhus, it does not constitute concealment. Confessing to a deaf person is considered confession, but it constitutes a Dukkata (Dukkata, wrong doing) offense. Confessing to a foolish person and a person from a border region is also the same. Confessing to a person who has received ordination, confessing to a person who has not received ordination; confessing to a person who has not received ordination, confessing to a person who has received ordination, all are considered confession.』『Where does concealment constitute concealment?』 He answers: 『If one does not confess to a Bhikkhu who is of stable character, from that time it is called concealment. Concealing from a deaf person is not called concealment. Concealing from a foolish person and a person from a border region is not called concealment. Concealing on the ground or in the air is not called concealment. The opposite is also the same.』『Is there a Bhikkhu who confesses in two places and it is considered confession?』 He answers: 『Yes. It refers to being in the middle of two boundaries. A Bhikkhu who has received ordination concealing from a Bhikkhu who has not received ordination does not constitute concealment. The opposite is also the same. Concealing from an expelled Bhikkhu, in a separate dwelling, at the end of a separate dwelling, during Manatta (Manatta, penance), at the end of Manatta, to a mad person, a distracted person, a person suffering from illness, a layperson, all are not called concealment.』『Is there a Bhikkhu in four places, where four Bhikkhus can perform Abbhāna (abbhāna, calling back)?』 He answers: 『Yes. It refers to sitting and lying on a bed. From where is Parivāsa (parivāsa, probation) given? It refers to a place within the boundary where there are Bhikkhus.』『Is there a Bhikkhu who conceals a Sanghavasesa offense for life, and does not confess it and is not considered to have violated the precepts?』 He answers: 『Yes. It refers to originally committing a Parajika (Parajika, defeat).』 The questioning about concealment is complete. Questioning about preventing Posadha (posadha, observance day) As the Buddha said, preventing Bhikkhus from reciting the precepts. When is it prevented? It refers to the time of reciting the precepts.

時非不布薩時。用天眼遮布薩，不成遮，犯突吉羅。用天耳聞已遮布薩、聾人遮布薩，不成遮。癡人、邊地人、受法人、不受法人，在地在空，一切皆不成遮，犯突吉羅。

「頗有比丘二處說戒成說戒不？」答：「成說戒。謂二界中間。」

「頗有比丘四處四比丘四處得一語一布薩耶？」答：「有。若坐床臥床上遮。自恣亦如是廣說。」

問遮布薩事竟。

問臥具事

「若二比丘乞臥具，上座應先受用，用竟與第二比丘。地敷褥得共未受具戒人坐不？」答：「得共坐。」

「如佛所說，客來比丘當應如法行事，應禮上座比丘。若彼有別住人，應禮不？」答：「不得禮。客來比丘不應禮二種人，謂別住人及下坐。」

問臥具事竟。

問滅諍事

「若比丘諍事，比丘尼不得滅，比丘諍事比丘滅。比丘尼諍事，乃至沙彌尼諍事，比丘滅。如別住，別住竟者行摩那埵，行摩那埵竟者應在比丘下坐，臥具亦應與下者不？」答：「不然。應次第與。先應與無臘人臥具已，然後與非法者。被擯人若有長臥具應與。」

「云何滅諍？」「若僧如法受籌滅諍。若不現前受籌滅，不名滅諍。」

問滅諍事竟。

問破僧事

如佛所說，以二因緣故破僧，謂

【現代漢語翻譯】現代漢語譯本非布薩時卻行布薩，用天眼阻礙布薩，不能構成阻礙，犯突吉羅（Dukkata，一種輕罪）。用天耳聽到后阻礙布薩，聾人阻礙布薩，不能構成阻礙。癡人、邊地人、受法人、不受法人，無論在地還是在空，一切都不能構成阻礙，犯突吉羅。

『是否有比丘在兩個地方說戒，而能成就說戒？』回答：『能成就說戒。指在兩個結界的中間。』

『是否有比丘在四個地方，四個比丘在四個地方，能同時說一句話，進行一次布薩？』回答：『有。如果坐在床上或臥床上進行阻礙。自恣（Pavarana，僧團在雨季安居結束時舉行的儀式）也是如此，可以廣說。』

關於阻礙布薩的問答結束。

關於臥具的問答

『如果有兩個比丘乞求臥具，上座（長老）應該先受用，用完后給第二個比丘。地敷褥可以和未受具足戒的人一起坐嗎？』回答：『可以一起坐。』

『如佛所說，客人比丘應當如法行事，應當禮敬上座比丘。如果上座比丘是別住（Manatta，一種懺悔期）之人，還應該禮敬嗎？』回答：『不應該禮敬。客人比丘不應該禮敬兩種人，即別住之人和下座（資歷較低）之人。』

關於臥具的問答結束。

關於滅諍的問答

『如果有比丘之間的諍事，比丘尼不能平息，比丘之間的諍事由比丘平息。比丘尼之間的諍事，乃至沙彌尼（Sramaneri，沙彌尼是佛教女性出家眾，接受沙彌尼戒）之間的諍事，由比丘平息。如別住之人，別住期滿後行摩那埵（Manatta，一種懺悔期），行摩那埵期滿后應該坐在比丘的下座，臥具也應該給下座之人嗎？』回答：『不是這樣。應該按次第給予。應該先給沒有戒臘（Vassa，出家年限）之人臥具，然後給不如法之人。被擯（驅逐）之人如果有長臥具，應該給予。』

『如何平息諍事？』『如果僧團如法接受投票平息諍事。如果不現前接受投票平息，不稱為平息諍事。』

關於滅諍的問答結束。

關於破僧的問答

如佛所說，以兩種因緣導致破僧，即……

【English Translation】 English version If it is not the time for Uposatha (布薩，a fortnightly observance), and one obstructs the Uposatha using divine eye, the obstruction is not valid, and one commits a Dukkata (突吉羅，a minor offense). If one obstructs the Uposatha after hearing with divine ear, or a deaf person obstructs the Uposatha, the obstruction is not valid. A foolish person, a person from a border region, a person who has received ordination, a person who has not received ordination, whether on the ground or in the air, none of these can validly obstruct, and one commits a Dukkata.

'Is there a Bhikkhu (比丘，Buddhist monk) who can recite the Patimokkha (戒，rules of discipline) in two places and the recitation be valid?' Answer: 'Yes. That is, in the middle of two boundaries.'

'Are there Bhikkhus in four places, four Bhikkhus in four places, who can speak one word and perform one Uposatha (布薩，a fortnightly observance) simultaneously?' Answer: 'Yes. If obstructing while sitting on a bed or lying on a bed. Pavarana (自恣，the ceremony held at the end of the rainy season retreat) is also the same, and can be explained in detail.'

The questions and answers regarding obstructing Uposatha are finished.

Questions and answers regarding bedding

'If two Bhikkhus request bedding, the senior Bhikkhu (上座，elder) should use it first, and after using it, give it to the second Bhikkhu. Is it permissible to sit on a ground covering or mat with someone who has not received full ordination?' Answer: 'It is permissible to sit together.'

'As the Buddha said, a visiting Bhikkhu should act according to the Dharma (法，teachings), and should pay respects to the senior Bhikkhu. If that senior Bhikkhu is undergoing Manatta (別住，a period of penance), should he still be paid respects?' Answer: 'He should not be paid respects. A visiting Bhikkhu should not pay respects to two types of people, namely, a person undergoing Manatta and a junior (下座，less senior) person.'

The questions and answers regarding bedding are finished.

Questions and answers regarding settling disputes

'If there is a dispute among Bhikkhus, a Bhikkhuni (比丘尼，Buddhist nun) cannot settle it; a dispute among Bhikkhus is settled by Bhikkhus. A dispute among Bhikkhunis, even a dispute among Sramaneris (沙彌尼，female novice), is settled by Bhikkhus. Like a person undergoing Manatta, after completing Manatta, he should undergo Manatta again, and after completing Manatta, should he sit in a lower seat than the Bhikkhus, and should the bedding also be given to the lower seat?' Answer: 'It is not so. It should be given in order. The bedding should be given first to those without Vassa (臘，years of ordination), and then to those who are unlawful. If an expelled person has long bedding, it should be given to him.'

'How is a dispute settled?' 'If the Sangha (僧，community) lawfully accepts votes to settle the dispute. If votes are not accepted in person to settle it, it is not called settling the dispute.'

The questions and answers regarding settling disputes are finished.

Questions and answers regarding schism in the Sangha

As the Buddha said, schism in the Sangha is caused by two reasons, namely...

聞及受籌，無有第三因緣破僧。擯人為第九人，不名破僧。賊住人、二根人亦如是。

問破僧事竟。

問覆缽事

居士二法成就應作覆缽羯磨。云何二？謂罵比丘及無根波羅夷謗清凈比丘。

「頗有比丘二處為居士覆缽成覆缽耶？」答：「有。謂二界中間。受法比丘于不受法比丘檀越家覆缽，不成覆缽。擯比丘于性住比丘檀越家作覆缽，不成覆缽。賊住人亦如是。」

「頗有比丘四處為四居士作覆缽成覆缽耶？」答：「成。謂坐床臥床。于本犯戒人所懺悔，犯突吉羅。于賊住人、本不和合人、學戒人、沙彌等所懺悔，犯突吉羅。于擯比丘所亦如是。」

優波離問事竟。

毗尼摩得勒伽雜事

佛住毗耶離猿猴池堂，為迦蘭陀子須提那制戒。爾時須提那愁憂疑悔，便作是念：「佛言：『除前犯戒者無罪。』我未制戒時作眾多淫，不知何者先作不犯？」諸比丘向佛廣說。佛語諸比丘：「汝等當知，我未制戒時須提那犯罪，一切時不犯。」跋耆子比丘不捨戒、戒羸不出，便變服作淫。作淫已作是語：「我當問諸比丘，我若更得出家者，我當出家；不得出家者便住。」向諸比丘廣說上事，諸比丘向佛廣說。佛語諸比丘：「若比丘舍戒、出戒羸已，變服作淫，此人更得出家受具

【現代漢語翻譯】現代漢語譯本聽到接受籌碼（受籌，指僧團分配事務或表決時使用的籌碼），沒有第三種因緣能導致破僧（破僧，指僧團分裂）。將人擯出僧團，如果人數是第九個，這不叫做破僧。賊住人（賊住人，指冒充比丘的盜賊）、二根人（二根人，指具有男女兩性性徵的人）的情況也一樣。

關於破僧的事情問完了。

問關於覆缽（覆缽，指一種懲罰措施，即僧團不再接受某人的供養或交往）的事情

如果一位居士成就了兩種條件，就應該對他進行覆缽羯磨（覆缽羯磨，指執行覆缽儀式的行為）。哪兩種條件呢？就是謾罵比丘，以及毫無根據地用波羅夷（波羅夷，指最嚴重的罪行，會導致被逐出僧團）罪名誹謗清凈的比丘。

『有沒有比丘在兩個地方為居士覆缽，覆缽能夠成立的？』回答：『有。就是在兩個界限的中間。受法的比丘（受法比丘，指已經正式受戒的比丘）在不受法的比丘（不受法比丘，指沒有正式受戒的比丘）的施主家進行覆缽，覆缽不成立。被擯出的比丘在正常的比丘的施主家進行覆缽，覆缽不成立。賊住人的情況也一樣。』

『有沒有比丘在四個地方為四個居士進行覆缽，覆缽能夠成立的？』回答：『成立。就是在坐床和臥床的地方。對於原本犯戒的人所懺悔的事情，犯突吉羅（突吉羅，指一種輕微的罪過）。對於賊住人、原本不和合的人、學戒人（學戒人，指正在學習戒律的人）、沙彌（沙彌，指未正式受戒的出家男子）等人所懺悔的事情，犯突吉羅。對於被擯出的比丘所懺悔的事情，也是一樣。』

優波離（優波離，佛陀十大弟子之一，以持戒精嚴著稱）的提問到此結束。

毗尼摩得勒伽雜事

佛陀住在毗耶離（毗耶離，古印度城市）的猿猴池堂，為迦蘭陀子須提那（須提那，人名）制定戒律。當時，須提那愁悶憂慮後悔，於是這樣想：『佛陀說：『除了先前犯戒的人沒有罪。』我未制定戒律時做了很多淫事，不知道哪個是先做的，不算犯戒？』眾比丘向佛陀詳細稟告了這件事。佛陀告訴眾比丘：『你們應當知道，我未制定戒律時須提那所犯的罪，任何時候都不算犯戒。』跋耆子（跋耆子，地名）比丘不捨棄戒律，戒律衰弱不能還俗，於是改變服裝做淫事。做淫事後這樣說：『我應當問眾比丘，我如果還能再次出家，我就出家；不能出家，我就待在家裡。』向眾比丘詳細稟告了這件事，眾比丘向佛陀詳細稟告了這件事。佛陀告訴眾比丘：『如果比丘捨棄戒律、脫離戒律的約束后，改變服裝做淫事，這個人可以再次出家受具足戒（受具足戒，指正式成為比丘的儀式）。』

【English Translation】 English version Having heard about receiving lots (受籌, referring to the lots used by the Sangha to allocate tasks or vote), there is no third cause or condition for breaking the Sangha (破僧, referring to the division of the Sangha). Expelling someone when they are the ninth person does not constitute breaking the Sangha. The same applies to a thief-dweller (賊住人, referring to a thief impersonating a Bhikkhu) and a hermaphrodite (二根人, referring to a person with both male and female sexual characteristics).

The questions about breaking the Sangha are finished.

Questions about overturning the bowl (覆缽, referring to a disciplinary measure where the Sangha no longer accepts offerings from or interacts with someone)

A householder who fulfills two conditions should have the overturning-the-bowl Karma (覆缽羯磨, referring to the act of performing the overturning-the-bowl ceremony) performed against him. What are the two? They are reviling a Bhikkhu and falsely accusing a pure Bhikkhu of a baseless Parajika (波羅夷, referring to the most serious offense that leads to expulsion from the Sangha).

'Are there Bhikkhus who, in two places, perform the overturning of the bowl for a householder, and the overturning is valid?' The answer is, 'Yes. That is, in the middle of two boundaries. A Bhikkhu who has received ordination (受法比丘, referring to a Bhikkhu who has been formally ordained) performs the overturning of the bowl in the house of a donor of a Bhikkhu who has not received ordination (不受法比丘, referring to a Bhikkhu who has not been formally ordained), the overturning is not valid. A Bhikkhu who has been expelled performs the overturning of the bowl in the house of a donor of a Bhikkhu who is abiding by the rules, the overturning is not valid. The same applies to a thief-dweller.'

'Are there Bhikkhus who, in four places, perform the overturning of the bowl for four householders, and the overturning is valid?' The answer is, 'It is valid. That is, in the place of a sitting bed and a sleeping bed. For matters confessed by someone who originally committed an offense, it is an offense of Dukkhata (突吉羅, referring to a minor offense). For matters confessed by a thief-dweller, someone who was originally not in harmony, someone who is learning the precepts (學戒人, referring to someone who is learning the precepts), a Sramanera (沙彌, referring to a novice monk), etc., it is an offense of Dukkhata. The same applies to matters confessed by a Bhikkhu who has been expelled.'

The questions of Upali (優波離, one of the ten great disciples of the Buddha, known for his strict adherence to the precepts) are finished here.

Miscellaneous Matters from the Vinaya-matrka

The Buddha was staying at the Monkey Pond Hall in Vaishali (毗耶離, an ancient Indian city), establishing precepts for Sudinna, the son of Kalandaka (須提那, a personal name). At that time, Sudinna was worried, anxious, and regretful, and he thought, 'The Buddha said, 'Those who committed offenses before the precepts were established are without fault.' I committed many acts of sexual intercourse before the precepts were established, and I do not know which ones were committed first and are not offenses?' The Bhikkhus reported this matter in detail to the Buddha. The Buddha told the Bhikkhus, 'You should know that the offenses committed by Sudinna before I established the precepts are not offenses at any time.' A Bhikkhu from Vajjiputta (跋耆子, a place name) did not renounce the precepts, and his precepts weakened, and he could not leave the monastic life, so he changed his clothes and committed sexual intercourse. After committing sexual intercourse, he said, 'I should ask the Bhikkhus, if I can become a monk again, I will become a monk; if I cannot become a monk, I will stay at home.' He reported this matter in detail to the Bhikkhus, and the Bhikkhus reported this matter in detail to the Buddha. The Buddha told the Bhikkhus, 'If a Bhikkhu renounces the precepts, leaves the monastic life, changes his clothes, and commits sexual intercourse, this person can become a monk again and receive full ordination (受具足戒, referring to the ceremony of formally becoming a Bhikkhu).'

足戒。從今是戒應如是說：若有比丘不捨戒、戒羸不出，作淫法，是比丘得波羅夷，不共住。」

有一比丘在阿練若處住，去彼不遠母象生一女象子。母象出行食，女象子來近比丘。比丘與草食與水飲，像女蹲食女根開現，比丘見已生貪著心便共作淫。即生慚愧疑悔：「我犯波羅夷。」向諸比丘廣說，諸比丘向佛廣說。佛言：「彼不觸邊故，不犯波羅夷，犯偷羅遮。」彼女象漸漸長大根復開現，此比丘復生貪著心，以手擗象女根欲作淫，女象以腳踏比丘。彼即生慚愧怖畏，心生疑悔：「我犯波羅夷。」以是事故向諸比丘廣說，諸比丘向佛廣說。佛語諸比丘：「有怖畏慚愧心，不犯波羅夷，犯偷羅遮。」

「如佛所說，狂者不犯。云何為狂？」答：「有五因緣名為狂，謂失親、失財、四大不調、為非人所惱、宿業報，是名五種狂也。若彼作犯戒事，自知是比丘者隨事犯，不知者不犯。」

「如佛所說，散亂心者不犯。云何散亂心耶？」答：「散亂心有五因緣，謂見非人怖散亂心、非人打、非人奪精氣、四大不調、宿業報，是名五因緣散亂心也。犯戒如前說。」

「如佛所說，苦痛人不犯。云何苦痛耶？」答：「有五因緣名為苦痛，謂風發、冷發、熱發、和合發、時發，是名五因緣苦痛也。犯事

【現代漢語翻譯】現代漢語譯本：足戒。從今往後，關於戒律應這樣說：如果有比丘不捨棄戒律，戒行衰弱而不離開僧團，行淫事，這位比丘就觸犯了波羅夷（Parajika，斷頭罪），不得與僧眾共住。

有一位比丘住在阿練若（Aranya，寂靜處），離他不遠的地方，一頭母象生了一頭小象。母象外出覓食時，小象來到比丘附近。比丘給它草吃，給它水喝。小象蹲著吃東西時，雌性生殖器顯露出來，比丘看見後生起貪戀之心，便與它行淫。事後，比丘感到慚愧和疑慮：『我犯了波羅夷。』他向其他比丘詳細說明情況，其他比丘又向佛陀詳細說明情況。佛陀說：『因為他沒有觸及邊緣，所以沒有犯波羅夷，而是犯了偷蘭遮（Thullaccaya，重罪）。』後來，這頭小象漸漸長大，生殖器再次顯露出來，這位比丘又生起貪戀之心，用手撥開象的生殖器想要行淫，像用腳踩了比丘。他立刻感到慚愧和害怕，心中疑慮：『我犯了波羅夷。』因此，他向其他比丘詳細說明情況，其他比丘又向佛陀詳細說明情況。佛陀告訴眾比丘：『因為他有害怕和慚愧之心，所以沒有犯波羅夷，而是犯了偷蘭遮。』

『正如佛所說，瘋狂的人不犯戒。什麼是瘋狂？』回答：『有五種因緣導致瘋狂，即失去親人、失去財產、四大不調、被非人（非人類）所惱、宿業報應，這被稱為五種瘋狂。如果他們做了犯戒之事，自己知道是比丘的，就隨所犯之事而定罪；如果不知道，則不犯。』

『正如佛所說，心散亂的人不犯戒。什麼是心散亂？』回答：『心散亂有五種因緣，即見到非人而恐懼導致心散亂、被非人毆打、被非人奪取精氣、四大不調、宿業報應，這被稱為五種心散亂。犯戒的定罪如前所述。』

『正如佛所說，受苦痛的人不犯戒。什麼是苦痛？』回答：『有五種因緣導致苦痛，即風病發作、冷病發作、熱病發作、混合病發作、時節病發作，這被稱為五種苦痛。犯戒之事...

【English Translation】 English version: 'This is the final precept. From now on, the precepts should be stated as follows: If a Bhikkhu (monk) does not renounce the precepts, his precepts are weakened and he does not leave the Sangha (monastic community), and engages in sexual acts, that Bhikkhu has committed a Parajika (defeat), and cannot live with the Sangha.'

There was a Bhikkhu living in an Aranya (secluded place). Not far from him, a mother elephant gave birth to a baby elephant. When the mother elephant went out to forage for food, the baby elephant came near the Bhikkhu. The Bhikkhu gave it grass to eat and water to drink. When the baby elephant squatted to eat, its female genitals were exposed. Upon seeing this, the Bhikkhu developed lustful thoughts and engaged in sexual acts with it. Afterwards, the Bhikkhu felt ashamed and doubtful: 'I have committed a Parajika.' He explained the situation in detail to the other Bhikkhus, who in turn explained it in detail to the Buddha. The Buddha said: 'Because he did not touch the edge, he has not committed a Parajika, but has committed a Thullaccaya (grave offense).』 Later, this baby elephant gradually grew up, and its genitals were exposed again. This Bhikkhu again developed lustful thoughts, and tried to part the elephant's genitals with his hand, intending to commit * . The elephant stepped on the Bhikkhu with its foot. He immediately felt ashamed and fearful, and was doubtful: 'I have committed a Parajika.' Therefore, he explained the situation in detail to the other Bhikkhus, who in turn explained it in detail to the Buddha. The Buddha told the Bhikkhus: 'Because he had fear and shame, he has not committed a Parajika, but has committed a Thullaccaya.'

'As the Buddha said, a mad person does not violate the precepts. What is madness?' The answer is: 'There are five causes of madness, namely, loss of relatives, loss of property, imbalance of the four elements, being troubled by non-humans (non-human beings), and karmic retribution from past lives. These are called the five kinds of madness. If they commit an offense, and they know themselves to be a Bhikkhu, they are judged according to the offense committed; if they do not know, they are not guilty.'

'As the Buddha said, a person with a distracted mind does not violate the precepts. What is a distracted mind?' The answer is: 'There are five causes of a distracted mind, namely, seeing a non-human and being frightened, being beaten by a non-human, having one's essence taken away by a non-human, imbalance of the four elements, and karmic retribution from past lives. These are called the five causes of a distracted mind. The judgment of offenses is as previously stated.'

'As the Buddha said, a person suffering from pain does not violate the precepts. What is suffering?' The answer is: 'There are five causes of suffering, namely, wind-related illness, cold-related illness, heat-related illness, mixed illness, and seasonal illness. These are called the five causes of suffering. Committing an offense...

如前說。」

又複比丘，道非道想作淫。即生疑悔：「我犯波羅夷。」向諸比丘廣說，諸比丘向佛廣說。佛言：「道作道想，犯波羅夷。道作非道想，波羅夷。非道道想，偷羅遮。三道謂大便道、小便道、口道。若比丘大便道過皮，波羅夷。小便道過節，波羅夷。口道過齒，波羅夷。」

猿猴、師子、獾、孔雀、雞、自根長，廣說如毗尼，皆悉犯波羅夷。難提比丘學戒，如毗尼中廣說。

若比丘在空中裸身浴，四比丘為揩摩身，彼身相摩觸起染污心，取比丘男根著口中即還吐出。尋生疑悔：「我犯波羅夷耶？」向佛廣說。佛言：「不犯波羅夷。不得露地浴受揩摩身，坐臥亦如是。」若比丘淫慾熾盛，往語所愛比丘言：「我淫慾熾盛。」彼答：「作淫去。」彼即往作淫。彼比丘即生疑悔：「我使比丘作淫，我得波羅夷耶？」佛言：「不犯波羅夷，犯偷羅遮。」

尊者優波離問佛言：「世尊！云何懺悔偷羅遮罪？」佛語優波離：「有四偷羅遮，謂波羅夷邊重偷羅遮、波羅夷邊輕偷羅遮、僧伽婆尸沙邊重偷羅遮、僧伽婆尸沙邊輕偷羅遮。波羅夷邊重者，界內一切大眾中懺悔；輕者出界外四人懺悔。僧伽婆尸沙邊重偷羅遮，出界外四人懺悔；輕者一人懺悔。」

有比丘欠時不遮口，有一比丘淫

【現代漢語翻譯】現代漢語譯本：如前文所說。

又有一比丘，對非正道之處產生行淫的念頭。隨即心生疑慮和後悔：『我是否犯了波羅夷罪？』於是向其他比丘詳細說明情況，其他比丘又向佛陀詳細說明情況。佛陀說：『如果認為是正道而行淫，則犯波羅夷罪。認為是邪道而行淫，也犯波羅夷罪。如果認為不是正道而認為是正道，則犯偷蘭遮罪。』這裡所說的三種道是指大便道、小便道、口道。如果比丘在大便道超過面板，犯波羅夷罪；在小便道超過節，犯波羅夷罪；在口道超過牙齒，犯波羅夷罪。

猿猴、獅子、獾、孔雀、雞，以及自身生殖器過長的情況，詳細的說明如《毗尼》（Vinaya，戒律）中所說，都犯波羅夷罪。難提（Nanda）比丘學習戒律，詳細的說明如《毗尼》中廣說。

如果比丘在空中裸身洗浴，有四位比丘為他擦拭身體，他們身體互相摩擦，生起染污之心，（其中一人）將比丘的男根放入口中隨即吐出。之後心生疑慮和後悔：『我是否犯了波羅夷罪？』於是向佛陀詳細說明情況。佛陀說：『不犯波羅夷罪。不得在露天洗浴並接受擦拭身體，坐臥也是如此。』如果比丘淫慾熾盛，去告訴所愛的比丘說：『我淫慾熾盛。』那人回答說：『去行淫吧。』那比丘就去行淫。之後那比丘心生疑慮和後悔：『我使比丘去行淫，我是否犯了波羅夷罪？』佛陀說：『不犯波羅夷罪，犯偷蘭遮罪。』

尊者優波離（Upali）問佛陀說：『世尊！如何懺悔偷蘭遮罪？』佛陀告訴優波離：『有四種偷蘭遮罪，即波羅夷罪邊的重偷蘭遮罪、波羅夷罪邊的輕偷蘭遮罪、僧伽婆尸沙（Sanghavasesa，僧殘）罪邊的重偷蘭遮罪、僧伽婆尸沙罪邊的輕偷蘭遮罪。波羅夷罪邊的重偷蘭遮罪，需要在界內一切大眾中懺悔；輕偷蘭遮罪，需要在界外四人中懺悔。僧伽婆尸沙罪邊的重偷蘭遮罪，需要在界外四人中懺悔；輕偷蘭遮罪，只需要一人懺悔。』

有比丘在欠伸時不遮住嘴巴，有一比丘淫...

【English Translation】 English version: As previously stated.

Furthermore, a Bhikkhu (monk) has a sexual thought about what is not the proper path. Immediately, doubt and remorse arise: 'Have I committed a Parajika (defeat)?' He explains this in detail to the other Bhikkhus, who in turn explain it in detail to the Buddha. The Buddha says: 'If one thinks it is the proper path and engages in sexual activity, it is a Parajika. If one thinks it is not the proper path and engages in sexual activity, it is also a Parajika. If one thinks it is not the proper path but believes it is, it is a Thullaccaya (grave offense).' The three paths referred to here are the path of excrement, the path of urine, and the path of the mouth. If a Bhikkhu exceeds the skin in the path of excrement, it is a Parajika; if he exceeds the joint in the path of urine, it is a Parajika; if he exceeds the teeth in the path of the mouth, it is a Parajika.

Monkeys, lions, badgers, peacocks, chickens, and cases where one's own genitals are too long, as explained in detail in the Vinaya (monastic code), all constitute a Parajika. Nanda Bhikkhu learning the precepts, as explained in detail in the Vinaya.

If a Bhikkhu bathes naked in the open air, and four Bhikkhus rub his body, and their bodies touch each other, a defiled mind arises, (and one of them) puts the Bhikkhu's male organ into his mouth and immediately spits it out. Afterwards, doubt and remorse arise: 'Have I committed a Parajika?' He explains this in detail to the Buddha. The Buddha says: 'It is not a Parajika. One should not bathe in the open air and receive body rubbing; the same applies to sitting and lying down.' If a Bhikkhu's sexual desire is intense, he goes and tells a Bhikkhu he loves: 'My sexual desire is intense.' That person replies: 'Go and engage in sexual activity.' That Bhikkhu then goes and engages in sexual activity. Afterwards, that Bhikkhu has doubt and remorse: 'I caused a Bhikkhu to engage in sexual activity; have I committed a Parajika?' The Buddha says: 'It is not a Parajika, it is a Thullaccaya.'

Venerable Upali (Upali) asked the Buddha: 'Venerable One! How does one confess a Thullaccaya offense?' The Buddha told Upali: 'There are four types of Thullaccaya offenses: a grave Thullaccaya bordering on Parajika, a light Thullaccaya bordering on Parajika, a grave Thullaccaya bordering on Sanghavasesa (formal meeting), and a light Thullaccaya bordering on Sanghavasesa. A grave Thullaccaya bordering on Parajika must be confessed within the boundary among all the assembly; a light Thullaccaya must be confessed outside the boundary among four people. A grave Thullaccaya bordering on Sanghavasesa must be confessed outside the boundary among four people; a light Thullaccaya need only be confessed to one person.'

There was a Bhikkhu who did not cover his mouth when yawning, and there was a Bhikkhu who...

欲熾盛，以男根刺口中。彼尋吐出，即生疑悔：「我得波羅夷？」乃至佛言：「不犯波羅夷。從今以去欠時當遮口，不遮者犯突吉羅。」有比丘男根常起，作是念：「入女根不犯。」便著女根中。即生疑悔：「我犯波羅夷？」乃至佛言：「入即犯波羅夷。」

有一比丘于母所起染污心，語母言：「我欲得作淫。」母語子言：「汝所出處，隨汝意作。」便欲作淫慾，至女根時即生慚愧。彼生悔心：「我犯波羅夷？」乃至佛言：「慚愧時不起淫心，不犯波羅夷，犯偷羅遮。」

有比丘于曠野中觀死屍，彼見女屍衣服嚴好，生染污心。手捉女根欲入，內里生滿中蟲，即生疑悔：「我犯波羅夷？」乃至佛言：「有二種壞，謂內壞、外壞，不犯波羅夷，犯偷羅遮。」

有優婆夷名善光，日欲沒時命終。彼親族即莊嚴已，棄曠野中。有比丘在彼觀死屍，見已生染污心，捉女根欲入。尸即起坐，比丘生怖畏疑悔心：「我犯波羅夷？」乃至佛言：「畏時無貪，不犯波羅夷，犯偷羅遮。」

有優婆夷名善生。有一比丘出入其家，語彼優婆夷言：「我淫慾所纏。」彼答言：「下作方便上出、上作方便下出，我輩于中不受樂耶？」比丘即呵責罵詈：「汝歷鹿妄語。」作是語已便共行事。乃至佛言：「入即犯波羅夷。

【現代漢語翻譯】現代漢語譯本：如果（某比丘）慾火熾盛，用男根刺入口中。那人隨即吐出，（比丘）就生起疑惑和後悔：『我是否犯了波羅夷（Parajika，斷頭罪）？』乃至佛陀說：『不犯波羅夷。從今以後，欠缺時應當遮住口，不遮者犯突吉羅（Dukkata，惡作罪）。』有比丘男根經常勃起，心想：『進入女根不犯（戒）。』便放入女根中。隨即生起疑惑和後悔：『我是否犯了波羅夷？』乃至佛陀說：『進入即犯波羅夷。』

有一比丘對母親生起染污心，對母親說：『我想要做*。』母親對兒子說：『你所出生的地方，隨你的意願做。』便想要行淫慾，到達女根時就生起慚愧。他生起後悔心：『我是否犯了波羅夷？』乃至佛陀說：『慚愧時沒有生起淫心，不犯波羅夷，犯偷蘭遮（Sthullatyaya，粗罪）。』

有一比丘在曠野中觀察死屍，他看見女屍衣服華麗，生起染污心。用手抓住女根想要進入，裡面充滿蟲子，隨即生起疑惑和後悔：『我是否犯了波羅夷？』乃至佛陀說：『有兩種壞，即內壞、外壞，不犯波羅夷，犯偷蘭遮。』

有一優婆夷（Upasika，女居士）名叫善光，在日落時去世。她的親族就給她打扮好，丟棄在曠野中。有一比丘在那裡觀察死屍，看見後生起染污心，抓住女根想要進入。屍體就坐了起來，比丘生起恐懼、畏懼、疑惑和後悔心：『我是否犯了波羅夷？』乃至佛陀說：『畏懼時沒有貪慾，不犯波羅夷，犯偷蘭遮。』

有一優婆夷名叫善生。有一比丘出入她家，對那位優婆夷說：『我被淫慾所纏繞。』她回答說：『下面做方便上面出來、上面做方便下面出來，我們這些人從中不受快樂嗎？』比丘就呵責罵詈：『你歷鹿妄語（Mrsa-vada，妄語）！』說了這些話后便共同行事。乃至佛陀說：『進入即犯波羅夷。』

【English Translation】 English version: If (a bhikkhu) has intense lust and inserts his penis into someone's mouth, and that person spits it out, the bhikkhu then has doubts and remorse: 'Have I committed a Parajika (expulsion offense)?' The Buddha said: 'He has not committed a Parajika. From now on, when there is a deficiency, he should cover his mouth; if he does not cover it, he commits a Dukkata (wrongdoing offense).' A bhikkhu's penis was often erect, and he thought: 'Entering a woman's vagina is not an offense.' He then inserted it into a woman's vagina. He immediately had doubts and remorse: 'Have I committed a Parajika?' The Buddha said: 'Entering constitutes a Parajika.'

There was a bhikkhu who developed impure thoughts towards his mother and said to her: 'I want to do *.' The mother said to her son: 'Where you were born, do as you please.' He then wanted to engage in sexual intercourse, but when he reached her vagina, he felt ashamed. He felt remorse: 'Have I committed a Parajika?' The Buddha said: 'When he felt ashamed, he did not have lustful thoughts, so he has not committed a Parajika, but he has committed a Sthullatyaya (grave offense).'

There was a bhikkhu observing a corpse in the wilderness. He saw that the female corpse was adorned with fine clothes, and he developed impure thoughts. He grabbed the vagina, wanting to enter, but it was full of worms inside. He immediately had doubts and remorse: 'Have I committed a Parajika?' The Buddha said: 'There are two kinds of decay, internal decay and external decay, so he has not committed a Parajika, but he has committed a Sthullatyaya.'

There was an Upasika (female lay follower) named Shandika, who died at sunset. Her relatives adorned her and abandoned her in the wilderness. A bhikkhu was there observing corpses, and upon seeing her, he developed impure thoughts and grabbed her vagina, wanting to enter. The corpse then sat up, and the bhikkhu felt fear, dread, doubt, and remorse: 'Have I committed a Parajika?' The Buddha said: 'When he was afraid, he had no greed, so he has not committed a Parajika, but he has committed a Sthullatyaya.'

There was an Upasika named Good-Birth. A bhikkhu frequented her house and said to that Upasika: 'I am tormented by lust.' She replied: 'Make an effort to bring it out from below, make an effort to bring it out from above, do we not enjoy pleasure in the middle?' The bhikkhu then scolded and cursed her: 'You speak false words!' After saying these words, they engaged in sexual activity together. The Buddha said: 'Entering constitutes a Parajika.'

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有一居士婦，比丘出入其家，語彼婦言：「我淫慾所纏。」婦答言：「作方便，如前說。」乃至佛言：「入即波羅夷。」

孫陀罹難陀比丘因緣，如毗尼中廣說。彼獨住阿練若處住，去婆羅門田不遠。彼婆羅門數至田看，見此比丘生歡喜心，彼即請食，比丘受請。婆羅門辦諸飲食已，遣裸形小女往至比丘所喚比丘。比丘見彼女根，生染污心，便共作淫。女根破裂，即生疑悔。乃至佛言：「若受樂犯波羅夷，若不受樂偷羅遮。」

有比丘男根常不起，便作是念：「起者作淫犯波羅夷，不起者作不犯。」彼即作淫。乃至佛言：「不犯波羅夷，犯偷羅遮。」

有比丘眠，女人來就作淫，便生疑悔。乃至佛言：「若手捉手、若腳踏腳、若髀觸髀，波羅夷。不觸，偷羅遮。」如眠，狂癡亦如是。女人四句，于男非男亦如是。有比丘眠中，女人就作淫，彼比丘生疑悔。乃至佛言，語比丘：「汝知不？」答言：「不知。我覺動。」「覺動不犯波羅夷，犯偷羅遮。」

比丘眠中，女人就作淫，即生疑悔。乃至佛言：「比丘！汝知不受樂不？」答言：「不受樂。」「不受樂，不犯。」

有比丘眠中，女人就作淫，即生疑悔。乃至佛言：「汝知不受樂不？」答言：「不知。不受樂而覺動。」佛言

【現代漢語翻譯】現代漢語譯本有一位在家修行的婦女，一位比丘（bhiksu，佛教出家男眾）出入她家，對比丘婦說：『我被淫慾所困擾。』婦人回答說：『想辦法解決，就像之前說的那樣。』乃至佛陀說：『一旦發生性行為，即犯波羅夷（parajika，斷頭罪）。』孫陀罹難陀（Sundarananda）比丘的因緣，如《毗尼》（Vinaya，戒律）中詳細所說。他獨自住在阿練若（aranya，寂靜處）處，離婆羅門（Brahman，古印度僧侶階層）的田地不遠。那位婆羅門多次到田里檢視，見到這位比丘心生歡喜，就邀請他去吃飯，比丘接受了邀請。婆羅門準備好各種飲食后，派一個裸體的小女孩去比丘那裡叫他。比丘見到她的女根，生起染污之心，便與她發生了性行為，女根破裂，比丘因此產生疑悔。乃至佛陀說：『如果受樂，則犯波羅夷；如果不受樂，則犯偷蘭遮（stulatyaya，重罪）。』有一位比丘的男根經常無法勃起，他便這樣想：『勃起而行淫，則犯波羅夷；不勃起則不犯。』於是他便行淫。乃至佛陀說：『不犯波羅夷，犯偷蘭遮。』有一位比丘在睡覺，一個女人來與他行淫，他因此產生疑悔。乃至佛陀說：『如果手捉手、腳踏腳、大腿觸大腿，則犯波羅夷；如果不觸，則犯偷蘭遮。』如同睡眠的情況，狂亂和癡呆的情況也是如此。女人四種情況，對於男人和非男人的情況也是如此。有一位比丘在睡眠中，一個女人來與他行淫，這位比丘因此產生疑悔。乃至佛陀說，問比丘：『你知道嗎？』回答說：『不知道，我只是覺得有動靜。』『覺得有動靜，不犯波羅夷，犯偷蘭遮。』一位比丘在睡眠中，一個女人來與他行淫，他因此產生疑悔。乃至佛陀說：『比丘！你知道你沒有感受快樂嗎？』回答說：『沒有感受快樂。』『沒有感受快樂，不犯。』有一位比丘在睡眠中，一個女人來與他行淫，他因此產生疑悔。乃至佛陀說：『你知道你沒有感受快樂嗎？』回答說：『不知道。沒有感受快樂，但是覺得有動靜。』佛陀說

【English Translation】 English version There was a laywoman, and a bhiksu (Buddhist monk) frequented her house. He said to the woman, 'I am tormented by lust.' The woman replied, 'Find a way, as previously mentioned.' Then the Buddha said, 'Upon engaging in sexual intercourse, it is parajika (defeat, expulsion).' The story of Bhiksu Sundarananda, as detailed in the Vinaya (monastic rules). He lived alone in a secluded aranya (forest dwelling), not far from a Brahman's (priestly caste) field. The Brahman often visited his field and, seeing the bhiksu, felt joy. He invited the bhiksu for a meal, and the bhiksu accepted. The Brahman prepared various foods and sent a naked young girl to call the bhiksu. The bhiksu, seeing her genitals, developed defiled thoughts and engaged in sexual intercourse with her. Her genitals were ruptured, and he felt remorse. Then the Buddha said, 'If he experiences pleasure, it is parajika; if he does not experience pleasure, it is stulatyaya (grave offense).' There was a bhiksu whose male organ was often not erect. He thought, 'If it is erect and I engage in sexual intercourse, it is parajika; if it is not erect, it is not an offense.' Then he engaged in sexual intercourse. Then the Buddha said, 'It is not parajika, it is stulatyaya.' There was a bhiksu sleeping, and a woman came and engaged in sexual intercourse with him. He felt remorse. Then the Buddha said, 'If hand touches hand, foot touches foot, thigh touches thigh, it is parajika. If there is no touch, it is stulatyaya.' As with sleep, so it is with madness and insanity. The four cases for women are the same for men and non-men. There was a bhiksu sleeping, and a woman came and engaged in sexual intercourse with him. The bhiksu felt remorse. Then the Buddha said, asking the bhiksu, 'Do you know?' He replied, 'I do not know. I only felt movement.' 'Feeling movement is not parajika, it is stulatyaya.' A bhiksu was sleeping, and a woman came and engaged in sexual intercourse with him. He felt remorse. Then the Buddha said, 'Bhiksu! Do you know that you did not experience pleasure?' He replied, 'I did not experience pleasure.' 'Not experiencing pleasure is not an offense.' There was a bhiksu sleeping, and a woman came and engaged in sexual intercourse with him. He felt remorse. Then the Buddha said, 'Do you know that you did not experience pleasure?' He replied, 'I do not know. I did not experience pleasure, but I felt movement.' The Buddha said

：「犯偷羅遮。」如比丘，比丘尼、式叉摩那、沙彌、沙彌尼亦如是。

有惡沙彌語女人言：「入一切道中不犯。」彼即用一切道作已，即生疑悔。乃至佛言：「入即波羅夷。」如女人，男子亦如是。有比丘眠中，女人就作淫，彼生疑悔。乃至佛言：「汝知不？」答言：「不知。」「不知不犯。」如女人，男子非男亦如是。

惡比丘語式叉摩那言：「汝未受具足戒，共我作淫，不犯。」彼即許，許已生悔。比丘強捉作淫。彼生疑悔：「我非式叉摩那耶？」乃至佛言：「失式叉摩那，更應與受，犯突吉羅。」

惡阿練若比丘語沙彌言：「汝未受具足戒，共我作淫，無罪。」廣說如前。沙彌犯突吉羅，沙彌尼亦如是。

惡阿練若比丘語新受戒比丘：「汝始受戒，共我作淫，無罪。」彼尋聽許，許已生悔。彼強捉作淫。即生疑悔：「我犯波羅夷？」乃至佛言：「不受樂，不犯波羅夷，犯偷羅遮。」

有比丘眠熟，比丘來共作淫，若初中后，不知不犯，作淫者滅擯，廣說如毗尼中。

有比丘見木女像端正可愛，生貪著心，即捉彼女根欲作淫。女根即開，尋生怖畏疑悔。乃至佛言：「若舉身受樂，犯波羅夷。若女根不開，犯偷羅遮。」如木女，金銀七寶石女、膠漆布女，乃至泥土女亦如是

【現代漢語翻譯】現代漢語譯本：『犯偷蘭遮罪。』如同比丘、比丘尼、式叉摩那（受過訓練的沙彌尼）、沙彌（男性的見習僧侶）、沙彌尼（女性的見習僧侶）一樣。

有一個邪惡的沙彌對女人說：『在一切道中行淫都不會犯戒。』那女人就用一切道行淫，之後心生疑慮和後悔。直到佛陀說：『進入即犯波羅夷罪（斷頭罪）。』如同女人一樣，男子也是如此。有一個比丘在睡眠中，一個女人來與他行淫，他醒後心生疑慮和後悔。直到佛陀說：『你知道嗎？』他回答說：『不知道。』『不知道就不犯戒。』如同女人一樣，男子和非男也是如此。

一個邪惡的比丘對式叉摩那（受過訓練的沙彌尼）說：『你還沒有受具足戒，和我行淫，不犯戒。』那式叉摩那就答應了，答應之後心生後悔。比丘強行與她行淫。她心生疑慮和後悔：『我不是式叉摩那了嗎？』直到佛陀說：『失去式叉摩那的資格，應該重新接受訓練，犯突吉羅罪（輕罪）。』

一個邪惡的阿練若（住在寂靜處的）比丘對沙彌（男性的見習僧侶）說：『你還沒有受具足戒，和我行淫，沒有罪。』詳細的說法如前所述。沙彌犯突吉羅罪（輕罪），沙彌尼（女性的見習僧侶）也是如此。

一個邪惡的阿練若（住在寂靜處的）比丘對新受戒的比丘說：『你剛受戒，和我行淫，沒有罪。』那新比丘立刻聽從並答應了，答應之後心生後悔。那阿練若比丘強行與他行淫。新比丘立刻心生疑慮和後悔：『我犯波羅夷罪（斷頭罪）了嗎？』直到佛陀說：『如果沒有感受快樂，不犯波羅夷罪（斷頭罪），犯偷蘭遮罪。』

有一個比丘熟睡，另一個比丘來與他行淫，無論是在開始、中間還是結束，如果他不知道，就不犯戒，行淫者會被驅逐，詳細的說法如《毗尼經》中所說。

有一個比丘看到木製女像端正可愛，心生貪戀，就抓住她的女根想要行淫。女根立刻打開，他立刻心生恐懼、疑慮和後悔。直到佛陀說：『如果全身都感受到快樂，犯波羅夷罪（斷頭罪）。如果女根沒有打開，犯偷蘭遮罪。』如同木製女像一樣，金銀七寶製成的女像、膠漆布製成的女像，乃至泥土製成的女像也是如此。

【English Translation】 English version: 'Commits a sthūlātyaya offense.' The same applies to bhikṣus, bhikṣuṇīs, śikṣamāṇās (female novices undergoing training), śrāmaṇeras (male novice monks), and śrāmaṇerikās (female novice monks).

A wicked śrāmaṇera said to a woman: 'Engaging in sexual acts through any orifice is not an offense.' The woman then engaged in sexual acts through every orifice and subsequently felt doubt and remorse. Eventually, the Buddha said: 'Penetration constitutes a pārājika offense (expulsion).' The same applies to men as to women. A bhikṣu was asleep when a woman came and engaged in sexual acts with him. He felt doubt and remorse upon waking. Eventually, the Buddha said: 'Did you know?' He replied: 'I did not know.' 'Not knowing is not an offense.' The same applies to men and non-men as to women.

A wicked bhikṣu said to a śikṣamāṇā: 'You have not yet received full ordination, so engaging in sexual acts with me is not an offense.' The śikṣamāṇā agreed, but after agreeing, she felt remorse. The bhikṣu forcibly engaged in sexual acts with her. She felt doubt and remorse: 'Am I no longer a śikṣamāṇā?' Eventually, the Buddha said: 'She has lost her status as a śikṣamāṇā and should undergo training again; she commits a duṣkṛta offense (minor offense).'

A wicked āraṇyaka (forest-dwelling) bhikṣu said to a śrāmaṇera: 'You have not yet received full ordination, so engaging in sexual acts with me is without fault.' The explanation is as before. The śrāmaṇera commits a duṣkṛta offense (minor offense), and the same applies to śrāmaṇerikās.

A wicked āraṇyaka (forest-dwelling) bhikṣu said to a newly ordained bhikṣu: 'You have just received ordination, so engaging in sexual acts with me is without fault.' The new bhikṣu immediately listened and agreed, but after agreeing, he felt remorse. The āraṇyaka bhikṣu forcibly engaged in sexual acts with him. The new bhikṣu immediately felt doubt and remorse: 'Have I committed a pārājika offense (expulsion)?' Eventually, the Buddha said: 'If there was no enjoyment, there is no pārājika offense (expulsion), but a sthūlātyaya offense is committed.'

A bhikṣu was fast asleep when another bhikṣu came and engaged in sexual acts with him. If he did not know, whether at the beginning, middle, or end, there is no offense. The one who engaged in the sexual act is expelled, as explained in detail in the Vinaya.

A bhikṣu saw a wooden female statue that was beautiful and lovely. He developed attachment and grasped her female organ, desiring to engage in sexual acts. The female organ immediately opened, and he immediately felt fear, doubt, and remorse. Eventually, the Buddha said: 'If there was enjoyment throughout the body, a pārājika offense (expulsion) is committed. If the female organ did not open, a sthūlātyaya offense is committed.' The same applies to female statues made of gold, silver, the seven precious materials, glue, lacquer, cloth, and even clay.

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龍女至比丘所，語比丘言：「共我作淫來。」比丘即許。欲作淫，見形長大，生恐怖心尋生疑悔。乃至佛言：「若恐怖心，不犯波羅夷，犯偷羅遮。」夜叉女亦應如是廣說。彼即忽然不見。乃至佛言：「不現，犯偷羅遮。」天女、乾闥婆女亦如是。阿修羅女來至比丘所，語比丘言：「共我作淫來。」比丘即許。彼女根廣大，比丘以腳內女根中。乃至佛言：「不犯波羅夷，犯偷羅遮。」天女亦如是。

有比丘獨在阿練若處，有非人來至比丘所，語比丘言：「共我作淫來。」彼比丘精進凈行，答言：「我不作淫耶。」彼人言：「若不作者，當與汝作大罪。」比丘故不肯作。比丘眠已，彼非人合衣擲著王夫人背後。王見已語比丘言：「汝何以來此？」比丘答言：「我獨在阿練若處，如前說。」王言：「汝何以獨在阿練若處住止？」即出是比丘去。乃至佛言：「不犯。如是阿練若處不應住。」毗舍阇女因緣亦如是。

佛住舍衛國。爾時花色比丘尼晨朝著衣持缽入城乞食。食已洗足入房坐禪，不閉戶熱時眠熟。惡人見其眠熟，即就作淫已去。彼覺已即生疑悔。乃至佛言：「不犯。眠時應閉戶，若不閉戶眠，犯突吉羅。」

有比丘入舍衛城乞食，入長者家。彼家中系一母豬，母豬展轉挽繩欲去。比丘

【現代漢語翻譯】現代漢語譯本龍女來到比丘（bhiksu，佛教出家男眾）處，對他說：『和我行淫。』比丘答應了。將要行淫時，見龍女的形體變得巨大，心中生起恐怖，隨即產生疑慮和後悔。佛陀說：『如果心生恐怖，不犯波羅夷（pārājika，斷頭罪），犯偷蘭遮（sthūlātyaya，重罪）。』夜叉女（yakṣiṇī，女夜叉）的情況也應如此廣泛解說。夜叉女隨即忽然不見。佛陀說：『（夜叉女）不現身，犯偷蘭遮。』天女、乾闥婆女（gandharvī，女乾闥婆）也如此。阿修羅女（asurī，女阿修羅）來到比丘處，對他說：『和我行淫。』比丘答應了。阿修羅女的性器官廣大，比丘用腳放入她的性器官中。佛陀說：『不犯波羅夷，犯偷蘭遮。』天女也如此。

有比丘獨自在阿練若（araṇya，寂靜處）處修行，有非人來到比丘處，對他說：『和我行淫。』這位比丘精進修持凈行，回答說：『我不行淫。』那非人說：『如果不和我行淫，我就讓你犯下大罪。』比丘仍然不肯行淫。比丘睡著后，那非人把衣服扔到王夫人的背後。國王看見后，對比丘說：『你為何來這裡？』比丘回答說：『我獨自在阿練若處，如先前所說。』國王說：『你為何獨自在阿練若處居住？』隨即驅逐了這位比丘。佛陀說：『不犯（戒）。不應住在這樣的阿練若處。』毗舍阇女（piśācī，女毗舍阇）的因緣也是如此。

佛陀住在舍衛國（Śrāvastī）。當時，花色比丘尼（bhikṣuṇī，佛教出家女眾）早上穿好衣服，拿著缽進入城中乞食。吃完飯後，洗了腳進入房間坐禪，因為沒有關門，天氣炎熱就睡著了。惡人見她睡熟，就對她行淫后離去。她醒來后就生起疑慮和後悔。佛陀說：『不犯（戒）。睡覺時應該關門，如果不關門睡覺，犯突吉羅（duṣkṛta，輕罪）。』

有比丘進入舍衛城乞食，進入一位長者（gṛhapati，富人）家。這家中拴著一頭母豬，母豬轉來轉去拉著繩子想要離開。比丘

【English Translation】 English version A dragon girl (nāgakanyā) came to a bhiksu (monk), and said to the bhiksu: 'Come, have sexual intercourse with me.' The bhiksu immediately agreed. When about to have sexual intercourse, he saw her form grow large, and a fearful thought arose, followed by doubt and regret. The Buddha said: 'If a fearful thought arises, he does not commit a pārājika (defeat), but commits a sthūlātyaya (grave offense).' The case of a yakṣiṇī (female yaksha) should also be explained in detail in this way. She then suddenly disappeared. The Buddha said: 'If she does not appear, he commits a sthūlātyaya.' The same applies to a deva girl (devakanyā) and a gandharvī (female gandharva). An asurī (female asura) came to a bhiksu, and said to the bhiksu: 'Come, have sexual intercourse with me.' The bhiksu immediately agreed. Her organ was large, and the bhiksu inserted his foot into the female organ. The Buddha said: 'He does not commit a pārājika, but commits a sthūlātyaya.' The same applies to a deva girl.

A bhiksu was alone in a araṇya (secluded place). A non-human came to the bhiksu, and said to the bhiksu: 'Come, have sexual intercourse with me.' That bhiksu was diligent in pure conduct, and replied: 'I do not engage in sexual intercourse.' That non-human said: 'If you do not, I will cause you to commit a great offense.' The bhiksu still refused to engage in sexual intercourse. After the bhiksu fell asleep, that non-human threw his clothes onto the back of the queen. The king saw this and said to the bhiksu: 'Why have you come here?' The bhiksu replied: 'I was alone in the araṇya, as I said before.' The king said: 'Why do you live alone in the araṇya?' He then expelled the bhiksu. The Buddha said: 'He does not commit an offense. One should not live in such an araṇya.' The case of a piśācī (female pisacha) is also the same.

The Buddha was staying in Śrāvastī. At that time, the bhikṣuṇī (nun) Huarse, in the morning, put on her robes, took her bowl, and entered the city to beg for food. After eating, she washed her feet and entered her room to meditate. Because she did not close the door, she fell asleep due to the heat. An evil person saw that she was asleep, had sexual intercourse with her, and left. After she woke up, she felt doubt and regret. The Buddha said: 'She does not commit an offense. One should close the door when sleeping. If one does not close the door when sleeping, one commits a duṣkṛta (minor offense).'

A bhiksu entered Śrāvastī to beg for food, and entered the house of a gṛhapati (householder). In that house, a sow was tied up, and the sow turned around, pulling the rope, wanting to leave. The bhiksu

見已悲愍心故，即便解放。居士見之，比丘自念言：「我偷，我是惡沙門，便解他豬放。我住，共此母豬作淫去。」即共作淫。作已便作是念：「我當問諸比丘。若得出家者當更出家，不得者便住。」以是事向諸比丘廣說，諸比丘向佛廣說。佛言：「初不犯，后犯。」雞亦如是。

薩婆多部毗尼摩得勒伽卷第三大正藏第 23 冊 No. 1441 薩婆多部毗尼摩得勒伽

薩婆多部毗尼摩得勒伽卷第四

宋元嘉年僧伽跋摩譯

有居士擔肉行，為烏所奪。比丘乞食，彼肉墮比丘缽中。居士見缽中有肉，語比丘言：「汝是惡比丘、惡沙門。我肉烏所奪，今在汝缽中。」比丘自念：「我是惡比丘、惡沙門。我當往作淫去。」彼即作淫。作已生悔。乃至佛言：「前不犯，后犯。」

有比丘母狗前小便，彼母狗即來含比丘男根。比丘尋急拔出，即生疑悔。乃至佛言：「不犯波羅夷。不得母狗前小便，若欲小便應驅令去。若不驅者，當更余處去。」

有比丘經行，野乾女來親近比丘。比丘知是母野干，意起染污心，即以衣裹取。母野干以口嚙之，即生恐怖疑悔心。乃至佛言：「不犯波羅夷，犯偷羅遮。」

有比丘獨住阿練若處，緊那羅女來捉比丘，擲著深山中已便去。比丘心

【現代漢語翻譯】現代漢語譯本：見他生起悲憫之心，就立即將豬放了。居士看見后，比丘自己心想：『我偷盜，我是個惡劣的沙門』，便解開他的豬放走。『我留在這裡，要和這頭母豬行淫。』於是就和母豬行淫。行淫之後，又想：『我應當去問各位比丘。如果允許出家，我就重新出家，如果不允許，我就留在這裡。』他將此事詳細地告訴了各位比丘，各位比丘又將此事詳細地告訴了佛陀。佛陀說：『最初不犯戒，後來犯戒。』雞的情況也是如此。有居士挑著肉走，被烏鴉搶走了。比丘去乞食，那塊肉掉進了比丘的缽中。居士看見缽中有肉，對比丘說：『你是個惡劣的比丘、惡劣的沙門。我的肉被烏鴉搶走了，現在卻在你的缽中。』比丘自己心想：『我是個惡劣的比丘、惡劣的沙門。我應當去行淫。』他就去行淫。行淫之後，心生後悔。佛陀說：『之前不犯戒，之後犯戒。』有比丘在母狗面前小便，那母狗就來含住比丘的男根。比丘趕緊拔出，隨即心生疑惑後悔。佛陀說：『不犯波羅夷（Pārājika，斷頭罪）。不得在母狗面前小便，如果想小便，應當驅趕它離開。如果不驅趕，應當到其他地方去。』有比丘在經行，野干（一種野獸）女來親近比丘。比丘知道是母野干，心中生起染污之心，就用衣服裹住它。母野干用口咬他，比丘隨即心生恐怖、疑惑和後悔。佛陀說：『不犯波羅夷（Pārājika，斷頭罪），犯偷蘭遮（Sthūlātyaya，重罪）。』有比丘獨自住在阿練若（āraṇya，寂靜處）處，緊那羅（Kiṃnara，天人的一種）女來抓住比丘，將他扔到深山中就離開了。比丘心中...

【English Translation】 English version: Seeing him develop a compassionate heart, he immediately released the pig. When the householder saw this, the Bhikshu (monk) thought to himself, 'I am stealing, I am an evil Shramana (ascetic)', and released his pig. 'If I stay here, I will commit adultery with this sow.' Then he committed adultery with the sow. After committing adultery, he thought, 'I should ask the Bhikshus (monks). If it is permissible to be a monk, I will become a monk again; if it is not permissible, I will stay here.' He told the Bhikshus (monks) about this in detail, and the Bhikshus (monks) told the Buddha about this in detail. The Buddha said, 'Initially, there is no offense; later, there is an offense.' The case of the chicken is similar. A householder was carrying meat when it was snatched away by a crow. A Bhikshu (monk) was begging for food, and the meat fell into the Bhikshu's (monk's) bowl. The householder saw the meat in the bowl and said to the Bhikshu (monk), 'You are an evil Bhikshu (monk), an evil Shramana (ascetic). My meat was snatched away by a crow, and now it is in your bowl.' The Bhikshu (monk) thought to himself, 'I am an evil Bhikshu (monk), an evil Shramana (ascetic). I should go and commit adultery.' He then committed adultery. After committing adultery, he felt remorse. The Buddha said, 'Before, there is no offense; later, there is an offense.' A Bhikshu (monk) urinated in front of a female dog, and the female dog came and held the Bhikshu's (monk's) male organ. The Bhikshu (monk) quickly pulled it out and immediately felt doubt and remorse. The Buddha said, 'Not an offense of Pārājika (expulsion). One should not urinate in front of a female dog; if one wants to urinate, one should drive it away. If one does not drive it away, one should go to another place.' A Bhikshu (monk) was walking, and a female jackal came close to the Bhikshu (monk). The Bhikshu (monk) knew it was a female jackal, and a defiled mind arose in him, so he wrapped it in his robe. The female jackal bit him with its mouth, and the Bhikshu (monk) immediately felt fear, doubt, and remorse. The Buddha said, 'Not an offense of Pārājika (expulsion), an offense of Sthūlātyaya (grave offense).' A Bhikshu (monk) was living alone in a āraṇya (secluded place), and a Kiṃnara (a type of celestial being) woman came, grabbed the Bhikshu (monk), threw him into a deep mountain, and left. The Bhikshu's (monk's) mind...

悶失相，還得穌已離是處去。彼生疑悔。乃至佛言：「如是恐怖處比丘不應住。」

比丘裸形渡水，魚含男根，即便拔出。尋生疑悔。乃至佛言：「比丘不得裸形渡水。」

有女人裸形障內小便，比丘視見女根，起染污心，即以男根刺障內，與女根相近。即生疑悔。乃至佛言：「不犯波羅夷，犯偷羅遮。」

佛住舍衛國。有一比丘食已房前經行，彼經行已敷尼師檀，一處結加趺坐坐禪。天時大熱睡眠，眠中涅槃僧脫去，男根起。有女人取薪，展轉至比丘所，見比丘如是眠，見已生染污心，即就作淫。作淫已去。比丘覺已，彼母人語比丘言：「阿阇梨當知，我家在某處。若更欲得者，來至我家。」比丘即生疑悔。乃至佛言：「汝比丘受樂不？」答言：「不受樂。」「自今以去不得獨在空處睡眠，眠者突吉羅。」

佛住婆耆陀國波羅給林樹。爾時有一比丘在阿練若處住，如前說。女人取草因緣，如前說。有五因緣男根起：一謂淫、二謂風、三謂大便、四謂小便、五謂蟲螫。凡夫及未離欲具五，離欲具四。

佛住王舍城。有一比丘患淫病。彼聞耆婆所說，使母人口含男根便得差。即作是念：「佛言：『聽病服藥。』」比丘即使女人口含男根，病即得差。尋生疑悔。乃至佛言：「入則波羅夷。

【現代漢語翻譯】現代漢語譯本悶失相（Mēn shī xiāng，音譯，意義不明），還得穌已離是處去。彼生疑悔。乃至佛言：『如是恐怖處比丘（Bǐqiū，佛教出家男眾）不應住。』

比丘（Bǐqiū，佛教出家男眾）裸形渡水，魚含男根，即便拔出。尋生疑悔。乃至佛言：『比丘（Bǐqiū，佛教出家男眾）不得裸形渡水。』

有女人裸形障內小便，比丘（Bǐqiū，佛教出家男眾）視見女根，起染污心，即以男根刺障內，與女根相近。即生疑悔。乃至佛言：『不犯波羅夷（Bōluóyí，斷頭罪，最嚴重的戒律），犯偷羅遮（Tōuluózhē，一種較輕的罪）。』

佛住舍衛國（Shèwèiguó，古代印度的一個國家）。有一比丘（Bǐqiū，佛教出家男眾）食已房前經行，彼經行已敷尼師檀（Níshītán，坐具），一處結加趺坐坐禪。天時大熱睡眠，眠中涅槃僧脫去，男根起。有女人取薪，展轉至比丘（Bǐqiū，佛教出家男眾）所，見比丘（Bǐqiū，佛教出家男眾）如是眠，見已生染污心，即就作淫。作淫已去。比丘（Bǐqiū，佛教出家男眾）覺已，彼母人語比丘（Bǐqiū，佛教出家男眾）言：『阿阇梨（Āshélí，老師）當知，我家在某處。若更欲得者，來至我家。』比丘（Bǐqiū，佛教出家男眾）即生疑悔。乃至佛言：『汝比丘（Bǐqiū，佛教出家男眾）受樂不？』答言：『不受樂。』『自今以去不得獨在空處睡眠，眠者突吉羅（Tūjíluō，一種輕罪）。』

佛住婆耆陀國波羅給林樹。爾時有一比丘（Bǐqiū，佛教出家男眾）在阿練若處住，如前說。女人取草因緣，如前說。有五因緣男根起：一謂淫、二謂風、三謂大便、四謂小便、五謂蟲螫。凡夫及未離欲具五，離欲具四。

佛住王舍城（Wángshěchéng，古代印度城市）。有一比丘（Bǐqiū，佛教出家男眾）患淫病。彼聞耆婆（Qí pó，古代名醫）所說，使母人口含男根便得差。即作是念：『佛言：『聽病服藥。』』比丘（Bǐqiū，佛教出家男眾）即使女人口含男根，病即得差。尋生疑悔。乃至佛言：『入則波羅夷（Bōluóyí，斷頭罪，最嚴重的戒律）。』

【English Translation】 English version Mēn shī xiāng (transliteration, meaning unknown), and had to leave that place. He became doubtful and remorseful. Then the Buddha said: 'A Bhikkhu (Bǐqiū, Buddhist monk) should not live in such a terrifying place.'

A Bhikkhu (Bǐqiū, Buddhist monk) crossed the water naked, and a fish held his male organ, so he pulled it out. He immediately became doubtful and remorseful. Then the Buddha said: 'A Bhikkhu (Bǐqiū, Buddhist monk) must not cross the water naked.'

A woman urinated naked behind a screen. A Bhikkhu (Bǐqiū, Buddhist monk) saw her female organ, and lust arose in his mind. He then poked his male organ into the screen, close to the woman's female organ. He immediately became doubtful and remorseful. Then the Buddha said: 'He does not commit Pārājika (Bōluóyí, expulsion offense, the most serious precept), but commits Thullaccaya (Tōuluózhē, a minor offense).'

The Buddha was staying in Śrāvastī (Shèwèiguó, an ancient Indian kingdom). There was a Bhikkhu (Bǐqiū, Buddhist monk) who walked back and forth in front of his room after eating. After walking, he spread his Niṣīdana (Níshītán, sitting cloth), and sat in one place in the lotus position to meditate. The weather was very hot and he fell asleep. While sleeping, his monastic robe came off, and his male organ became erect. A woman was gathering firewood, and she came to the Bhikkhu (Bǐqiū, Buddhist monk). She saw the Bhikkhu (Bǐqiū, Buddhist monk) sleeping like this, and lust arose in her mind. She then engaged in sexual intercourse with him and left. When the Bhikkhu (Bǐqiū, Buddhist monk) woke up, the woman said to the Bhikkhu (Bǐqiū, Buddhist monk): 'Ācārya (Āshélí, teacher), you should know that my home is in such and such a place. If you want more, come to my house.' The Bhikkhu (Bǐqiū, Buddhist monk) immediately became doubtful and remorseful. Then the Buddha said: 'Did you, Bhikkhu (Bǐqiū, Buddhist monk), experience pleasure?' He replied: 'I did not experience pleasure.' 'From now on, you must not sleep alone in an empty place. If you sleep, it is a Dukkaṭa (Tūjíluō, a minor offense).'

The Buddha was staying in the Parāgīvana forest in the country of Bhaggī. At that time, there was a Bhikkhu (Bǐqiū, Buddhist monk) living in a remote wilderness, as described earlier. The reason for the woman gathering grass was as described earlier. There are five reasons why a male organ becomes erect: one is lust, two is wind, three is defecation, four is urination, and five is insect bites. Ordinary people and those who have not abandoned desire have all five, while those who have abandoned desire have four.

The Buddha was staying in Rājagṛha (Wángshěchéng, an ancient Indian city). There was a Bhikkhu (Bǐqiū, Buddhist monk) suffering from a venereal disease. He heard what Jīvaka (Qí pó, an ancient famous doctor) said, that having his male organ held in the mouth of his mother would cure him. He then thought: 'The Buddha said: 'Listen to the illness and take medicine.'' The Bhikkhu (Bǐqiū, Buddhist monk) then had a woman hold his male organ in her mouth, and the disease was cured. He immediately became doubtful and remorseful. Then the Buddha said: 'If it enters, it is Pārājika (Bōluóyí, expulsion offense, the most serious precept).'

」

婆樓國淫女家有一賊，常惱亂人眾。王民語王：「某處淫女家藏賊。」王即喚淫女問：「汝家實有賊無賊耶？」答言：「無賊。」王言：「若汝家得賊者，與汝大罪。」司者于淫女家即捉得賊，王即瞋淫女。王語使者：「捉是淫女拔腳跟筋，拔已棄著曠野中。」使人如王教作，乃至著曠野中。比丘往至彼處，見是女人，即起染污心，欲共作淫。彼即起坐，語比丘言：「與我水飲。」比丘即取水與。女人飲水已，作是言：「此是不凈身，何足為貪？」過此夜已，女親屬等來看此女。比丘見諸人來，起立一面。彼女向諸親等說：「我不死者，由是比丘力故。」諸人即語是比丘言：「有所須者來取。」比丘尋生疑悔。乃至佛言：「不犯波羅夷，犯偷羅遮。」

有比丘行牛群中，有大惡牛來觸比丘倒女人上。尋生疑悔。乃至佛言：「不犯。行時當自防護。」

有比丘墮井，女人先落井中，女人抱比丘頸。井上人以繩牽比丘出，見女人抱比丘頸。諸人問言：「此母人何處來？」比丘答言：「先落井中，抱我頸出。」即生疑悔。乃至佛言：「不犯。當好作意已看井。」

比丘行乞食入小巷中，比丘入、女人出，根處相觸。即生疑悔。乃至佛言：「不犯。先應作意入聚落乞食。」

有比丘共女人

【現代漢語翻譯】現代漢語譯本：　　在婆樓國（Bharu-rashtra）的一個家，有一個賊，經常騷擾百姓。百姓告訴國王說：『某處家藏匿著賊。』國王就叫來問：『你家真的有賊嗎？』回答說：『沒有賊。』國王說：『如果從你家抓到賊，就重罰你。』官吏在家抓到了賊，國王非常生氣。國王對手下說：『抓住這個，拔掉她的腳後跟筋，拔掉后丟棄在曠野中。』手下按照國王的命令做了，把她丟棄在曠野中。一位比丘走到那裡，看見這個女人，立刻生起染污心，想要和她行淫。那女人就起身坐起來，對比丘說：『給我水喝。』比丘就取水給她。女人喝了水后，這樣說：『這是不凈的身體，有什麼值得貪戀的呢？』過了這夜，女人的親屬等來看望她。比丘看見這些人來了，就站起來走到一邊。那女人向親屬們說：『我沒有死，是因為這位比丘的緣故。』親屬們就對比丘說：『有什麼需要的就來取。』比丘隨即產生疑惑和後悔。乃至佛陀說：『不犯波羅夷罪（Parajika），犯偷蘭遮罪（Sthullatyaya）。』

有比丘走在牛群中，有一頭兇惡的牛來觸碰比丘，把比丘撞倒在女人身上。比丘隨即產生疑惑和後悔。乃至佛陀說：『不犯。行走時應當自己防護。』

有比丘掉進井裡，一個女人先掉在井裡，女人抱住比丘的脖子。井上的人用繩子拉比丘上來，看見女人抱著比丘的脖子。人們問道：『這個婦人是從哪裡來的？』比丘回答說：『她先掉在井裡，抱著我的脖子才出來的。』隨即產生疑惑和後悔。乃至佛陀說：『不犯。應當好好注意后再看井。』

比丘去乞食，進入一條小巷中，比丘進入，女人出來，生殖器官互相接觸。隨即產生疑惑和後悔。乃至佛陀說：『不犯。應該先注意后再進入村落乞食。』

有比丘和女人...

【English Translation】 English version: In the country of Bharu-rashtra, there was a thief in a certain 's house, who often troubled the people. The people told the king, 'A thief is hidden in the house of a certain .' The king summoned the ** and asked, 'Is there really a thief in your house?' The ** replied, 'There is no thief.' The king said, 'If a thief is found in your house, you will be severely punished.' The officials caught the thief in the 's house, and the king was very angry. The king said to his servants, 'Seize this , pull out the tendons from her heels, and throw her into the wilderness.' The servants did as the king commanded and abandoned her in the wilderness. A Bhikkhu (monk) went to that place, saw the woman, and immediately developed impure thoughts, desiring to commit adultery with her. The woman then sat up and said to the Bhikkhu, 'Give me water to drink.' The Bhikkhu took water and gave it to her. After drinking the water, the woman said, 'This is an impure body, what is there to be greedy for?' After this night, the woman's relatives came to see her. The Bhikkhu, seeing these people coming, stood up and moved to one side. The woman said to her relatives, 'I did not die because of this Bhikkhu.' The relatives then said to the Bhikkhu, 'Come and take whatever you need.' The Bhikkhu immediately felt doubt and remorse. Then the Buddha said, 'He does not commit a Parajika (defeat) offense, but commits a Sthullatyaya (grave offense).'

A Bhikkhu was walking among a herd of cows when a fierce bull came and knocked the Bhikkhu down onto a woman. The Bhikkhu immediately felt doubt and remorse. Then the Buddha said, 'He does not commit an offense. He should protect himself when walking.'

A Bhikkhu fell into a well. A woman had fallen into the well first, and the woman hugged the Bhikkhu's neck. The people above the well pulled the Bhikkhu out with a rope and saw the woman hugging the Bhikkhu's neck. The people asked, 'Where did this woman come from?' The Bhikkhu replied, 'She fell into the well first and came out holding my neck.' He immediately felt doubt and remorse. Then the Buddha said, 'He does not commit an offense. He should pay attention and look at the well carefully.'

A Bhikkhu went to beg for food and entered a small alley. The Bhikkhu entered, and a woman came out, and their sexual organs touched. He immediately felt doubt and remorse. Then the Buddha said, 'He does not commit an offense. He should pay attention before entering a village to beg for food.'

A Bhikkhu and a woman...

乘船渡水。船便翻沒，女人抱比丘頸，渡水至岸。尋生疑悔。乃至佛言：「不犯。先當思量，然後當渡。」

有一男子作女人威儀詣比丘尼所：「阿梨耶！度我出家。」諸比丘尼不觀察籌量便與出家。此男子夜時摩觸諸比丘尼，諸比丘尼即生疑悔。乃至佛言：「不犯。當好觀察思量，然後度人。」

偷罹難陀棄胎因緣，此中應廣說。乃至佛言：「比丘尼不得棄胎，棄胎者犯偷羅遮。」

拔陀羅比丘尼此中應廣說。乃至佛言：「汝拔陀羅受樂不？」答言：「世尊！不受樂，如熾然利劍。」乃至佛言：「汝宿業果報，得是身根少分，強捉者不犯。」

修阇多比丘尼為弊惡人所捉，掩覆其口，將入曠野中污已捨去。此比丘尼還所住處，諸比丘尼驅出不容。彼答言：「我不受樂。」諸人問言：「云何不受樂？弊惡人將汝至曠野中污汝已便去。」以是因緣，諸比丘尼向諸比丘說，諸比丘向佛廣說。佛問：「汝受樂不？」答言：「不受樂。展轉身，掉手掉臂不能得脫。」佛言：「諸比丘當知，此是宿業報，報得女身，身根少分，展轉者力捉，掉臂者力捉，力捉者不犯。」

檀尼比丘尼入舍衛城乞食，如前說。乃至佛言：「汝受樂不？」答言：「不受樂。我以啼哭大喚。復言：『莫捉我。』」乃至佛

【現代漢語翻譯】現代漢語譯本乘船渡水。船便翻沒，女人抱住比丘（bhikkhu，佛教僧侶）的脖子，渡水到達岸邊。其他比丘尼因此產生懷疑和後悔。佛陀說：『不構成犯戒。以後應當先思量清楚，然後再渡水。』有一個男子裝扮成女人的樣子來到比丘尼（bhikkhuni，佛教女僧侶）處：『阿梨耶（āryā，尊者）！請度我出家。』眾比丘尼沒有仔細觀察和考慮就讓他出家。這個男子晚上時常觸控眾比丘尼，眾比丘尼因此產生懷疑和後悔。佛陀說：『不構成犯戒。應當好好觀察和思量，然後再度人出家。』關於偷蘭難陀（Thullanandā，人名）棄胎的因緣，這裡應該詳細說明。佛陀說：『比丘尼不得墮胎，墮胎者犯偷蘭遮（thullaccaya，一種罪名）。』關於拔陀羅（Bhaddā，人名）比丘尼的事情，這裡應該詳細說明。佛陀問：『你拔陀羅感受到快樂了嗎？』回答說：『世尊（bhagavat，佛陀的尊稱）！沒有感受到快樂，就像熾熱的利劍一樣。』佛陀說：『這是你宿世的業報，得到這樣的女身，身體的一部分被侵犯，如果對方是強行抓取，則不構成犯戒。』修阇多（Sujātā，人名）比丘尼被惡人抓住，摀住她的嘴，帶到曠野中玷污后捨棄。這位比丘尼回到她所居住的地方，眾比丘尼驅趕她，不讓她留下。她回答說：『我沒有感受到快樂。』人們問：『怎麼會沒有感受到快樂？惡人將你帶到曠野中玷污你后就離開了。』因為這件事，眾比丘尼向眾比丘（bhikkhu，佛教僧侶）說，眾比丘向佛陀詳細稟報。佛陀問：『你感受到快樂了嗎？』回答說：『沒有感受到快樂。我翻身掙扎，揮舞手腳都無法掙脫。』佛陀說：『眾比丘應當知道，這是宿世的業報，因為業報而得到女身，身體的一部分被侵犯，翻身掙扎是被強行抓取，揮舞手臂也是被強行抓取，強行抓取不構成犯戒。』檀尼（Dhannī，人名）比丘尼進入舍衛城（Sāvatthī，古印度城市）乞食，情況如前所述。佛陀問：『你感受到快樂了嗎？』回答說：『沒有感受到快樂。我一直啼哭大喊。還說：『不要抓我。』』

【English Translation】 English version Crossing the water by boat, the boat capsized, and a woman embraced the bhikkhu's (Buddhist monk) neck, crossing the water to the shore. The bhikkhunis (Buddhist nuns) then became suspicious and regretful. The Buddha said, 'It is not an offense. One should first consider carefully, and then cross the water.' There was a man who, behaving as a woman, went to the bhikkhunis: 'Āryā (Venerable one)! Ordain me.' The bhikkhunis, without observing or considering, ordained him. This man at night touched the bhikkhunis, and the bhikkhunis became suspicious and regretful. The Buddha said, 'It is not an offense. One should observe and consider well, and then ordain people.' Regarding the circumstances of Thullanandā (name) abandoning her pregnancy, this should be explained in detail. The Buddha said, 'A bhikkhuni must not abort a pregnancy; one who aborts commits thullaccaya (a type of offense).' Regarding the bhikkhuni Bhaddā (name), this should be explained in detail. The Buddha asked, 'Bhaddā, did you experience pleasure?' She replied, 'Bhagavat (the Blessed One, an epithet of the Buddha)! I did not experience pleasure, it was like a burning sword.' The Buddha said, 'This is the result of your past karma, having obtained this female body, a small part of your body was violated, if the person forcefully grabbed you, it is not an offense.' The bhikkhuni Sujātā (name) was seized by a wicked man, who covered her mouth, took her into the wilderness, defiled her, and abandoned her. This bhikkhuni returned to her dwelling place, but the bhikkhunis drove her out and would not allow her to stay. She replied, 'I did not experience pleasure.' The people asked, 'How could you not experience pleasure? The wicked man took you into the wilderness, defiled you, and then left.' Because of this, the bhikkhunis told the bhikkhus (Buddhist monks), and the bhikkhus told the Buddha in detail. The Buddha asked, 'Did you experience pleasure?' She replied, 'I did not experience pleasure. I struggled, waving my hands and arms, but could not escape.' The Buddha said, 'Bhikkhus, know that this is the result of past karma, having obtained a female body as a result of karma, a part of the body was violated, struggling was being forcefully grabbed, waving arms was being forcefully grabbed, forcefully grabbing is not an offense.' The bhikkhuni Dhannī (name) entered Sāvatthī (an ancient Indian city) to beg for alms, as described before. The Buddha asked, 'Did you experience pleasure?' She replied, 'I did not experience pleasure. I was constantly crying and shouting. I also said, 'Do not grab me.''

言：「力捉者不犯。」

羅咤比丘尼入舍衛城乞食，廣說如前。諸比丘語是比丘尼：「汝受樂不？」答言：「不受樂。」「汝往問阿梨難陀去。」尊者難陀廣問是事，此尼敬彼故不說。難陀呵責此比丘尼。是比丘尼自念：「何用如是受生？我當以瓶繫頸沒水取死。」即便作繩系瓶連頸沒深水中，繩不堅斷，出沒水中。弊惡人見入水挽出，倒懸去水，還得穌息，即共作淫。諸比丘尼求覓到彼，見彼作淫。諸比丘尼語此尼言：「汝本不受樂，今復不受樂耶？」乃至佛言：「汝受樂不？」答言：「不受樂。我展轉如前說。」乃至「力捉者不犯。」(一竟)

盜事

佛住王舍城。爾時達膩迦陶家子憂愁疑悔作是念：「未制戒時，初作罪不犯。我盜取眾多木，不知何者為初？」佛語諸比丘：「我未制戒時，達膩迦作罪，一切不犯。」

有比丘，阿練若處他所攝物，不攝想取。便生疑悔。乃至佛言：「他攝他攝想取，犯波羅夷。疑取，波羅夷。他所攝不攝想取，偷羅遮。不攝不攝想取，不犯。」

有比丘乞飯取余物。乃至佛言：「不犯波羅夷，犯偷羅遮。」如乞飯，乞麨、乞鳩樓摩、乞魚乞肉、乞佉陀尼取余物，一切皆犯偷羅遮。

有比丘先不請受食。即生疑悔。乃至佛言：「不犯波羅夷，

【現代漢語翻譯】現代漢語譯本：說：『被強力抓走的人不犯戒。』

羅咤（Rāṭha）比丘尼進入舍衛城（Śrāvastī）乞食，詳細情況如前所述。眾比丘問這位比丘尼：『你享受快樂嗎？』她回答說：『不享受快樂。』『你去找阿梨難陀（Ānanda）尊者問問吧。』尊者難陀詳細詢問此事，但這位比丘尼因為敬畏他而不肯說。難陀呵責了這位比丘尼。這位比丘尼心想：『像這樣活著有什麼用呢？我應當用瓶子繫在脖子上，沉入水中自殺。』她立刻用繩子繫上瓶子，連在脖子上，沉入深水中，但繩子不結實斷了，她在水中掙扎。一個惡人看見她入水，把她拉出來，倒掛著瀝水，她才得以甦醒，隨即與她發生了性關係。眾比丘尼尋找她到那裡，看見她正在與人發生性關係。眾比丘尼問這位比丘尼說：『你本來不是不受樂嗎，現在又不受樂了嗎？』乃至佛陀說：『你享受快樂嗎？』她回答說：『不享受快樂。』我輾轉如前所述。』乃至『被強力抓走的人不犯戒。』（第一條戒律完）

盜戒

佛陀住在王舍城（Rājagṛha）。當時，達膩迦（Daṇḍika）陶工的兒子憂愁疑惑，心想：『未制定戒律時，初次作罪不犯戒。我盜取了許多木材，不知道哪一次是第一次？』佛陀告訴眾比丘：『我未制定戒律時，達膩迦所犯的罪，一切都不算犯戒。』

有比丘在阿練若（āraṇya，指遠離人煙的處所）處拿取他人所屬之物，但沒有認為是他人之物的想法。因此產生疑慮和後悔。乃至佛陀說：『認為是他人之物，並且拿取，犯波羅夷（pārājika，斷頭罪）。懷疑是他人之物而拿取，犯波羅夷。認為是他人之物，但沒有認為是他人之物的想法而拿取，犯偷蘭遮（sthūlātyaya，重罪）。不認為是他人之物，也沒有認為是他人之物的想法而拿取，不犯戒。』

有比丘乞討食物時拿取了其他東西。乃至佛陀說：『不犯波羅夷，犯偷蘭遮。』如同乞討食物，乞討炒麵、乞討鳩樓摩（kulmāṣa，一種豆粉食品）、乞討魚、乞討肉、乞討佉陀尼（khādanīya，可咀嚼的食物）時拿取其他東西，一切都犯偷蘭遮。

有比丘事先沒有請求就接受食物。因此產生疑慮和後悔。乃至佛陀說：『不犯波羅夷，』

【English Translation】 English version: He said: 'One who is forcibly seized does not commit an offense.'

The Bhikkhuni Rāṭha entered Śrāvastī for alms, as described extensively before. The bhikkhus asked this bhikkhuni: 'Do you enjoy pleasure?' She replied: 'I do not enjoy pleasure.' 'You should go and ask the Venerable Ānanda.' The Venerable Ānanda questioned her extensively about this matter, but this bhikkhuni did not speak because she respected him. Ānanda rebuked this bhikkhuni. This bhikkhuni thought to herself: 'What is the use of being born like this? I should tie a pot around my neck and drown myself in the water to die.' She immediately made a rope, tied a pot to it, connected it to her neck, and submerged herself in deep water, but the rope was not strong and broke, and she struggled in the water. A wicked person saw her entering the water, pulled her out, hung her upside down to drain the water, and she was able to revive, and then had sexual intercourse with her. The bhikkhunis searched for her and arrived there, seeing her engaging in sexual intercourse. The bhikkhunis said to this bhikkhuni: 'Were you not originally not enjoying pleasure, and now are you not enjoying pleasure?' Even the Buddha said: 'Do you enjoy pleasure?' She replied: 'I do not enjoy pleasure. I have explained it in detail as before.' Even 'One who is forcibly seized does not commit an offense.' (End of the first precept)

Theft

The Buddha was staying in Rājagṛha. At that time, Daṇḍika, the potter's son, was worried and doubtful, thinking: 'When the precepts were not yet established, the first offense was not a violation. I stole many pieces of wood, I don't know which one was the first?' The Buddha told the bhikkhus: 'When I had not yet established the precepts, the offenses committed by Daṇḍika were all not violations.'

There was a bhikkhu in the āraṇya (wilderness) who took something belonging to another, but did not think it was another's. He then became doubtful and regretful. Even the Buddha said: 'Thinking it is another's and taking it, one commits a pārājika (expulsion offense). Doubting it is another's and taking it, one commits a pārājika. Thinking it is another's but not thinking it is another's and taking it, one commits a sthūlātyaya (grave offense). Not thinking it is another's and not thinking it is another's and taking it, one does not commit an offense.'

There was a bhikkhu who, while begging for food, took other things. Even the Buddha said: 'One does not commit a pārājika, but commits a sthūlātyaya.' Just like begging for food, begging for parched grain, begging for kulmāṣa (a type of bean flour food), begging for fish, begging for meat, begging for khādanīya (chewable food) and taking other things, all constitute a sthūlātyaya.

There was a bhikkhu who accepted food without asking first. He then became doubtful and regretful. Even the Buddha said: 'One does not commit a pārājika,'

犯突吉羅。」

俱薩羅國眾僧分食，共住比丘入聚落，彼有二共行弟子，弟子各為師請食。得食已出，自相謂言：「汝亦取，我亦取。」不知誰是不與取：「我等犯波羅夷耶？」佛言：「不犯。請食時應相語。」

俱薩羅國眾僧分食，比丘入聚落，彼所愛伴為其取食。彼還已語言：「我為汝取食。」彼答言：「我不使汝請食。」尋生疑悔。乃至佛言：「他不語，不應為取食。」

俱薩羅國眾僧分食，有比丘病，看病比丘為病比丘請食。得食已，比丘命終。「此食當云何？」佛言：「若先命終后取食者，應還本處。若先取已後命終者，如余財物。」

有比丘語比丘言：「長老！共作偷去來。」即便共去。至道中，自生慚愧：「我作不可耶？于正法中出家而作此事。」即便退還，彼生疑悔。乃至佛言：「不犯波羅夷，犯突吉羅。」

有比丘語比丘：「長老！共作偷去來。」即便共去，半道悔還。乃至佛言：「不犯波羅夷，犯突吉羅。」有比丘語比丘言：「作偷去來。」乃至生悔，便作是念：「我若不去者，當奪我命。我當共去，不偷不受。」彼即共往，不偷不受。乃至佛言：「不犯。」

有比丘語比丘：「共汝作偷去來。」即便共去，半守道、半作事。守道者便作是念：「我等不取

【現代漢語翻譯】現代漢語譯本：犯突吉羅（Dukkata，一種輕罪）。

在俱薩羅國（Kosala）的僧團中，僧眾分食。一位共住的比丘進入村落，他有兩個一同修行的弟子，弟子們各自為師父請求食物。得到食物后出來，他們互相說道：『你也取了，我也取了。』因為不知道是誰沒有得到允許就取了食物，他們疑惑道：『我們是否犯了波羅夷（Parajika，斷頭罪）？』佛陀說：『不犯。請求食物時應該互相告知。』

在俱薩羅國（Kosala）的僧團中，僧眾分食。一位比丘進入村落，他所喜愛的同伴為他取食物。那比丘回來后說：『我為你取了食物。』那比丘回答說：『我沒有讓你去請求食物。』隨即產生疑惑和後悔。乃至佛陀說：『他沒有告知，不應該為他取食物。』

在俱薩羅國（Kosala）的僧團中，僧眾分食。一位比丘生病，照顧病人的比丘為生病的比丘請求食物。得到食物后，生病的比丘去世了。『這些食物應當如何處理？』佛陀說：『如果先去世后取食物，應當還回原來的地方。如果先取了食物後去世，就如同剩餘的財物一樣處理。』

有比丘對比丘說：『長老！一起去偷東西吧。』他們就一起去了。走到半路，那比丘感到慚愧：『我做的事情不對啊！我在正法中出家，怎麼能做這種事呢？』於是就退了回來，他因此產生疑惑和後悔。乃至佛陀說：『不犯波羅夷（Parajika，斷頭罪），犯突吉羅（Dukkata，一種輕罪）。』

有比丘對比丘說：『長老！一起去偷東西吧。』他們就一起去了，走到半路就後悔回來了。乃至佛陀說：『不犯波羅夷（Parajika，斷頭罪），犯突吉羅（Dukkata，一種輕罪）。』有比丘對比丘說：『去偷東西吧。』乃至產生後悔，便這樣想：『我如果不去，他們會奪走我的性命。我應當一起去，但不偷也不接受。』於是他們就一起去了，不偷也不接受。乃至佛陀說：『不犯。』

有比丘對比丘說：『和你一起去偷東西吧。』他們就一起去了，一半人守著路，一半人去偷東西。守路的人便這樣想：『我們不偷東西』

【English Translation】 English version: He commits a Dukkata (a minor offense).

In the Sangha (community) of Kosala, the monks were distributing food. A resident monk entered a village, and he had two fellow disciples who each requested food for the teacher. Having obtained the food, they came out and said to each other, 'You took some, and I took some.' Not knowing who had taken the food without permission, they wondered, 'Have we committed a Parajika (defeat, expulsion)?' The Buddha said, 'No offense. When requesting food, you should inform each other.'

In the Sangha (community) of Kosala, the monks were distributing food. A monk entered a village, and his beloved companion obtained food for him. That monk returned and said, 'I obtained food for you.' The monk replied, 'I did not ask you to request food.' Immediately, doubt and remorse arose. The Buddha said, 'He did not inform him; one should not obtain food for him.'

In the Sangha (community) of Kosala, the monks were distributing food. A monk was ill, and the monk caring for him requested food for the sick monk. Having obtained the food, the sick monk passed away. 'What should be done with this food?' The Buddha said, 'If he passed away before the food was obtained, it should be returned to its original place. If the food was obtained before he passed away, it should be treated like other remaining possessions.'

A monk said to another monk, 'Elder! Let's go steal something together.' And so they went together. On the way, the monk felt ashamed: 'What I am doing is not right! I have left home in the True Dharma (teaching), how can I do such a thing?' And so he turned back, and he felt doubt and remorse. The Buddha said, 'He does not commit a Parajika (defeat, expulsion), but commits a Dukkata (a minor offense).'

A monk said to another monk, 'Elder! Let's go steal something together.' And so they went together, but halfway there, they regretted it and returned. The Buddha said, 'He does not commit a Parajika (defeat, expulsion), but commits a Dukkata (a minor offense).' A monk said to another monk, 'Let's go steal something.' And he felt regret, and thought, 'If I don't go, they will take my life. I should go with them, but I will not steal or accept anything.' And so they went together, and he did not steal or accept anything. The Buddha said, 'No offense.'

A monk said to another monk, 'Let's go steal something together.' And so they went together, with half guarding the road and half doing the stealing. The one guarding the road thought, 'We are not stealing.'

，不犯耶？」以是因緣向諸比丘說，諸比丘聞已向佛廣說。佛言：「若滿事波羅夷，不滿者偷羅遮。」

有比丘語比丘言：「共作偷去來。」即便共去，得便自取，彼或有得者、或不得者。若不得者即生疑悔。乃至佛言：「不犯波羅夷，犯偷羅遮。」

有諸賊施比丘衣，比丘疑故不敢取。乃至佛言：「作施主意取。」

有比丘共行弟子賊所捉，彼盜將來，便生疑悔。乃至佛言：「若屬彼已將來，事滿波羅夷。不滿，偷羅遮。界內亦如是。」

有比丘為賊所捉而自逃走，便生疑悔。乃至佛言：「自逃走不犯。」

比丘有物慾度關稅處，便作是念：「我若度稅物者，當犯波羅夷。我此物施與母、施與父、施與兄弟姊妹等。施與和上、阿阇梨，施與支提、施與眾僧。」度稅處者，犯偷羅遮。空中度，不犯。

有比丘借坐床，后發心不欲還，便生疑悔。乃至佛言：「不犯波羅夷，犯偷羅遮。」

有比丘借經，廣說如前。有比丘偷衣，開發衣時衣中有無價物，即生疑悔。乃至佛言：「當數衣價犯。」

有賊偷酒持至阿練若處，中有已飲者，未飲者藏著阿練若處已去。有比丘到彼坐禪，見是酒已，語餘人言：「持是酒去著寺中，用作苦酒。」即持著寺中。諸賊渴乏，還覓酒不得

【現代漢語翻譯】現代漢語譯本：『是否構成犯罪呢？』因為這個因緣，佛陀對比丘們說了這件事，比丘們聽了之後向佛陀詳細稟告。佛陀說：『如果偷盜行為滿足了波羅夷（Parajika，斷頭罪）的條件，就犯波羅夷罪；如果不滿足，就犯偷蘭遮（Thullaccaya，重罪）。』

有比丘對比丘說：『我們一起去偷東西吧。』於是他們一起去了，找到了機會，各自偷取，其中有人得手，有人沒有得手。沒有得手的人就產生了疑惑和後悔。乃至佛陀說：『不犯波羅夷罪，犯偷蘭遮罪。』

有些盜賊佈施給比丘衣服，比丘因為懷疑而不敢接受。乃至佛陀說：『以施主的心意接受。』

有比丘和他的弟子一起行走，被盜賊抓住了，盜賊把他們偷來的東西帶走，比丘因此產生了疑惑和後悔。乃至佛陀說：『如果那些東西已經屬於盜賊，然後被帶走，滿足了波羅夷的條件，就犯波羅夷罪。如果不滿足，就犯偷蘭遮罪。在界內也是一樣。』

有比丘被盜賊抓住，然後自己逃走了，因此產生了疑惑和後悔。乃至佛陀說：『自己逃走不犯戒。』

有比丘有東西想要通過關稅處，就想：『如果我通過需要交稅的東西，就會犯波羅夷罪。我把這些東西佈施給母親、佈施給父親、佈施給兄弟姐妹等等，佈施給和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師），佈施給支提（Caitya，佛塔），佈施給眾僧。』如果通過關稅處，就犯偷蘭遮罪。如果從空中通過，不犯戒。

有比丘借了坐床，後來發心不想歸還，因此產生了疑惑和後悔。乃至佛陀說：『不犯波羅夷罪，犯偷蘭遮罪。』

有比丘借了經書，詳細情況如前所述。有比丘偷了衣服，打開衣服的時候，發現衣服里有無價之寶，因此產生了疑惑和後悔。乃至佛陀說：『應當按照衣服的價格來定罪。』

有盜賊偷了酒，帶到阿練若（Aranya，寂靜處）處，其中有人已經喝了，沒喝的人把酒藏在阿練若處就離開了。有比丘到那裡坐禪，看見了這些酒，就對其他人說：『把這些酒拿到寺廟裡去，用來做苦酒。』於是就把酒拿到了寺廟裡。盜賊們口渴了，回來找酒，卻找不到了。

【English Translation】 English version: 'Is this an offense?' Because of this circumstance, the Buddha spoke to the Bhikkhus (monks) about this matter, and the Bhikkhus, having heard it, reported it in detail to the Buddha. The Buddha said, 'If the act of stealing fulfills the conditions for Parajika (expulsion offense), then it is a Parajika offense; if it does not fulfill the conditions, then it is a Thullaccaya (grave offense).'

A Bhikkhu said to another Bhikkhu, 'Let's go steal together.' So they went together, found an opportunity, and each stole something, some succeeding and some not. Those who did not succeed had doubts and regrets. Then the Buddha said, 'It is not a Parajika offense, but a Thullaccaya offense.'

Some thieves gave robes to the Bhikkhus, and the Bhikkhus were afraid to accept them because of doubt. Then the Buddha said, 'Accept them with the intention of the donors.'

A Bhikkhu and his disciple were walking together when they were caught by thieves, who took away what they had stolen. The Bhikkhu then had doubts and regrets. Then the Buddha said, 'If those things already belonged to the thieves and were then taken away, and the conditions for Parajika are met, then it is a Parajika offense. If they are not met, then it is a Thullaccaya offense. It is the same within the boundary.'

A Bhikkhu was caught by thieves and then escaped on his own, and he had doubts and regrets. Then the Buddha said, 'Escaping on one's own is not an offense.'

A Bhikkhu had something he wanted to take through customs, and he thought, 'If I take something through that requires tax, I will commit a Parajika offense. I will give these things to my mother, to my father, to my brothers and sisters, etc., to my Upadhyaya (preceptor), to my Acarya (teacher), to the Caitya (shrine), to the Sangha (community).' If he takes it through customs, he commits a Thullaccaya offense. If he takes it through the air, it is not an offense.

A Bhikkhu borrowed a sitting mat, and later decided he did not want to return it, and he had doubts and regrets. Then the Buddha said, 'It is not a Parajika offense, but a Thullaccaya offense.'

A Bhikkhu borrowed a Sutra (scripture), and the details are as before. A Bhikkhu stole a robe, and when he opened the robe, he found a priceless item inside, and he had doubts and regrets. Then the Buddha said, 'The offense should be determined according to the value of the robe.'

Some thieves stole wine and took it to an Aranya (secluded place). Some of them had already drunk it, and those who had not drunk it hid the wine in the Aranya and left. A Bhikkhu went there to meditate, saw the wine, and said to others, 'Take this wine to the monastery and use it to make bitter wine.' So they took the wine to the monastery. The thieves were thirsty and came back to look for the wine, but they could not find it.

，問諸比丘言：「汝等不取我酒耶？」比丘答言：「取。」諸賊語比丘言：「汝等是賊中之賊也，偷我等酒。」比丘尋生疑悔。乃至佛言：「不犯。當好觀察已取，希望心凈故，不犯。」肉亦如是。

諸賊破城邑已逃走，恐怖入寺舍中。是諸賊等以衣施諸比丘。諸居士等圍繞寺舍，即便入內，見諸比丘捉衣，居士言：「此是我等衣。」比丘答言：「此衣賊施與我。」尋生疑悔。乃至佛言：「不犯。賊邊受衣時當好觀察。若鬥戰時得衣施者，應受，當以刀割截壞色已受持。若已割截壞色索者，亦應與染衣人。」染衣已，忘不舉入聚落。比丘至彼求覓糞掃衣，至彼見衣持去。彼已還見，語比丘言：「此是我衣莫取。」比丘答言：「我糞掃中得。」即生疑悔。乃至佛言：「不犯，以不攝受想故。當善觀察已取。」

居士以衣著廁外，入廁中大小便。比丘覓糞掃衣到彼處，見已持去。居士出見，語言：「此是我衣。」乃至佛言：「不犯。當好觀察已取。」

比丘去祇桓不遠，有田夫作田，脫衣著地已作。比丘覓糞掃衣至彼，見已持去。田夫見比丘取衣，語言：「此是我衣，莫持去。」比丘不聞，為持去。田夫急追奪取，語比丘言：「汝不與取。」比丘答言：「我糞掃衣取。」便生疑悔。乃至佛言：「不犯。

【現代漢語翻譯】現代漢語譯本：佛陀問眾比丘說：『你們拿了我的酒嗎？』比丘回答說：『拿了。』那些盜賊對眾比丘說：『你們是賊中的賊啊，偷我們的酒。』比丘隨即產生疑惑和後悔。乃至佛陀說：『不犯戒。應當好好觀察之後再拿取，因為希望心是清凈的，所以不犯戒。』肉的情況也是如此。盜賊攻破城池后逃走，因為害怕而進入寺廟中。這些盜賊將衣服佈施給眾比丘。一些居士包圍了寺廟，然後進入寺廟內，看見眾比丘拿著衣服，居士說：『這是我們的衣服。』比丘回答說：『這衣服是盜賊佈施給我們的。』隨即產生疑惑和後悔。乃至佛陀說：『不犯戒。從盜賊那裡接受衣服時應當好好觀察。如果在戰鬥時得到衣服佈施，應該接受，但應當用刀割截破壞顏色后再接受。如果已經割截破壞顏色索要，也應該給染色衣服的人。』染色衣服完畢后，忘記拿入村落。比丘到那裡尋找糞掃衣，到那裡看見衣服拿走了。那人回來后看見，對眾比丘說：『這是我的衣服不要拿。』比丘回答說：『我從糞掃堆中得到的。』隨即產生疑惑和後悔。乃至佛陀說：『不犯戒，因為沒有攝取的想法。應當仔細觀察后再拿取。』居士將衣服放在廁所外面，進入廁所大小便。比丘尋找糞掃衣到那個地方，看見后拿走了。居士出來看見，說：『這是我的衣服。』乃至佛陀說：『不犯戒。應當好好觀察后再拿取。』比丘離祇桓（Jetavana）不遠的地方，有農夫在田里耕作，脫下衣服放在地上后開始耕作。比丘尋找糞掃衣到那裡，看見后拿走了。農夫看見比丘拿衣服，說：『這是我的衣服，不要拿走。』比丘沒有聽見，拿走了。農夫急忙追上去奪回，對眾比丘說：『你未經允許就拿取。』比丘回答說：『我拿的是糞掃衣。』便產生疑惑和後悔。乃至佛陀說：『不犯戒。』

【English Translation】 English version: The Buddha asked the bhikkhus (monks) saying, 'Did you take my liquor?' The bhikkhus replied, 'We took it.' The thieves said to the bhikkhus, 'You are thieves among thieves, stealing our liquor.' The bhikkhus immediately felt doubt and remorse. Then the Buddha said, 'No offense. One should observe carefully before taking, because the intention is pure, so there is no offense.' The same applies to meat. After the thieves broke through the city and fled, they entered the monastery out of fear. These thieves donated clothes to the bhikkhus. Some laypeople surrounded the monastery and then entered, seeing the bhikkhus holding the clothes. The laypeople said, 'These are our clothes.' The bhikkhus replied, 'These clothes were donated to us by the thieves.' Immediately, they felt doubt and remorse. Then the Buddha said, 'No offense. When receiving clothes from thieves, one should observe carefully. If clothes are donated during battle, one should accept them, but should cut and damage the color with a knife before accepting. If one has already cut and damaged the color and requested them, they should also be given to the person who dyes clothes.' After dyeing the clothes, they forgot to take them into the village. The bhikkhus went there to look for discarded rags, and saw the clothes being taken away. The person returned and saw them, saying to the bhikkhus, 'These are my clothes, do not take them.' The bhikkhus replied, 'I found them in the pile of discarded rags.' Immediately, they felt doubt and remorse. Then the Buddha said, 'No offense, because there was no intention to appropriate them. One should observe carefully before taking.' A layperson left clothes outside the toilet and went inside to urinate and defecate. The bhikkhus looking for discarded rags went to that place, saw them, and took them. The layperson came out and saw them, saying, 'These are my clothes.' Then the Buddha said, 'No offense. One should observe carefully before taking.' Not far from Jetavana (祇桓), there was a farmer working in the field, who took off his clothes and placed them on the ground before starting to work. The bhikkhus looking for discarded rags went there, saw them, and took them. The farmer saw the bhikkhus taking the clothes and said, 'These are my clothes, do not take them.' The bhikkhus did not hear and took them away. The farmer hurriedly chased after them and took them back, saying to the bhikkhus, 'You took them without permission.' The bhikkhus replied, 'I took them as discarded rags.' Then they felt doubt and remorse. Then the Buddha said, 'No offense.'

當好觀察已取。」

有居士聞諸沙門釋子衣墮地者便取去。是長者以八迦梨仙著衣中裹，埋糞掃中，出少許令現已去。比丘求糞掃衣，至彼處見已便取。長者語比丘言：「大德！莫取我衣。」比丘言：「我糞掃中得。」長者答比丘言：「我聞釋子衣墮地者便取。以是故，我著彼處耳。」即生疑悔。乃至佛言：「不犯。當善觀察已取。」

有諸童子脫衣著地已共戲，戲已忘不取衣，各各還家。比丘求糞掃衣至彼，見此衣已便取去。有一女來覓此衣，見比丘持去，語比丘言：「大德！莫取是衣去。」比丘答言：「我糞掃中得。」女人答言：「此是我兒衣。兒出外戲，忘不持去。」比丘答言：「若是汝衣者便持去。」尋生疑悔。乃至佛言：「當善觀察已取。」

有比丘藏糞掃衣已，入舍衛城乞食。有一比丘求糞掃衣至彼處，見已便取持去，就水浣之。彼比丘乞食已出，至本衣處，見比丘浣己糞掃衣，即語言：「長老！汝犯波羅夷。」即答言：「何因犯波羅夷耶？」此比丘言：「汝偷我糞掃衣。」彼比丘言：「我不作攝受想取。」乃至佛言：「善觀察已取。」

有比丘畜不凈糞掃衣，諸天呵責，及金剛力士亦呵責。佛語比丘：「不得畜不凈所污糞掃衣。畜者犯突吉羅。若得糞掃衣，當好浣治令凈，好

【現代漢語翻譯】現代漢語譯本『應當好好觀察后再拿取。』

有一位居士聽說有沙門（Shamen，出家人）的釋子（Shizi，佛陀的弟子）的衣服掉在地上，就拿走了。這位長者（Zhangzhe，有德行的人）用八迦梨仙（Bājiālíxiān，一種布料）將衣服包裹起來，埋在糞堆里，露出一點點讓人看見，然後離開。有比丘（Bǐqiū，出家男子）尋找糞掃衣（fènsǎoyī，用丟棄的布料縫製的衣服），到那個地方看見了就拿走了。長者對比丘說：『大德（Dàdé，對出家人的尊稱）！不要拿我的衣服。』比丘說：『我從糞堆里撿到的。』長者回答比丘說：『我聽說釋子的衣服掉在地上就會被人拿走。因此，我才把衣服放在那裡。』比丘因此產生懷疑和後悔。乃至佛陀說：『不構成犯罪。應當好好觀察后再拿取。』

有一些童子脫下衣服放在地上一起玩耍，玩耍結束后忘記拿走衣服，各自回家了。有比丘尋找糞掃衣來到那裡，看見這些衣服就拿走了。有一個女子來尋找這些衣服，看見比丘拿著衣服離開，對比丘說：『大德！不要拿走這些衣服。』比丘回答說：『我從糞堆里撿到的。』女子回答說：『這是我兒子的衣服。兒子出去玩耍，忘記拿走了。』比丘回答說：『如果是你的衣服就拿走吧。』比丘因此產生懷疑和後悔。乃至佛陀說：『應當好好觀察后再拿取。』

有一位比丘藏好了糞掃衣，進入舍衛城（Shèwèichéng，古印度城市）乞食。有一位比丘尋找糞掃衣來到那個地方，看見了就拿走，到水邊清洗。那位乞食的比丘出來后，來到放衣服的地方，看見有比丘在清洗自己的糞掃衣，就說：『長老（Zhǎnglǎo，對比丘的尊稱）！你犯了波羅夷（Bōluóyí，最嚴重的罪行）。』那位比丘回答說：『因為什麼犯了波羅夷呢？』這位比丘說：『你偷了我的糞掃衣。』那位比丘說：『我沒有作攝受想（shèshòuxiǎng，認為是自己的東西的想法）就拿走了。』乃至佛陀說：『好好觀察后再拿取。』

有一位比丘積蓄不乾淨的糞掃衣，諸天（Zhūtiān，天神）呵責他，以及金剛力士（Jīngānglìshì，佛教護法神）也呵責他。佛陀對比丘說：『不得積蓄被不凈之物污染的糞掃衣。積蓄者犯突吉羅（Tūjíluó，一種輕罪）。如果得到糞掃衣，應當好好清洗乾淨，好好』

【English Translation】 English version 『One should observe carefully before taking.』

There was a householder who, upon hearing that a Shamen (Shamen, renunciant) Shizi's (Shizi, disciple of the Buddha) robe had fallen to the ground, would take it away. This elder (Zhangzhe, virtuous person) wrapped a robe in eight Kāliya cloths (Bājiālíxiān, a type of fabric), buried it in a pile of refuse, revealed a small portion to be seen, and then left. A Bhikshu (Bǐqiū, ordained male monastic) seeking a discarded robe (fènsǎoyī, robe made from discarded cloth) arrived at that place, saw it, and took it. The elder said to the Bhikshu, 『Venerable (Dàdé, honorific for monastics)! Do not take my robe.』 The Bhikshu said, 『I found it in the refuse pile.』 The elder replied to the Bhikshu, 『I heard that if a Shizi's robe falls to the ground, it will be taken. Therefore, I placed it there.』 The Bhikshu then had doubts and regrets. Even the Buddha said, 『It is not an offense. One should observe carefully before taking.』

Some children took off their robes and placed them on the ground to play together. After playing, they forgot to take their robes and each returned home. A Bhikshu seeking a discarded robe arrived at that place, saw the robes, and took them away. A woman came looking for the robes, saw the Bhikshu carrying them away, and said to the Bhikshu, 『Venerable! Do not take these robes away.』 The Bhikshu replied, 『I found them in the refuse pile.』 The woman replied, 『These are my children's robes. They went out to play and forgot to take them.』 The Bhikshu replied, 『If they are your robes, then take them.』 The Bhikshu then had doubts and regrets. Even the Buddha said, 『One should observe carefully before taking.』

A Bhikshu hid a discarded robe and entered Shravasti (Shèwèichéng, ancient Indian city) to beg for food. Another Bhikshu seeking a discarded robe arrived at that place, saw it, took it away, and went to the water to wash it. The Bhikshu who had begged for food came out, arrived at the place where his robe had been, and saw the Bhikshu washing his discarded robe. He then said, 『Elder (Zhǎnglǎo, honorific for Bhikshus)! You have committed a Pārājika (Bōluóyí, most severe offense).』 The Bhikshu replied, 『Why have I committed a Pārājika?』 This Bhikshu said, 『You stole my discarded robe.』 That Bhikshu said, 『I did not take it with the thought of ownership (shèshòuxiǎng, the thought of considering it one's own).』 Even the Buddha said, 『Observe carefully before taking.』

A Bhikshu accumulated unclean discarded robes. The Devas (Zhūtiān, gods) rebuked him, and the Vajra-wielding Spirit (Jīngānglìshì, Buddhist guardian deity) also rebuked him. The Buddha said to the Bhikshu, 『One must not accumulate discarded robes soiled by unclean things. One who accumulates them commits a Dukkata (Tūjíluó, a minor offense). If one obtains a discarded robe, one should wash it well and make it clean, and well』

縫好染已受持。」

有比丘取守墓中糞掃衣，為旃陀羅呵責：「我等欲取此衣，彼已持去。」乃至佛言：「有守墓中衣不得取，取者犯偷羅遮。」

去冢間不遠有天祠，祠中有祀祠人衣，風飄墮落冢間。比丘求糞掃衣至彼，見已持去。祠中人出見已，語比丘言：「此是我等衣，莫持去。我等衣風飄來墮此處。」比丘言：「是汝衣者取去。」乃至「當善觀察已取。」

有居士請佛及僧于舍食，比丘僧往、佛住請食分。爾時給孤獨長者子祇桓中戲，賊來入寺捉兒將去。有比丘聞已便作是念：「我當以咒術力化作四種兵眾，追逐彼賊。」賊見怖畏，放置兒去。諸比丘聞已，語是比丘言：「汝犯波羅夷。」即生悔念。乃至佛言：「汝云何救是小兒？」比丘答言：「我作咒術。」佛言：「不犯。」

俱裟羅國眾僧分衣，是中有比丘入聚落，此比丘有二近住弟子俱取衣分。取已出外，自相謂言：「汝與和上取分耶？」答言：「取。」二俱不知誰是分、誰是非分？誰犯波羅夷、誰不犯波羅夷？乃至佛言：「不犯。取時應當相語。」

俱薩羅國眾僧分衣，中有比丘入聚落，彼有同伴為取衣分。行比丘還已，語言：「我為汝取衣分。」行比丘言：「我不使汝取衣分。」即生疑悔。乃至佛言：「不犯波羅夷

【現代漢語翻譯】現代漢語譯本『縫好、染色、已經被人受持了。』

有比丘去取墓地裡的糞掃衣（pīṁsucīvara，指被丟棄的破舊衣服），被旃陀羅（caṇḍāla，印度種姓制度中的賤民）呵斥：『我們正想拿這件衣服，他已經拿走了。』乃至佛陀說：『有守墓的衣服不得取，取者犯偷蘭遮（sthūlātyaya，一種較輕的罪名）。』

離墓地不遠的地方有個天祠（devakula，供奉天神的場所），祠里有祭祀神靈的人的衣服，被風吹落到墓地裡。比丘去尋找糞掃衣到了那裡，看見了就拿走了。祠里的人出來看見后，對比丘說：『這是我們的衣服，不要拿走。我們的衣服被風吹來掉到這裡。』比丘說：『如果是你們的衣服就拿走吧。』乃至『應當仔細觀察后再拿。』

有居士（gṛhapati，在家信徒）請佛陀和僧眾到家裡吃飯，比丘僧眾去了，佛陀留下接受供養的食物。當時給孤獨長者（Anāthapiṇḍika，一位著名的佛陀的贊助人）的兒子在祇桓（Jetavana，祇樹給孤獨園的簡稱）中玩耍，賊人進入寺院抓走了這個孩子。有比丘聽見后就想：『我應當用咒術的力量化作四種兵眾（catasso senā，指象兵、馬兵、車兵、步兵），追趕那些賊人。』賊人看見后害怕，就放下了孩子。眾比丘聽見后，對比丘說：『你犯了波羅夷（pārājika，最重的罪）。』比丘立刻產生了後悔的想法。乃至佛陀說：『你當時是怎麼救那個小孩的？』比丘回答說：『我用了咒術。』佛陀說：『不犯。』

俱裟羅國（Kosala，古印度十六雄國之一）的僧眾分發衣服，其中有個比丘進入村落，這個比丘有兩個親近的弟子，他們一起取了衣服的份額。取完后出來，互相問：『你給和尚（upādhyāya，親教師）取了份額嗎？』回答說：『取了。』兩個人都不知道誰取的是份額，誰取的不是份額？誰犯了波羅夷，誰沒有犯波羅夷？乃至佛陀說：『不犯。取的時候應當互相告知。』

俱薩羅國（Kosala，古印度十六雄國之一）的僧眾分發衣服，其中有個比丘進入村落，他的同伴為他取了衣服的份額。外出的比丘回來后，（同伴）說：『我為你取了衣服的份額。』外出的比丘說：『我沒有讓你取衣服的份額。』立刻產生了疑惑和後悔。乃至佛陀說：『不犯波羅夷（pārājika，最重的罪）。』

【English Translation】 English version 『Sewn, dyed, and already taken possession of.』

A bhikkhu (monk) went to take discarded rags (pīṁsucīvara, robes made from discarded cloth) from a cemetery, and was rebuked by a caṇḍāla (an outcaste in the Indian caste system): 『We were about to take this robe, but he has already taken it.』 Then the Buddha said: 『One must not take robes from a cemetery that are being guarded; whoever takes them commits a sthūlātyaya (a serious offense).』

Not far from the cemetery was a devakula (a shrine to a deity). In the shrine were robes belonging to those who made offerings to the deity. The wind blew one of these robes into the cemetery. A bhikkhu searching for discarded rags came to that place, saw the robe, and took it. A person from the shrine came out, saw him, and said to the bhikkhu: 『This is our robe; do not take it. The wind blew our robe here.』 The bhikkhu said: 『If it is your robe, then take it.』 Then (the Buddha said) 『One should carefully examine it before taking it.』

A gṛhapati (householder) invited the Buddha and the Sangha (monastic community) to his house for a meal. The bhikkhus went, and the Buddha remained to receive the offered food. At that time, the son of Anāthapiṇḍika (a wealthy merchant and patron of the Buddha) was playing in Jetavana (a monastery). Thieves entered the monastery and seized the boy, taking him away. A bhikkhu heard this and thought: 『I will use the power of mantras to create four kinds of troops (catasso senā, elephant troops, horse troops, chariot troops, and infantry) to pursue those thieves.』 The thieves, seeing this, were frightened and released the boy. The bhikkhus, hearing this, said to the bhikkhu: 『You have committed a pārājika (the most serious offense).』 Immediately, he felt remorse. Then the Buddha said: 『How did you save the child?』 The bhikkhu replied: 『I used mantras.』 The Buddha said: 『He is not guilty.』

In the country of Kosala (an ancient kingdom in India), the Sangha was distributing robes. One of the bhikkhus had gone into the village. This bhikkhu had two close disciples who both took a share of the robes. After taking them, they went outside and asked each other: 『Did you take a share for the upādhyāya (preceptor)?』 The other replied: 『I did.』 Neither of them knew who had taken the share and who had not taken the share. Who had committed a pārājika and who had not committed a pārājika? Then the Buddha said: 『He is not guilty. They should have informed each other when taking the shares.』

In the country of Kosala (an ancient kingdom in India), the Sangha was distributing robes. One of the bhikkhus had gone into the village, and his companion took a share of the robes for him. When the traveling bhikkhu returned, (the companion) said: 『I took a share of the robes for you.』 The traveling bhikkhu said: 『I did not ask you to take a share of the robes for me.』 Immediately, he felt doubt and remorse. Then the Buddha said: 『He is not guilty of a pārājika (the most serious offense).』

。若不語，不應取分，取者突吉羅。」

俱薩羅國眾僧分衣，中有比丘病，看病比丘為取衣分。病比丘命終，不知當云何？乃至佛言：「若先命終后取者，還與本處。若先取後命終者，如余衣物。」

有居士犁比丘田，比丘往到彼，語居士言：「與我分，若不與我分者莫犁。」居士逆比丘意，犁不止。比丘自身擲犁上，居士放犁已，呵責毀訾：「云何沙門釋子而作是事？」尋生疑悔。乃至佛言：「不犯。比丘不應如是自苦身。」

有比丘語比丘言：「長老！共偷支提物去來，當不得罪。」乃至佛言：「若有護支提者，數直滿，波羅夷。」

舊住比丘為眾僧故使人犁田。比畔有居士田，比丘亦使人犁此田。居士見比丘犁此田，語比丘言：「莫犁此田，此非眾僧田。」比丘言：「誰證知？」居士答言：「非人證知。」「當使非人自言。」此居士祠祀鬼神已自誓，地中自然證出。比丘尋棄犁具，居士便即還去，比丘取證埋藏已更犁。居士還見比丘犁，語比丘：「何以故犁？汝得波羅夷罪。」即生疑悔。乃至佛言：「若滿直，波羅夷。」

有比丘不與取居士果木。乃至佛言：「滿，波羅夷。」果亦如是。

有比丘經行處生樹，烏鵲樹上作巢。比丘取用作薪，烏作聲，精舍鬧亂。乃至佛問

【現代漢語翻譯】現代漢語譯本：如果（僧人）不說話，就不應該拿（衣）分，拿了的犯突吉羅（Dukkata，一種輕罪）。

在俱薩羅國（Kosala）的僧團分衣時，其中有個比丘（Bhikkhu，佛教僧侶）生病了，照顧他的比丘為他取了衣分。後來生病的比丘去世了，（大家）不知道該怎麼辦。佛陀（Buddha）說：『如果先去世后取衣分，就把衣分還回原來的地方。如果先取了衣分後去世，就和其餘的衣物一樣處理。』

有個居士（Upasaka，在家信徒）在犁比丘的田地，比丘走到那裡，對居士說：『分給我一份，如果不分給我，就不要犁了。』居士違逆比丘的意思，不停地犁地。比丘自己跳到犁上，居士放下犁后，呵斥責罵道：『怎麼釋迦（Sakya）的沙門（Sramana，出家修行者）做出這種事？』（居士）隨即產生懷疑和後悔。佛陀說：『不犯戒。比丘不應該這樣折磨自己。』

有個比丘對另一個比丘說：『長老！我們一起偷支提（Caitya，佛塔）里的東西去吧，這樣不會有罪的。』佛陀說：『如果有守護支提的人，偷的東西價值足夠，就犯波羅夷（Parajika，斷頭罪）。』

一個老住的比丘爲了僧團的緣故，讓人犁田。田地旁邊有居士的田，比丘也讓人犁這塊田。居士看見比丘犁這塊田，對比丘說：『不要犁這塊田，這不是僧團的田。』比丘說：『誰能證明？』居士回答說：『非人（指鬼神）能證明。』『那就讓非人自己說。』這個居士祭祀鬼神后發誓，地裡自然顯現出證據。比丘立刻丟棄犁具，居士就回去了，比丘把證據埋藏起來后又繼續犁地。居士回來又看見比丘在犁地，對比丘說：『為什麼還要犁？你犯了波羅夷罪。』隨即產生懷疑和後悔。佛陀說：『如果價值足夠，就犯波羅夷罪。』

有個比丘不經允許就拿取居士的果樹上的果實。佛陀說：『價值足夠，就犯波羅夷罪。』（偷取）果實也是一樣。

有個比丘經行的地方長了一棵樹，烏鴉和喜鵲在樹上築巢。比丘拿（樹枝）來當柴燒，烏鴉發出叫聲，精舍（Vihara，寺廟）變得喧鬧。佛陀問（發生了什麼事）

【English Translation】 English version: 'If (a monk) does not speak, he should not take a share (of robes); whoever takes it commits a Dukkata (a minor offense).'

When the Sangha (community of monks) in Kosala (country in ancient India) was distributing robes, there was a sick Bhikkhu (Buddhist monk). The Bhikkhu who was caring for him took a share of robes for him. Later, the sick Bhikkhu passed away, and (they) did not know what to do. The Buddha (enlightened one) said: 'If he dies before the share is taken, the share should be returned to its original place. If the share is taken before he dies, it should be treated like other belongings.'

A Upasaka (lay follower) was plowing a Bhikkhu's field. The Bhikkhu went there and said to the Upasaka: 'Give me a share; if you don't give me a share, don't plow.' The Upasaka went against the Bhikkhu's wishes and continued plowing. The Bhikkhu threw himself onto the plow. The Upasaka put down the plow and scolded and criticized him: 'How can a Sramana (ascetic) of the Sakya (clan of the Buddha) do such a thing?' (The Upasaka) then felt doubt and remorse. The Buddha said: 'He does not commit an offense. A Bhikkhu should not torment himself in this way.'

A Bhikkhu said to another Bhikkhu: 'Elder! Let's steal things from the Caitya (Buddhist shrine) together; that way, we won't be guilty.' The Buddha said: 'If there is someone guarding the Caitya, and the value of what is stolen is sufficient, it is a Parajika (defeat, expulsion from the Sangha).'

An older resident Bhikkhu had someone plow a field for the sake of the Sangha. Next to it was a Upasaka's field, and the Bhikkhu also had someone plow this field. The Upasaka saw the Bhikkhu plowing this field and said to the Bhikkhu: 'Don't plow this field; this is not the Sangha's field.' The Bhikkhu said: 'Who can prove it?' The Upasaka replied: 'Non-humans (spirits) can prove it.' 'Then let the non-humans speak for themselves.' This Upasaka made a vow after worshiping the spirits, and evidence naturally emerged from the ground. The Bhikkhu immediately abandoned the plowing tools, and the Upasaka went back. The Bhikkhu buried the evidence and continued plowing. The Upasaka returned and saw the Bhikkhu plowing again, and said to the Bhikkhu: 'Why are you still plowing? You have committed a Parajika offense.' He then felt doubt and remorse. The Buddha said: 'If the value is sufficient, it is a Parajika offense.'

A Bhikkhu took fruits from a Upasaka's fruit tree without permission. The Buddha said: 'If the value is sufficient, it is a Parajika offense.' (Stealing) fruits is the same.

There was a tree growing in a Bhikkhu's walking area, and crows and magpies built nests in the tree. The Bhikkhu took (branches) to use as firewood. The crows made noise, and the Vihara (monastery) became noisy. The Buddha asked (what happened)

阿難，阿難廣說上事。乃至佛言：「不應取烏鵲巢，取者突吉羅。」若取用煮染因緣亦如是。

佛住舍衛國。一居士有蘿蔔園，比丘往彼索：「與我蘿蔔根。」居士答言：「與我直。」比丘言：「無直，云何與？」居士言：「若不與我直者，我當云何活？」比丘言：「不與少許耶。」答言：「不與。」比丘即以咒術枯殺蘿蔔，尋即生悔。乃至佛言：「不犯波羅夷，犯偷羅遮。」如蘿蔔園，香園、葉園、花園、果園亦如是。

馬啖草，比丘手把草在馬前行，馬便隨逐去。比丘動身欲盜心，尋即生悔。乃至佛言：「不犯波羅夷，犯偷羅遮。」

有比丘共商客來至俱娑羅國。至險難處，商客乘馬、比丘步行。商客語比丘：「此險難處當乘馬，速出此難。」比丘即騎馬。騎馬已，發心欲盜，便即生悔。乃至佛言：「不犯波羅夷，犯偷羅遮。」

有比丘乘船渡水。船中有金，發心欲盜，尋即生悔。乃至佛言：「不犯波羅夷，犯偷羅遮。」

有商客船中載金渡水，船即覆沒，金篋逐水流去。諸比丘下流洗浴，見是篋流來，便取是篋。諸商人言：「莫取此篋，是我等物。」比丘答言：「我水中得。」商客言：「我等乘船渡水，船即覆沒，篋隨流去。」比丘尋即生悔。乃至佛言：「不犯。」

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【現代漢語翻譯】現代漢語譯本阿難，阿難廣泛地講述了以上的事情。乃至佛說：『不應該拿烏鴉或喜鵲的巢，拿了就犯突吉羅（Dukkata，一種輕罪）。』如果拿來用作煮染的材料，情況也是一樣。

佛住在舍衛國（Śrāvastī）。一位居士（householder）有一片蘿蔔園，一位比丘（bhikkhu，佛教僧侶）去那裡索要：『給我一些蘿蔔根。』居士回答說：『給我錢。』比丘說：『沒有錢，怎麼給你？』居士說：『如果不給我錢，我該怎麼活？』比丘說：『一點也不給嗎？』回答說：『不給。』比丘就用咒術使蘿蔔枯死，隨即產生後悔。乃至佛說：『不犯波羅夷（Pārājika，斷頭罪），犯偷蘭遮（Sthūlātyaya，重罪）。』像蘿蔔園一樣，香園、葉園、花園、果園也是如此。

馬吃草，比丘手拿草在馬前走，馬就跟隨著走。比丘動了身想要偷盜的心，隨即產生後悔。乃至佛說：『不犯波羅夷，犯偷蘭遮。』

有比丘和商客一起來到俱娑羅國（Kuśala）。到了險難的地方，商客騎馬，比丘步行。商客對比如說：『這裡是險難的地方，應當騎馬，快速離開這個困境。』比丘就騎上馬。騎上馬後，生起想要偷盜的心，隨即產生後悔。乃至佛說：『不犯波羅夷，犯偷蘭遮。』

有比丘乘船渡水。船里有金子，生起想要偷盜的心，隨即產生後悔。乃至佛說：『不犯波羅夷，犯偷蘭遮。』

有商客的船上載著金子渡水，船就翻了，裝金子的箱子隨著水流走了。眾比丘在下游洗澡，看見這個箱子漂來，就拿起了這個箱子。眾商人說：『不要拿這個箱子，是我們的東西。』比丘回答說：『我從水裡得到的。』商客說：『我們乘船渡水，船就翻了，箱子隨著水流走了。』比丘隨即產生後悔。乃至佛說：『不犯。』

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【English Translation】 English version Ānanda, Ānanda extensively narrated the above matters. Even the Buddha said: 'One should not take the nests of crows or magpies; taking them constitutes a Dukkata (a minor offense).' If they are taken for use as materials for boiling and dyeing, it is the same.

The Buddha was residing in Śrāvastī (a major city in ancient India). A householder (a layperson) had a radish garden. A bhikkhu (Buddhist monk) went there and requested: 'Give me some radish roots.' The householder replied: 'Give me payment.' The bhikkhu said: 'I have no payment, how can I give it?' The householder said: 'If you don't give me payment, how am I to live?' The bhikkhu said: 'Won't you give even a little?' The householder replied: 'I will not give.' The bhikkhu then used a curse to wither the radishes, and immediately felt remorse. Even the Buddha said: 'He does not commit a Pārājika (defeat, expulsion offense), but commits a Sthūlātyaya (a grave offense).' Just like the radish garden, so too are the fragrant garden, leaf garden, flower garden, and fruit garden.

A horse was eating grass. A bhikkhu held grass in front of the horse, and the horse followed along. The bhikkhu conceived a mind of wanting to steal, and immediately felt remorse. Even the Buddha said: 'He does not commit a Pārājika, but commits a Sthūlātyaya.'

A bhikkhu and some merchants were traveling together to Kuśala (an ancient kingdom). When they reached a dangerous place, the merchants rode horses, while the bhikkhu walked. The merchants said to the bhikkhu: 'This is a dangerous place; you should ride a horse to quickly escape this difficulty.' The bhikkhu then mounted a horse. After mounting the horse, he conceived a mind of wanting to steal, and immediately felt remorse. Even the Buddha said: 'He does not commit a Pārājika, but commits a Sthūlātyaya.'

A bhikkhu was crossing water on a boat. There was gold in the boat. He conceived a mind of wanting to steal, and immediately felt remorse. Even the Buddha said: 'He does not commit a Pārājika, but commits a Sthūlātyaya.'

Some merchants were carrying gold on a boat to cross water. The boat capsized, and the chest of gold floated away with the current. Some bhikkhus were bathing downstream and saw the chest floating towards them. They picked up the chest. The merchants said: 'Do not take that chest; it is our property.' The bhikkhus replied: 'I found it in the water.' The merchants said: 'We were crossing water on a boat, and the boat capsized, and the chest floated away with the current.' The bhikkhu immediately felt remorse. Even the Buddha said: 'He does not commit an offense.'

Together

住比丘盜心取四方僧物，度與余寺，尋便生悔。乃至佛言：「不犯波羅夷，犯突吉羅。」

諸賊偷牛入阿練若處，系置便去。諸比丘往至彼處，見已即解放，便即生悔。乃至佛言：「不犯波羅夷，犯突吉羅。」

舍衛國諸居士從天祠乞愿，愿即稱意，以白㲲施與彼祠。迦罹難陀因往到彼，即取此衣。諸比丘言：「汝是偷。」答言：「云何偷？」「汝不與取。」便即生悔。乃至佛言：「不犯波羅夷，犯偷羅遮。」毗耶離祠祀亦如前說，彼以金鬘系天額已去。迦罹難陀取，因緣如前說。

有眾多女人渡水，衣服瓔珞著此岸上，渡物至彼還來取物。或有水中浴者，獼猴見已，下樹取此瓔珞去。諸女人還，不見瓔珞。獼猴樹上便擲放地。諸比丘去是不遠經行，見是瓔珞，便取持來還諸女人。諸女人言：「我等瓔珞汝等所取？」諸比丘答言：「我等不取。獼猴因緣如前說。」乃至佛言：「不犯。」

有眾多比丘在一寺中住。有鼠從穴出，取諸食果藏著穴中。諸比丘見是鼠從穴出，便作是念：「此鼠取我等食著穴中。」比丘即破此穴，取諸食等示諸比丘：「此鼠偷我等食，置此穴中。」諸比丘語是比丘：「汝得波羅夷。」乃至佛言：「不犯。比丘不應取鼠穴中食等。」

有鼠取諸飲食著比丘床下，

【現代漢語翻譯】現代漢語譯本：有比丘心懷盜心，取用四方僧眾的物品，轉贈給其他寺廟，隨即心生後悔。乃至佛陀說：『不犯波羅夷（Parajika，斷頭罪），犯突吉羅（Dukkata，惡作罪）。』有盜賊偷了牛，趕到阿練若（Aranya，寂靜處）的地方，拴在那裡就離開了。有比丘走到那裡，看見了，就解開牛繩放了牛，隨即心生後悔。乃至佛陀說：『不犯波羅夷，犯突吉羅。』舍衛國（Shravasti）的許多居士向天神祠堂祈願，願望隨即實現，就用白㲲（一種白色粗布）施捨給那個祠堂。迦罹難陀（Kalodayin）路過那裡，就拿走了這件衣服。其他比丘說：『你這是偷。』迦罹難陀回答說：『怎麼是偷呢？』『你沒有經過允許就拿走了。』迦罹難陀隨即心生後悔。乃至佛陀說：『不犯波羅夷，犯偷羅遮（Thullaccaya，粗罪）。』毗耶離（Vaishali）的祠祀也如前所述，他們用金鬘繫在天神額頭上后就離開了。迦罹難陀拿走了金鬘，因緣和前面說的一樣。有許多女人渡河，把衣服和瓔珞（一種裝飾品）放在河岸上，渡河運東西到對岸后再回來取東西。或者有人在水中洗澡，獼猴看見了，就從樹上下來拿走這些瓔珞。女人們回來后，不見了瓔珞。獼猴在樹上就把瓔珞扔到地上。有比丘在離那裡不遠的地方經行，看見了這些瓔珞，就拿來還給這些女人。女人們說：『我們的瓔珞是不是你們拿走的？』比丘們回答說：『我們沒有拿。是獼猴拿的，情況和前面說的一樣。』乃至佛陀說：『不犯。』有許多比丘住在一座寺廟裡。有老鼠從洞里出來，拿走一些食物和水果藏在洞里。比丘們看見這隻老鼠從洞里出來，就想：『這隻老鼠拿走了我們的食物藏在洞里。』比丘們就挖開這個洞，拿出食物等東西給其他比丘看：『這隻老鼠偷了我們的食物，藏在這個洞里。』其他比丘對比丘說：『你犯了波羅夷。』乃至佛陀說：『不犯。比丘不應該拿老鼠洞里的食物等東西。』有老鼠把一些飲食放在比丘的床下。

【English Translation】 English version: A Bhikkhu (monk) with a thieving mind took property belonging to the Sangha (monastic community) from all directions and gave it to another monastery, and immediately felt remorse. Even so, the Buddha said: 'He does not commit a Parajika (defeat, expulsion offense), he commits a Dukkata (wrongdoing offense).' Some thieves stole a cow and drove it to a secluded Aranya (forest retreat), tied it up, and left. Some Bhikkhus went to that place, saw it, and immediately untied it and released it, and immediately felt remorse. Even so, the Buddha said: 'He does not commit a Parajika, he commits a Dukkata.' In Shravasti (a major city in ancient India), many laypeople made a vow at a shrine to a deity, and their wish was immediately fulfilled, so they donated white 㲲 (a type of coarse white cloth) to that shrine. Kalodayin (one of the Buddha's chief disciples) happened to pass by there and took this cloth. The Bhikkhus said: 'You are stealing.' He replied: 'How is it stealing?' 'You took it without permission.' He immediately felt remorse. Even so, the Buddha said: 'He does not commit a Parajika, he commits a Thullaccaya (grave offense).』 The sacrifice at Vaishali (an ancient city in India) was also as described before; they tied a golden garland to the deity's forehead and left. Kalodayin took it, and the circumstances were as described before. Many women were crossing a river, and they placed their clothes and necklaces (a type of ornament) on the bank of the river, crossed the river to carry things to the other side, and then returned to retrieve their belongings. Or some were bathing in the water, and a monkey saw them, came down from the tree, and took these necklaces away. When the women returned, they could not find the necklaces. The monkey threw the necklaces to the ground from the tree. Some Bhikkhus were walking not far from there, saw these necklaces, and took them and returned them to the women. The women said: 'Did you take our necklaces?' The Bhikkhus replied: 'We did not take them. The monkey took them, as described before.' Even so, the Buddha said: 'He does not commit an offense.' Many Bhikkhus were living in a monastery. A rat came out of a hole and took some food and fruit and hid them in the hole. The Bhikkhus saw this rat coming out of the hole and thought: 'This rat has taken our food and hidden it in the hole.' The Bhikkhus then broke open the hole and took out the food and showed it to the other Bhikkhus: 'This rat stole our food and hid it in this hole.' The other Bhikkhus said to the Bhikkhu: 'You have committed a Parajika.' Even so, the Buddha said: 'He does not commit an offense. A Bhikkhu should not take food or other things from a rat's hole.' A rat put some food and drink under the Bhikkhu's bed.

比丘晨朝嚼楊枝已取此食啖。諸比丘語是比丘：「汝亦不乞食，何處得是食啖？」比丘答言：「鼠取食，因緣如前說。」諸比丘言：「汝不與取，犯波羅夷。」乃至佛言：「此鼠是比丘父，愛子故取食與子。不犯。」

獵者逐鹿，鹿走入寺。獵者言：「還我鹿來。」比丘答言：「已入寺中，那得還汝？」彼即捨去。諸比丘即生疑悔。乃至佛言：「不犯。」

獵者射鹿因緣如前說。復有獵者，以毒箭射鹿，鹿走入寺。獵者言：「此鹿已中毒箭，當更射殺，汝等避箭。」諸比丘不避箭，彼等呵責已去。后鹿命終，諸比丘不知當云何，乃至佛言：「應還獵主。」

諸比丘壞諸獵網，犯偷羅遮。悲愍心壞，突吉羅。鳥網亦如是，壞獄亦如是。

有比丘取狂人衣，彼見已語言：「莫擔去。」比丘答言：「后當還汝。」尋生疑悔。乃至佛言：「不犯波羅夷，犯偷羅遮。」

有比丘多貸店肆物，後主索，發心不欲還，尋即生悔。乃至佛言：「不犯波羅夷，犯偷羅遮。」

有病比丘，欲飲漿亦欲施僧，語弟子言：「辦漿施僧及自飲。」病比丘與諸弟子直。諸人言：「我等不用漿，但獨與病者飲，物者當分。」便即行事，尋即生悔。乃至佛言：「不犯波羅夷，犯偷羅遮。」蘇毗羅漿亦如是。

【現代漢語翻譯】現代漢語譯本一位比丘在早晨嚼完楊枝后，拿取食物吃。其他比丘問這位比丘：『你也沒有去乞食，這些食物是從哪裡來的？』比丘回答說：『是老鼠拿來的食物，』因緣如前面所說。眾比丘說：『你不經允許就拿取，犯了波羅夷罪。』乃至佛陀說：『這隻老鼠是比丘的父親，因為愛兒子才拿食物給兒子。不犯戒。』（波羅夷：佛教戒律中最重的罪）

一個獵人追逐鹿，鹿跑進了寺廟。獵人說：『還我的鹿來。』比丘回答說：『已經進入寺廟中了，怎麼能還給你呢？』獵人就離開了。眾比丘因此產生疑慮和後悔。乃至佛陀說：『不犯戒。』

獵人射鹿的因緣如前面所說。又有獵人，用毒箭射鹿，鹿跑進了寺廟。獵人說：『這鹿已經中了毒箭，我應當再射殺它，你們避開箭。』眾比丘沒有避開箭，獵人責罵他們后離開了。後來鹿死了，眾比丘不知道該怎麼辦，乃至佛陀說：『應當還給獵人。』

眾比丘破壞了獵人的網，犯了偷蘭遮罪。如果是出於悲憫心破壞的，犯突吉羅罪。鳥網也是如此，破壞監獄也是如此。（偷蘭遮：佛教戒律中第二重的罪；突吉羅：佛教戒律中最輕的罪）

有比丘拿取一個瘋人的衣服，那人看見后說：『不要拿走。』比丘回答說：『之後會還給你的。』隨即產生疑慮和後悔。乃至佛陀說：『不犯波羅夷罪，犯偷蘭遮罪。』

有比丘從店舖里賒欠了很多東西，後來店主來索要，比丘心裡不想還，隨即產生後悔。乃至佛陀說：『不犯波羅夷罪，犯偷蘭遮罪。』

有生病的比丘，想要喝飲料也想供養僧眾，告訴弟子說：『準備飲料供養僧眾和我自己喝。』生病的比丘給了眾弟子錢。眾人說：『我們不用飲料，只給病人喝，東西我們來分。』便開始行動，隨即產生後悔。乃至佛陀說：『不犯波羅夷罪，犯偷蘭遮罪。』蘇毗羅漿也是如此。

【English Translation】 English version A Bhikkhu (Buddhist monk) having chewed a twig in the morning, took this food to eat. The other Bhikkhus (Buddhist monks) said to this Bhikkhu: 'You did not go begging for food, where did you get this food from?' The Bhikkhu replied: 'A mouse took the food,' the circumstances being as previously described. The Bhikkhus said: 'You took it without permission, you have committed a Pārājika (a major infraction of monastic rules).' Then the Buddha said: 'This mouse is the Bhikkhu's father, he took the food to give to his son out of love. He is not guilty.' (Pārājika: the most serious offense in Buddhist monastic rules)

A hunter was chasing a deer, and the deer ran into a temple. The hunter said: 'Give me back my deer.' The Bhikkhu replied: 'It has already entered the temple, how can I return it to you?' He then left. The Bhikkhus then had doubts and regrets. Then the Buddha said: 'He is not guilty.'

The circumstances of the hunter shooting the deer are as previously described. Again, there was a hunter who shot a deer with a poisoned arrow, and the deer ran into the temple. The hunter said: 'This deer has already been poisoned by the arrow, I should shoot it again to kill it, you all avoid the arrow.' The Bhikkhus did not avoid the arrow, and he scolded them and left. Later, the deer died, and the Bhikkhus did not know what to do, then the Buddha said: 'It should be returned to the hunter.'

The Bhikkhus destroyed the hunters' nets, committing a Thūlaccaya (a serious offense). If they destroyed them out of compassion, they commit a Duṣkṛta (a minor offense). The same applies to bird nets, and the same applies to destroying prisons. (Thūlaccaya: a serious offense in Buddhist monastic rules; Duṣkṛta: a minor offense in Buddhist monastic rules)

A Bhikkhu took the clothes of a madman, and the man saw it and said: 'Do not take it away.' The Bhikkhu replied: 'I will return it to you later.' He then had doubts and regrets. Then the Buddha said: 'He is not guilty of a Pārājika, but is guilty of a Thūlaccaya.'

A Bhikkhu borrowed many things from a shop, and later the owner came to demand them, and the Bhikkhu did not want to return them, and then had regrets. Then the Buddha said: 'He is not guilty of a Pārājika, but is guilty of a Thūlaccaya.'

There was a sick Bhikkhu who wanted to drink juice and also wanted to offer it to the Sangha (Buddhist monastic community), and told his disciple: 'Prepare juice to offer to the Sangha and for myself to drink.' The sick Bhikkhu gave the disciples money. The people said: 'We do not need the juice, just give it to the sick person to drink, we will divide the things.' They then began to act, and then had regrets. Then the Buddha said: 'He is not guilty of a Pārājika, but is guilty of a Thūlaccaya.' The same applies to Suvīra juice.

有比丘病多有不凈物，語諸弟子：「我命終后，僧當分我物。」語諸弟子言：「與我餅食。」彼荒懼，合餅與食。食已身重，即便令終。眾僧殯送已，語是弟子言：「擔是物來，眾僧當分。」弟子求覓不得，眾僧索物不得已，便各起去。無常比丘后野干破腹食之，不凈物出現。有比丘至彼處觀尸，見不凈物擔來與僧，尋即生悔。乃至佛言：「不犯。」

又復病比丘多有田宅，語諸弟子：「喚諸比丘來，當以此物佈施眾僧，及支提人別佈施。」彼看病比丘便作是念：「當施僧；支提人別施者，我等不得。」便不喚僧及諸比丘。病比丘即便命終，尋生悔心。乃至佛言：「不犯。看病人不應違病人意，如病人使應當隨意，或有病人亦隨看病人意。」復有比丘病，諸弟子喚諸比丘，亦如前說。

舍衛國商客乘船入海，海龍捉船，于中或有稱天者、稱樹神等者。中有優婆塞，語諸人等：「當稱目犍連。目犍連念我等者，安隱得渡。」彼即憶念目犍連。目犍連即入禪定，化作金翅鳥王在船頭立，龍見已怖畏放去。商人安隱得至舍衛國，在諸比丘前讚歎目犍連：「我等安隱至此，皆是目犍連力。」諸比丘問言：「何因力耶？」商人廣說前事。諸比丘語目犍連：「汝犯波羅夷。」目犍連言：「以何事犯波羅夷？」諸比丘

【現代漢語翻譯】現代漢語譯本：一位比丘生病，身上有很多不凈之物，他告訴弟子們：『我死後，僧團應當分配我的遺物。』他又對弟子們說：『給我餅和食物。』弟子們驚慌失措，把餅和食物混合在一起給他。他吃完後身體感到沉重，隨即去世。眾僧處理完喪事後，對這些弟子說：『把那些東西拿來，眾僧應當分配。』弟子們尋找卻找不到，眾僧索要遺物未果，便各自離去。這位無常比丘死後，被野狗剖開肚子吃掉，不凈之物顯露出來。有比丘來到那裡觀察屍體，看見那些不凈之物，便拿來交給僧團，隨即心生後悔。乃至佛陀說：『不構成犯罪。』又有一位生病的比丘有很多田地和房產，他告訴弟子們：『召集眾比丘來，我應當把這些東西佈施給僧團，以及分別佈施給支提（佛塔）的管理人。』照顧病人的比丘便這樣想：『（這些東西）應當佈施給僧團；如果分別佈施給支提的管理人，我們（就）得不到了。』便沒有召集僧團和眾比丘。這位生病的比丘隨即去世，（照顧他的比丘）隨即心生後悔。乃至佛陀說：『不構成犯罪。照顧病人的人不應當違背病人的意願，應當按照病人所說的去做，或者有時病人也會順從照顧病人的意願。』又有一位比丘生病，弟子們召集眾比丘，情況也如前面所說。舍衛國（古印度王國名）的商人乘船入海，海龍捉住了船，船上有人稱念天神，有人稱念樹神等等。其中有一位優婆塞（在家男居士），告訴眾人說：『應當稱念目犍連（佛陀十大弟子之一）。如果目犍連憶念我們，我們就能平安渡過。』他們便憶念目犍連。目犍連隨即進入禪定，化作金翅鳥王站在船頭，龍看見後感到害怕便放開了船。商人們平安地到達舍衛國，在眾比丘面前讚歎目犍連：『我們能夠平安到達這裡，都是目犍連的力量。』眾比丘問道：『是什麼力量呢？』商人們詳細地講述了之前的事情。眾比丘對目犍連說：『你犯了波羅夷（僧侶最重的罪）。』目犍連說：『我因為什麼事犯了波羅夷？』眾比丘

【English Translation】 English version: A Bhikkhu (Buddhist monk) was ill and had many impure things on his body. He told his disciples, 'After my death, the Sangha (Buddhist monastic order) should divide my belongings.' He also said to his disciples, 'Give me cakes and food.' They were frightened and mixed the cakes and food together for him. After he ate, his body felt heavy, and he soon passed away. After the Sangha had finished the funeral arrangements, they said to the disciples, 'Bring those things here; the Sangha should divide them.' The disciples searched but could not find them. The Sangha demanded the belongings but to no avail, so they each left. After this impermanent Bhikkhu died, a jackal tore open his stomach and ate him, and the impure things appeared. A Bhikkhu came to that place to observe the corpse, saw the impure things, and brought them to the Sangha, immediately feeling remorse. Even so, the Buddha said, 'No offense is committed.' Furthermore, a sick Bhikkhu had many fields and houses. He told his disciples, 'Call the Bhikkhus here; I should donate these things to the Sangha and separately donate to the caretakers of the Cetiyas (Buddhist shrines).' The Bhikkhu caring for the sick one then thought, '(These things) should be donated to the Sangha; if they are separately donated to the caretakers of the Cetiyas, we (won't) get them.' So he did not call the Sangha and the Bhikkhus. The sick Bhikkhu then passed away, and (the Bhikkhu caring for him) immediately felt remorse. Even so, the Buddha said, 'No offense is committed. The caretaker of the sick should not go against the sick person's wishes; he should do as the sick person says, or sometimes the sick person will follow the caretaker's wishes.' Again, a Bhikkhu was sick, and the disciples called the Bhikkhus, and the situation was as described before. Merchants from Sravasti (ancient Indian kingdom) were sailing into the sea when a sea dragon seized their ship. Some on board called upon the gods of the heavens, others called upon the tree spirits, and so on. Among them was an Upasaka (lay male devotee), who told everyone, 'We should call upon Maudgalyayana (one of the Buddha's ten great disciples). If Maudgalyayana remembers us, we will safely cross over.' They then remembered Maudgalyayana. Maudgalyayana immediately entered Samadhi (meditative state) and transformed into a Garuda (mythical bird) king, standing at the bow of the ship. The dragon saw it, became frightened, and released the ship. The merchants safely arrived in Sravasti and praised Maudgalyayana before the Bhikkhus, 'We were able to arrive here safely, all thanks to the power of Maudgalyayana.' The Bhikkhus asked, 'What power?' The merchants explained the previous events in detail. The Bhikkhus said to Maudgalyayana, 'You have committed a Parajika (the most severe offense for a monk).' Maudgalyayana said, 'For what reason have I committed a Parajika?' The Bhikkhus

言：「汝奪龍船。」尋生疑悔。乃至佛問：「汝以何心救？」答言：「神足力。」「神足力故，不犯。」

舍衛國商客步道至他國，到險難處，賊所圍繞，中有稱天等者。中有優婆塞，是目犍連檀越，即稱目犍連名。目犍連入禪定，化作四種兵在前，諸賊恐怖捨去。諸商客安隱至舍衛國，因緣如前說。

魚因緣廣說，亦如是。

鏂缽難陀釋子自恣已遊行諸寺，諸比丘何處自恣？僧得幾許物？諸比丘見來，即迎接彼，以軟語問訊。諸比丘已坐，問諸比丘言：「僧得物佈施不？」答言：「得。」「擔來放前。」諸比丘即前持來著前。著前已分，上座得分捉立。彼語上座：「未可去。」鏂缽難陀能種種說法，即為上座隨宜說法，上座即以衣施。第二、第三上座亦如是。彼得眾多衣已，擔入祇桓中，語諸比丘：「我今多得衣施。」諸比丘問：「何處得？」因緣如前說。諸比丘言：「此是未曾起因緣。」乃至佛言：「若比丘余處安居、余處取衣分，突吉羅。」

長老阿難有一共行弟子，精進持行。有一檀越有二子，居士病，阿難弟子往彼問訊。阿難弟子取居士戶鑰與一子，第二者無所得。不得者往語尊者阿難，阿難即瞋弟子。阿難弟子使五百弟子懺悔和上。諸弟子言：「云何懺悔？」答言：「汝等將諸

【現代漢語翻譯】現代漢語譯本：他說：『你搶了龍船。』隨後產生了懷疑和後悔。乃至佛陀問：『你以什麼心去救？』回答說：『以神通力。』『因為是神通力，所以不算犯戒。』

舍衛國（Śrāvastī）的商人步行前往他國，到達危險的地方，被盜賊包圍，其中有人呼喊天神等等。其中有一位優婆塞（Upāsaka，男居士），是目犍連（Maudgalyāyana）的施主，就呼喊目犍連的名字。目犍連進入禪定，化作四種軍隊在前開路，眾盜賊驚恐地逃離。眾商人平安地到達舍衛國，因緣如前面所說。

關於魚的因緣廣泛地講述，也是如此。

鏂缽難陀（Utpalānanda）的弟子們在各個寺廟自恣（Pravāraṇā，僧眾于雨季安居結束時舉行的儀式）完畢后，眾比丘（Bhikṣu，出家男眾）在哪裡自恣呢？僧團得到了多少財物？眾比丘看見他們來了，就迎接他們，用柔和的言語問候。眾比丘坐下後，問這些比丘說：『僧團得到佈施的財物了嗎？』回答說：『得到了。』『拿來放在前面。』眾比丘就上前拿著財物放在前面。放在前面後進行分配，上座（長老）得到一份拿著站立。鏂缽難陀的弟子對上座說：『還不能離開。』鏂缽難陀善於用各種方式說法，就為上座隨宜說法，上座就用衣服佈施。第二、第三位上座也是如此。他們得到很多衣服后，扛著進入祇桓（Jetavana Vihara）中，對眾比丘說：『我現在得到很多衣服的佈施。』眾比丘問：『在哪裡得到的？』因緣如前面所說。眾比丘說：『這是未曾發生的因緣。』乃至佛陀說：『如果比丘在其他地方安居、在其他地方取衣服分，犯突吉羅（Duṣkṛta，一種輕罪）。』

長老阿難（Ānanda）有一位共同修行的弟子，精進地持戒修行。有一位施主有兩個兒子，居士生病了，阿難的弟子前往他家問候。阿難的弟子把居士的房門鑰匙給了一個兒子，第二個兒子沒有得到。沒有得到的兒子去告訴尊者阿難，阿難就嗔怒他的弟子。阿難的弟子讓五百弟子向和上（Upādhyāya，親教師）懺悔。眾弟子說：『如何懺悔？』回答說：『你們把所有的』

【English Translation】 English version: He said, 'You seized the dragon boat.' Subsequently, doubt and regret arose. Even the Buddha asked, 'With what intention did you rescue?' He replied, 'With supernatural power.' 'Because it was supernatural power, it is not a transgression.'

Merchants from Śrāvastī (舍衛國) were traveling on foot to another country. They reached a dangerous place, surrounded by thieves. Some among them called upon gods, etc. Among them was an Upāsaka (優婆塞, male lay devotee) who was a patron of Maudgalyāyana (目犍連). He called out the name of Maudgalyāyana. Maudgalyāyana entered into meditation and transformed himself into four kinds of armies leading the way. The thieves, terrified, fled. The merchants safely reached Śrāvastī. The circumstances were as previously described.

The circumstances regarding the fish are extensively described, and it is similar.

After the disciples of Utpalānanda (鏂缽難陀) had completed the Pravāraṇā (自恣, ceremony marking the end of the rainy season retreat) at various monasteries, where did the Bhikṣus (比丘, ordained monks) perform the Pravāraṇā? How much property did the Sangha (僧團, monastic community) receive? When the Bhikṣus saw them coming, they welcomed them and greeted them with gentle words. After the Bhikṣus were seated, they asked, 'Did the Sangha receive offerings of property?' They replied, 'Yes, we did.' 'Bring them and place them in front.' The Bhikṣus then came forward, carrying the property and placing it in front. After it was placed in front, it was distributed. The senior monk (上座, elder) received a share and stood up holding it. The disciple of Utpalānanda said to the senior monk, 'You cannot leave yet.' Utpalānanda was skilled in teaching the Dharma in various ways, so he taught the Dharma to the senior monk as appropriate. The senior monk then offered his robe as a gift. The second and third senior monks did the same. After they had obtained many robes, they carried them into Jetavana Vihara (祇桓) and said to the Bhikṣus, 'I have now received many robes as offerings.' The Bhikṣus asked, 'Where did you receive them?' The circumstances were as previously described. The Bhikṣus said, 'This is an unprecedented circumstance.' Even the Buddha said, 'If a Bhikṣu resides in another place and takes a share of robes in another place, it is a Duṣkṛta (突吉羅, minor offense).'

The elder Ānanda (阿難) had a disciple who practiced diligently. A donor had two sons. The householder was ill, and Ānanda's disciple went to his house to inquire about his health. Ānanda's disciple gave the key to the householder's door to one son, but the second son received nothing. The son who did not receive anything went to tell the venerable Ānanda, and Ānanda became angry with his disciple. Ānanda's disciple made five hundred disciples confess to the Upādhyāya (和上, preceptor). The disciples said, 'How should we confess?' He replied, 'You should bring all the'

童子童女往至和上所，和上當與汝等說法。說法已置諸童子便去，童子必當啼喚。和上必當言：『將諸童子去。』汝等當答：『若聽弟子某甲懺悔者，我當將去。』」彼即如教敕，便為說法，說法已置諸童子去。阿難言：「將諸童子去。」即答言：「若聽弟子懺悔者，我當將去。」阿難即受懺悔，教弟子作突吉羅懺悔。

有比丘有大威德商客所請：「若有所須者來取。」彼比丘有弟子，作是念：「商客數數來請和上。我當往試之，為實為虛？」即往彼言：「和上須酥。」即出酥與。商客復作是語：「須羹者來取。」答言：「善。」比丘即持酥去。以少許著羹中與和上食、或著豆中，如是種種用。后商客至比丘所白言：「大德！先遣信來取酥，今何以不更來取耶？」師問弟子言：「汝從商客取酥不？」彼答言：「取。」師言：「汝犯波羅夷。」弟子言：「商客請和上，我以試彼故往取，還與和上食。」即生疑悔。乃至佛言：「應白和上已取。」(二竟)

佛住跋耆國娑羅雙樹間婆求河邊。諸比丘作念言：「佛未結戒，先作罪不犯。我等殺眾多人，不知何者為先？」乃至佛言：「婆求河邊未結戒時，一切不犯。」

有比丘人作非人想殺，尋生疑悔。乃至佛言：「人，非人想殺，波羅夷。疑，波羅夷。非

【現代漢語翻譯】現代漢語譯本：童男童女來到和尚（和上是對僧侶的尊稱）所在之處，和尚應當為你們說法。說法完畢后，把這些童子留下便離開，童子必定會啼哭呼喊。和尚必定會說：『把這些童子帶走。』你們應當回答：『如果聽弟子某甲懺悔，我就把他們帶走。』」他們就按照教導去做，便開始說法，說法完畢后留下童子離開。阿難（佛陀的十大弟子之一）說：「把這些童子帶走。」他們就回答說：「如果聽弟子懺悔，我就把他們帶走。」阿難就接受了懺悔，教導弟子進行突吉羅（輕罪）的懺悔。有一位比丘（出家修行的男子）具有很大的威德，有商人邀請他說：「如果有什麼需要的就來取。」這位比丘有一個弟子，心想：「商人多次來邀請和尚。我應當去試探一下，看是真是假？」就前往那裡說：「和尚需要酥油。」商人就拿出酥油給他。商人又說：「需要羹湯的就來取。」弟子回答說：「好。」比丘就拿著酥油離開。他把少許酥油放在羹湯中給和尚吃，或者放在豆子中，像這樣種種使用。後來商人來到比丘處稟告說：「大德！先前派人來取酥油，現在為什麼不再來取了呢？」師父問弟子說：「你從商人那裡取了酥油嗎？」他回答說：「取了。」師父說：「你犯了波羅夷（斷頭罪）。」弟子說：「商人邀請和尚，我爲了試探他才去取的，還給和尚吃了。」因此產生懷疑和後悔。乃至佛陀說：「應當稟告和尚后才能取。」（第二條完畢）佛陀住在跋耆國（古代印度十六雄國之一）娑羅雙樹間婆求河邊。眾比丘心想：「佛陀未制定戒律時，先犯的罪不算犯。我們殺了很多人，不知道哪個算先犯的？」乃至佛陀說：「婆求河邊未制定戒律時，一切不算犯。」有比丘把人當成非人（非人類）來殺，隨即產生懷疑和後悔。乃至佛陀說：「人，當成非人想而殺，犯波羅夷。懷疑，犯波羅夷。非人，

【English Translation】 English version: The boys and girls went to where the Upadhyaya (a respectful term for a monk, meaning 'teacher') was, and the Upadhyaya should preach the Dharma to you. After preaching the Dharma, leave the boys there and depart, and the boys will surely cry and shout. The Upadhyaya will surely say: 'Take these boys away.' You should answer: 'If you listen to the repentance of disciple so-and-so, I will take them away.'" They then acted according to the instructions, and began to preach the Dharma. After preaching the Dharma, they left the boys there and departed. Ananda (one of the ten great disciples of the Buddha) said: 'Take these boys away.' They then answered: 'If you listen to the repentance of the disciple, I will take them away.' Ananda then accepted the repentance and taught the disciple to perform a Tukhara (minor offense) repentance. There was a Bhikshu (a male monastic) of great virtue who was invited by a merchant: 'If there is anything you need, come and take it.' This Bhikshu had a disciple who thought: 'The merchant has repeatedly invited the Upadhyaya. I should go and test him to see if it is true or false?' He then went there and said: 'The Upadhyaya needs ghee.' The merchant then took out ghee and gave it to him. The merchant further said: 'Whoever needs soup, come and take it.' The disciple replied: 'Good.' The Bhikshu then took the ghee and left. He put a little ghee in the soup for the Upadhyaya to eat, or in the beans, using it in various ways like this. Later, the merchant came to the Bhikshu and reported: 'Venerable Sir! You sent someone to take ghee earlier, why haven't you come to take more now?' The teacher asked the disciple: 'Did you take ghee from the merchant?' He replied: 'I did.' The teacher said: 'You have committed a Parajika (a defeat, expulsion from the Sangha).' The disciple said: 'The merchant invited the Upadhyaya, and I took it to test him, and I gave it to the Upadhyaya to eat.' Therefore, doubt and regret arose. Even the Buddha said: 'One should report to the Upadhyaya before taking it.' (End of the second) The Buddha was staying in the Vajjian (one of the sixteen ancient Indian Mahajanapadas) country, between the twin Sala trees by the bank of the Bhagu River. The Bhikshus thought: 'When the Buddha had not yet established the precepts, offenses committed before were not considered offenses. We have killed many people, we do not know which was the first offense?' Even the Buddha said: 'Before the precepts were established by the Bhagu River, everything is not an offense.' There was a Bhikshu who killed a human thinking it was a non-human, and immediately doubt and regret arose. Even the Buddha said: 'A human, thinking it was a non-human and killing it, is a Parajika. Doubt, is a Parajika. A non-human,

人，人想殺，偷羅遮。非人，非人想殺，偷羅遮。疑殺，偷羅遮。」

有比丘長病：「何用是生活？」即往至同行比丘所語言：「借我刀來。」彼問言：「用作何等？」答言：「但與我來。」即便與之。即持入房內，閉戶上床坐，即自截頭，手捉刀而死。二三日不見出，借刀比丘開戶，看見自截頭，捉刀而死。尋即生悔：「此比丘命終，由我與刀。若不與刀，便即不死。」乃至佛言：「不犯。不得不思量與病人刀。」

有比丘往至檀越家，主人婦語比丘言：「共我作淫來。」比丘答言：「汝夫妒惡。」婦答言：「我能使不妒惡。」即便藥殺。后比丘復往其家，婦言：「共我作淫來。」比丘言：「姊妹！莫作是語共作淫耶。我等修梵行人。」彼答言：「方作是語我修梵行耶？我已殺夫。」比丘言：「我教汝殺耶？」母人言：「我聞汝言汝夫妒惡，我便已殺。」尋即生悔。乃至佛言：「不犯。」

有比丘殺意打他命終，波羅夷。不死，偷羅遮。若骨折若腰曲，偷羅遮。

有比丘，母人懷妊作方便欲殺母，母死波羅夷，兒死偷羅遮。俱欲殺俱死，俱波羅夷；俱不死，俱偷羅遮。

有比丘墮胎方便，胎死波羅夷，母死偷羅遮，俱死、俱不死如前說。

人死已，咒術力更生殺，偷羅遮。

【現代漢語翻譯】現代漢語譯本『人，人想殺，偷蘭遮（Thullaccaya，一種較輕的罪名）。非人，非人想殺，偷蘭遮。疑殺，偷蘭遮。』

有一位比丘（Bhikkhu，佛教僧侶）長期生病，心想：『這樣活著有什麼意義？』於是前往一位同行的比丘處，說：『請借我一把刀。』那位比丘問：『你要做什麼？』他回答說：『你只管給我就是了。』那位比丘便給了他。他拿著刀進入房間，關上門，上床坐著，就自己割斷了頭，手裡握著刀而死。過了兩三天，不見他出來，借刀的比丘打開門，看見他自己割斷了頭，握著刀而死。隨即心生後悔：『這位比丘的死，是因為我給了他刀。如果我不給他刀，他就不會死。』乃至佛陀（Buddha，覺悟者）說：『不構成犯罪。不應該不加思量地給病人刀。』

有一位比丘前往一位施主（Dānika，佈施者）家，主人的妻子對這位比丘說：『和我行淫吧。』比丘回答說：『你的丈夫心懷嫉妒。』婦人回答說：『我能讓他不嫉妒。』隨即用藥毒死了她的丈夫。後來，這位比丘再次前往她家，婦人說：『和我行淫吧。』比丘說：『姊妹！不要說這樣的話，怎麼能行淫呢？我們是修行梵行（Brahmacarya，清凈的行為）的人。』她回答說：『現在才說修行梵行嗎？我已經殺了我的丈夫。』比丘說：『是我教你殺的嗎？』婦人說：『我聽你說我的丈夫心懷嫉妒，我就已經殺了他。』隨即心生後悔。乃至佛陀說：『不構成犯罪。』

有比丘因殺意毆打他人致死，犯波羅夷（Pārājika，最重的罪）。不死，犯偷蘭遮。如果骨折或腰彎曲，犯偷蘭遮。

有一位比丘，一位婦人懷有身孕，比丘設法想要殺死母親，母親死了，犯波羅夷；孩子死了，犯偷蘭遮。想要一起殺死，一起死了，都犯波羅夷；一起沒死，都犯偷蘭遮。

有一位比丘採取墮胎的手段，胎兒死了，犯波羅夷；母親死了，犯偷蘭遮；一起死了、一起沒死，如前面所說。

人死之後，用咒術的力量使其復生並殺死，犯偷蘭遮。

【English Translation】 English version 'A person, thinking to kill a person, Thullaccaya (a minor offense). A non-person, thinking to kill a non-person, Thullaccaya. Doubtful killing, Thullaccaya.'

There was a Bhikkhu (Buddhist monk) who was sick for a long time and thought, 'What is the use of living like this?' Then he went to a fellow Bhikkhu and said, 'Lend me a knife.' That Bhikkhu asked, 'What are you going to do with it?' He replied, 'Just give it to me.' That Bhikkhu gave it to him. He took the knife into his room, closed the door, sat on the bed, and cut off his own head, dying with the knife in his hand. After two or three days, he was not seen coming out, so the Bhikkhu who lent the knife opened the door and saw that he had cut off his own head and died with the knife in his hand. Immediately, he felt remorse: 'This Bhikkhu died because I gave him the knife. If I had not given him the knife, he would not have died.' Even so, the Buddha (Enlightened One) said, 'It is not an offense. One should not give a knife to a sick person without thinking.'

There was a Bhikkhu who went to the house of a Dānika (donor), and the wife of the householder said to the Bhikkhu, 'Come and commit adultery with me.' The Bhikkhu replied, 'Your husband is jealous.' The woman replied, 'I can make him not jealous.' Then she poisoned her husband to death. Later, the Bhikkhu went to her house again, and the woman said, 'Come and commit adultery with me.' The Bhikkhu said, 'Sister! Do not say such things. How can we commit adultery? We are practitioners of Brahmacarya (pure conduct).' She replied, 'Are you only now saying that you practice Brahmacarya? I have already killed my husband.' The Bhikkhu said, 'Did I tell you to kill him?' The woman said, 'I heard you say that my husband is jealous, and I have already killed him.' Immediately, he felt remorse. Even so, the Buddha said, 'It is not an offense.'

If a Bhikkhu, with the intention to kill, strikes another person and causes death, it is a Pārājika (the gravest offense). If the person does not die, it is a Thullaccaya. If a bone is broken or the waist is bent, it is a Thullaccaya.

There was a Bhikkhu, and a woman was pregnant. The Bhikkhu devised a way to kill the mother. If the mother dies, it is a Pārājika; if the child dies, it is a Thullaccaya. If both are intended to be killed and both die, it is both Pārājika; if both do not die, it is both Thullaccaya.

A Bhikkhu uses means to cause an abortion. If the fetus dies, it is a Pārājika; if the mother dies, it is a Thullaccaya; if both die or both do not die, it is as previously stated.

After a person has died, using the power of incantations to revive and kill them, it is a Thullaccaya.

有比丘為眾僧作蘇毗羅漿，眾多比丘飲已命終，尋即生悔。乃至佛言：「不犯。」二比丘共作伴，一人得病，語伴言：「與我作蘇毗羅漿，飲已當差。」廣說如毗尼。

有婆羅門疽病，往至比丘所言：「大德！我得蘇毗羅漿，飲已當差。」比丘答言：「汝婆羅門邪見人，云何飲蘇毗羅漿？」彼答言：「我先病，得蘇毗羅漿，飲已得差。」比丘尋與蘇毗羅漿，飲已命終，尋即生悔。乃至佛言：「不犯。」

有比丘到曠野中觀死屍，見一人以木從下道入豎著地，彼語比丘言：「大德！與我蘇毗羅漿，飲當得差。」比丘即與蘇毗羅漿飲，飲已命終，尋即生悔。乃至佛言：「不犯。」比丘尼與五百賊蘇毗羅漿飲，諸賊飲已命終，廣說如毗尼。

有比丘曠野中作僧坊，比丘手中磚落打比丘命終，尋即生悔。乃至佛言：「不犯。當好用意捉磚。」

有曠野中眾僧作房，壘壁上斫磚，如前說。

有曠野中作浴室，如前說。作階道亦如是。曠野中作浴室，諸比丘各以囊幞擔土，落比丘上命終，尋即生悔。乃至佛言：「不犯。當好用意。」

佛住王舍城。比丘山下坐禪，山上有比丘，推石墮比丘上，便即命終，尋生疑悔。乃至佛言：「不犯。當好用意。」

有比丘牛群中行，有一特牛

【現代漢語翻譯】現代漢語譯本：有位比丘為僧眾製作蘇毗羅漿（一種藥飲），許多比丘飲用后死亡，隨即感到後悔。乃至佛陀說：『不構成犯戒。』兩位比丘結伴同行，其中一人生病，對同伴說：『給我製作蘇毗羅漿，飲用后就能痊癒。』詳細情況如《毗尼》（戒律）中所述。有位婆羅門患了癰疽病，前往比丘處說：『大德！我若能得到蘇毗羅漿，飲用后就能痊癒。』比丘回答說：『你是婆羅門，是持邪見之人，怎麼能飲用蘇毗羅漿？』婆羅門回答說：『我之前生病，得到蘇毗羅漿，飲用后就痊癒了。』比丘於是給了他蘇毗羅漿，他飲用后死亡，隨即感到後悔。乃至佛陀說：『不構成犯戒。』有位比丘在曠野中觀察死屍，看見一人用木頭從下身插入，豎立在地上，那人對他說：『大德！給我蘇毗羅漿，飲用后就能痊癒。』比丘就給了他蘇毗羅漿飲用，他飲用后死亡，隨即感到後悔。乃至佛陀說：『不構成犯戒。』一位比丘尼給五百個盜賊蘇毗羅漿飲用，盜賊們飲用后死亡，詳細情況如《毗尼》中所述。有位比丘在曠野中建造僧房，比丘手中的磚頭掉落，打到另一位比丘，導致其死亡，隨即感到後悔。乃至佛陀說：『不構成犯戒。應當好好注意拿磚。』有僧眾在曠野中建造房屋，在墻上砍磚，情況如前所述。有在曠野中建造浴室，情況如前所述。建造階梯也是如此。在曠野中建造浴室，各位比丘各自用囊袋背土，掉落在另一位比丘身上，導致其死亡，隨即感到後悔。乃至佛陀說：『不構成犯戒。應當好好注意。』佛陀住在王舍城（Rājagṛha）。有比丘在山下坐禪，山上有比丘，推石頭掉落在山下比丘身上，導致其死亡，隨即產生疑慮和後悔。乃至佛陀說：『不構成犯戒。應當好好注意。』有比丘在牛群中行走，有一頭公牛

【English Translation】 English version: A Bhikkhu (monk) prepared Sūpilā juice (a medicinal drink) for the Sangha (monastic community), and many Bhikkhus died after drinking it, and immediately felt remorse. Then the Buddha said: 'No offense is committed.' Two Bhikkhus were traveling together, and one of them became ill and said to his companion: 'Make Sūpilā juice for me, and I will recover after drinking it.' The details are as described in the Vinaya (monastic code). A Brahmin (member of the priestly class) had a boil disease and went to a Bhikkhu, saying: 'Venerable Sir! If I can get Sūpilā juice, I will recover after drinking it.' The Bhikkhu replied: 'You are a Brahmin, a person with wrong views, how can you drink Sūpilā juice?' The Brahmin replied: 'I was sick before, and I got Sūpilā juice, and I recovered after drinking it.' The Bhikkhu then gave him Sūpilā juice, and he died after drinking it, and immediately felt remorse. Then the Buddha said: 'No offense is committed.' A Bhikkhu went to observe corpses in a wilderness and saw a person with a piece of wood inserted into his body from below, standing upright on the ground. That person said to the Bhikkhu: 'Venerable Sir! Give me Sūpilā juice, and I will recover after drinking it.' The Bhikkhu then gave him Sūpilā juice to drink, and he died after drinking it, and immediately felt remorse. Then the Buddha said: 'No offense is committed.' A Bhikkhuni (nun) gave Sūpilā juice to five hundred thieves to drink, and the thieves died after drinking it, the details are as described in the Vinaya. A Bhikkhu was building a monastery in a wilderness, and a brick fell from the Bhikkhu's hand, hitting another Bhikkhu, causing his death, and immediately felt remorse. Then the Buddha said: 'No offense is committed. One should be careful when holding bricks.' A Sangha was building a house in a wilderness, chopping bricks on the wall, as described before. A bathroom was being built in a wilderness, as described before. Building stairs was also the same. While building a bathroom in a wilderness, the Bhikkhus each carried soil in bags, which fell on another Bhikkhu, causing his death, and immediately felt remorse. Then the Buddha said: 'No offense is committed. One should be careful.' The Buddha was staying in Rājagṛha (city in ancient India). A Bhikkhu was sitting in meditation at the foot of a mountain, and a Bhikkhu on the mountain pushed a stone, which fell on the Bhikkhu below, causing his death, and immediately felt doubt and remorse. Then the Buddha said: 'No offense is committed. One should be careful.' A Bhikkhu was walking among a herd of cows, and there was a bull

逐比丘，比丘走倒小兒上，小兒即死，尋生疑悔。乃至佛言：「不犯。當好用意牛群中行。」

有比丘長病患腰脊曲，厭生投坑自殺。下有野干食死屍，比丘墮上，野干即死，比丘腰脊得直，尋即生悔。乃至佛言：「不犯。比丘不應作是。」

有比丘坐床上，弟子言：「起。」彼答言：「長老！莫使我起。」強使令起，起便命終，尋即生悔。乃至佛言：「不犯波羅夷，犯偷羅遮。」

有比丘欲舍狂人命故打死者，波羅夷。不死，偷羅遮。

有比丘長病，看病人厭，語病比丘：「我不復看汝。」作是念：「不看當速死。」不看故命終，尋即生悔。乃至佛言：「不犯波羅夷，犯偷羅遮。」

有比丘多有財物，得重病。看病人作是念：「我不看者當速死，此物眾僧共分。」比丘不看故，即便命終，尋生疑悔。乃至佛言：「不犯波羅夷，犯偷羅遮。」

有比丘食不消腹脹卷眠，看病者言：「舒身。」病比丘言：「莫舒我身，舒身當死。」強使舒身，即便命終，尋即生悔。乃至佛言：「不犯波羅夷，犯偷羅遮。」癰未熟便破，即命終，犯偷羅遮。破熟癰，不犯。比丘尼亦如是。

有比丘病，應須隨病食。看病人不與隨病食，即便命終，犯偷羅遮。與隨病食，命終不犯。有比丘看病，

【現代漢語翻譯】現代漢語譯本：諸位比丘，有比丘行走時不小心踩到小孩，小孩當場死亡，比丘因此感到疑惑和後悔。佛陀開示說：『不構成犯罪。應當像在牛群中行走一樣，小心謹慎。』

有比丘長期患病，腰背彎曲，厭惡生存而跳入坑中自殺。坑下有野獸來吃死屍，比丘掉在野獸身上，野獸當場死亡，比丘的腰背也因此變直，比丘因此感到後悔。佛陀開示說：『不構成犯罪。比丘不應該這樣做。』

有比丘坐在床上，弟子說：『請起身。』比丘回答說：『長老！不要讓我起身。』弟子強行讓他起身，比丘起身之後就去世了，弟子因此感到後悔。佛陀開示說：『不犯波羅夷（Pārājika，斷頭罪），犯偷蘭遮（Sthūlātyaya，粗罪）。』

有比丘想要捨棄狂人的性命而打死狂人，犯波羅夷（Pārājika，斷頭罪）。如果沒有打死，犯偷蘭遮（Sthūlātyaya，粗罪）。

有比丘長期患病，照顧他的人感到厭煩，對生病的比丘說：『我不再照顧你了。』心裡想著：『不照顧他，他就會很快死去。』因為不照顧，病人去世了，照顧的人因此感到後悔。佛陀開示說：『不犯波羅夷（Pārājika，斷頭罪），犯偷蘭遮（Sthūlātyaya，粗罪）。』

有比丘有很多財物，得了重病。照顧他的人心裡想著：『我不照顧他，他就會很快死去，這些財物就可以由眾僧共同分配。』比丘因為無人照顧而去世，照顧的人因此感到疑惑和後悔。佛陀開示說：『不犯波羅夷（Pārājika，斷頭罪），犯偷蘭遮（Sthūlātyaya，粗罪）。』

有比丘因為食物不消化而腹脹，蜷縮著身體睡覺，照顧他的人說：『伸展身體。』生病的比丘說：『不要伸展我的身體，伸展身體我會死的。』照顧的人強行讓他伸展身體，比丘當場去世，照顧的人因此感到後悔。佛陀開示說：『不犯波羅夷（Pārājika，斷頭罪），犯偷蘭遮（Sthūlātyaya，粗罪）。』如果癰瘡沒有成熟就破裂，導致死亡，犯偷蘭遮（Sthūlātyaya，粗罪）。如果破裂的是成熟的癰瘡，不構成犯罪。比丘尼的情況也一樣。

有比丘生病，應該給予適合病情的食物。照顧他的人不給予適合病情的食物，導致病人去世，犯偷蘭遮（Sthūlātyaya，粗罪）。如果給予了適合病情的食物，病人還是去世了，不構成犯罪。有比丘照顧病人，

【English Translation】 English version: Monks, a monk accidentally stepped on a child, and the child died instantly. The monk then felt doubt and remorse. The Buddha said: 'No offense is committed. One should be mindful, like walking among a herd of cows.'

A monk suffered from a long-term illness, his back was bent, and he was disgusted with life, so he jumped into a pit to commit suicide. There was a jackal eating a corpse at the bottom of the pit. The monk fell on the jackal, and the jackal died instantly. The monk's back was straightened, and he immediately felt remorse. The Buddha said: 'No offense is committed. A monk should not do this.'

A monk was sitting on a bed, and a disciple said: 'Please get up.' The monk replied: 'Elder! Do not make me get up.' The disciple forced him to get up, and the monk died as soon as he got up. The disciple immediately felt remorse. The Buddha said: 'He does not commit a Pārājika (expulsion offense), but commits a Sthūlātyaya (grave offense).'

If a monk intends to take the life of a madman and kills him, he commits a Pārājika (expulsion offense). If he does not kill him, he commits a Sthūlātyaya (grave offense).

A monk suffered from a long-term illness, and the caretaker was tired of him. He said to the sick monk: 'I will no longer take care of you.' He thought: 'If I don't take care of him, he will die soon.' Because he did not take care of him, the patient died, and the caretaker immediately felt remorse. The Buddha said: 'He does not commit a Pārājika (expulsion offense), but commits a Sthūlātyaya (grave offense).'

A monk had a lot of wealth and became seriously ill. The caretaker thought: 'If I don't take care of him, he will die soon, and this wealth can be divided among the Sangha.' The monk died because he was not taken care of, and the caretaker immediately felt doubt and remorse. The Buddha said: 'He does not commit a Pārājika (expulsion offense), but commits a Sthūlātyaya (grave offense).'

A monk had indigestion and abdominal distension, and was sleeping curled up. The caretaker said: 'Stretch out your body.' The sick monk said: 'Do not stretch out my body, I will die if I stretch out my body.' The caretaker forced him to stretch out his body, and the monk died instantly. The caretaker immediately felt remorse. The Buddha said: 'He does not commit a Pārājika (expulsion offense), but commits a Sthūlātyaya (grave offense).' If a boil bursts before it is ripe, resulting in death, he commits a Sthūlātyaya (grave offense). If a ripe boil bursts, no offense is committed. The same applies to a bhikkhuni (nun).

If a monk is sick, he should be given food suitable for his illness. If the caretaker does not give him food suitable for his illness, resulting in the patient's death, he commits a Sthūlātyaya (grave offense). If he gives him food suitable for his illness, and the patient still dies, no offense is committed. If a monk is taking care of a patient,

不與隨病藥，如前說。

有比丘病語看病人：「出我著房外，洗浴我已還內我。」即如其教，出便命終，一切不犯。

有比丘床上坐睡，有比丘見已觸彼，彼即命終。乃至佛言：「不犯。」

有一時刀風起，禪鎮水澆，廣說如毗尼。

有一居士，新熟物先施僧已然後自食。有一阿練若比丘，到彼居士舍。居士作是言：「我不復與僧，當與是阿練若比丘。」有比丘語諸比丘：「彼居士常先施僧新熟已自食。今不來施者，與是阿練若去。」眾僧言：「喚彼阿練若比丘來。」即便喚來。諸比丘語言：「某居士常先施僧新熟已自食，汝何以斷截耶？」答言：「大德！我不斷截。」諸比丘語是比丘：「將阿練若比丘著坑中。」彼即命終。乃至佛言：「不犯波羅夷，犯偷羅遮。」

有居士欲佈施比丘自恣衣。有阿練若比丘入出其舍，如前說。乃至諸比丘言：「以木押踝。」便即命終。乃至佛言：「犯偷羅遮。」

有比丘乞食，在門閫上立。邊有一木倚著壁，比丘衣觸倒地，押小兒上即死。乃至佛言：「不犯。當好作意乞食。」

有一婆羅門晨朝祀祠中庭坐。比丘入乞食，婆羅門瞋，然燈已走去，即倒地命終。比丘作念：「此命終，由我故。」乃至佛言：「不犯。」比丘使比丘至險難處

【現代漢語翻譯】現代漢語譯本：不給與適合病癥的藥物，如同之前所說的情況一樣。

有一位比丘生病了，告訴照顧他的比丘說：『把我抬到房間外面，給我洗浴乾淨后再把我擡回房間里。』照顧他的比丘就按照他說的做了，結果把生病的比丘擡出去后，他就去世了，這種情況一切都不算犯戒。

有一位比丘在床上坐著睡覺，有一位比丘看見后就推了他一下，結果那位睡覺的比丘就去世了。乃至佛陀說：『不算犯戒。』

曾經有一段時間，刀風（Katariputra，一種自然災害）颳起，用禪定鎮壓，用水澆滅，詳細情況如同《毗尼》（Vinaya，戒律）中所說。

有一位居士，新成熟的食物總是先供養僧眾，然後自己才吃。有一位阿練若比丘（Aranyaka Bhikkhu，住在森林裡的比丘）來到這位居士的住所。居士就說：『我不再供養僧眾了，要供養這位阿練若比丘。』有一位比丘告訴其他比丘說：『那位居士經常先供養僧眾新成熟的食物，然後自己才吃。現在不來供養僧眾，而是要供養那位阿練若比丘。』僧眾說：『把那位阿練若比丘叫來。』就叫來了他。眾比丘對他說：『某某居士經常先供養僧眾新成熟的食物，然後自己才吃，你為什麼要斷絕這件事呢？』阿練若比丘回答說：『大德（Bhante，對僧侶的尊稱）！我沒有斷絕這件事。』眾比丘對比丘說：『把這位阿練若比丘扔到坑裡。』結果阿練若比丘就去世了。乃至佛陀說：『不犯波羅夷（Parajika，斷頭罪），犯偷蘭遮（Sthullatyaya，重罪）。』

有一位居士想要佈施比丘自恣衣（Pavarana，解夏儀式）。有一位阿練若比丘進出他的住所，如同之前所說的情況。乃至眾比丘說：『用木頭壓住他的腳踝。』結果阿練若比丘就去世了。乃至佛陀說：『犯偷蘭遮。』

有一位比丘乞食，站在門檻上。旁邊有一根木頭靠在墻上，比丘的衣服碰倒了木頭，壓在一個小孩身上，小孩當場死亡。乃至佛陀說：『不算犯戒。應當好好注意乞食。』

有一位婆羅門（Brahmin，印度教祭司）早上在庭院裡祭祀，坐在那裡。比丘進去乞食，婆羅門生氣了，點燃燈後走開，結果燈倒了，婆羅門當場死亡。比丘心想：『這個人死了，是因為我的緣故。』乃至佛陀說：『不算犯戒。』比丘讓比丘去危險的地方

【English Translation】 English version: Not giving medicine appropriate to the illness, as previously described.

There was a Bhikkhu (monk) who was ill and told the Bhikkhu attending to him: 'Carry me outside the room, bathe me, and then carry me back inside.' The attending Bhikkhu did as he was told, and as a result, the sick Bhikkhu died after being carried out. In this case, there is no offense.

There was a Bhikkhu sitting and sleeping on a bed. Another Bhikkhu saw him and touched him, and the sleeping Bhikkhu died. Even so, the Buddha said: 'No offense.'

Once, a Katariputra (knife wind, a natural disaster) arose. It was suppressed with meditation and extinguished with water, as described in detail in the Vinaya (monastic code).

There was a householder who always offered the newly ripened food to the Sangha (monastic community) first, and then ate it himself. An Aranyaka Bhikkhu (forest-dwelling monk) came to this householder's residence. The householder said: 'I will no longer offer to the Sangha, but will offer to this Aranyaka Bhikkhu.' A Bhikkhu told the other Bhikkhus: 'That householder always offers the newly ripened food to the Sangha first, and then eats it himself. Now he is not offering to the Sangha, but is going to offer it to that Aranyaka Bhikkhu.' The Sangha said: 'Call that Aranyaka Bhikkhu here.' So they called him. The Bhikkhus said to him: 'So-and-so householder always offers the newly ripened food to the Sangha first, and then eats it himself. Why are you cutting this off?' The Aranyaka Bhikkhu replied: 'Bhante (venerable sir)! I am not cutting it off.' The Bhikkhus said to the Bhikkhu: 'Throw this Aranyaka Bhikkhu into a pit.' As a result, the Aranyaka Bhikkhu died. Even so, the Buddha said: 'Not an offense of Parajika (defeat, expulsion), but an offense of Sthullatyaya (grave offense).'

There was a householder who wanted to offer Pavarana (invitation) robes to the Bhikkhus. An Aranyaka Bhikkhu went in and out of his residence, as described previously. Even so, the Bhikkhus said: 'Press his ankles with wood.' As a result, the Aranyaka Bhikkhu died. Even so, the Buddha said: 'An offense of Sthullatyaya.'

There was a Bhikkhu begging for food, standing on the doorstep. There was a piece of wood leaning against the wall nearby. The Bhikkhu's robe touched it, and it fell to the ground, pressing on a small child, who died instantly. Even so, the Buddha said: 'No offense. One should be mindful when begging for food.'

There was a Brahmin (priest) who was performing a sacrifice in his courtyard in the morning, sitting there. A Bhikkhu entered to beg for food. The Brahmin became angry, lit a lamp, and walked away, and the lamp fell over, and the Brahmin died instantly. The Bhikkhu thought: 'This person died because of me.' Even so, the Buddha said: 'No offense.' A Bhikkhu sends a Bhikkhu to a dangerous place.

，至彼命終。乃至佛言：「犯波羅夷。不死，犯偷羅遮。」

佛住毗耶離。諸比丘大林中坐禪，爾時有比丘殺獼猴。諸比丘言：「汝犯波羅夷。」比丘言：「何因緣故？」答言：「汝殺似人。」尋即生悔。乃至佛言：「犯波夜提。」

舍衛國有一居士，生兒已漸得長大出家學道，有少因緣故入聚落。有一居士母抱兒入屋，比丘亦入。彼母人作念：「此比丘弄我。」以杖打比丘，比丘避杖，墮小兒上，小兒即死，尋即生悔。乃至佛言：「不犯。比丘不應如是行，當應一心行。」

有一良師出家，有一比丘病，往師比丘所，欲破額出血。拔刀向彼病人，病人見刀即怖死，尋便生悔。乃至佛言：「不犯。比丘不應習破額。」

有比丘長病，便作是念：「何用如是生活？我當自殺。」語看病者言：「與我繩來。」彼即與繩，便自絞死。乃至佛言：「不應與病人繩。」

有比丘有小因緣故入聚落，將治病差。比丘為伴，中道畏賊，語病比丘使行。病比丘言：「不能。」不病者言：「若不使行，為賊所劫。」病者強力使行，至聚落即死。不病者言：「病比丘死，由我故。我若不將來，不死。」尋即生悔。乃至佛言：「不犯。不應將病比丘作伴行。」(第三竟)

第四。

佛住跋耆國竹

【現代漢語翻譯】現代漢語譯本：直到那個人命終。乃至佛說：『犯波羅夷（Parajika，斷頭罪），不死，犯偷蘭遮（Sthullatyaya，粗罪）。』

佛住在毗耶離（Vaishali）。眾比丘在大林中坐禪，當時有比丘殺了獼猴。眾比丘說：『你犯波羅夷。』比丘說：『什麼因緣的緣故？』回答說：『你殺了像人一樣的動物。』隨即就生起後悔。乃至佛說：『犯波逸提（Payattika，單墮罪）。』

舍衛國（Shravasti）有一位居士，生下的兒子漸漸長大后出家學道，因為一些因緣的緣故進入村落。有一位居士的母親抱著兒子進入屋子，比丘也進入。那位母親心想：『這個比丘要調戲我。』用杖打比丘，比丘躲避杖，杖掉在小兒身上，小兒立刻死了，隨即就生起後悔。乃至佛說：『不犯。比丘不應該這樣做，應當一心修行。』

有一位良醫出家，有一位比丘生病，去良醫比丘那裡，想要破額出血（一種治療方法）。拔刀指向那位病人，病人看見刀就害怕死了，隨即就生起後悔。乃至佛說：『不犯。比丘不應該學習破額。』

有比丘長期生病，就想：『這樣活著有什麼用？我應當自殺。』告訴看護他的人說：『給我繩子來。』那人就給了他繩子，他就自己絞死了。乃至佛說：『不應該給病人繩子。』

有比丘因為一些小因緣的緣故進入村落，帶著治好病的。比丘作為同伴，在半路害怕盜賊，告訴生病的比丘讓他走。生病的比丘說：『不能。』沒病的比丘說：『如果不讓你走，會被盜賊搶劫。』沒病的比丘強行讓生病的比丘走，到達村落後生病的比丘就死了。沒病的比丘說：『生病的比丘死了，是因為我的緣故。我如果不帶他來，就不會死。』隨即就生起後悔。乃至佛說：『不犯。不應該帶著生病的比丘作為同伴行走。』（第三竟）

第四。

佛住在跋耆國（Vajji）竹林中。

【English Translation】 English version: Until that person's life ends. Even the Buddha said: 'Commits Parajika (a defeat; expulsion from the Sangha), does not die; commits Sthullatyaya (a grave offense).'

The Buddha was staying in Vaishali. The bhikkhus were meditating in the Great Forest. At that time, a bhikkhu killed a monkey. The bhikkhus said: 'You have committed Parajika.' The bhikkhu said: 'What is the cause and reason?' They replied: 'You killed something that resembles a human.' Immediately, he felt remorse. Even the Buddha said: 'Commits Payattika (an offense requiring confession).'

In Shravasti, there was a householder whose son gradually grew up, left home, and studied the Way. Due to some circumstances, he entered a village. A householder's mother was holding her son and entered a house, and the bhikkhu also entered. That mother thought: 'This bhikkhu is going to tease me.' She struck the bhikkhu with a staff. The bhikkhu dodged the staff, and it fell on the small child, who died immediately. Immediately, she felt remorse. Even the Buddha said: 'Not an offense. A bhikkhu should not act like this; he should practice with a focused mind.'

There was a good doctor who had left home. A bhikkhu was sick and went to the doctor bhikkhu, wanting to have his forehead cut open to bleed (a treatment method). He drew a knife towards the sick person. The sick person saw the knife and died of fright. Immediately, he felt remorse. Even the Buddha said: 'Not an offense. A bhikkhu should not practice cutting foreheads.'

A bhikkhu was chronically ill and thought: 'What is the use of living like this? I should kill myself.' He told the person taking care of him: 'Give me a rope.' That person gave him a rope, and he hanged himself. Even the Buddha said: 'One should not give a rope to a sick person.'

A bhikkhu entered a village for some minor reason, bringing someone who had been cured of an illness. A bhikkhu accompanied him. On the way, he feared thieves and told the sick bhikkhu to walk. The sick bhikkhu said: 'I cannot.' The healthy bhikkhu said: 'If I don't make you walk, we will be robbed by thieves.' The healthy bhikkhu forced the sick bhikkhu to walk, and when they reached the village, the sick bhikkhu died. The healthy bhikkhu said: 'The sick bhikkhu died because of me. If I had not brought him, he would not have died.' Immediately, he felt remorse. Even the Buddha said: 'Not an offense. One should not take a sick bhikkhu as a companion on a journey.' (End of the Third)

Fourth.

The Buddha was staying in the Bamboo Grove in the country of Vajji.

林聚落婆求河邊。諸比丘作是念：「未制戒前不犯。不知何者為前？」乃至佛言：「我未制戒前，一切不犯。」

有比丘於人所非人想說過人法，尋即生悔。乃至佛言：「於人人想，波羅夷；人非人想，波羅夷；疑，波羅夷。非人非人想，偷羅遮；非人人想，偷羅遮；疑，偷羅遮。」

有比丘于居士所說過人法，居士不憶念。居士問言：「大德！何所道？」比丘答言：「欲食。」尋即生悔。乃至佛言：「犯偷羅遮。」有居士語比丘：「若阿羅漢者受四事供養。」默然受，犯偷羅遮。

復有居士語比丘言：「若是婆羅門離惡法者，受我供養。」若默然受，偷羅遮。居士語比丘：「若是阿羅漢者，受我食。」默然受，偷羅遮。

有比丘晨朝著衣持缽入白衣舍，居士言：「大德！若是阿羅漢者入舍。」若默然入，偷羅遮。又復「若阿羅漢者坐受水、受食、受佉陀尼等，若非者出去。」若默然受者，偷羅遮。

有比丘著衣持缽入居士舍。居士言：「大德！若是阿羅漢者，入坐受食等。」如前說。比丘答言：「我非阿羅漢。與我者當受。」諸居士語比丘言：「諸根寂靜善護調伏。」默然受者，偷羅遮。習學調伏語者，不犯。

薩婆多部毗尼摩得勒伽卷第四大正藏第 23 冊 No.

【現代漢語翻譯】現代漢語譯本：在林聚落婆求河邊，眾比丘心想：『佛陀未制定戒律之前，不算違犯。但如何知道什麼是「之前」呢？』乃至佛陀說：『我未制定戒律之前，一切行為都不算違犯。』

有比丘對他人，或認為是非人（指鬼神等）的對象，宣說過人的修行境界，隨即產生後悔。乃至佛陀說：『如果認為是人，犯波羅夷罪（Parajika，斷頭罪）；如果認為是非人，犯波羅夷罪；如果心存疑惑，犯波羅夷罪。如果認為是非人，實際上也是非人，犯偷蘭遮罪（Thullaccaya，粗罪）；如果認為不是人，實際上是人，犯偷蘭遮罪；如果心存疑惑，犯偷蘭遮罪。』

有比丘對在家居士宣說過人的修行境界，居士沒有記住。居士問：『大德，您說了什麼？』比丘回答：『想吃飯。』隨即產生後悔。乃至佛陀說：『犯偷蘭遮罪。』有居士對一位比丘說：『如果是阿羅漢（Arhat，已證悟者），就接受四事供養。』比丘默然接受，犯偷蘭遮罪。

又有居士對一位比丘說：『如果是婆羅門（Brahmin，此處指修行者）遠離惡法者，就接受我的供養。』如果比丘默然接受，犯偷蘭遮罪。居士對比丘說：『如果是阿羅漢，就接受我的食物。』比丘默然接受，犯偷蘭遮罪。

有比丘早上穿好衣服，拿著缽進入在家居士的住所，居士說：『大德，如果是阿羅漢，就進入舍內。』如果比丘默然進入，犯偷蘭遮罪。又說：『如果是阿羅漢，就坐下接受水、食物、硬性食物等，如果不是，就出去。』如果比丘默然接受，犯偷蘭遮罪。

有比丘穿好衣服，拿著缽進入居士的住所。居士說：『大德，如果是阿羅漢，就入座接受食物等。』如前所述。比丘回答說：『我不是阿羅漢。如果供養我，我就接受。』眾居士對比丘說：『諸根寂靜，善於守護，調伏身心。』比丘默然接受，犯偷蘭遮罪。如果學習調伏的言語，則不犯戒。

《薩婆多部毗尼摩得勒伽》卷第四大正藏第23冊No.

【English Translation】 English version: At the Lin settlement, by the Bahu River. The bhikkhus (monks) had this thought: 'Before the precepts were established, there was no offense. How can we know what is 'before'?' Then the Buddha said: 'Before I established the precepts, there was no offense at all.'

A bhikkhu, thinking of someone as a human or a non-human (referring to spirits, etc.), spoke of superhuman qualities, and immediately regretted it. Then the Buddha said: 'If he thinks of him as a human, he commits a Parajika (expulsion offense); if he thinks of him as a non-human, he commits a Parajika; if he is in doubt, he commits a Parajika. If he thinks of him as a non-human, and he is indeed a non-human, he commits a Thullaccaya (serious offense); if he thinks of him as not a human, and he is indeed a human, he commits a Thullaccaya; if he is in doubt, he commits a Thullaccaya.'

A bhikkhu spoke of superhuman qualities to a householder, but the householder did not remember it. The householder asked: 'Venerable Sir, what did you say?' The bhikkhu replied: 'I want to eat.' He immediately regretted it. Then the Buddha said: 'He commits a Thullaccaya.' A householder said to a bhikkhu: 'If you are an Arhat (enlightened being), accept the four requisites.' If he silently accepts, he commits a Thullaccaya.

Again, a householder said to a bhikkhu: 'If you are a Brahmin (here referring to a practitioner) who has abandoned evil dharmas, accept my offering.' If the bhikkhu silently accepts, he commits a Thullaccaya. The householder said to the bhikkhu: 'If you are an Arhat, accept my food.' The bhikkhu silently accepts, he commits a Thullaccaya.

A bhikkhu, in the morning, having put on his robes and carrying his bowl, entered a householder's home. The householder said: 'Venerable Sir, if you are an Arhat, enter the house.' If the bhikkhu silently enters, he commits a Thullaccaya. He further said: 'If you are an Arhat, sit down and accept water, food, hard food, etc.; if not, leave.' If the bhikkhu silently accepts, he commits a Thullaccaya.

A bhikkhu, having put on his robes and carrying his bowl, entered a householder's home. The householder said: 'Venerable Sir, if you are an Arhat, sit down and accept food, etc.' As said before. The bhikkhu replied: 'I am not an Arhat. If you offer to me, I will accept.' The householders said to the bhikkhu: 'Your senses are calmed, well-guarded, and your mind is tamed.' If the bhikkhu silently accepts, he commits a Thullaccaya. If he learns the language of taming, he does not commit an offense.

Sarvastivada Vinaya Matrika, Volume 4 Taisho Tripitaka, Volume 23, No.

1441 薩婆多部毗尼摩得勒伽

薩婆多部毗尼摩得勒伽卷第五

宋元嘉年僧伽跋摩譯

佛住舍衛國祇樹給孤獨園。爾時優陀夷作是念：「前作者不犯。未制戒時，眾多出精，不知何者為前？」乃至佛言：「未制戒前，優陀夷出精，一切不犯。」有比丘出莖中精，偷羅遮。空中動搦押作方便已舍不出，偷羅遮。有比丘行時精出，尋即生悔。乃至佛言：「犯偷羅遮。」有女人禮比丘足，比丘精出，尋生疑悔。乃至佛言：「不犯。」如毗舍佉鹿子母一一頭面禮比丘足，至長老難陀足，難陀即失不凈，墮鹿子母頭上。鹿子母起已，兩手摩頭而說偈言：

「我今得大利。　　如是同梵行，　煩惱極熾盛，　　於世尊法中，　忍修涅槃道。」

爾時優陀夷尋生疑悔。乃至佛言：「不犯。應著小衣。」

有比丘搔男根不凈出，乃至佛言：「不犯。」有比丘浴時揩摩身不凈出，乃至佛言：「不犯。」有比丘從一處至一處不凈出，乃至佛言：「犯偷羅遮。」惡念思惟亦如是。

有比丘母抱捉姊妹本二共食，不凈出，尋生疑悔。乃至佛言：「不犯。」

有比丘火難中、水難中、坑塹難中，及師子虎狼、非人等難中出，女人不凈出，尋生疑悔。乃至佛言：「不犯。」

有比丘

【現代漢語翻譯】現代漢語譯本：《薩婆多部毗尼摩得勒伽》卷第五宋元嘉年間僧伽跋摩譯

佛陀住在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama in Sravasti）。當時，優陀夷（Udayin）心想：『在佛陀制戒之前所做的不算犯戒。但未制戒時，眾多的出精行為，我怎麼知道哪個是發生在制戒之前呢？』乃至佛陀說：『在未制戒之前，優陀夷出精，一切都不算犯戒。』有比丘從莖中出精，犯偷蘭遮（sthulatyaya）。在空中動搖、按壓，製造出精的方便，但最終沒有射出，犯偷蘭遮。有比丘行走時精液流出，隨即感到後悔。乃至佛陀說：『犯偷蘭遮。』有女人禮拜比丘的腳，比丘精液流出，隨即感到疑惑和後悔。乃至佛陀說：『不犯戒。』如同毗舍佉鹿子母（Visakha Mrgaramatr）一一以頭面禮拜比丘的腳，當禮拜到長老難陀（Nanda）的腳時，難陀立即失精，精液掉在鹿子母的頭上。鹿子母起身之後，用雙手摩擦頭部，並說了偈語：

『我今獲得大利益，如此與同梵行者，煩惱極其熾盛，於世尊的教法中，忍耐修行涅槃之道。』

當時，優陀夷隨即感到疑惑和後悔。乃至佛陀說：『不犯戒。應該穿著小衣。』

有比丘搔抓男根導致不凈流出，乃至佛陀說：『不犯戒。』有比丘洗澡時摩擦身體導致不凈流出，乃至佛陀說：『不犯戒。』有比丘從一處走到另一處導致不凈流出，乃至佛陀說：『犯偷蘭遮。』產生邪惡念頭並思索也是如此。

有比丘的母親抱著姐妹，原本兩人一起吃飯，導致比丘不凈流出，隨即感到疑惑和後悔。乃至佛陀說：『不犯戒。』

有比丘在火難中、水難中、坑塹難中，以及獅子、老虎、豺狼、非人等災難中出精，或者女人不凈流出，隨即感到疑惑和後悔。乃至佛陀說：『不犯戒。』

有比丘

【English Translation】 English version: Sarvastivada Vinaya Matrika, Volume 5 Translated by Sanghabarman during the Song Yuanjia period

The Buddha was residing in Jeta Grove, Anathapindika's Park in Sravasti. At that time, Udayin thought to himself: 'Actions done before the precepts were established are not considered offenses. But before the precepts were established, there were many instances of seminal emission. How am I to know which ones occurred before the precepts?' Thereupon, the Buddha said: 'Before the precepts were established, any seminal emission by Udayin is not considered an offense.' If a Bhikshu emits semen from his penis, it is a sthūlatyaya offense. If he moves and presses in the air, creating a means for emission but ultimately does not emit, it is a sthūlatyaya offense. If a Bhikshu emits semen while walking and immediately feels remorse, the Buddha said: 'It is a sthūlatyaya offense.' If a woman prostrates at a Bhikshu's feet and the Bhikshu emits semen, immediately feeling doubt and remorse, the Buddha said: 'It is not an offense.' Like Visakha Mrgaramatr, who prostrated her head and face at the feet of each Bhikshu, when she prostrated at the feet of Elder Nanda, Nanda immediately lost control and emitted semen onto Visakha's head. Visakha rose, rubbed her head with both hands, and spoke this verse:

'I have now obtained great benefit, Thus, with fellow practitioners, Afflictions are extremely intense, In the Buddha's Dharma, Enduringly cultivating the path to Nirvana.'

At that time, Udayin immediately felt doubt and remorse. Thereupon, the Buddha said: 'It is not an offense. He should wear small undergarments.'

If a Bhikshu scratches his penis and impure matter is emitted, the Buddha said: 'It is not an offense.' If a Bhikshu rubs his body while bathing and impure matter is emitted, the Buddha said: 'It is not an offense.' If a Bhikshu goes from one place to another and impure matter is emitted, the Buddha said: 'It is a sthūlatyaya offense.' Evil thoughts and contemplation are also the same.

If a Bhikshu's mother embraces his sister, and originally they were eating together, causing the Bhikshu to emit impure matter, and he immediately feels doubt and remorse, the Buddha said: 'It is not an offense.'

If a Bhikshu emits semen during a fire disaster, a water disaster, a pit disaster, or disasters involving lions, tigers, wolves, non-humans, etc., or if a woman emits impure matter, and he immediately feels doubt and remorse, the Buddha said: 'It is not an offense.'

If a Bhikshu

，女人捉足𨄔膝髀指時不凈出，尋生疑悔。乃至佛言：「不犯。」

有比丘于青瘀膀脹爛壞血涂骨散骨白骨等所出不凈，一切僧伽婆尸沙。

有比丘把搔時、風時、洗足時不凈出，乃至佛言：「不犯。」

有比丘治身時不凈出，乃至佛言：「犯偷羅遮。」

有比丘乞食，有寡女語比丘言：「共作淫來。」比丘即以腳指刺女根中。乃至佛言：「犯偷羅遮。」

有比丘急流水中洗浴，男根逆水住，不凈出。乃至佛言：「犯偷羅遮。」

有比丘頭上耳中出不凈，犯僧伽婆尸沙。

有比丘脅脊胸腋下、臂肘脾中、兩腳中、兩𨄔中、手中等出不凈，僧伽婆尸沙。不出，偷羅遮。

若有比丘于繩床坐，臥床氈褥枕瓶篋、石像土像木像、戶限等所出不凈，犯偷羅遮。

優陀夷便作是念：「佛言前作者不犯。未制戒時共眾多女人摩觸身，何者為前？」乃至佛言：「未制戒前，一切不犯。」

有比丘，人女非人女想摩觸，尋生疑悔。乃至佛言：「人女人女想摩觸，僧伽婆尸沙。人女非人女想摩觸，僧伽婆尸沙。疑摩觸，僧伽婆尸沙。」非人女三句亦如是。

有比丘觸女人腳，突吉羅。女人觸比丘腳，不犯。觸女人肩，突吉羅。女人觸比丘肩，不犯。有比丘抱母，尋

【現代漢語翻譯】現代漢語譯本女人觸控男人的腳、膝蓋、大腿等部位，導致不凈物流出，之後心生疑惑後悔。佛說：『不犯。』有比丘在青瘀、膨脹、腐爛、血涂、骨散、白骨等不凈之物處，導致不凈物流出，犯僧伽婆尸沙（Sanghavasesa，僧殘罪）。有比丘在把搔身體、感受風吹、洗腳時，導致不凈物流出。佛說：『不犯。』有比丘在治療身體時，導致不凈物流出。佛說：『犯偷蘭遮（Thullaccaya，粗罪）。』有比丘乞食時，有寡婦對他說：『我們一起做淫事吧。』比丘就用腳趾刺寡婦的女性生殖器。佛說：『犯偷蘭遮。』有比丘在湍急的流水中洗浴，男根逆水而立，導致不凈物流出。佛說：『犯偷蘭遮。』有比丘從頭上、耳中流出不凈物，犯僧伽婆尸沙。有比丘從脅下、脊背、胸部、腋下、臂肘、脾臟中、兩腳之間、兩腿之間、手中等處流出不凈物，犯僧伽婆尸沙。沒有流出，犯偷蘭遮。若有比丘在繩床、坐臥的床、氈褥、枕頭、瓶子、箱子、石像、土像、木像、門檻等處導致不凈物流出，犯偷蘭遮。優陀夷（Udayi，人名）於是心想：『佛說之前做的不犯。在未制定戒律時，我和眾多女人摩觸身體，哪個算在之前呢？』佛說：『未制定戒律之前，一切不犯。』有比丘，對人女或非人女產生摩觸的想法，之後心生疑惑後悔。佛說：『對人女產生人女的想法而摩觸，犯僧伽婆尸沙。對人女產生非人女的想法而摩觸，犯僧伽婆尸沙。對摩觸產生疑惑，犯僧伽婆尸沙。』對非人女的三種情況也一樣。有比丘觸控女人的腳，犯突吉羅（Dukkata，惡作罪）。女人觸控比丘的腳，不犯。觸控女人的肩膀，犯突吉羅。女人觸控比丘的肩膀，不犯。有比丘擁抱母親，之後心生...

【English Translation】 English version If a woman touches a man's feet, knees, thighs, etc., causing impure discharge, and then feels doubt and remorse, the Buddha said: 'Not an offense.' If a bhikkhu (monk) discharges impurity from places with livid, swollen, putrid, blood-smeared, scattered bones, or white bones, it is a Sanghavasesa (Sanghavasesa, a class of serious offense requiring a meeting of the Sangha). If a bhikkhu discharges impurity while scratching himself, feeling the wind, or washing his feet, the Buddha said: 'Not an offense.' If a bhikkhu discharges impurity while treating his body, the Buddha said: 'An offense of Thullaccaya (Thullaccaya, a grave offense).' If a bhikkhu is begging for food and a widow says to him, 'Let's commit sexual intercourse,' and the bhikkhu then pricks the woman's genitals with his toe, the Buddha said: 'An offense of Thullaccaya.' If a bhikkhu is bathing in a rapid stream and his penis stands erect against the current, causing impure discharge, the Buddha said: 'An offense of Thullaccaya.' If a bhikkhu discharges impurity from his head or ears, it is an offense of Sanghavasesa. If a bhikkhu discharges impurity from his sides, back, chest, armpits, elbows, spleen, between his legs, between his thighs, hands, etc., it is a Sanghavasesa. If there is no discharge, it is a Thullaccaya. If a bhikkhu discharges impurity from a rope bed, a sleeping bed, felt rug, pillow, bottle, box, stone image, clay image, wooden image, door threshold, etc., it is an offense of Thullaccaya. Udayi (Udayi, a proper noun) then thought: 'The Buddha said that actions done before the rule was made are not offenses. Before the rule was made, I touched the bodies of many women. Which counts as before?' The Buddha said: 'Before the rule was made, none are offenses.' If a bhikkhu has the thought of touching a human woman or a non-human woman, and then feels doubt and remorse, the Buddha said: 'Touching a human woman with the thought of a human woman is a Sanghavasesa. Touching a human woman with the thought of a non-human woman is a Sanghavasesa. Doubting the touch is a Sanghavasesa.' The three cases for non-human women are the same. If a bhikkhu touches a woman's foot, it is a Dukkata (Dukkata, an offense of wrong-doing). If a woman touches a bhikkhu's foot, it is not an offense. Touching a woman's shoulder is a Dukkata. If a woman touches a bhikkhu's shoulder, it is not an offense. If a bhikkhu embraces his mother, and then...

即生悔。乃至佛言：「不犯。」女人捉比丘指，尋即生悔。乃至佛言：「不犯。」比丘火中出女人，水中坑中、刀中塹中、非人等中出女人，尋即生悔。乃至佛言：「不犯。」有女人捉比丘兩臂兩膝兩手等，尋即生悔。乃至佛言：「不犯。」若比丘摩觸青瘀膀脹爛壞蟲啖血涂離散白骨等，皆犯偷羅遮。女人倒地，比丘扶起，突吉羅。比丘倒地，女人扶起，不犯。

有比丘欲行，與女別，女坐膝上，尋生疑悔。乃至佛言：「不犯。」

有比丘夜闇中出小便，比丘尼逆來，比丘尼倒比丘上，尋生疑悔。乃至佛言：「不犯。」

有比丘入聚落乞食，一女人蹺腳坐，語比丘言：「共作淫來。」比丘取石取土取木著女根中，悉犯偷羅遮。

有比丘為女人說法，彼女人腳觸比丘膝髀脅脊臂肩頸等，皆犯突吉羅。

優陀夷復作是念：「佛言前作者不犯。未制戒時，我于女人所眾多粗惡語，不知何者為前？」向諸比丘說，諸比丘向佛廣說。佛言：「我未制戒時，作一切不犯。」若有比丘，於人女作非人女想粗惡語，尋生疑悔。乃至佛言：「若人女人女想，僧伽婆尸沙。人女非人女想，僧伽婆尸沙。疑僧伽婆尸沙。使化人作粗惡語，偷羅遮。自語，僧伽婆尸沙。」

比丘語女人言：「姊妹！所有者

【現代漢語翻譯】現代漢語譯本即刻產生後悔。乃至佛陀說：『不犯戒。』女人抓住比丘（bhikkhu，佛教僧侶）的手指，隨即產生後悔。乃至佛陀說：『不犯戒。』比丘從火中救出女人，從水中、坑中、刀刃中、深溝中、非人（指鬼神等）處救出女人，隨即產生後悔。乃至佛陀說：『不犯戒。』有女人抓住比丘的兩臂、兩膝、兩手等處，隨即產生後悔。乃至佛陀說：『不犯戒。』如果比丘摩觸青瘀、膨脹、腐爛、蟲咬、血涂、離散、白骨等屍體，都犯偷蘭遮（sthūlātyaya，一種較重的罪）。女人倒地，比丘扶起，犯突吉羅（duḥkṛta，一種輕罪）。比丘倒地，女人扶起，不犯戒。

有比丘想要行走，與女人告別，女人坐在他的膝上，隨即產生疑慮後悔。乃至佛陀說：『不犯戒。』

有比丘在夜晚黑暗中出小便，比丘尼（bhikkhunī，佛教女僧侶）迎面而來，比丘尼倒在比丘身上，隨即產生疑慮後悔。乃至佛陀說：『不犯戒。』

有比丘進入村落乞食，一個女人蹺著腳坐著，對這個比丘說：『一起來做淫事吧。』比丘拿石頭、拿土、拿木頭塞進女人的陰道中，全部犯偷蘭遮。

有比丘為女人說法，那個女人的腳觸碰到比丘的膝蓋、大腿、脅部、脊背、手臂、肩膀、頸部等處，都犯突吉羅。

優陀夷（Udayin，人名，一位比丘）又這樣想：『佛陀說在制戒之前所做的不犯戒。在未制戒時，我對女人說了許多粗惡的話，不知道哪些是在制戒之前？』他向眾比丘說了這件事，眾比丘又向佛陀詳細稟告。佛陀說：『我未制戒時，所做的一切都不犯戒。』如果有比丘，對人女產生非人女的想法，說了粗惡的話，隨即產生疑慮後悔。乃至佛陀說：『如果是人女，作人女想，犯僧伽婆尸沙（saṃghāvaśeṣa，一種僅次於波羅夷的重罪）。人女，作非人女想，犯僧伽婆尸沙。疑慮，犯僧伽婆尸沙。使化人說粗惡的話，犯偷蘭遮。自己說，犯僧伽婆尸沙。』

比丘對女人說：『姊妹！所有那些...』

【English Translation】 English version Immediately arises remorse. Even the Buddha said: 'No offense.' A woman grabs a bhikkhu's (Buddhist monk) finger, and immediately remorse arises. Even the Buddha said: 'No offense.' A bhikkhu rescues a woman from fire, from water, from a pit, from knives, from a trench, from non-humans (referring to spirits, etc.), and immediately remorse arises. Even the Buddha said: 'No offense.' A woman grabs a bhikkhu's two arms, two knees, two hands, etc., and immediately remorse arises. Even the Buddha said: 'No offense.' If a bhikkhu touches a corpse that is bruised, swollen, decaying, worm-eaten, blood-smeared, scattered, or white bones, all constitute a sthūlātyaya (a serious offense). If a woman falls to the ground and a bhikkhu helps her up, it is a duḥkṛta (a minor offense). If a bhikkhu falls to the ground and a woman helps him up, there is no offense.

A bhikkhu wants to leave, bids farewell to a woman, and the woman sits on his lap, immediately doubt and remorse arise. Even the Buddha said: 'No offense.'

A bhikkhu is urinating in the dark at night, a bhikkhunī (Buddhist nun) comes towards him, and the bhikkhunī falls on top of the bhikkhu, immediately doubt and remorse arise. Even the Buddha said: 'No offense.'

A bhikkhu enters a village to beg for food, a woman sits with her legs crossed, and says to the bhikkhu: 'Let's commit sexual acts together.' The bhikkhu takes a stone, takes dirt, takes wood and inserts it into the woman's vagina, all constitute a sthūlātyaya.

A bhikkhu is teaching the Dharma to a woman, and that woman's foot touches the bhikkhu's knee, thigh, side, back, arm, shoulder, neck, etc., all constitute a duḥkṛta.

Udayin (a bhikkhu's name) again thought: 'The Buddha said that actions before the establishment of the precepts are not offenses. Before the precepts were established, I spoke many coarse and evil words to women, I don't know which were before the precepts?' He told the bhikkhus about this, and the bhikkhus reported it to the Buddha in detail. The Buddha said: 'When I had not yet established the precepts, everything I did was not an offense.' If a bhikkhu has the thought of a non-human woman towards a human woman, and speaks coarse and evil words, immediately doubt and remorse arise. Even the Buddha said: 'If it is a human woman, and he thinks of her as a human woman, it is a saṃghāvaśeṣa (a serious offense second only to pārājika). A human woman, and he thinks of her as a non-human woman, it is a saṃghāvaśeṣa. Doubt, it is a saṃghāvaśeṣa. To have a created being speak coarse and evil words, it is a sthūlātyaya. To speak them himself, it is a saṃghāvaśeṣa.'

The bhikkhu says to the woman: 'Sister! All those...'

與我。」女問言：「阿阇梨！何所有與？」比丘答言：「汝自知。」女人解意，即答言：「已辦。」尋生疑悔。乃至佛言：「犯偷羅遮。」

有比丘入聚落乞食，見女人蹺腳而坐，語比丘言：「阿阇梨！共作淫來。」比丘答言：「汝根如是好，可作如是如是事。」尋生疑悔。乃至佛言：「犯偷羅遮。」

有比丘性粗惡語，于女人所作粗惡語，尋生疑悔。乃至佛言：「犯偷羅遮。」

有比丘尼晨朝洗浴已，著服安禪那，摩頭著新衣，入舍衛城乞食。比丘亦入城乞食，語彼比丘尼言：「姊妹！何以如是行？乞男子耶？」尋生疑悔。乃至佛言：「犯偷羅遮。」

有比丘，父欲與女別。彼是惡行女，比丘語女言：「莫作惡行。」女問言：「我當作何等行？」比丘言：「莫作如是如是事。」尋即生悔。乃至佛言：「犯偷羅遮。」

有比丘晨朝著衣到居士舍，語居士母言：「與我。」彼問言：「何所與？」答言：「與我是。」彼即解意，答比丘言：「已辦。」乃至佛言：「犯偷羅遮。」

有比丘語女人言：「我所見者與我。」女問言：「何所見？」比丘言：「我所見者與我。」女即解意，語比丘言：「已辦。」乃至佛言：「犯偷羅遮。」

有比丘語女人言：「姊妹！前者與我。」女問

【現代漢語翻譯】現代漢語譯本：一位婦女問比丘（bhikkhu，佛教僧侶）說：『阿阇梨（ācārya，老師）！給我一些東西。』比丘回答說：『你自己知道。』女人領會了他的意思，回答說：『已經準備好了。』隨後她產生了懷疑和後悔。乃至佛陀說：『犯了偷蘭遮罪（sthūlātyaya，一種較輕的罪）。』

一位比丘進入村落乞食，看見一個女人蹺著腳坐著，對他說：『阿阇梨！一起來做淫事吧。』比丘回答說：『你的根如此之好，可以做這樣這樣的事。』隨後他產生了懷疑和後悔。乃至佛陀說：『犯了偷蘭遮罪。』

一位比丘生性粗暴惡語，對女人說了粗暴惡語，隨後他產生了懷疑和後悔。乃至佛陀說：『犯了偷蘭遮罪。』

一位比丘尼（bhikkhunī，佛教女僧侶）早晨洗浴完畢，穿好衣服，安靜地禪坐，梳理頭髮，穿上新衣服，進入舍衛城（Śrāvastī，古印度城市）乞食。一位比丘也進入城裡乞食，對那位比丘尼說：『姊妹！你為何這樣行走？是去乞求男子嗎？』隨後他產生了懷疑和後悔。乃至佛陀說：『犯了偷蘭遮罪。』

一位比丘，他的父親想要讓女兒離開。那個女兒行為不端，比丘對她說：『不要做惡行。』女兒問：『我應當做什麼樣的行為呢？』比丘說：『不要做這樣這樣的事。』隨後他立即產生了後悔。乃至佛陀說：『犯了偷蘭遮罪。』

一位比丘早晨穿好衣服來到居士（gṛhapati，在家信徒）家，對居士的母親說：『給我一些東西。』她問：『要給我什麼？』回答說：『給我我是。』她立刻領會了他的意思，回答比丘說：『已經準備好了。』乃至佛陀說：『犯了偷蘭遮罪。』

一位比丘對女人說：『把我所見到的東西給我。』女人問：『見到什麼了？』比丘說：『把我所見到的東西給我。』女人立刻領會了他的意思，對他說：『已經準備好了。』乃至佛陀說：『犯了偷蘭遮罪。』

一位比丘對女人說：『姊妹！先前的東西給我。』女人問

【English Translation】 English version: A woman asked a bhikkhu (Buddhist monk): 'Ācārya (teacher)! Give me something.' The bhikkhu replied: 'You know yourself.' The woman understood his meaning and replied: 'It is done.' Subsequently, she felt doubt and remorse. Even to the point that the Buddha said: 'He has committed a sthūlātyaya (a minor offense).'

A bhikkhu entered a village to beg for food and saw a woman sitting with her legs crossed. She said to the bhikkhu: 'Ācārya! Let's commit sexual intercourse together.' The bhikkhu replied: 'Your root is so good, you can do such and such things.' Subsequently, he felt doubt and remorse. Even to the point that the Buddha said: 'He has committed a sthūlātyaya.'

A bhikkhu, by nature, was coarse and used harsh language. He spoke harsh words to a woman, and subsequently, he felt doubt and remorse. Even to the point that the Buddha said: 'He has committed a sthūlātyaya.'

A bhikkhunī (Buddhist nun), after bathing in the morning, put on her robes, sat quietly in meditation, combed her hair, put on new clothes, and entered Śrāvastī (an ancient Indian city) to beg for food. A bhikkhu also entered the city to beg for food and said to that bhikkhunī: 'Sister! Why are you walking like this? Are you begging for men?' Subsequently, he felt doubt and remorse. Even to the point that the Buddha said: 'He has committed a sthūlātyaya.'

A bhikkhu, his father wanted to separate from his daughter. That daughter was of bad conduct. The bhikkhu said to the daughter: 'Do not do evil deeds.' The daughter asked: 'What kind of deeds should I do?' The bhikkhu said: 'Do not do such and such things.' Subsequently, he immediately felt remorse. Even to the point that the Buddha said: 'He has committed a sthūlātyaya.'

A bhikkhu, in the morning, put on his robes and went to the house of a gṛhapati (lay devotee) and said to the gṛhapati's mother: 'Give me something.' She asked: 'What should I give?' He replied: 'Give me I am.' She immediately understood his meaning and replied to the bhikkhu: 'It is done.' Even to the point that the Buddha said: 'He has committed a sthūlātyaya.'

A bhikkhu said to a woman: 'Give me what I have seen.' The woman asked: 'What have you seen?' The bhikkhu said: 'Give me what I have seen.' The woman immediately understood his meaning and said to the bhikkhu: 'It is done.' Even to the point that the Buddha said: 'He has committed a sthūlātyaya.'

A bhikkhu said to a woman: 'Sister! Give me what was before.' The woman asked

言：「何者？」比丘答言：「是汝前。」女即解意，答言：「大德！已辦。」乃至佛言：「犯偷羅遮。」

有比丘晨朝著衣到居士舍，語居士母言：「樂喜者與我。」女人問言：「何者大德所喜？」答言：「我所喜者與我。」乃至「大德！已辦。」乃至佛言：「犯偷羅遮。」

有比丘入居士家，語居士婦言：「所愛者與我。」乃至「大德！已辦。」乃至佛言：「犯偷羅遮。」

有比丘晨朝著衣到居士舍，語居士婦言：「姊妹！與我水飲。」彼答言：「且止，當爲取」比丘言：「汝即是水。」女人言：「已辦。」乃至佛言：「犯偷羅遮。」

有比丘語女人言：「與我佉陀尼。」女人言：「且止，當爲作之。」比丘言：「汝即是佉陀尼。」答言：「已辦。」乃至佛言：「犯偷羅遮。」

有比丘語女人言：「與我粥啖。」女人言：「且止，當爲作。」比丘言：「汝即是粥。」彼言：「已辦。」乃至佛言：「犯偷羅遮。」

有比丘晨朝著衣到居士舍，語居士婦言：「與我蒲阇尼。」彼答言：「且止，當爲作。」比丘言：「汝即是蒲阇尼。」女人言：「已辦。」乃至佛言：「犯偷羅遮。」

有比丘于女人所粗惡語，女人不憶念，問比丘言：「何所道？」比丘止不語。乃至佛言：「犯

【現代漢語翻譯】現代漢語譯本：他說：『什麼？』比丘回答說：『就是你前面那個。』女子立刻明白了他的意思，回答說：『大德（Dàdé，尊稱，意為有德之人）！已經辦好了。』乃至佛陀說：『犯偷蘭遮罪（Tōulánzhē zuì，一種較輕的罪過）。』

有比丘早上穿好衣服到居士（Jūshì，在家修行的佛教徒）家，對居士的母親說：『把你喜歡的給我。』女人問道：『大德喜歡什麼？』回答說：『把我喜歡的給我。』乃至『大德！已經辦好了。』乃至佛陀說：『犯偷蘭遮罪。』

有比丘進入居士家，對居士的妻子說：『把你所愛的給我。』乃至『大德！已經辦好了。』乃至佛陀說：『犯偷蘭遮罪。』

有比丘早上穿好衣服到居士家，對居士的妻子說：『姊妹！給我水喝。』她回答說：『稍等一下，我這就去取。』比丘說：『你就是水。』女人說：『已經辦好了。』乃至佛陀說：『犯偷蘭遮罪。』

有比丘對女人說：『給我佉陀尼（Qiétuóní，一種食物）。』女人說：『稍等一下，我這就去做。』比丘說：『你就是佉陀尼。』回答說：『已經辦好了。』乃至佛陀說：『犯偷蘭遮罪。』

有比丘對女人說：『給我粥喝。』女人說：『稍等一下，我這就去做。』比丘說：『你就是粥。』她說：『已經辦好了。』乃至佛陀說：『犯偷蘭遮罪。』

有比丘早上穿好衣服到居士家，對居士的妻子說：『給我蒲阇尼（Púshéní，食物）。』她回答說：『稍等一下，我這就去做。』比丘說：『你就是蒲阇尼。』女人說：『已經辦好了。』乃至佛陀說：『犯偷蘭遮罪。』

有比丘對女人說了粗俗惡劣的話，女人沒有記住，問比丘說：『你說了什麼？』比丘停止不說話。乃至佛陀說：『犯（罪）。』

【English Translation】 English version: He said: 'What?' The Bhikkhu (Bǐqiū, Buddhist monk) replied: 'It's you in front.' The woman immediately understood his meaning and replied: 'Venerable Sir (Dàdé, a respectful term meaning virtuous one)! It is done.' And so on, until the Buddha said: 'He has committed a Thullaccaya offense (Tōulánzhē zuì, a minor offense).'

A Bhikkhu, having dressed in the morning, went to a householder's (Jūshì, a lay Buddhist practitioner) home and said to the householder's mother: 'Give me what you like.' The woman asked: 'What does the Venerable Sir like?' He replied: 'Give me what I like.' And so on, until 'Venerable Sir! It is done.' And so on, until the Buddha said: 'He has committed a Thullaccaya offense.'

A Bhikkhu entered a householder's home and said to the householder's wife: 'Give me what you love.' And so on, until 'Venerable Sir! It is done.' And so on, until the Buddha said: 'He has committed a Thullaccaya offense.'

A Bhikkhu, having dressed in the morning, went to a householder's home and said to the householder's wife: 'Sister! Give me water to drink.' She replied: 'Wait a moment, I will fetch it for you.' The Bhikkhu said: 'You are the water.' The woman said: 'It is done.' And so on, until the Buddha said: 'He has committed a Thullaccaya offense.'

A Bhikkhu said to a woman: 'Give me Khadani (Qiétuóní, a type of food).' The woman said: 'Wait a moment, I will make it.' The Bhikkhu said: 'You are the Khadani.' She replied: 'It is done.' And so on, until the Buddha said: 'He has committed a Thullaccaya offense.'

A Bhikkhu said to a woman: 'Give me porridge to drink.' The woman said: 'Wait a moment, I will make it.' The Bhikkhu said: 'You are the porridge.' She said: 'It is done.' And so on, until the Buddha said: 'He has committed a Thullaccaya offense.'

A Bhikkhu, having dressed in the morning, went to a householder's home and said to the householder's wife: 'Give me Bhojani (Púshéní, food).' She replied: 'Wait a moment, I will make it.' The Bhikkhu said: 'You are the Bhojani.' The woman said: 'It is done.' And so on, until the Buddha said: 'He has committed a Thullaccaya offense.'

A Bhikkhu spoke coarse and offensive words to a woman. The woman did not remember them and asked the Bhikkhu: 'What did you say?' The Bhikkhu stopped and did not speak. And so on, until the Buddha said: 'He has committed (an offense).'

偷羅遮。」(三竟)

佛住舍衛國祇樹給孤獨園。爾時鹿子比丘便作是念：「佛言前作不犯。我眾多作媒嫁，不知何者為前？」以是因緣故向諸比丘說，諸比丘向佛廣說。佛言：「未制戒前，一切不犯。」

有比丘到居士舍，居士言：「大德！能為我到某甲女人所，作如是語不？」答言：「能。我當往，不還報。」居士言：「我當云何知？」比丘言：「我當使比丘至某處。」比丘即往到彼家已。出見一比丘語比丘言：「且止。」彼比丘念言：「當爲何事？」即便住。居士出見是比丘，言：「善哉善哉！我事已辦。」比丘問言：「何事辦？」居士言：「共期。」尋生疑悔。乃至佛言：「不犯。」

有比丘到居士舍，居士言：「大德！能到某甲女人邊，如是語不？」答言：「能。」比丘到女人所，道居士意。女言：「我不用。」尋生疑悔。乃至佛言：「犯偷羅遮。」

有比丘到居士舍。居士共婦斗諍，居士鞭婦驅出，比丘和合。和合已，尋生疑悔。乃至佛言：「意已斷驅出，宣令言非我婦，于彼媒嫁，犯偷羅遮。」

有比丘到居士舍，居士語比丘言：「能為我至淫女所，作如是語不？」答言：「能。」比丘即往到淫女所，作如是語。淫女言：「已辦。」還報居士：「他已了。」居士眠未覺

【現代漢語翻譯】現代漢語譯本：『偷羅遮』（Thullaccaya，一種較輕的罪名）。（三次說完）

佛陀住在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama in Sravasti）。當時，鹿子比丘（Luccika Bhikkhu）心想：『佛陀說過在戒律制定之前所做的不算違犯。我做了很多媒嫁的事情，不知道哪個是在戒律制定之前做的？』因為這個緣故，他向其他比丘說了這件事，其他比丘又向佛陀詳細稟告。佛陀說：『在戒律制定之前，一切都不算違犯。』

有比丘到一位居士（lay follower）家，居士說：『大德！您能為我到某甲女人那裡，說這樣的話嗎？』比丘回答說：『能。我當去，但不回來稟報。』居士說：『我該如何知道呢？』比丘說：『我當讓其他比丘到某處。』比丘就去了那女人家。出來后，見到一位比丘，對比丘說：『請稍等。』那位比丘心想：『要幹什麼事呢？』就停住了。居士出來見到這位比丘，說：『太好了！太好了！我的事辦成了。』比丘問：『什麼事辦成了？』居士說：『已經約好了。』比丘隨即產生疑惑和後悔。佛陀說：『不犯戒。』

有比丘到一位居士家，居士說：『大德！您能到某甲女人那裡，說這樣的話嗎？』比丘回答說：『能。』比丘到了那女人那裡，轉達了居士的意思。那女人說：『我不用。』比丘隨即產生疑惑和後悔。佛陀說：『犯偷羅遮。』

有比丘到一位居士家。居士和他的妻子爭吵，居士鞭打他的妻子並將她趕出家門，比丘出面調解和好。和好之後，比丘隨即產生疑惑和後悔。佛陀說：『如果（居士）已經斷絕關係並將她趕出家門，並且公開宣佈說她不再是我的妻子，然後（比丘）為他們做媒，犯偷羅遮。』

有比丘到一位居士家，居士對比丘說：『您能為我到那裡，說這樣的話嗎？』比丘回答說：『能。』比丘就去了那裡，說了這樣的話。**說：『已經辦好了。』比丘回來告訴居士：『他已經明白了。』居士睡著了還沒醒。

【English Translation】 English version: 『Thullaccaya』 (a minor offense). (Said three times)

The Buddha was residing at Jetavana Anathapindika-arama in Sravasti. At that time, the Bhikkhu Luccika thought: 『The Buddha has said that actions committed before the establishment of the precepts are not offenses. I have arranged many marriages; I wonder which ones were before the precepts were established?』 Because of this, he told the other bhikkhus, who then reported it in detail to the Buddha. The Buddha said: 『Everything before the establishment of the precepts is not an offense.』

A bhikkhu went to the house of a lay follower, who said: 『Venerable Sir, can you go to the woman named so-and-so and say such-and-such?』 The bhikkhu replied: 『Yes, I will go, but I will not report back.』 The lay follower said: 『How will I know?』 The bhikkhu said: 『I will have another bhikkhu go to such-and-such place.』 The bhikkhu went to the woman's house. Upon exiting, he saw another bhikkhu and said to him: 『Please wait.』 That bhikkhu thought: 『What is this about?』 and stopped. The lay follower came out, saw this bhikkhu, and said: 『Excellent! Excellent! My matter is settled.』 The bhikkhu asked: 『What matter is settled?』 The lay follower said: 『An appointment has been made.』 The bhikkhu immediately felt doubt and remorse. The Buddha said: 『Not an offense.』

A bhikkhu went to the house of a lay follower, who said: 『Venerable Sir, can you go to the woman named so-and-so and say such-and-such?』 The bhikkhu replied: 『Yes.』 The bhikkhu went to the woman and conveyed the lay follower's intention. The woman said: 『I don't need it.』 The bhikkhu immediately felt doubt and remorse. The Buddha said: 『An offense of Thullaccaya.』

A bhikkhu went to the house of a lay follower. The lay follower was arguing with his wife. The lay follower whipped his wife and drove her out. The bhikkhu reconciled them. After the reconciliation, the bhikkhu immediately felt doubt and remorse. The Buddha said: 『If (the lay follower) had already severed the relationship and driven her out, and publicly announced that she was no longer his wife, and then (the bhikkhu) arranged a marriage for them, it is an offense of Thullaccaya.』

A bhikkhu went to the house of a lay follower, who said to the bhikkhu: 『Can you go to ** and say such-and-such for me?』 The bhikkhu replied: 『Yes.』 The bhikkhu went to ** and said such-and-such. ** said: 『It is done.』 The bhikkhu returned and told the lay follower: 『He understands.』 The lay follower was asleep and had not yet awakened.

。乃至佛言：「犯偷羅遮。」

有比丘到居士舍，居士言：「汝能喚某甲淫女來不？」答言：「能。」即到彼喚淫女，淫女中道他將去。乃至佛言：「犯偷羅遮。」

有比丘到居士舍，居士言：「能至某甲女人所喚來不？」答言：「能。」即往到彼。女人眠未覺，如前說。乃至佛言：「犯偷羅遮。」

有比丘到居士舍，居士語比丘言：「能喚某甲女人來不？」答言：「能。」即往喚女人。女人莊嚴時，夫主還，彼事不成。乃至佛言：「犯偷羅遮。」

有二居士為知識，各作是言：「汝若取婦時生男，我生女與汝兒作婦。我生男汝生女者，與我兒作婦。」后一居士生男，第二者生女。生男者居士無常，彼居士不復與女。居士子聞已，語比丘言：「能為我到某甲居士所索女不？語彼女言：『我等未生時，已以汝與我。我父亡后財物喪失，汝當莫舍我。』」比丘答言：「能。」即往語彼女人，如上廣說。彼女聞已。即舍父母走，至彼男子所。尋生疑悔。乃至佛言：「犯偷羅遮。」

有居士語女人言：「與我時節。」女人答言：「我無閑時。」居士言：「我何時當知汝閑？」女人答言：「有比丘數來至我所，我當使往到汝所，以拳打汝背，當知有閑。」后比丘到女人舍，女人語比丘言：「汝能

【現代漢語翻譯】現代漢語譯本：乃至佛說：『犯了偷蘭遮罪。』（Sthūlātyaya，一種較輕的罪過）

有比丘到居士家，居士說：『你能叫某甲（姓名）來嗎？』比丘回答說：『能。』就去叫，**在半路被別人帶走了。乃至佛說：『犯了偷蘭遮罪。』

有比丘到居士家，居士說：『你能到某甲女人那裡把她叫來嗎？』比丘回答說：『能。』就前往她那裡。女人還在睡覺沒有醒來，情況如前所述。乃至佛說：『犯了偷蘭遮罪。』

有比丘到居士家，居士對他說：『你能叫某甲女人來嗎？』比丘回答說：『能。』就去叫那個女人。女人正在打扮的時候，她的丈夫回來了，這件事沒有成功。乃至佛說：『犯了偷蘭遮罪。』

有兩個居士是朋友，各自說：『你如果娶媳婦時生了男孩，我生了女孩就給你的兒子做媳婦。我生了男孩你生了女孩，就給我的兒子做媳婦。』後來一個居士生了男孩，第二個居士生了女孩。生男孩的居士去世了，那個居士就不再願意把女兒給他了。居士的兒子聽說了這件事，對比丘說：『你能為我到某甲居士那裡去要那個女孩嗎？告訴她說：『我們還沒出生的時候，就已經把你許配給我了。我父親去世后家裡的財物都喪失了，你不要拋棄我。』』比丘回答說：『能。』就去告訴那個女人，像上面那樣詳細地說。那個女人聽了之後，就捨棄父母跑到了那個男子那裡。隨即又產生了懷疑和後悔。乃至佛說：『犯了偷蘭遮罪。』

有居士對一個女人說：『給我一個機會。』女人回答說：『我沒有空閑的時間。』居士說：『我什麼時候才能知道你什麼時候有空？』女人回答說：『有個比丘經常來我這裡，我會讓他去你那裡，用拳頭打你的背，你就知道我有空了。』後來比丘到了那個女人的家裡，女人對比丘說：『你能不能』

【English Translation】 English version: Even the Buddha said: 'He commits a Sthūlātyaya offense.' (Sthūlātyaya, a minor offense)

A Bhikṣu (Buddhist monk) went to a householder's home. The householder said, 'Can you call so-and-so (name) ** here?' The Bhikṣu replied, 'Yes.' He went to call **, but ** was taken away by someone else on the way. Even the Buddha said: 'He commits a Sthūlātyaya offense.'

A Bhikṣu went to a householder's home. The householder said, 'Can you go to so-and-so's woman and call her here?' The Bhikṣu replied, 'Yes.' He went to her place. The woman was still asleep and not awake, as described before. Even the Buddha said: 'He commits a Sthūlātyaya offense.'

A Bhikṣu went to a householder's home. The householder said to the Bhikṣu, 'Can you call so-and-so's woman here?' The Bhikṣu replied, 'Yes.' He went to call the woman. While the woman was dressing up, her husband returned, and the matter did not succeed. Even the Buddha said: 'He commits a Sthūlātyaya offense.'

Two householders were friends, and each said, 'If you have a son when you take a wife, and I have a daughter, I will give my daughter to your son as a wife. If I have a son and you have a daughter, give your daughter to my son as a wife.' Later, one householder had a son, and the second had a daughter. The householder who had the son passed away, and that householder was no longer willing to give his daughter to him. The householder's son heard about this and said to the Bhikṣu, 'Can you go to so-and-so's householder and ask for that girl for me? Tell her, 'Before we were born, you were already promised to me. After my father died, the family's wealth was lost, do not abandon me.'' The Bhikṣu replied, 'Yes.' He went and told the woman, as described in detail above. After hearing this, the woman abandoned her parents and ran to that man's place. Immediately, she had doubts and regrets. Even the Buddha said: 'He commits a Sthūlātyaya offense.'

A householder said to a woman, 'Give me a chance.' The woman replied, 'I have no free time.' The householder said, 'When will I know when you are free?' The woman replied, 'A Bhikṣu often comes to my place, I will have him go to your place and punch you in the back, then you will know I am free.' Later, the Bhikṣu went to the woman's house, and the woman said to the Bhikṣu, 'Can you'

往到某甲居士所，以拳打背上不？」答言：「能。」即往，以拳打居士背。居士言：「善哉大德！我事已辦。」比丘言：「何事？」居士言：「共期。」乃至佛言：「犯突吉羅。」

有比丘到居士家，女人語比丘：「能往喚某甲居士來不？」答言：「能。若為眾僧作食者，我當去。」女人即送食與眾僧。比丘供養僧已，即往喚彼男子。男子逐比丘來，即共作淫。乃至佛言：「犯偷羅遮。」

復有居士新迎婦，端正色好。有一男子欲得彼婦，即數數遣信至彼婦人所，婦人不肯。此婦夫命終，此婦于先欲得男子所有小過，即收繫縛。母語女言：「以何方便離此難處？」女答母言：「有一方便。此居士先數數遣信來至我所，我不從彼。」母言：「汝當從此。此是惡人，令彼得安樂。」女言：「今當遣誰往？」時有比丘到彼中。即語比丘言：「汝能往到某居士所，語居士言：『某甲居士婦喚汝，當作如是如是事。』」比丘言：「能。」即往語居士，居士來共作淫。尋生疑悔。乃至佛言：「犯偷羅遮。」

有居士母為眾僧作精舍，四事供給。居士母命終，后無人料理，廢四事供養。諸比丘到居士舍，語居士言：「作如是精舍，居士母在時四事供給。」居士答言：「此母是福德人。」復語比丘言：「汝能往某甲

【現代漢語翻譯】現代漢語譯本：有一個比丘去到某甲居士的住所，（佛經中常見的稱謂，指在家修行的佛教信徒），問他：『我可以用拳頭打你的背嗎？』居士回答：『可以。』比丘就真的去打了居士的背。居士說：『太好了，大德！（對出家人的尊稱）我的事情已經辦完了。』比丘問：『什麼事？』居士說：『我們之前有約定。』這件事傳開后，乃至佛陀說：『犯了突吉羅（輕罪）。』

有一個比丘到居士家，一個女人對他說：『你能去叫某甲居士來嗎？』比丘回答說：『可以。如果為眾僧（僧團）做飯，我就去。』女人就送了食物給眾僧。比丘供養僧眾完畢后，就去叫那個男子。男子跟著比丘來了，然後就和那個女人發生了性關係。這件事傳開后，乃至佛陀說：『犯了偷蘭遮（中等罪）。』

又有一個居士新娶了妻子，容貌端正美麗。有一個男子想要得到這個女子，就多次派人送信給這個女子，但女子不肯。後來，這個女子的丈夫去世了，這個女子想找個機會報復這個男子過去對她的小過錯，就把他抓起來捆綁了。女子的母親對女兒說：『用什麼辦法才能擺脫這個困境呢？』女兒回答母親說：『有一個辦法。之前這個居士多次派人送信給我，我沒有答應他。』母親說：『你應該答應他。這個人是惡人，讓他得到安樂。』女兒問：『現在派誰去呢？』當時有一個比丘來到這裡。女子就對這個比丘說：『你能去某居士那裡，告訴他：『某甲居士的妻子叫你來，要做這樣這樣的事。』嗎？』比丘回答說：『可以。』比丘就去告訴了居士，居士來了，和那個女子發生了性關係。事後，居士心生疑惑和後悔。這件事傳開后，乃至佛陀說：『犯了偷蘭遮（中等罪）。』

有一個居士的母親為眾僧建造精舍（寺廟），並提供四事供養（飲食、衣服、臥具、醫藥）。居士的母親去世后，沒有人料理，就停止了四事供養。眾比丘到居士家，對居士說：『以前你母親建造了精舍，她在世的時候提供四事供養。』居士回答說：『我母親是很有福德的人。』又對眾比丘說：『你能去某甲

【English Translation】 English version: A certain Bhikshu (Buddhist monk) went to the residence of a certain Upasaka (lay Buddhist practitioner), and asked, 'May I strike your back with my fist?' The Upasaka replied, 'Yes.' The Bhikshu then went and struck the Upasaka's back. The Upasaka said, 'Excellent, Greatly Virtuous One! (a respectful term for monks) My matter is accomplished.' The Bhikshu asked, 'What matter?' The Upasaka said, 'We had an agreement.' This matter spread, and even the Buddha said, 'He has committed a Dukkrata (minor offense).'

A certain Bhikshu went to the house of an Upasaka. A woman said to the Bhikshu, 'Can you go and call a certain Upasaka to come here?' The Bhikshu replied, 'Yes. If food is made for the Sangha (monastic community), I will go.' The woman then sent food to the Sangha. After the Bhikshu had offered the food to the Sangha, he went and called that man. The man followed the Bhikshu, and then they committed sexual intercourse. This matter spread, and even the Buddha said, 'He has committed a Sthulatyaya (moderate offense).'

Furthermore, a certain Upasaka had newly married a wife, who was beautiful and of good complexion. A certain man desired to have that woman, and repeatedly sent messengers to that woman, but the woman refused. Later, this woman's husband died, and this woman wanted to retaliate for a small offense that the man had committed against her in the past, so she had him seized and bound. The woman's mother said to her daughter, 'What method can we use to escape this difficult situation?' The daughter replied to her mother, 'There is one method. This Upasaka previously sent messengers to me repeatedly, but I did not comply with him.' The mother said, 'You should comply with him. This man is an evil person; let him find pleasure.' The daughter asked, 'Whom should I send now?' At that time, a certain Bhikshu came to that place. The woman then said to the Bhikshu, 'Can you go to a certain Upasaka and tell him: 'The wife of a certain Upasaka is calling you to come, and to do such and such things'?' The Bhikshu replied, 'Yes.' The Bhikshu then went and told the Upasaka. The Upasaka came and committed sexual intercourse with that woman. Afterwards, the Upasaka felt doubt and remorse. This matter spread, and even the Buddha said, 'He has committed a Sthulatyaya (moderate offense).'

A certain Upasaka's mother built a Vihara (monastery) for the Sangha, and provided the four requisites (food, clothing, bedding, and medicine). After the Upasaka's mother died, no one took care of it, and the offering of the four requisites ceased. The Bhikshus went to the Upasaka's house and said to the Upasaka, 'Your mother built this Vihara, and when she was alive, she provided the four requisites.' The Upasaka replied, 'My mother was a person of great merit.' He further said to the Bhikshus, 'Can you go to a certain'

居士婦所言，與我送食。」比丘答言：「能。」即往到彼，語言：「汝能為某甲居士送食不？」答言：「不能。我家多事。」比丘復言：「汝當往，為我等精舍故。」婦言：「為精舍故當往。」往便即共作淫。比丘尋生疑悔。乃至佛言：「不犯。」居士即復以四事供給眾僧、料理精舍。

有比丘到居士家，居士語比丘言：「能往語彼某甲女人來不？」答言：「能。」即往語女人。女人病，居士亦得病。二人俱病，事不得成。乃至佛言：「犯偷羅遮。」

有比丘到居士舍，女人語比丘：「能往喚某甲居士來不？」答言：「能。」即往語居士。居士病，女人亦病。乃至佛言：「犯偷羅遮。」

有比丘晨朝著衣持缽到居士舍，居士語比丘言：「能到某甲居士所言：『與我女、姊妹等。』不？」比丘答言：「能。」即往語彼。此居士兒命終，若女命終、若狂若癡、若先與他處，犯突吉羅。

復有比丘到居士舍，如前說，兒病、女病、俱病、俱狂癡、若與余處，犯偷羅遮。

受具戒：應與受具戒、不應與受具戒，得具戒、不得具戒。羯磨、羯磨事、羯磨處、非羯磨處，擯羯磨、舍羯磨、苦切羯磨、出罪羯磨事。非給摩他事、給摩他事。所作事、學、非舍戒、舍戒，戒羸、戒羸非舍戒。諍、攝諍事

【現代漢語翻譯】現代漢語譯本『這位居士的妻子說，把食物給我送去。』比丘回答說：『可以。』隨即前往她那裡，說：『你能為某甲（姓名）居士送食物嗎？』回答說：『不能，我家有很多事情。』比丘又說：『你應當去，爲了我們精舍（寺院）的緣故。』婦人說：『爲了精舍的緣故，我應當去。』前往後便立即共同行淫。比丘隨即產生疑惑和後悔。乃至佛陀說：『不犯戒。』居士隨即又以四事（飲食、衣服、臥具、醫藥）供養眾僧，料理精舍。

有比丘到居士家，居士對比丘說：『能去告訴某甲（姓名）女人讓她來嗎？』回答說：『可以。』隨即前往告訴那個女人。女人生病了，居士也生病了。兩人都生病了，事情沒有成功。乃至佛陀說：『犯偷蘭遮罪（一種較重的罪）。』

有比丘到居士的住所，女人對比丘說：『能去叫某甲（姓名）居士來嗎？』回答說：『可以。』隨即前往告訴居士。居士生病了，女人也生病了。乃至佛陀說：『犯偷蘭遮罪。』

有比丘早上穿好衣服，拿著缽到居士的住所，居士對比丘說：『能到某甲（姓名）居士那裡說：『把你的女兒、姐妹等給我。』嗎？』比丘回答說：『可以。』隨即前往告訴他。這位居士的兒子死了，或者女兒死了，或者發狂或者癡呆，或者已經許配給別人，犯突吉羅罪（一種輕罪）。

又有比丘到居士的住所，如前面所說，兒子生病、女兒生病、都生病、都發狂癡呆、或者已經許配給別人，犯偷蘭遮罪。

受具足戒（成為正式比丘）：應該給予受具足戒、不應該給予受具足戒，得到具足戒、沒有得到具足戒。羯磨（僧團的決議）、羯磨事（羯磨的事務）、羯磨處（羯磨的地點）、非羯磨處（非羯磨的地點），擯出羯磨（驅逐出僧團的決議）、捨棄羯磨（放棄某種權利的決議）、苦切羯磨（懲罰的決議）、出罪羯磨事（恢復清凈的決議）。非給摩他事（非和合事）、給摩他事（和合事）。所作事（已做之事）、學（戒律的學習）、非舍戒（不捨棄戒律）、舍戒（捨棄戒律），戒羸（戒律薄弱）、戒羸非舍戒（戒律薄弱但不捨棄戒律）。諍（爭端）、攝諍事（平息爭端的事務）

【English Translation】 English version 『The laywoman said, 『Take this food to me.』 The Bhikshu (monk) replied, 『I can.』 He then went to her and said, 『Can you take food to so-and-so (name) layman?』 She replied, 『I cannot. I have many things to do at home.』 The Bhikshu further said, 『You should go, for the sake of our Vihara (monastery).』 The woman said, 『For the sake of the Vihara, I should go.』 After going, they immediately engaged in sexual intercourse. The Bhikshu then felt doubt and regret. Even so, the Buddha said, 『No offense.』 The layman then again provided the Sangha (monastic community) with the four requisites (food, clothing, bedding, and medicine) and managed the Vihara.

A Bhikshu went to a layman's house. The layman said to the Bhikshu, 『Can you go and tell so-and-so (name) woman to come?』 He replied, 『I can.』 He then went and told the woman. The woman became ill, and the layman also became ill. Both of them were ill, and the matter could not be accomplished. Even so, the Buddha said, 『Offense of Thullaccaya (a serious offense).』

A Bhikshu went to a layman's residence. The woman said to the Bhikshu, 『Can you go and call so-and-so (name) layman to come?』 He replied, 『I can.』 He then went and told the layman. The layman became ill, and the woman also became ill. Even so, the Buddha said, 『Offense of Thullaccaya.』

A Bhikshu, in the morning, put on his robes and carried his bowl to a layman's residence. The layman said to the Bhikshu, 『Can you go to so-and-so (name) layman and say, 『Give me your daughter, sister, etc.』?』 The Bhikshu replied, 『I can.』 He then went and told him. This layman's son died, or his daughter died, or he became mad or foolish, or she had already been given to another, offense of Dukkata (a minor offense).

Again, a Bhikshu went to a layman's residence, as described before, the son became ill, the daughter became ill, both became ill, both became mad or foolish, or she had already been given to another, offense of Thullaccaya.

Ordination (becoming a fully ordained Bhikshu): Should be given ordination, should not be given ordination, obtained ordination, did not obtain ordination. Kamma (formal act of the Sangha), Kamma matters (matters related to Kamma), Kamma place (place for Kamma), non-Kamma place (place not for Kamma), expulsion Kamma (act of expulsion from the Sangha), abandonment Kamma (act of renouncing certain rights), harsh Kamma (act of punishment), absolution Kamma matters (matters related to restoring purity). Non-Samatha matters (matters not related to reconciliation), Samatha matters (matters related to reconciliation). Actions taken (actions already taken), learning (study of the precepts), non-abandonment of precepts (not abandoning the precepts), abandonment of precepts (abandoning the precepts), weak in precepts (weak in observing the precepts), weak in precepts but not abandoning the precepts (weak in observing the precepts but not abandoning them). Disputes (quarrels), matters of resolving disputes (matters related to resolving disputes).

，諍事不滅、諍已滅事。說、不說。受。為狂人羯磨、為非狂人羯磨。墮信施。不現前羯磨。羯磨、懺罪。白、白羯磨、白二羯磨、白四羯磨。苦切羯磨、驅出羯磨、折伏羯磨、不見擯羯磨、舍擯羯磨、惡邪不除擯羯磨、別住羯磨、本日羯磨、摩那埵羯磨、阿浮呵那羯磨。別住有何利？何以故本日治？本日治有何利？何因緣故出阿浮呵那？覓罪相羯磨。戒聚、犯聚、不犯聚，輕罪、重罪，有餘、無餘，邊罪、粗罪，罪聚、出罪、憶罪、斗諍、止斗諍、求出罪。遮說波羅提木叉、遮自恣。內宿、內熟、自熟，捉食、受食、惡捉、受、不受、不捨、水食、舍。受迦絺那、舍迦絺那、不捨迦絺那。重物、輕物，可分物、不可分物，人物、非人物，攝物、不攝物。不從他受得、取死人物。成衣、糞掃。灌鼻、灌下部、刀、剃毛、剃髮。啖、凈、食、作衣、果食、非人食。五百集毗尼、七百集滅。毗尼因緣、摩訶鏂波提舍、迦盧鏂波提舍。等因、時雜。園林中凈、山林中凈、堂凈、邊方凈、方凈、國土凈、衣凈、酢漿凈。自恣、與自恣欲、取自恣欲、說自恣欲。布薩、布薩與欲、受欲、說欲。清凈、與清凈、受清凈、說清凈。欲清凈、與欲清凈、受欲清凈、說欲清凈。偷婆、偷婆物、偷婆舍、偷婆無盡功德盡、供養偷婆、莊嚴偷

婆、偷婆香華瓔珞。有食、粥、佉陀尼、舍消、蒲阇尼。缽、衣、尼師檀、針、針筒。依止、受依止、與依止、舍依止。和上、弟子法，供養和上、阿阇梨，近住弟子，和上阿阇梨共行弟子、近住弟子，沙彌。籌量、臥具、營知事、次第、禮拜。蘇毗羅漿、屑、藥、漿、皮、革屣、揩腳物、杖、絡囊、蒜。剃刀、剃刀房。戶鑰、戶鎖、扇柄、傘、乘、扇、拂、鏡、歌舞、香花瓔珞。安禪那、安禪那物、眠、坐、臥、經行。禪帶、紐、腰繩。彈。反抄著衣。地、樹、地物、林樹。諍、諍壞。恭敬、下意、種種不共住、闥賴咤、實覓罪。波羅夷學戒、僧上座。山林樹、堂、房、臥具、戶橝。曠野空房。缽、衣、尼師檀、針、針房、粥、水瓶、澡罐、瓶蓋。水、飲水器。食蒲阇尼、食時、食、受食、乞食、請食。阿練若比丘、阿練若上座。聚落、聚落中上座，客比丘、客比丘上座，行、行上座，洗足、洗足上座，集、集上座，說法、說法上座，非時、非時僧集、非時僧集上座，唄、不唄。求安居、安居、安居上座，安居竟、從眾至眾、安居中、安居中上座。布薩、說戒、說戒者、說戒上座。上座、中座、下座。浴室、洗浴上座。和上、共行弟子、阿阇梨、近住、沙彌、方便、後行比丘、到家、入家、入家坐、家上座。先語、

【現代漢語翻譯】現代漢語譯本婆、偷婆（Stupa，佛塔）香華瓔珞（裝飾品）。有食、粥、佉陀尼（khadani，硬食）、舍消（lehya，軟食）、蒲阇尼（bhojani，正餐）。缽、衣、尼師檀（nisidana，坐具）、針、針筒。依止（nissaya，依靠）、受依止、與依止、舍依止。和上（upadhyaya，親教師）、弟子法，供養和上、阿阇梨（acariya，軌範師），近住弟子，和上阿阇梨共行弟子、近住弟子，沙彌（sramanera，沙彌）。籌量、臥具、營知事、次第、禮拜。蘇毗羅漿（酸粥）、屑、藥、漿、皮、革屣（鞋子）、揩腳物、杖、絡囊、蒜。剃刀、剃刀房。戶鑰、戶鎖、扇柄、傘、乘、扇、拂、鏡、歌舞、香花瓔珞。安禪那（aranya，森林）、安禪那物、眠、坐、臥、經行。禪帶、紐、腰繩。彈。反抄著衣。地、樹、地物、林樹。諍、諍壞。恭敬、下意、種種不共住、闥賴咤（tajjika，呵責）、實覓罪。波羅夷學戒（parajika，斷頭罪）、僧上座。山林樹、堂、房、臥具、戶橝。曠野空房。缽、衣、尼師檀、針、針房、粥、水瓶、澡罐、瓶蓋。水、飲水器。食蒲阇尼、食時、食、受食、乞食、請食。阿練若比丘（arannaka bhiksu，住在森林的比丘）、阿練若上座。聚落、聚落中上座，客比丘、客比丘上座，行、行上座，洗足、洗足上座，集、集上座，說法、說法上座，非時、非時僧集、非時僧集上座，唄、不唄。求安居、安居、安居上座，安居竟、從眾至眾、安居中、安居中上座。布薩（uposatha，齋戒日）、說戒、說戒者、說戒上座。上座、中座、下座。浴室、洗浴上座。和上、共行弟子、阿阇梨、近住、沙彌、方便、後行比丘、到家、入家、入家坐、家上座。先語

【English Translation】 English version Stupa (reliquary mound), incense, flowers, and garlands. Food, porridge, khadani (hard food), lehya (soft food), bhojani (staple food). Bowl, robe, nisidana (sitting cloth), needle, needle case. Dependence (nissaya), receiving dependence, giving dependence, relinquishing dependence. Upadhyaya (preceptor), disciple's duties, offering to the upadhyaya, acariya (teacher), resident disciple, disciples who live with the upadhyaya and acariya, resident disciple, sramanera (novice). Counting, bedding, managing affairs, order, prostration. Suvira gruel (sour congee), scraps, medicine, juice, bark, leather sandals, foot-wiping cloth, staff, shoulder bag, garlic. Razor, razor room. Door key, door lock, fan handle, umbrella, vehicle, fan, whisk, mirror, singing and dancing, incense, flowers, and garlands. Seclusion (aranya), things for seclusion, sleeping, sitting, lying down, walking meditation. Meditation belt, button, waist cord. Flicking. Wearing robes inside out. Ground, tree, things on the ground, forest trees. Quarrel, destruction of quarrel. Respect, humility, various ways of not living together, tajjika (rebuke), searching for real offenses. Parajika (defeat, expulsion offense) precepts, senior monk. Forest trees, hall, room, bedding, door jamb. Empty room in the wilderness. Bowl, robe, nisidana, needle, needle case, porridge, water pot, water dipper, pot lid. Water, drinking water vessel. Food bhojani, mealtime, food, receiving food, begging for food, invitation to food. Arannaka bhiksu (forest-dwelling monk), senior arannaka. Village, senior monk in the village, guest monk, senior guest monk, walking, senior walking monk, washing feet, senior foot-washing monk, assembly, senior assembly monk, teaching the Dharma, senior Dharma-teaching monk, untimely, untimely Sangha assembly, senior monk of the untimely Sangha assembly, chanting, not chanting. Requesting the rains retreat, rains retreat, senior monk of the rains retreat, end of the rains retreat, going from group to group, during the rains retreat, senior monk during the rains retreat. Uposatha (observance day), reciting the precepts, reciter of the precepts, senior monk who recites the precepts. Senior seat, middle seat, junior seat. Bathhouse, senior bathing monk. Upadhyaya, disciple who lives with, acariya, resident, sramanera, skillful means, monk who follows behind, arriving at a house, entering a house, sitting in a house, senior monk of the house. Speaking first

訊息、空中。迦絺那、經行、漉囊、下風、入廁、廁邊、廁跂、廁上座。洗、大便已洗手、洗處、跂。小便、小便處、小便跂、小便上座。籌草處、唾、器。楊枝擿齒、刮舌、挑耳。威儀、不威儀、三聚。

云何受具戒？受戒者受羯磨，共羯磨住故，故名受具戒。彼有十種受具戒：一、無師得，謂如來、阿羅呵、三藐三佛馱。二、見諦得，謂五比丘。三問答得，謂須陀夷。四、三歸得。五、自誓得，謂摩訶迦葉及三說。六、邊地律師等五眾得。七、中國十眾得。八、八重得，謂摩訶波阇波提等。九、遣使得，謂法與十二部僧得。若制白四羯磨已，三語、三歸受具足戒者，不得具足戒。若未制白四羯磨，三語、三歸受戒，善得具足戒。善來者，若前若后受戒，善得具足戒。何故善來比丘我與受具戒者？是最後身比丘，終不作學人無常，是故善得具足戒。

比丘尼受具足戒有三種受：一、受八敬法；二、遣使；三、二部僧現前白四羯磨，受具足戒。受八敬法者，摩訶波阇波提比丘尼等是事應廣說。遣使受戒者，達摩提那，或有相似者。若有難不得出，爾時為彼作羯磨，得羯磨者持去向彼說已，語言：「姊妹！善得具足戒。」從是后二部僧現在前白四羯磨受具足戒，得具足戒。八敬、遣使受者不得，是名受具足

戒。

問：「何以故名受具足戒？」答：「至誠受羯磨得觸證，是名具足戒。與上相違，名非具足戒。」

云何應與受具足戒？人男、人女離障礙事。

云何不應與受具足戒？謂殺母、殺父、殺阿羅漢、破僧、出佛身血。無和上、無衣缽、行別住未竟、外道、越濟、非男、污染比丘尼、賊住、未滿二十、自言非比丘、已滅擯可滅擯、一切非人等，是名不應與受具足戒。若與受具足戒，僧悉有罪。彼人名污眾人。

云何得具戒？與人受具足戒時，稱其名，如法眾僧和合問遮罪已，如法白四羯磨，不動不轉受具足戒，是名得具足戒人。與上相違，非得具足戒人。云何不得具足戒人？不得、不觸、不證，是名不得具足戒人。十三人一向不得具足戒：一切五逆、越濟、非男、污染比丘尼、賊住、不共住、本不和合人、不滿二十人、自言非比丘、化人等，一向不得具足戒。

云何羯磨？謂白羯磨、白二羯磨、白四羯磨。何以故名羯磨？有二因緣：折伏羯磨、懺罪羯磨。又復能得清白法故，名為羯磨。云何折伏羯磨、懺罪羯磨？謂折伏、驅出、擯、懺罪、別住本日治、與摩那埵本日治。作是事已，名折伏、懺罪羯磨。云何清白羯磨？謂受具足戒、布薩自恣、阿浮呵那等，及余如法羯磨，是名清白羯

【現代漢語翻譯】現代漢語譯本戒律。

問：『為什麼稱為受具足戒？』答：『以至誠之心接受羯磨（karma，業），獲得觸證，這稱為具足戒。與此相反，則稱為非具足戒。』

怎樣才應該給予受具足戒？是人男、人女，且沒有障礙之事。

怎樣不應該給予受具足戒？是指殺母者、殺父者、殺阿羅漢（arhat，已證果的聖者）者、破僧（製造僧團分裂）者、出佛身血者。沒有和尚（upadhyaya，親教師）、沒有衣缽、別住（一種懺悔期）未結束者、外道（非佛教徒）、越濟（跨越僧團規定）、非男（生理性別不符者）、污染比丘尼（與比丘尼發生性關係者）、賊住（盜用僧人身份者）、未滿二十歲者、自稱不是比丘（bhiksu，出家男眾）、已滅擯（已被驅逐出僧團）或可滅擯者、一切非人（非人類眾生）等，這些都屬於不應該給予受具足戒的情況。如果給予這些人受具足戒，僧團所有成員都有罪。這些人被稱為玷污大眾者。

怎樣才能得到具足戒？在給人受具足戒時，稱呼他的名字，如法地由眾僧和合詢問有無遮罪之後，如法地進行白四羯磨，在羯磨不動不轉的情況下受具足戒，這樣的人才能得到具足戒。與此相反，則不能得到具足戒。怎樣的人不能得到具足戒？不得、不觸、不證，這樣的人不能得到具足戒。有十三種人無論如何都不能得到具足戒：一切五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破僧）、越濟者、非男、污染比丘尼者、賊住者、不共住者、原本就不和合的人、未滿二十歲的人、自稱不是比丘者、化人（變化而來的人）等，這些人無論如何都不能得到具足戒。

什麼是羯磨？是指白羯磨、白二羯磨、白四羯磨。為什麼稱為羯磨？有兩個因緣：折伏羯磨、懺罪羯磨。又因為能夠得到清白法，所以稱為羯磨。什麼是折伏羯磨、懺罪羯磨？是指折伏、驅出、擯、懺罪、別住的本日治、給予摩那埵（manatva，一種懺悔期）的本日治。做了這些事之後，稱為折伏、懺罪羯磨。什麼是清白羯磨？是指受具足戒、布薩（posadha，每半月舉行的誦戒儀式）自恣（pravāraṇa，解夏儀式）、阿浮呵那（驅擯儀式）等，以及其他如法的羯磨，這些稱為清白羯磨。

【English Translation】 English version Precepts.

Question: 'Why is it called receiving the full precepts (具足戒, gu zu jie)?' Answer: 'Receiving the karma (羯磨, karma) with utmost sincerity and attaining realization is called the full precepts. The opposite of this is called non-full precepts.'

How should one be given the full precepts? A man or woman who is free from obstructive circumstances.

How should one not be given the full precepts? Those who have killed their mother, killed their father, killed an Arhat (阿羅漢, arhat, enlightened being), caused schism in the Sangha (破僧, po seng, monastic community), drawn blood from the body of a Buddha. Those without an Upadhyaya (和尚, upadhyaya, preceptor), without robes and bowl, whose period of separate dwelling (別住, bie zhu, a period of penance) is not completed, non-Buddhists (外道, wai dao), those who transgress the rules of the Sangha (越濟, yue ji), non-males (非男, fei nan), those who have defiled a Bhikshuni (比丘尼, bhikshuni, female monastic), thieves living as monks (賊住, zei zhu), those under twenty years of age, those who declare themselves not to be Bhikshus (比丘, bhikshu, male monastic), those who have been expelled from the Sangha (已滅擯, yi mie bin) or are liable to expulsion, and all non-human beings (非人, fei ren), these are those who should not be given the full precepts. If the full precepts are given to these people, all members of the Sangha are at fault. These people are called defilers of the assembly.

How does one attain the full precepts? When giving the full precepts to someone, calling their name, and after the Sangha has lawfully and harmoniously inquired about any obstructive offenses, and after the lawful announcement of the four karmas (白四羯磨, bai si karma), receiving the full precepts without any change or alteration, such a person is said to have attained the full precepts. The opposite of this is a person who has not attained the full precepts. What kind of person has not attained the full precepts? Not attaining, not touching, not realizing, such a person has not attained the full precepts. Thirteen types of people can never attain the full precepts: all those who have committed the five heinous offenses (五逆, wu ni, patricide, matricide, killing an arhat, drawing blood from a Buddha, causing schism in the Sangha), those who transgress the rules of the Sangha (越濟, yue ji), non-males (非男, fei nan), those who have defiled a Bhikshuni (比丘尼, bhikshuni), thieves living as monks (賊住, zei zhu), those who do not live in harmony (不共住, bu gong zhu), those who were originally not in harmony (本不和合人, ben bu he he ren), those under twenty years of age, those who declare themselves not to be Bhikshus (比丘, bhikshu), and those who are transformed beings (化人, hua ren), these people can never attain the full precepts.

What is karma (羯磨, karma)? It refers to the white karma (白羯磨, bai karma), the white second karma (白二羯磨, bai er karma), and the white fourth karma (白四羯磨, bai si karma). Why is it called karma? There are two causes: subjugating karma (折伏羯磨, zhe fu karma) and confessing karma (懺罪羯磨, chan zui karma). Furthermore, because it can attain pure and white Dharma, it is called karma. What is subjugating karma and confessing karma? It refers to subjugation, expulsion, banishment, confession of offenses, the daily treatment of separate dwelling (別住, bie zhu), and the daily treatment of giving Manatva (摩那埵, manatva, a period of penance). After doing these things, it is called subjugating and confessing karma. What is pure and white karma? It refers to receiving the full precepts, the Posadha (布薩, posadha, bi-monthly recitation of precepts) and Pravāraṇa (自恣, pravāraṇa, end of retreat ceremony), the Afuhena (阿浮呵那, afu he na, expulsion ceremony), and other lawful karmas, these are called pure and white karma.

磨。

云何羯磨事？謂所因事緣作羯磨故，故名羯磨事。

云何羯磨處？白羯磨成就、聞成就、如法眾僧和合作羯磨，不可轉動故，名處羯磨。

云何非處羯磨？白羯磨不成就、聞不成就、非法僧不和合，可動轉，是名非處羯磨。

云何擯羯磨？謂比丘有罪，擯比丘不得共作羯磨布薩、不得共住共食，是名擯羯磨。

云何舍羯磨？謂如法懺悔，共僧同住同食，是名舍羯磨。

云何苦切羯磨？若比丘斗諍相言，眾僧與作苦切羯磨已，敕言：「后更作者當更苦治汝。」是名苦切羯磨。

云何出罪羯磨事？若見若聞若疑犯罪，彼必真實不虛。時非不時義、饒益非不饒益、軟語非粗言、慈心非瞋恚，是名出罪羯磨事。

云何非給摩他事？謂苦切羯磨、驅出羯磨、折伏羯磨、擯羯磨、不見擯、惡邪不除擯、別住、本日摩那埵，是名不止羯磨。

云何止羯磨？有罪懺悔發露、下意調伏，是名止羯磨。

云何所作事？因是因緣故作事。

云何學？學有三種：增上戒學、增上心學、增上慧學。復有三種學：威儀學、毗尼學、波羅提木叉學。

云何非舍戒？若狂、屏處自說、沙彌所、外道所、白衣所，不于性住比丘所說，不名舍戒。

云何舍戒？作如

【現代漢語翻譯】現代漢語譯本什麼是羯磨事？指的是因為某些因緣而進行的羯磨，所以稱為羯磨事。（Karma: 業，行為；事：事件，行為）什麼是羯磨處？白羯磨（白羯磨：一種正式的僧團決議程式）成就、聽聞成就、如法的僧眾和合進行羯磨，不可隨意變動，所以稱為羯磨處。什麼是非處羯磨？白羯磨不成就、聽聞不成就、非法的僧團不和合，可以隨意變動，這稱為非處羯磨。什麼是擯羯磨？指的是比丘（Bhiksu：佛教出家男眾）犯了罪，禁止該比丘參與共作羯磨、布薩（布薩：佛教一種懺悔儀式）、不得共同居住、共同飲食，這稱為擯羯磨。什麼是舍羯磨？指的是如法懺悔后，可以與僧團一同居住、一同飲食，這稱為舍羯磨。什麼是苦切羯磨？如果比丘之間發生爭鬥和爭吵，僧團對其進行苦切羯磨后，告誡說：『以後再犯，將更加嚴厲地懲治你。』這稱為苦切羯磨。什麼是出罪羯磨事？對於所見、所聞或懷疑的犯罪行為，必須真實不虛。時機恰當而非不恰當、饒益而非不饒益、言語柔和而非粗暴、心懷慈悲而非嗔恚，這稱為出罪羯磨事。什麼是非給摩他事？指的是苦切羯磨、驅出羯磨、折伏羯磨、擯羯磨、不見擯（不見擯：一種懲罰方式，禁止與其他僧侶交往）、惡邪不除擯、別住（別住：一種隔離懺悔的措施）、本日摩那埵（本日摩那埵：一種懺悔期間的行爲規範），這稱為不止羯磨。什麼是止羯磨？對於所犯的罪行進行懺悔發露、謙卑順從地調伏自己，這稱為止羯磨。什麼是所作事？因為某種原因和條件而做的事情。什麼是學？學有三種：增上戒學（增上戒學：通過學習戒律來提升道德行為）、增上心學（增上心學：通過禪定來提升精神境界）、增上慧學（增上慧學：通過學習智慧來提升理解能力）。又有三種學：威儀學（威儀學：學習行為舉止的規範）、毗尼學（毗尼學：學習戒律）、波羅提木叉學（波羅提木叉學：學習根本戒）。什麼是非舍戒？如果是在發狂時、在隱蔽的地方獨自說、對沙彌（沙彌：佛教出家男眾的預備階段）、對外道（外道：非佛教的修行者）、對在家信徒說，而不是對具有資格的比丘說，這不稱為舍戒。什麼是舍戒？作如

【English Translation】 English version What is Karma-matter? It refers to the Karma performed due to certain causes and conditions, hence it is called Karma-matter. (Karma: action; matter: affair, action) What is Karma-place? It is where White Karma (White Karma: a formal Sangha resolution procedure) is accomplished, hearing is accomplished, and the lawful Sangha harmoniously performs Karma, which cannot be easily changed, hence it is called Karma-place. What is non-Karma-place? It is where White Karma is not accomplished, hearing is not accomplished, and the unlawful Sangha is not in harmony, which can be easily changed, this is called non-Karma-place. What is Expulsion Karma? It refers to when a Bhiksu (Bhiksu: Buddhist monk) has committed an offense, the Bhiksu is prohibited from participating in joint Karma, Uposatha (Uposatha: a Buddhist ceremony of confession), and is not allowed to live or eat together, this is called Expulsion Karma. What is Abandonment Karma? It refers to when one repents according to the Dharma, and can live and eat together with the Sangha, this is called Abandonment Karma. What is Severe Karma? If there is fighting and quarreling among Bhiksus, and the Sangha performs Severe Karma on them, warning them: 'If you commit the offense again, you will be punished even more severely.' This is called Severe Karma. What is Expiation Karma-matter? For offenses that are seen, heard, or suspected, they must be true and not false. The timing must be appropriate and not inappropriate, beneficial and not unbeneficial, the speech must be gentle and not harsh, and the mind must be compassionate and not angry, this is called Expiation Karma-matter. What is non-Cessation-matter? It refers to Severe Karma, Expulsion Karma, Subjugation Karma, Banishment Karma, Non-seeing Banishment (Non-seeing Banishment: a form of punishment, prohibiting association with other monks), Banishment for not eliminating evil views, Separate Residence (Separate Residence: a measure of isolation for repentance), This-day Manatva (This-day Manatva: a code of conduct during a period of repentance), this is called Unstopped Karma. What is Cessation Karma? It is when one confesses and reveals the offenses committed, and humbly subdues oneself, this is called Cessation Karma. What is the matter to be done? It is the matter done because of a certain cause and condition. What is learning? There are three types of learning: superior discipline learning (superior discipline learning: improving moral conduct through learning precepts), superior mind learning (superior mind learning: improving mental state through meditation), and superior wisdom learning (superior wisdom learning: improving understanding through learning wisdom). There are also three types of learning: deportment learning (deportment learning: learning the norms of behavior), Vinaya learning (Vinaya learning: learning the precepts), and Pratimoksha learning (Pratimoksha learning: learning the fundamental precepts). What is non-renunciation of precepts? If it is said during madness, in a secluded place alone, to a Shramanera (Shramanera: novice monk), to a non-Buddhist, or to a layperson, and not to a qualified Bhiksu, this is not called renunciation of precepts. What is renunciation of precepts? To make such

是語：「出家辛苦、作沙門甚難、不樂作比丘、憶父母等、送我至父母所、送我至白衣家、與我覓作具。」復作如是語：「我舍佛等」，乃至不與長老等共法，以清凈心說：「我不樂作比丘、慚愧比丘事、厭離比丘事。」口作是說，是名舍戒。

云何戒羸？若比丘憶念家中、不樂作比丘，如前說，是名戒羸。

云何戒羸非舍戒？以前事向眾說。何以故名戒羸？不樂所作比丘事，是名戒羸非舍戒。

云何諍？諍有四種相：言諍、斗諍、犯罪諍、常所行諍。何故名諍？因是生諍故，故名諍。

云何攝諍？謂七滅現前毗尼等廣說。何以故名攝諍？彼四諍以七滅滅調伏寂靜，是名滅諍。

云何諍事不滅？若五法成就，諍不得滅。何等五？一不白僧、二非佛教、三不白二眾、四犯罪比丘未受語、五眾犯罪未懺悔。具此五事，諍不得滅。

云何諍滅事？有五種成就，諍得滅。何等五？一已白僧、順佛教、白二眾、如法自見罪、諸比丘罪已懺悔。此五事成就，諍得滅，是名諍已滅事。

云何說？說有五種，謂：戒序、四波羅夷、十三僧殘、二不定、廣說，是名說。

云何不說？若眾說戒時，說戒者不利，利者應次第說。復不利者，更使利者次第說，乃至下盡應次第說。各說少分，

【現代漢語翻譯】現代漢語譯本：

他說：『出家很辛苦，做沙門（梵語：Śrāmaṇa，指出家修行者）非常難，我不喜歡做比丘（梵語：Bhikṣu，指出家受具足戒的男性），我想念父母等等，送我到父母那裡去，送我到在家人的地方，給我找尋俗家的用具。』又說這樣的話：『我捨棄佛等等』，乃至不與長老等等共同修法，以清凈的心說：『我不喜歡做比丘，對比丘的事情感到慚愧，厭惡離開比丘的生活。』口裡這樣說，這叫做舍戒。

什麼是戒羸（戒律衰退）？如果比丘憶念家中的事情，不喜歡做比丘，如前面所說，這叫做戒羸。

什麼是戒羸而非舍戒？以前面的事情向大眾說。因為什麼緣故叫做戒羸？不喜歡所做的比丘的事情，這叫做戒羸而非舍戒。

什麼是諍（爭端）？爭端有四種相：言語爭端、鬥毆爭端、犯罪爭端、常行爭端。因為什麼緣故叫做爭端？因為這些產生爭端，所以叫做爭端。

什麼是攝諍（平息爭端）？就是用七滅諍法，如現前毗尼（梵語：Prātimokṣa，戒律）等等廣泛地說明。因為什麼緣故叫做攝諍？這四種爭端用七滅諍法來平息、調伏、寂靜，這叫做滅諍。

什麼情況下爭端不能平息？如果五種情況成就，爭端就不能平息。是哪五種？一、不稟告僧團，二、不符合佛教的教導，三、不稟告比丘和比丘尼二眾，四、犯戒的比丘沒有接受應有的懲罰，五、大眾所犯的罪沒有懺悔。具備這五種情況，爭端就不能平息。

什麼情況下爭端可以平息？有五種情況成就，爭端就可以平息。是哪五種？一、已經稟告僧團，符合佛教的教導，稟告比丘和比丘尼二眾，如法地認識到自己的罪過，諸位比丘的罪過已經懺悔。這五種情況成就，爭端就可以平息，這叫做爭端已經平息。

什麼是說（宣說）？宣說有五種，就是：戒序、四波羅夷（梵語：Pārājika，四種根本重罪）、十三僧殘（梵語：Saṃghāvaśeṣa，十三種僅次於波羅夷的重罪）、二不定、廣泛地說明，這叫做說。

什麼是不說？如果在僧團宣說戒律的時候，宣說戒律的人不擅長，擅長的人應該依次宣說。再次出現不擅長的人，就讓更擅長的人依次宣說，乃至最後一個人都應該依次宣說。每個人都宣說少部分，

【English Translation】 English version:

He says: 'Going forth is hard, being a Śrāmaṇa (ascetic) is very difficult, I don't enjoy being a Bhikṣu (monk), I miss my parents, etc., send me to my parents, send me to the householder's home, find me the tools of a layman.' Again, he says such words: 'I renounce the Buddha, etc.,' and even does not share the Dharma with the elders, etc., with a pure mind saying: 'I don't enjoy being a Bhikṣu, I am ashamed of the Bhikṣu's affairs, I am disgusted with the Bhikṣu's life.' Speaking these words, this is called renouncing the precepts.

What is 'weakness of precepts'? If a Bhikṣu remembers his home, does not enjoy being a Bhikṣu, as said before, this is called 'weakness of precepts'.

What is 'weakness of precepts' but not renouncing the precepts? Speaking of the previous matters to the Sangha (community). Why is it called 'weakness of precepts'? Not enjoying the affairs of being a Bhikṣu, this is called 'weakness of precepts' but not renouncing the precepts.

What is strife? Strife has four aspects: verbal strife, fighting strife, offense strife, habitual practice strife. Why is it called strife? Because strife arises from these, therefore it is called strife.

What is settling strife? It is the seven methods of settling strife, such as the Prātimokṣa (code of monastic rules) and so on, explained extensively. Why is it called settling strife? These four strifes are settled, tamed, and pacified by the seven methods of settling strife; this is called settling strife.

Under what circumstances can strife not be settled? If five conditions are met, strife cannot be settled. What are the five? First, not informing the Sangha; second, not in accordance with the Buddha's teachings; third, not informing the two assemblies (monks and nuns); fourth, the offending Bhikṣu has not accepted the punishment; fifth, the offenses of the Sangha have not been confessed. Possessing these five conditions, strife cannot be settled.

Under what circumstances can strife be settled? If five conditions are met, strife can be settled. What are the five? First, having informed the Sangha; being in accordance with the Buddha's teachings; informing the two assemblies; righteously recognizing one's own offenses; the offenses of the Bhikṣus have been confessed. When these five conditions are met, strife can be settled; this is called strife having been settled.

What is 'recitation'? Recitation has five aspects, namely: the preface to the precepts, the four Pārājikas (the four major offenses), the thirteen Saṃghāvaśeṣas (offenses requiring a formal meeting of the Sangha), the two uncertain offenses, explained extensively; this is called recitation.

What is 'not reciting'? If, when the Sangha is reciting the precepts, the one reciting the precepts is not skilled, those who are skilled should recite in order. If there is again one who is not skilled, then have the more skilled recite in order, until the last one should recite in order. Each one recites a small portion,

故名不說。

云何受？若比丘獨住，至布薩時，應掃偷婆、房舍、堂前布薩處，次第敷座。若有比丘來，未布薩者共布薩。若不來者應在高處望，若見比丘來者，應作是言：「疾疾來，今日作布薩。」若無來者，至冥還來坐處次第坐，心念口言：「今日作布薩，我今亦作布薩。若得和合僧，廣作布薩。」是名受。

云何為狂人羯磨？若比丘狂心散亂，當爲彼作白二羯磨，廣說如長老娑伽陀因緣。云何非狂羯磨？除狂羯磨，諸不狂羯磨。

云何墮信施？施與持戒人，回施不持戒人；與正見人，回施邪見人，墮信施。如所食，如所取若乃至長取一摶，墮信施。是名墮信施。

云何不現前羯磨？十種不現前作羯磨，謂：覆缽羯磨、舍覆缽羯磨、學家羯磨、舍學家羯磨、作房羯磨、沙彌羯磨、狂羯磨、不禮拜羯磨、不共語羯磨、不供養羯磨，是名不現前羯磨。

云何羯磨？若減四人作羯磨，不成作羯磨。五人羯磨應五人作，十人羯磨應十人作，二十人羯磨應二十人作，四十人羯磨應四十人作。

云何懺罪五法、五非法？云何五法？非別住所、非不共住所、非未受具戒人所、眾中、盡發露，是名五如法。與上相違，名非法。

云何白？謂白不作羯磨。僧為狂人作白，是名白。

【現代漢語翻譯】現代漢語譯本故名不說。

什麼是『受』（指接受、認可）？如果比丘獨自居住，到了布薩（Uposatha，每半月舉行的誦戒儀式）時，應該打掃佛塔（stupa）、房舍、堂前布薩的場所，依次鋪設座位。如果有比丘前來，尚未舉行布薩的，就一起舉行布薩。如果沒有比丘前來，應該在高處眺望，如果看見有比丘前來，應該這樣說：『快點來，今天舉行布薩。』如果沒有比丘前來，到了天黑就回到座位依次坐下，心中默唸口中說：『今天舉行布薩，我現在也舉行布薩。如果能有和合僧團，就廣泛地舉行布薩。』這叫做『受』。

什麼是為狂人所作的羯磨（kamma，業，行動）？如果比丘心狂亂，應當為他作白二羯磨（一種正式的僧團決議程式），詳細情況如長老娑伽陀（Sāgata）的因緣所說。什麼是非為狂人所作的羯磨？除了為狂人所作的羯磨，其他不是為狂人所作的羯磨。

什麼是墮信施（指因不當行為而失去信徒供養）？供養持戒的人，卻轉而供養不持戒的人；供養正見的人，卻轉而供養邪見的人，這叫做墮信施。如同所食用的，如同所取用的，乃至擅自取用一小團食物，都叫做墮信施。這叫做墮信施。

什麼是不現前羯磨（指在部分僧侶未到場的情況下進行的羯磨）？有十種不現前作羯磨的情況，即：覆缽羯磨（遮蓋缽的羯磨，一種懲罰）、舍覆缽羯磨（解除遮蓋缽的羯磨）、學家羯磨（針對學戒者的羯磨）、舍學家羯磨（解除學戒者身份的羯磨）、作房羯磨（建造房屋的羯磨）、沙彌羯磨（關於沙彌的羯磨）、狂羯磨（關於精神失常者的羯磨）、不禮拜羯磨（關於不禮拜者的羯磨）、不共語羯磨（關於不與人交談者的羯磨）、不供養羯磨（關於不供養者的羯磨），這些叫做不現前羯磨。

什麼是羯磨？如果少於四個人作羯磨，則羯磨不成。五人羯磨應該由五個人來作，十人羯磨應該由十個人來作，二十人羯磨應該由二十個人來作，四十人羯磨應該由四十個人來作。

什麼是懺罪的五種如法和五種不如法？什麼是五種如法？非別住所（不住在單獨的住所）、非不共住所（不住在不合羣的住所）、非未受具足戒人所（不是由未受具足戒的人主持）、眾中（在僧團中進行）、盡發露（完全坦白），這叫做五種如法。與以上相反，就叫做不如法。

什麼是白（一種宣告）？所謂『白』，就是不作羯磨的宣告。僧團為狂人作宣告，這叫做『白』。

【English Translation】 English version Hence the name is not spoken.

What is 'receiving' (referring to acceptance or acknowledgment)? If a bhikkhu (monk) dwells alone, when the time for Uposatha (fortnightly recitation of precepts) arrives, he should sweep the stupa (relic mound), dwelling, and the Uposatha area in front of the hall, and arrange the seats in order. If there are bhikkhus who come and have not yet performed the Uposatha, they should perform it together. If no bhikkhus come, he should look out from a high place. If he sees bhikkhus coming, he should say, 'Come quickly, today we are performing the Uposatha.' If no bhikkhus come, he should return to his seat at dusk and sit down in order, thinking in his heart and saying with his mouth, 'Today we are performing the Uposatha, and I am also performing the Uposatha. If I can have a harmonious Sangha (community), I will perform the Uposatha extensively.' This is called 'receiving'.

What is the kamma (action, deed) performed for a mad person? If a bhikkhu's mind is deranged, a white double kamma (a formal procedure for monastic resolutions) should be performed for him, as described in detail in the story of Elder Sāgata (name of an elder). What is a kamma that is not for a mad person? Except for the kamma performed for a mad person, all other kammas are not for mad persons.

What is the loss of faithful offerings (referring to losing the support of devotees due to improper conduct)? Giving to those who uphold the precepts, but then giving to those who do not uphold the precepts; giving to those with right view, but then giving to those with wrong view, this is called the loss of faithful offerings. Like what is eaten, like what is taken, even taking a small lump of food without permission, this is called the loss of faithful offerings. This is called the loss of faithful offerings.

What is a kamma performed without the presence (of all required monks)? There are ten types of kammas performed without the presence of all required monks, namely: covering the bowl kamma (a form of punishment), removing the covering of the bowl kamma, the trainee kamma (for those under training), removing the trainee status kamma, the building a dwelling kamma, the novice kamma (related to novices), the madness kamma (related to the mentally ill), the non-bowing kamma (related to those who do not bow), the non-speaking kamma (related to those who do not speak to others), the non-offering kamma (related to those who do not make offerings). These are called kammas performed without the presence of all required monks.

What is a kamma? If a kamma is performed with fewer than four people, the kamma is not valid. A five-person kamma should be performed by five people, a ten-person kamma should be performed by ten people, a twenty-person kamma should be performed by twenty people, and a forty-person kamma should be performed by forty people.

What are the five lawful and five unlawful ways of confessing sins? What are the five lawful ways? Not dwelling in a separate dwelling, not dwelling in an unsociable dwelling, not being performed by one who has not received full ordination, in the midst of the Sangha, complete disclosure, these are called the five lawful ways. The opposite of these are called unlawful.

What is a 'white' (a declaration)? What is called 'white' is a declaration that does not involve a kamma. The Sangha makes a declaration for a mad person, this is called 'white'.

云何白羯磨？羯磨白僧，謂布薩自恣、阿浮呵那、舍小缽、布草，如是一切名白羯磨。

云何白二羯磨？作白已復作一羯磨。

云何白四羯磨？作白已三羯磨。白羯磨，不作白、作羯磨，不成白。白二，作羯磨、不作白，不成白二。白四羯磨，不作白、作羯磨，不成白四。眾多羯磨，不作白，不成眾多。作白二羯磨，不作白，不成作。多作羯磨，不犯；減作，不成。作白時眾中有少因緣起去，不捨聞處，憶白。若舍聞處，不憶白，還應語僧更作白。白未竟，復有起去，若舍聞處，更應作白。

云何苦切羯磨？若比丘斗諍，僧與作白四羯磨，是名苦切羯磨。

云何驅出羯磨？污染他家，與作驅出白四羯磨。

云何折伏羯磨？若比丘毀訾檀越，使懺悔彼故，白四羯磨。

云何不見擯羯磨？若比丘犯罪已，問，言：「不見罪。」與作不見擯白四羯磨。

云何舍擯羯磨？比丘犯罪，如法懺悔，作白四羯磨解擯。

云何惡邪不除擯？若比丘起惡邪見不肯舍，為作不捨白四羯磨。

云何別住？若有外道欲于正法中出家受具足戒，爾時應四月在和上所住。與作白四羯磨。又復別住，十三事中犯一一事已覆藏，隨覆藏與別住，作白四羯磨。是名別住。

云何本日治？

【現代漢語翻譯】現代漢語譯本什麼是白羯磨（Bái Jiémó，簡單的宣告）？羯磨（Jiémó，業）白僧，指的是布薩（Bùsà，齋戒）自恣（Zìzì，僧眾自省）、阿浮呵那（Āfúhēna，驅逐）、舍小缽（Shě xiǎo bō，捨棄小缽）、布草（Bù cǎo，鋪草），像這樣的一切都叫做白羯磨。

什麼是白二羯磨？在作了白（Bái，宣告）之後再作一次羯磨。

什麼是白四羯磨？在作了白之後再作三次羯磨。白羯磨，不作白而作羯磨，不能成就白羯磨。白二羯磨，作羯磨而不作白，不能成就白二羯磨。白四羯磨，不作白而作羯磨，不能成就白四羯磨。眾多羯磨，不作白，不能成就眾多羯磨。作白二羯磨，不作白，不能成就。多次作羯磨，不犯戒；減少作羯磨，不能成就。作白時，僧眾中有少數人因為因緣而離開，如果沒有捨棄聽聞處，可以憶念白。如果捨棄了聽聞處，不能憶念白，應該告訴僧眾重新作白。白還沒有結束，又有人離開，如果捨棄了聽聞處，應該重新作白。

什麼是苦切羯磨？如果有比丘（Bǐqiū，和尚）爭鬥，僧團為他作白四羯磨，這叫做苦切羯磨。

什麼是驅出羯磨？如果污染了他人家庭，為他作驅出白四羯磨。

什麼是折伏羯磨？如果有比丘譭謗施主，爲了讓他懺悔，作白四羯磨。

什麼是不見擯羯磨？如果有比丘犯了罪，被問及時說：『沒有看見罪。』為他作不見擯白四羯磨。

什麼是舍擯羯磨？比丘犯了罪，如法懺悔，作白四羯磨解除擯罰。

什麼是惡邪不除擯？如果有比丘生起惡邪見不肯捨棄，為他作不捨白四羯磨。

什麼是別住（Biézhù，隔離）？如果有外道想要在正法中出家受具足戒，這時應該在和尚（Héshang，主持）處住四個月。為他作白四羯磨。又，別住，在十三事中犯了其中任何一件並加以隱瞞，根據隱瞞的時間給予別住，作白四羯磨。這叫做別住。

什麼是本日治？

【English Translation】 English version What is a White Karma (Bái Jiémó, simple announcement)? Karma (Jiémó, action) announced to the Sangha, referring to the observance of Uposatha (Bùsà, Sabbath), self-surrender (Zìzì, self-reflection of the Sangha), Afuhana (Āfúhēna, expulsion), abandoning the small bowl (Shě xiǎo bō, giving up the small bowl), spreading grass (Bù cǎo, spreading grass), all such things are called White Karma.

What is a White Double Karma? After making a White (Bái, announcement), make another Karma.

What is a White Quadruple Karma? After making a White, make three more Karmas. White Karma, making Karma without making a White, does not accomplish White Karma. White Double Karma, making Karma without making a White, does not accomplish White Double Karma. White Quadruple Karma, making Karma without making a White, does not accomplish White Quadruple Karma. Numerous Karmas, not making a White, do not accomplish numerous Karmas. Making a White Double Karma, not making a White, does not accomplish it. Making Karma many times is not a violation; reducing the making of Karma does not accomplish it. When making a White, if a few members of the Sangha leave due to circumstances, if they have not abandoned the place of hearing, they can recall the White. If they have abandoned the place of hearing and cannot recall the White, the Sangha should be told to make a White again. If the White is not finished and someone leaves again, if they have abandoned the place of hearing, a White should be made again.

What is a Harsh Karma? If a Bhikshu (Bǐqiū, monk) is in conflict, the Sangha performs a White Quadruple Karma for him, this is called a Harsh Karma.

What is an Expulsion Karma? If someone defiles another's family, a White Quadruple Karma for expulsion is performed for him.

What is a Subduing Karma? If a Bhikshu slanders a donor, in order to make him repent, a White Quadruple Karma is performed.

What is a Non-Seeing Banishment Karma? If a Bhikshu has committed an offense and, when asked, says, 'I did not see the offense,' a Non-Seeing Banishment White Quadruple Karma is performed for him.

What is an Abandoning Banishment Karma? If a Bhikshu has committed an offense, repents according to the Dharma, a White Quadruple Karma is performed to lift the banishment.

What is an Evil View Non-Removal Banishment? If a Bhikshu develops evil views and refuses to abandon them, a Non-Abandonment White Quadruple Karma is performed for him.

What is Separate Residence (Biézhù, isolation)? If a non-Buddhist wishes to leave home and receive full ordination in the Proper Dharma, then he should reside with the Upadhyaya (Héshang, preceptor) for four months. A White Quadruple Karma is performed for him. Furthermore, Separate Residence is given if one commits any of the thirteen offenses and conceals it, according to the time of concealment, a White Quadruple Karma is performed. This is called Separate Residence.

What is Treatment on the Same Day?

若比丘別住中復犯僧殘，與本日治，作白四羯磨。

云何摩那埵？若比丘已別住竟，與摩那埵，作白四羯磨。不動轉，於一切比丘所下意故，名摩那埵。

云何阿浮呵那？于不善處舉著善處，是名阿浮呵那。

覆藏罪別住有何利？本日治摩那埵有何利？何以故作阿浮呵那？答：覆藏者與別住摩那埵，是別住功德利。本日治，調伏故。阿浮呵那，是摩那埵功德利。阿浮呵那，清凈故。何以故摩那埵是別住功德利耶？比丘別住下意調伏，是故摩那埵別住功德利。何以故本日治調伏調伏者？使諸比丘知是長老，如是熾盛煩惱犯罪慚愧，更不作故，是名本日治調伏。何以故阿浮呵那是摩那埵功德利？已調伏求清凈，自求出罪。諸比丘言：「是比丘求清凈求出罪。是賢善比丘，我等當與作阿浮呵那。」是故阿浮呵那是摩那埵功德利。何以故阿浮呵那是清凈？已起，得清凈無罪。如世尊所說，二種比丘得清凈：一謂不犯罪、二謂犯罪如法懺悔。是故阿浮呵那是清凈。

云何覓罪？若比丘犯戒，犯戒已自說，后不說，與覓罪白四羯磨。是名覓罪。

云何戒聚？戒身即戒聚。

云何犯聚？犯波羅夷、僧殘、波夜提、波羅提提舍尼、突吉羅，是名犯聚。云何不犯聚？不作；若犯，如法懺悔，通是不

【現代漢語翻譯】現代漢語譯本：若比丘在別住期間再次觸犯僧殘罪（Sanghavasesa，一種較重的罪），則需要進行本日治（Parivasa，一種懺悔期），並舉行白四羯磨（白四羯磨，一種僧團會議）。

什麼是摩那埵（Manatta，一種懺悔行）？如果比丘已經完成別住，則需要進行摩那埵，並舉行白四羯磨。之所以稱為摩那埵，是因為他不動搖，並且在所有比丘面前都表現出謙卑之意。

什麼是阿浮呵那（Abbhana，一種恢復戒臘的儀式）？將比丘從不善的狀態提升到善的狀態，這稱為阿浮呵那。

覆藏罪（覆藏罪，隱瞞罪行）的別住有什麼好處？本日治的摩那埵有什麼好處？為什麼要進行阿浮呵那？回答：覆藏罪的別住和摩那埵，是別住的功德利益。本日治是爲了調伏。阿浮呵那，是摩那埵的功德利益。阿浮呵那，是爲了清凈。

為什麼摩那埵是別住的功德利益呢？因為比丘在別住期間表現出謙卑和調伏，所以摩那埵是別住的功德利益。為什麼本日治能夠調伏呢？因為要讓其他比丘知道這位長老雖然熾盛煩惱而犯罪，但已經感到慚愧，並且保證不再犯同樣的錯誤，這就是本日治的調伏作用。為什麼阿浮呵那是摩那埵的功德利益呢？因為比丘已經調伏自己，尋求清凈，並主動請求出罪。其他比丘會說：『這位比丘正在尋求清凈，請求出罪。他是一位賢善的比丘，我們應當為他舉行阿浮呵那。』因此，阿浮呵那是摩那埵的功德利益。為什麼阿浮呵那能夠帶來清凈呢？因為比丘通過懺悔已經恢復清凈，不再有罪。正如世尊所說，有兩種比丘能夠獲得清凈：一種是沒有犯戒的比丘，另一種是犯戒后如法懺悔的比丘。因此，阿浮呵那能夠帶來清凈。

什麼是覓罪（Tajjaniya Kamma，一種尋求罪過的羯磨）？如果比丘犯戒，犯戒后自己承認，但之後又不承認，則需要進行覓罪的白四羯磨。這就是覓罪。

什麼是戒聚（Silakkhandha，戒的集合）？戒身就是戒聚。

什麼是犯聚（Apattikkhandha，罪的集合）？犯波羅夷（Parajika，斷頭罪）、僧殘（Sanghavasesa，僧團殘留罪）、波夜提（Pacittiya，單墮罪）、波羅提提舍尼（Patidesaniya，向彼悔罪）、突吉羅（Dukkata，惡作罪），這些就是犯聚。什麼是不犯聚？沒有犯；如果犯了，就如法懺悔，這都屬於不犯聚。

【English Translation】 English version: If a bhikkhu (monk) commits a Sanghavasesa (a serious offense requiring community penance) again during Parivasa (a period of probation), Parivasa and a white fourth Kamma (formal act of the Sangha) should be performed for him.

What is Manatta (a period of penance)? If a bhikkhu has completed Parivasa, Manatta should be performed for him, and a white fourth Kamma should be performed. It is called Manatta because he is unmoving and shows humility before all bhikkhus.

What is Abbhana (reinstatement)? Lifting up from an unwholesome state and placing in a wholesome state is called Abbhana.

What is the benefit of Parivasa for concealing an offense? What is the benefit of Manatta for Parivasa? Why is Abbhana performed? Answer: Parivasa and Manatta for concealing an offense are the meritorious benefits of Parivasa. Parivasa is for taming. Abbhana is the meritorious benefit of Manatta. Abbhana is for purification.

Why is Manatta a meritorious benefit of Parivasa? Because the bhikkhu shows humility and is tamed during Parivasa, Manatta is a meritorious benefit of Parivasa. Why does Parivasa tame? So that the bhikkhus know that this elder, though having committed an offense due to intense defilements, is ashamed and guarantees not to commit the same mistake again; this is called the taming of Parivasa. Why is Abbhana a meritorious benefit of Manatta? Because the bhikkhu has tamed himself, seeks purification, and actively requests absolution. The bhikkhus will say: 'This bhikkhu is seeking purification and requesting absolution. He is a virtuous bhikkhu, we should perform Abbhana for him.' Therefore, Abbhana is a meritorious benefit of Manatta. Why does Abbhana bring purification? Because the bhikkhu, through repentance, has regained purity and is without offense. As the Blessed One said, two kinds of bhikkhus attain purity: one who does not commit offenses, and one who, having committed offenses, confesses them according to the Dhamma (the teachings). Therefore, Abbhana brings purification.

What is Tajjaniya Kamma (censure)? If a bhikkhu commits an offense, admits it, but later denies it, a white fourth Kamma of censure should be performed. This is called Tajjaniya Kamma.

What is Silakkhandha (aggregate of virtue)? The body of precepts is the aggregate of virtue.

What is Apattikkhandha (aggregate of offenses)? Committing Parajika (defeat), Sanghavasesa (formal meeting offense), Pacittiya (expiation), Patidesaniya (confession), and Dukkata (wrongdoing) are called Apattikkhandha. What is Anapattikkhandha (aggregate of non-offenses)? Not committing offenses; if an offense is committed, confessing it according to the Dhamma; these are all Anapattikkhandha.

犯聚。

云何輕罪？謂可懺悔。

云何重罪？謂不可懺悔。

云何有餘罪？后四篇，謂僧殘、波夜提、波羅提提舍尼、突吉羅。

云何無餘罪？謂初篇。

云何邊罪？謂四波羅夷。

云何粗罪？四波羅夷、僧伽婆尸沙。

云何罪聚？謂一切罪不善所攝。

云何出罪？「汝長老犯如是。如是罪當發露懺悔，莫覆藏。」是名出罪。

云何憶罪？「長老！汝犯如是。如是罪當憶念。」

云何斗諍？若見聞疑罪不共語，是名斗諍。

云何止斗諍？以五因緣。何等五？我語汝、我說汝、我出汝罪、我令汝憶、汝聽我。是名止斗諍。

云何求出罪？如前說，是名求出罪。

云何遮布薩？十種遮布薩，廣說如毗尼。

云何遮自恣？有四非法、四如法。非法者，無根戒、不凈人、惡威儀人、邪命人。與上相違，名如法遮自恣。

云何內宿食？若界內不結凈地食，在界內比丘不得食，是名內宿。若結凈地食，在凈地得食。

云何內熟？若比丘界內不結凈地，界內熟食，比丘不得食，是名內熟。

云何自熟？爾時毗耶離饑儉，諸居士欲與諸比丘作食，便作是言：「我等若使人作者，當多有人食此食，及親里等來索見，諸比丘道

業不就。」語諸比丘言：「此米使凈人作食竟食。」諸比丘不好看撿，諸客比丘來者當相分，與諸比丘食少身體羸瘦。乃至佛言：「聽諸比丘界內結凈地已作食。」諸比丘結已，使凈人作食。凈人沙彌自食已，少與諸比丘，諸比丘食少故身體羸瘦。乃至佛言：「如是饑儉時，聽諸比丘自作食。舍二處，內宿、內熟。乃至儉時未過自作食。」

云何捉食？比丘無慚愧故捉食。

云何受食？若比丘從男、女、黃門、二根等受。

云何惡捉？自手捉食已，復從他受。

云何受。諸比丘食已。自恣受殘食法而食。

云何不受？食已未自恣，聽諸比丘持食出。如饑儉時，食已不自恣，不受殘食法得食。不受殘食法，聽食果，謂胡桃等。

云何不捨？毗耶離饑儉時聽。

云何水食？長老舍利弗血病，良師言：「食藕者得差。」爾時尊者大目犍連，曼陀羅池中取藕來，與尊者舍利弗。舍利弗食少許已，與諸比丘。諸比丘不食，「我等已自恣竟。」諸比丘向佛廣說。乃至佛言：「饑儉時食已自恣，不受殘食法，聽食藕。」

云何舍？饑儉已過。世尊從毗耶離遊行諸國，漸至舍衛國。爾時世尊問阿難：「我毗耶離聽諸比丘八事者，內熟乃至藕等，諸比丘故行是事耶？」阿難白佛言：「

【現代漢語翻譯】現代漢語譯本：如果（比丘）不這樣做，那麼他的事業就不會成功。』佛陀對比丘們說：『讓凈人（Upasaka，在家男居士）做好食物后再吃。』比丘們不善於照看和檢查，當有客比丘來時，他們應該互相分配食物，但（實際上）給比丘們的食物很少，導致他們身體虛弱。直到佛陀說：『允許比丘們在界內結凈地（凈潔的土地）後製作食物。』比丘們結凈地后，讓凈人制作食物。凈人和沙彌（Sramanera，出家男眾）自己吃飽后，只給比丘們很少的食物，導致比丘們因為食物不足而身體虛弱。直到佛陀說：『像這樣饑荒的時期，允許比丘們自己製作食物。捨棄兩種情況：內宿（在寺院內過夜）和內熟（在寺院內烹飪）。甚至在饑荒時期未結束時，都可以自己製作食物。』什麼是捉食？比丘因為沒有慚愧心而捉食。什麼是受食？如果比丘從男人、女人、黃門（Eunuch，太監）、二根（ उभयव्यञ्जन，同時具有男女兩性性徵的人）等人那裡接受食物。什麼是惡捉？自己用手捉取食物后，又從他人那裡接受食物。什麼是受？諸比丘吃完食物后，隨意接受剩餘食物的方法並食用。什麼是不受？吃完食物后未進行自恣（Pavarana，僧團的解夏儀式），允許比丘們拿著食物出去。如饑荒時期，吃完食物后未進行自恣，不接受剩餘食物的方法也可以食用。不接受剩餘食物的方法，允許食用水果，比如胡桃等。什麼是不捨？毗耶離（Vaishali，古印度城市）饑荒時允許。什麼是水食？長老舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）得了血病，良醫說：『吃藕可以痊癒。』當時尊者大目犍連（Mahamaudgalyayana，佛陀十大弟子之一，以神通著稱）從曼陀羅池中取來藕，給尊者舍利弗。舍利弗只吃了一點點，就給了諸比丘。諸比丘不吃，說：『我們已經自恣完畢了。』諸比丘向佛陀詳細稟告。直到佛陀說：『饑荒時期吃完食物自恣后，不接受剩餘食物的方法，允許食用藕。』什麼是舍？饑荒已經過去。世尊從毗耶離（Vaishali，古印度城市）經過各個國家，逐漸到達舍衛國（Sravasti，古印度城市）。當時世尊問阿難（Ananda，佛陀十大弟子之一，以記憶力著稱）：『我在毗耶離允許比丘們做的八件事，包括內熟乃至藕等，現在比丘們還在做這些事嗎？』阿難稟告佛陀說：

【English Translation】 English version: 'If (a Bhikkhu) does not do this, then his undertaking will not succeed.' The Buddha said to the Bhikkhus: 'Let the Upasaka (lay male devotee) prepare the food and then eat it.' The Bhikkhus were not good at looking after and inspecting, and when guest Bhikkhus came, they should have shared the food with each other, but (in reality) the food given to the Bhikkhus was very little, causing them to become weak. Until the Buddha said: 'Bhikkhus are allowed to establish a clean ground (pure land) within the boundary and then prepare food.' After the Bhikkhus established the clean ground, they had the Upasaka prepare the food. The Upasaka and Sramanera (novice monk) ate their fill, and only gave a small amount of food to the Bhikkhus, causing the Bhikkhus to become weak due to insufficient food. Until the Buddha said: 'In such times of famine, Bhikkhus are allowed to prepare their own food. Abandon two situations: staying overnight inside (the monastery) and cooking inside (the monastery). Even when the famine period has not ended, they can prepare their own food.' What is grasping food? Bhikkhus grasp food because they have no sense of shame. What is receiving food? If a Bhikkhu receives food from a man, woman, Eunuch, उभयव्यञ्जन ( उभयव्यञ्जन, a person with both male and female sexual characteristics), etc. What is bad grasping? After grasping food with one's own hand, one receives food from another person. What is receiving? After the Bhikkhus have eaten, they freely accept the method of receiving leftover food and eat it. What is not receiving? After eating, if Pavarana (the ceremony concluding the rainy season retreat) has not been performed, Bhikkhus are allowed to take the food out. Such as in times of famine, after eating, if Pavarana has not been performed, one can eat without accepting the method of receiving leftover food. Without accepting the method of receiving leftover food, one is allowed to eat fruits, such as walnuts, etc. What is not abandoning? It is allowed during the famine in Vaishali (Vaishali, an ancient Indian city). What is water food? Elder Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) had a blood disease, and a good doctor said: 'Eating lotus roots can cure it.' At that time, Venerable Mahamaudgalyayana (Mahamaudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers) took lotus roots from the Mandala Pond and gave them to Venerable Sariputra. Sariputra only ate a little and gave it to the Bhikkhus. The Bhikkhus did not eat it, saying: 'We have already completed Pavarana.' The Bhikkhus reported this to the Buddha in detail. Until the Buddha said: 'After eating and performing Pavarana during a famine, without accepting the method of receiving leftover food, one is allowed to eat lotus roots.' What is abandoning? The famine has passed. The World Honored One traveled from Vaishali (Vaishali, an ancient Indian city) through various countries, gradually arriving at Sravasti (Sravasti, an ancient Indian city). At that time, the World Honored One asked Ananda (Ananda, one of the Buddha's ten great disciples, known for his memory): 'The eight things that I allowed the Bhikkhus to do in Vaishali, including cooking inside and even eating lotus roots, are the Bhikkhus still doing these things?' Ananda reported to the Buddha, saying:

世尊！或有行者、有不行者。」爾時世尊集諸比丘僧。集僧已，語諸比丘：「我先毗耶離聽八事，爾時饑儉故聽，非豐時。自今已去不聽，食者得罪。」是名舍。

云何受迦絺那？若此住處受迦絺那，界內一切眾僧應集，同戒同見清凈故。又復余處比丘聞某處受迦絺那衣，發隨喜受。

云何不受迦絺那衣？與上相違，名不受。

云何舍迦絺那？有八種，廣說如毗尼。

云何不捨迦絺那衣？與上相違，名不捨。

云何重物？謂木床乃至阿珊提等，木竹及余物作者，薦席機褥瓦器等物，是名重物。

云何輕物？謂金銀銅鐵床等、金銀銅鐵器缽衣物等，是名輕物。

云何可分物？謂死比丘三衣持與看病人，除重物，餘一切輕物可分。謂鐵器缽絡囊、銅器戶鉤刀針鑷剪爪刀香爐香匙香器斧鑿等，如是物可分。不可分者重物，重物不可分。謂木床乃至瓦器等不得分，持作四方僧物。若染汁，四方僧來者，共染衣，除五大妙色。金床，轉易物已共分。銅床亦如是。木床等，四方僧共用。又復五事，比丘不得賣、不得與人、不得分破。何者是？謂園林、寺、舍、臥具、園寺舍地。

云何人物？世尊聽諸比丘為僧故受園林，非為一人。

云何非人物？謂象馬駱駝秦牛水牛，世

【現代漢語翻譯】現代漢語譯本：『世尊！有修行的人，也有不修行的人。』當時，世尊召集了所有的比丘僧團。召集完畢后，佛告訴眾比丘：『我之前在毗耶離允許了八件事，那時是因為饑荒才允許的，不是在豐收的時候。從今以後不再允許，食用者有罪。』這叫做捨棄。

如何接受迦絺那衣（kathina，一種佈施給僧侶的布）？如果這個住處接受迦絺那衣，界限內的一切僧眾應該聚集在一起，因為他們持守相同的戒律，擁有相同的見解，並且清凈。另外，其他地方的比丘聽到某處接受迦絺那衣，也應該發起隨喜之心接受。

如何不接受迦絺那衣？與上述情況相反，就叫做不接受。

如何捨棄迦絺那衣？有八種情況，詳細的說明如同《毗尼》（Vinaya，佛教戒律）。

如何不捨棄迦絺那衣？與上述情況相反，就叫做不捨棄。

什麼是重物？指的是木床乃至阿珊提（asanthi，一種座位）等，用木頭、竹子以及其他材料製作的物品，還有薦席、機褥、瓦器等物品，這些叫做重物。

什麼是輕物？指的是金銀銅鐵床等，金銀銅鐵器皿、缽、衣物等，這些叫做輕物。

什麼是可分物？指的是去世比丘的三衣，可以拿去給看護病人的人，除了重物之外，其餘一切輕物都可以分。比如鐵器、缽、絡囊、銅器、戶鉤、刀、針、鑷子、剪指甲刀、香爐、香匙、香器、斧子、鑿子等，這些物品可以分。不可分的物品是重物，重物不可分。比如木床乃至瓦器等都不能分，要作為四方僧團的物品。如果是染色的染料，四方僧團來的人，可以一起用來染色，但要除去五種大妙色。金床，可以交換成其他物品后再一起分。銅床也是這樣。木床等，四方僧團可以一起使用。還有五種東西，比丘不可以賣、不可以送人、不可以分割。是哪五種呢？就是園林、寺廟、房舍、臥具、園林寺廟房舍的土地。

什麼是人物？世尊允許各位比丘爲了僧團的緣故接受園林，不是爲了某一個人。

什麼是非人物？指的是象、馬、駱駝、秦牛、水牛。

【English Translation】 English version: 『Venerable Sir! There are practitioners and there are non-practitioners.』 At that time, the World-Honored One gathered all the Bhikkhu Sangha (bhikkhu sangha, community of monks). Having gathered the Sangha, the Buddha said to the Bhikkhus: 『I previously allowed eight things in Vaishali (a city in ancient India), and that was because of the famine at that time, not during times of plenty. From now on, I will no longer allow it; those who consume them will incur a penalty.』 This is called abandonment.

How is the Kathina (kathina, cloth offered to monks) received? If this dwelling place receives the Kathina, all the Sangha within the boundary should gather together, because they uphold the same precepts, have the same views, and are pure. Furthermore, Bhikkhus from other places, upon hearing that a certain place is receiving the Kathina cloth, should generate joy and accept it accordingly.

How is the Kathina cloth not received? The opposite of the above situation is called not receiving.

How is the Kathina cloth abandoned? There are eight conditions, which are explained in detail in the Vinaya (Vinaya, Buddhist monastic code).

How is the Kathina cloth not abandoned? The opposite of the above situation is called not abandoning.

What are heavy objects? These refer to wooden beds, even to asanthi (asanthi, a type of seat), items made of wood, bamboo, and other materials, as well as mats, bedding, and earthenware, etc. These are called heavy objects.

What are light objects? These refer to beds made of gold, silver, copper, iron, etc., vessels made of gold, silver, copper, iron, bowls, clothing, etc. These are called light objects.

What are divisible objects? These refer to the three robes of a deceased Bhikkhu, which can be given to the person caring for the sick. Except for heavy objects, all other light objects can be divided. For example, iron utensils, bowls, bags, copper utensils, door hooks, knives, needles, tweezers, nail clippers, incense burners, incense spoons, incense containers, axes, chisels, etc., these objects can be divided. Indivisible objects are heavy objects; heavy objects cannot be divided. For example, wooden beds, even earthenware, etc., cannot be divided; they should be treated as property of the Sangha of the four directions. If it is dyeing liquid, those from the Sangha of the four directions who come can use it together for dyeing, except for the five great wonderful colors. A gold bed can be exchanged for other items and then divided together. A copper bed is also the same. Wooden beds, etc., can be used together by the Sangha of the four directions. Furthermore, there are five things that Bhikkhus cannot sell, cannot give away, and cannot divide. What are these five? They are gardens, monasteries, dwellings, bedding, and the land of gardens, monasteries, and dwellings.

What are 'person-related' items? The World-Honored One allowed the Bhikkhus to accept gardens for the sake of the Sangha, not for the sake of one individual.

What are 'non-person-related' items? These refer to elephants, horses, camels, Qin cattle, and water buffaloes.

尊為塔、為僧故聽受。

云何攝物？若他所攝。若聚落、阿練若處，男女非人所攝，是名攝物。

云何不攝物？若聚落、阿練若處他不攝，若男女、非男、二根不攝，是不攝物。

云何比丘不從他受而得受用？除一切可食物、除水楊枝，是不從他受。

云何死比丘衣？死比丘衣，五眾得分受用。

云何成衣？若作五年大會得衣。

云何糞掃衣？有五種，比丘得取，火燒、牛嚼、鼠嚙、水衣、產衣。

云何灌鼻？佛聽病比丘灌鼻，如尊者畢陵伽婆蹉，是事應廣說。

云何灌下部？比丘不得灌下部，灌者偷羅遮。不犯者，灌便病差。

云何刀？比丘不得用刀治病，若治者偷羅遮。不犯者，余藥不治，刀治得差。

云何剃毛？除鬚髮，剃余身份毛，突吉羅。

云何剃髮？比丘應次第剃髮。下座剃髮，已下刀，上座不得使起。起者，突吉羅。

云何啖？謂五種種子。

云何凈？謂五種凈。

云何食？五種凈已食，及八種漿清凈不濁。

云何作衣？十種衣，三種壞色用。

云何果食？毗耶離中眾多果，諸比丘私取食。乃至佛言：「不得私取食，當等分。」分果時一人受、二人三人分，高聲大聲。乃至佛言：「不得分。若有

【現代漢語翻譯】現代漢語譯本（受持戒律）是爲了尊敬佛塔和僧團，所以要聽受（戒律）。

什麼是『攝物』（被佔有的東西）？如果被他人所佔有。如果是聚落、阿練若（Aranya，寂靜處，指遠離人煙的修行場所）、婦女、非人所佔有，這些就叫做『攝物』。

什麼是不『攝物』（未被佔有的東西）？如果是聚落、阿練若處未被他人佔有，如果是男女、非男、雙性人未被佔有，這些就叫做不『攝物』。

什麼情況下比丘不從他人處接受而可以受用？除了所有可食用的食物、除了水和楊枝，這些是不從他人處接受也可以受用的。

什麼是死比丘的衣服？死比丘的衣服，五眾（指比丘、比丘尼、式叉摩那、沙彌、沙彌尼）可以分受用。

怎樣才算製成衣服？如果通過五年一度的大會而得到衣服。

什麼是糞掃衣？有五種，比丘可以取用，火燒過的、牛嚼過的、老鼠咬過的、水沖來的、產婦丟棄的。

什麼是灌鼻？佛允許生病的比丘灌鼻，就像尊者畢陵伽婆蹉（Pilindavatsa）那樣，這件事應該廣泛宣說。

什麼是灌下部？比丘不得灌下部，灌者犯偷蘭遮罪（Thullaccaya，一種僧伽的罪名）。不犯的情況是，灌了之後病就好了。

什麼是刀？比丘不得用刀來治療疾病，如果用刀治療，犯偷蘭遮罪。不犯的情況是，其他藥物無法治療，用刀治療才能好。

什麼是剃毛？除了鬍鬚和頭髮，剃除身體其他部位的毛髮，犯突吉羅罪（Dukkata，一種輕微的罪名）。

什麼是剃髮？比丘應該依次剃髮。下座（資歷淺的比丘）在剃髮時，已經下了刀，上座（資歷深的比丘）不得讓他停止。停止者，犯突吉羅罪。

什麼是啖（吃）？指五種種子。

什麼是凈？指五種凈（處理食物的方法，使之可以食用）。

什麼是食？五種凈處理過的食物，以及八種漿（果汁）清凈不渾濁的。

什麼是作衣（製作衣服）？十種衣，用三種壞色（染色）。

什麼是果食？毗耶離（Vaisali，古印度城市）有很多水果，眾比丘私自取來食用。乃至佛說：『不得私自取來食用，應當平等分配。』分配水果時，一個人接受，二個人三個人分，高聲大叫。乃至佛說：『不得（這樣）分。如果...

【English Translation】 English version To honor the Stupa and the Sangha, one listens to and receives (the precepts).

What is 'something possessed'? If it is possessed by another. If a village, an Aranya (a quiet place, referring to a place of practice away from the crowds), a woman, or a non-human possesses it, these are called 'something possessed'.

What is 'something not possessed'? If a village or an Aranya is not possessed by another, if a man, a woman, a hermaphrodite is not possessed, these are called 'something not possessed'.

Under what circumstances can a Bhikkhu use something without receiving it from another? Except for all edible foods, except for water and toothbrushes, these can be used without receiving them from another.

What is the robe of a dead Bhikkhu? The robe of a dead Bhikkhu can be divided and used by the five groups (referring to Bhikkhus, Bhikkhunis, Sikkhamanas, Samaneras, and Samaneris).

How is a robe considered made? If a robe is obtained through the five-year assembly.

What is a rag robe? There are five types that a Bhikkhu can take: burned by fire, chewed by a cow, gnawed by a rat, washed by water, or discarded by a woman after childbirth.

What is nasal irrigation? The Buddha allows sick Bhikkhus to irrigate their noses, like the Venerable Pilindavatsa. This matter should be widely discussed.

What is lower body irrigation? A Bhikkhu must not irrigate the lower body; one who irrigates commits a Thullaccaya (a type of Sangha offense). There is no offense if the illness is cured by irrigation.

What is a knife? A Bhikkhu must not use a knife to treat illness; if one treats with a knife, one commits a Thullaccaya. There is no offense if other medicines do not cure, but a knife does.

What is shaving hair? Except for the beard and head hair, shaving hair from other parts of the body incurs a Dukkata (a minor offense).

What is shaving the head? A Bhikkhu should shave the head in order. When a junior Bhikkhu is shaving and has already made the first cut, a senior Bhikkhu must not tell him to stop. One who stops him commits a Dukkata.

What is 'eating'? It refers to the five kinds of seeds.

What is 'pure'? It refers to the five kinds of purification (methods of processing food to make it edible).

What is 'food'? Food that has been processed by the five kinds of purification, and eight kinds of juice that are clear and not turbid.

What is 'making a robe'? Ten kinds of robes, using three kinds of broken colors (dyeing).

What is 'fruit food'? In Vaisali (an ancient Indian city) there were many fruits, and the Bhikkhus took them privately to eat. Then the Buddha said: 'You must not take them privately to eat, you should distribute them equally.' When distributing the fruits, one person receives, two or three people divide, shouting loudly. Then the Buddha said: 'You must not divide (like this). If there is...

凈人作五沙門凈已，從彼受食。」

云何非人食？聽諸比丘天上金銀琉璃地階道行坐臥、聽器中食，是名非人食。

云何五百集毗尼？佛般涅槃不久，五百比丘集王舍城已，撰集一切修多羅、毗尼、阿毗曇。

云何七百集滅？佛般涅槃后一百一十年，毗耶離諸比丘十惡事起，非法、非毗尼、非佛教、離佛法，與毗尼、阿毗曇法相相違，以是為凈。何等為十？謂鹽凈、二指凈、聚落凈、𨣵酪凈、如是凈、隨喜凈、生酒凈、習凈、縷尼師檀凈、受金銀凈。

云何鹽凈？以自盡壽受持鹽，雜食得食。佛言：「食者犯突吉羅。」佛在舍衛國，藥法中制是罪。二指凈者，食自恣已，得二指挑食。佛言：「食者犯波夜提。」佛在毗耶離，食法中制是罪。聚落凈者，一聚落請食已自恣，復得至余聚落食。佛言：「食者波夜提。」佛在毗耶離，食法中制是罪。𨣵酪凈者，食自恣竟，復得𨣵酪已得飲。佛言：「飲者波夜提。」佛在毗耶離，食法中制是罪。如是凈者，界外成眾羯磨，界內隨喜。佛言：「犯突吉羅。」瞻婆國羯磨事中制是罪。隨喜凈者，界外先不語作羯磨，作已來語，隨喜。佛言：「犯突吉羅。」亦瞻婆制是罪。生酒凈者，谷作酒未熟得飲。佛言：「飲者波夜提。」枝提國因娑伽陀比丘制此戒。修

【現代漢語翻譯】現代漢語譯本：『凈人』（指不屬於僧團，但為僧團提供服務的在家居士）做好為五位沙門（指出家修道者）準備食物的準備工作后，從他們那裡接受食物。」

什麼是非人食？允許眾比丘在天上用金、銀、琉璃鋪設的地面、臺階上行走、坐臥，允許使用（天人使用的）器皿進食，這被稱為非人食。

什麼是五百結集毗尼（指佛陀涅槃后，五百位比丘共同編纂戒律）？佛陀般涅槃后不久，五百位比丘在王舍城集會，共同編纂所有的修多羅（經）、毗尼（律）、阿毗曇（論）。

什麼是七百結集滅諍（指佛陀涅槃后，七百位比丘集會以平息爭議）？佛陀般涅槃后一百一十年，毗耶離城的眾比丘出現了十種惡事，他們認為不合法的、不合毗尼的、不合佛教的、背離佛法的，與毗尼、阿毗曇的教法相違背的事情是清凈的。這十種是什麼呢？分別是鹽凈、二指凈、聚落凈、𨣵酪凈、如是凈、隨喜凈、生酒凈、習凈、縷尼師檀凈、受金銀凈。

什麼是鹽凈？以終身受持（儲存）鹽，（在食物中）混合鹽食用。佛說：『食用者犯突吉羅（一種輕罪）。』佛在舍衛國，在關於藥物的戒律中制定了這個罪。二指凈是指，（比丘）吃飽后，可以用兩根手指摳取食物（繼續食用）。佛說：『食用者犯波夜提（一種較重的罪）。』佛在毗耶離，在關於食物的戒律中制定了這個罪。聚落凈是指，在一個村落接受供養吃飽后，又可以到其他村落去吃。佛說：『食用者犯波夜提。』佛在毗耶離，在關於食物的戒律中制定了這個罪。𨣵酪凈是指，吃飽后，又可以喝𨣵酪。佛說：『飲用者犯波夜提。』佛在毗耶離，在關於食物的戒律中制定了這個罪。如是凈是指，在戒律範圍外完成僧團羯磨（指僧團的議事和決議），在戒律範圍內隨喜（表示贊同）。佛說：『犯突吉羅。』在瞻婆國的羯磨事件中制定了這個罪。隨喜凈是指，在戒律範圍外事先不告知就做了羯磨，做完後來告知，（讓其他人）隨喜。佛說：『犯突吉羅。』也是在瞻婆國制定了這個罪。生酒凈是指，用穀物釀造的未成熟的酒可以飲用。佛說：『飲用者犯波夜提。』在枝提國因為娑伽陀比丘制定了這個戒律。修

【English Translation】 English version: 'After a 'Jing Ren' (凈人) (a layperson who serves the Sangha) has prepared the food for the five 'Shamen' (沙門) (ascetics or monks), they may receive food from them.'

What is 'non-human food'? It is permissible for the Bhikkhus (比丘) (monks) to walk, sit, and lie down on ground and paths made of gold, silver, and lapis lazuli in the heavens, and to eat from vessels (used by celestial beings). This is called 'non-human food'.

What is the 'Five Hundred Sangiti of Vinaya' (五百集毗尼) (the compilation of monastic rules by five hundred monks after the Buddha's Parinirvana)? Not long after the Buddha's Parinirvana (般涅槃) (the Buddha's passing away), five hundred Bhikkhus gathered in Rajagriha (王舍城) and compiled all the Sutras (修多羅) (discourses), Vinaya (毗尼) (monastic rules), and Abhidhamma (阿毗曇) (philosophical treatises).

What is the 'Seven Hundred Sangiti for the Cessation of Disputes' (七百集滅諍) (the assembly of seven hundred monks to resolve disputes after the Buddha's Parinirvana)? One hundred and ten years after the Buddha's Parinirvana, ten evil practices arose among the Bhikkhus in Vaishali (毗耶離). They considered things that were unlawful, not in accordance with the Vinaya, not in accordance with the Buddha's teachings, and contrary to the Dharma (佛法), the Vinaya, and the Abhidhamma, to be pure. What are these ten? They are 'salt purity' (鹽凈), 'two-finger purity' (二指凈), 'village purity' (聚落凈), 'curdled milk purity' (𨣵酪凈), 'suchness purity' (如是凈), 'approval purity' (隨喜凈), 'raw wine purity' (生酒凈), 'habit purity' (習凈), 'thread Nishidan purity' (縷尼師檀凈), and 'receiving gold and silver purity' (受金銀凈).

What is 'salt purity'? To accept and keep salt for one's entire life, and to mix it with food and eat it. The Buddha said: 'One who eats it commits a Dukkhata (突吉羅) (a minor offense).' The Buddha was in Shravasti (舍衛國) and established this offense in the rule concerning medicine. 'Two-finger purity' means that after a Bhikkhu has eaten his fill, he may use two fingers to pick up food (and continue eating). The Buddha said: 'One who eats it commits a Payantika (波夜提) (a more serious offense).' The Buddha was in Vaishali and established this offense in the rule concerning food. 'Village purity' means that after accepting an offering and eating one's fill in one village, one may go to another village to eat. The Buddha said: 'One who eats it commits a Payantika.' The Buddha was in Vaishali and established this offense in the rule concerning food. 'Curdled milk purity' means that after eating one's fill, one may drink curdled milk. The Buddha said: 'One who drinks it commits a Payantika.' The Buddha was in Vaishali and established this offense in the rule concerning food. 'Suchness purity' means that a Sangha Karma (羯磨) (formal act of the Sangha) is performed outside the boundary of the monastic territory, and those within the boundary approve of it. The Buddha said: 'One commits a Dukkhata.' This offense was established in the Karma event in Champa (瞻婆國). 'Approval purity' means that a Karma is performed outside the boundary of the monastic territory without prior notification, and after it is done, others are informed and asked to approve of it. The Buddha said: 'One commits a Dukkhata.' This offense was also established in Champa. 'Raw wine purity' means that unmatured wine made from grain may be drunk. The Buddha said: 'One who drinks it commits a Payantika.' This precept was established in the country of Cheti (枝提國) because of the Bhikkhu Sagata (娑伽陀).

習凈者，修習殺生不修習殺生，殺生無罪。佛言：「隨事犯。」縷尼師檀凈者，尼師檀頭不接縷。佛言：「不接縷者犯波夜提。」迦留陀因緣制此罪。金銀凈者，毗耶離諸比丘自手受金銀。佛言：「受者波夜提。」王舍城制此罪。毗耶離諸比丘行是十事，七百比丘集，滅是罪。

云何毗尼因緣？謂二波羅提木叉、毗崩伽十七毗尼事、七法八法善誦、增一散毗尼、共戒不共戒。

薩婆多部毗尼摩得勒伽卷第五大正藏第 23 冊 No. 1441 薩婆多部毗尼摩得勒伽

薩婆多部毗尼摩得勒伽卷第六

宋元嘉年僧伽跋摩譯

云何摩訶鏂波提舍？有四摩訶鏂波提舍。若有一比丘來所說言：「是修多羅、毗尼、阿毗曇，我從佛口受是法。」諸比丘當取是語，不得是非，當修多羅、毗尼、阿毗曇中覓。若與彼相應者、當稱歎其人：「善哉長老！善受持。」若不相應者，當語彼言：「此非佛語，非修多羅、毗尼、阿毗曇。汝不善解。」二人、三人、大眾來所說亦如是。何以故名摩訶鏂波提舍？答：大清白說、聖人聖人所說，依法故、不違法相故、弟子無畏故、斷伏非法故、攝受正法故，名摩訶鏂波提舍。與上相違，名迦盧鏂波提舍。何以故說迦盧鏂波提舍？為諸弟子善解無畏故、持正法

【現代漢語翻譯】現代漢語譯本：『習凈』（Siksanirjata，指行為上的清凈）是指，如果有人修習殺生，或者不修習殺生，殺生都沒有罪。佛說：『隨事犯。』（根據具體情況判斷是否違犯戒律）。『縷尼師檀凈』（Sutranisidana nirjata，指坐具的清凈）是指，尼師檀（Nisidana，坐具）的頭不連線線。佛說：『不連線線者犯波夜提（Payantika，一種罪名）。』這是因為迦留陀（Kaludayi，人名）的因緣而制定的罪。『金銀凈』是指，毗耶離（Vaisali，古印度城市）的比丘親自接受金銀。佛說：『接受者犯波夜提。』這是在王舍城（Rajagrha，古印度城市）制定的罪。毗耶離的比丘做了這十件事，七百比丘集會，滅除了這些罪。

什麼是毗尼因緣？（Vinaya nidana，戒律的緣起）指的是二部波羅提木叉（Pratimoksa，戒經）、毗崩伽（Vibhanga，戒律的解釋）中的十七種毗尼事、七法和八法要善於背誦、增一散毗尼（Ekottara vinaya，增一戒律）、共戒和不共戒。

《薩婆多部毗尼摩得勒伽》第五卷《大正藏》第23冊 No. 1441 《薩婆多部毗尼摩得勒伽》

《薩婆多部毗尼摩得勒伽》第六卷

宋元嘉年間僧伽跋摩（Sanghabhadra，譯者）翻譯

什麼是摩訶鏂波提舍？（Mahopadesa，大教誡）有四種摩訶鏂波提舍。如果有一位比丘來說：『這是修多羅（Sutra，經）、毗尼（Vinaya，律）、阿毗曇（Abhidhamma，論），我從佛口親自聽受這些法。』各位比丘應當採納他的話，不要否定，應當在修多羅、毗尼、阿毗曇中尋找驗證。如果與經律論相應，應當稱讚這個人：『太好了，長老！善於受持。』如果不相應，應當告訴他：『這不是佛說的話，不是修多羅、毗尼、阿毗曇。你理解錯了。』兩個人、三個人、大眾來說也是一樣。為什麼叫做摩訶鏂波提舍？回答：因為這是大清白的說、聖人所說，依法、不違反法相、弟子沒有畏懼、斷除和降伏非法、攝受正法，所以叫做摩訶鏂波提舍。與以上相反的，叫做迦盧鏂波提舍（Kalopadesa，惡教誡）。為什麼要說迦盧鏂波提舍？爲了讓各位弟子善於理解，沒有畏懼，能夠秉持正法。

【English Translation】 English version: 『Siksanirjata』 (referring to purity in conduct) means that if someone practices killing, or does not practice killing, there is no sin in killing. The Buddha said: 『It is an offense depending on the circumstances.』『Sutranisidana nirjata』 (referring to the purity of the sitting cloth) means that the edge of the Nisidana (sitting cloth) is not connected with thread. The Buddha said: 『One who does not connect the thread commits a Payantika (a type of offense).』 This offense was established because of the circumstances of Kaludayi (a person's name). 『Gold and silver purity』 means that the Bhikkhus (monks) of Vaisali (an ancient Indian city) personally receive gold and silver. The Buddha said: 『One who receives commits a Payantika.』 This offense was established in Rajagrha (an ancient Indian city). The Bhikkhus of Vaisali did these ten things, and seven hundred Bhikkhus gathered to eliminate these offenses.

What is Vinaya nidana? (the origin of the precepts) It refers to the two Pratimoksas (code of monastic rules), the seventeen Vinaya matters in the Vibhanga (explanation of the precepts), the seven Dharmas and eight Dharmas that should be well recited, the Ekottara vinaya (incremental precepts), shared precepts, and unshared precepts.

Sarvastivada Vinaya Matrika, Volume 5 Taisho Tripitaka Volume 23, No. 1441 Sarvastivada Vinaya Matrika

Sarvastivada Vinaya Matrika, Volume 6

Translated by Sanghabhadra (translator's name) during the Song Yuanjia period

What is Mahopadesa? (Great Admonition) There are four Mahopadesas. If a Bhikkhu comes and says: 『This is Sutra (discourses), Vinaya (discipline), Abhidhamma (higher teachings), I have personally received these teachings from the Buddha's mouth.』 The Bhikkhus should accept his words, do not deny them, and should seek verification in the Sutras, Vinaya, and Abhidhamma. If it corresponds with the Sutras, Vinaya, and Abhidhamma, they should praise this person: 『Excellent, Elder! You are good at upholding.』 If it does not correspond, they should tell him: 『These are not the words of the Buddha, not the Sutras, Vinaya, or Abhidhamma. You have misunderstood.』 The same applies if two people, three people, or the Sangha (community) say the same thing. Why is it called Mahopadesa? The answer is: because it is spoken with great purity, spoken by the saints, in accordance with the Dharma, not violating the characteristics of the Dharma, the disciples are without fear, it cuts off and subdues the unlawful, and it embraces the correct Dharma, therefore it is called Mahopadesa. The opposite of the above is called Kalopadesa (evil admonition). Why speak of Kalopadesa? It is for the sake of the disciples to understand well, to be without fear, and to be able to uphold the correct Dharma.

故、為後世末法中諸惡比丘增故，此是佛語、彼非佛語故，故名迦盧鏂波提舍。

云何等因？謂藥，若根莖葉花果藥等，與病因相應故，故名等因。

云何時雜？即日受時藥、即日受非時藥、七日藥、終身藥。時雜應時服，時藥攝故。

云何園林中凈？若比丘園林中有金銀，作是念：「有主者來取。」

云何山中凈？山者，樹也。樹者，枝葉相接、花果相接。面一拘盧舍，三衣隨處著，過明相出。云何堂凈？若僧伽藍中上座次第坐。

云何國土凈？若在郁單越，用閻浮提時食。若閻浮提時郁單越中夜，一切余方亦用閻浮提時食。

云何邊方凈？俱祇國不知受食，諸神通比丘到彼所乞食，彼人取食著地，不肯授與。諸比丘不知云何？乃至白佛。佛言：「聽諸比丘五種受法，謂手從手受、器從器受、衣從衣受、余身份從余身份受、放地受。」是名邊方凈。

云何方凈？雪寒處聽諸比丘著靴履𩋨𩎊，余國不聽。亦聽諸比丘著復衣，余處不聽。阿槃提國聽諸比丘用皮常洗浴，余方不聽。亦聽律師等五人受具足戒，余處不聽。

云何衣凈？世尊聽諸比丘十種衣，謂羊毛衣、纻麻、芻摩頭、鳩羅、劫貝、俱絁炎、波兜那劍、俱耽波劍、俱脂羅劍、阿婆羅哆劍。此十種衣，三壞色

【現代漢語翻譯】現代漢語譯本因此，爲了後世末法時期那些作惡的比丘增加（罪業），分辨『這是佛說』、『那不是佛說』，所以叫做迦盧鏂波提舍（分別佛語與非佛語的教導）。

什麼是等因？指的是藥物，比如根、莖、葉、花、果等藥物，與疾病的原因相對應，所以叫做等因。

什麼是時雜？指的是即日受用的時藥、即日受用的非時藥、七日藥、終身藥。時藥應當按時服用，因為屬於時藥的範疇。

什麼是園林中的清凈？如果比丘在園林中發現金銀，應當這樣想：『等待有主人來取走它們。』

什麼是山中的清凈？山，指的是樹木。樹木，指的是枝葉相接、花果相接。方圓一拘盧舍（古代印度長度單位），三衣可以隨意放置，過了黎明時分才離開。什麼是堂的清凈？如果僧伽藍（寺院）中，上座（長老）按照次第就坐。

什麼是國土的清凈？如果在郁單越（北俱盧洲），可以使用閻浮提（南贍部洲）的時間來進食。如果閻浮提是白天，而郁單越是夜晚，那麼所有其他地方也使用閻浮提的時間來進食。

什麼是邊方的清凈？俱祇國（地名）的人不知道如何接受食物，一些具有神通的比丘到那裡乞食，那些人拿起食物放在地上，不肯親自交給比丘。比丘們不知道該怎麼辦，於是稟告佛陀。佛陀說：『允許比丘們五種接受食物的方法，即手從手接受、器皿從器皿接受、衣服從衣服接受、身體的一部分從身體的一部分接受、放在地上接受。』這叫做邊方的清凈。

什麼是方的清凈？在寒冷下雪的地方，允許比丘們穿靴子和鞋子（𩋨𩎊），其他國家不允許。也允許比丘們穿雙層衣服，其他地方不允許。阿槃提國（地名）允許比丘們使用皮革經常洗浴，其他地方不允許。也允許律師等五人受具足戒（成為正式比丘），其他地方不允許。

什麼是衣服的清凈？世尊允許比丘們使用十種衣服，即羊毛衣、纻麻（苧麻）、芻摩頭（粗麻）、鳩羅（細麻）、劫貝（木棉）、俱絁炎（粗絲）、波兜那劍（細絲）、俱耽波劍（毛織品）、俱脂羅劍（混合織品）、阿婆羅哆劍（精細織品）。這十種衣服，都要染成三壞色（袈裟的顏色）。

【English Translation】 English version Therefore, for the sake of the increase of evil Bhikshus (monks) in the degenerate age of later generations, distinguishing 'This is the Buddha's word' and 'That is not the Buddha's word,' it is called Kālu-upadeśa (instruction on distinguishing Buddha's words from non-Buddha's words).

What is 'equal cause'? It refers to medicine, such as roots, stems, leaves, flowers, fruits, and other medicinal substances, which correspond to the causes of diseases, hence it is called 'equal cause'.

What is 'temporal mixture'? It refers to timely medicine taken on the same day, untimely medicine taken on the same day, seven-day medicine, and lifetime medicine. Timely medicine should be taken on time because it falls under the category of timely medicine.

What is purity in a garden? If a Bhikshu finds gold or silver in a garden, he should think, 'Wait for the owner to come and take them.'

What is purity in a mountain? 'Mountain' refers to trees. 'Trees' refers to branches and leaves connected, flowers and fruits connected. Within one krosa (ancient Indian unit of distance), the three robes can be placed anywhere, and one should leave after the dawn appears. What is the purity of a hall? If in a Sangharama (monastery), the senior monks sit in order.

What is the purity of a country? If one is in Uttarakuru (Northern Kurus), one can use the time of Jambudvipa (Southern Jambudvipa) for eating. If it is daytime in Jambudvipa and nighttime in Uttarakuru, then all other places also use the time of Jambudvipa for eating.

What is the purity of a border region? The people of Kuchi country (place name) do not know how to receive food. Some Bhikshus with supernatural powers went there to beg for food. Those people took the food and placed it on the ground, refusing to hand it over directly. The Bhikshus did not know what to do, so they reported to the Buddha. The Buddha said, 'Allow the Bhikshus five ways of receiving food: hand from hand, vessel from vessel, robe from robe, part of the body from part of the body, and placing it on the ground.' This is called the purity of a border region.

What is the purity of a region? In cold and snowy places, Bhikshus are allowed to wear boots and shoes (𩋨𩎊), which is not allowed in other countries. Bhikshus are also allowed to wear double-layered clothing, which is not allowed in other places. In the Avanti country (place name), Bhikshus are allowed to use leather for frequent bathing, which is not allowed in other places. Also, five people, including a Vinaya master, are allowed to receive full ordination (become a fully ordained Bhikshu), which is not allowed in other places.

What is the purity of clothing? The World-Honored One allows Bhikshus to use ten kinds of clothing: wool clothing, ramie (jute), coarse hemp, fine hemp, kapok (silk cotton), coarse silk, fine silk, woolen fabric, mixed fabric, and fine fabric. These ten kinds of clothing should all be dyed in three broken colors (the color of the Kasaya robe).

已受持。

云何酢漿凈？諸比丘病問諸醫師，醫師言：「飲漿可得差。」乃至佛言：「應作酢漿。作法者，取米汁溫水和之，放一處酢已，須者受用。若漿清澄無濁，以囊漉清凈如水。從地了受已，至日沒得飲，非初夜。初夜受初夜飲，乃至后夜受后夜飲。」

云何自恣？若比丘自恣日集在一處，僧中三處自恣，謂見、聞、疑。何以故佛令諸比丘自恣？欲使諸比丘不孤獨故、使各各憶罪故、憶罪已發露悔過故、以苦言調伏故、而得清凈無病安隱故、自意喜悅故、我清凈無罪故。

云何與自恣欲？若比丘病，不到自恣處。若不病不去，犯突吉羅。若有恐怖、若命難、梵行難，若八難九難，一一難起不得往自恣處，應與自恣欲。如何難起，亦當與自恣欲。

云何取自恣欲？若以人到比丘所取自恣欲，應如是取界內，非界外取欲已。若界內有大怖難、命難、梵行難等，八因緣中一一難起，爾時出界外不失欲。

云何說自恣欲？到眾中為彼比丘說自恣欲。若說者善，不說者犯突吉羅。

云何布薩？半月半月諸比丘各各自觀身，從前半月至今月半中間不犯戒耶？若憶犯者，于同意比丘所發露懺悔。若不得同意，作念：「若得同意，當發露懺悔除是罪，余清凈共僧同作布薩。」是名布薩。何

【現代漢語翻譯】現代漢語譯本已受持。

如何製作醋漿？如果比丘生病，去問醫生，醫生說：『喝漿可以痊癒。』乃至佛陀說：『應該製作醋漿。』製作方法是，取米汁與溫水混合，放在一處發酵變酸后，需要的人就可以飲用。如果漿清澈沒有渾濁，用布袋過濾乾淨，像水一樣。從地面拿起后，到日落之前可以飲用，不是初夜。初夜接受的，初夜飲用，乃至后夜接受的，后夜飲用。

什麼是自恣？如果比丘在自恣日聚集在一處，僧團中從三個方面進行自恣，即見、聞、疑。因為什麼佛陀讓比丘們自恣？爲了使比丘們不感到孤獨，使他們各自憶起所犯的罪過，憶起罪過後發露懺悔，用嚴厲的言語調伏自己，從而得到清凈無病安穩，內心喜悅，因為我清凈沒有罪過。

如何給予自恣欲？如果比丘生病，不能到達自恣的地方。如果不生病卻不去，就犯突吉羅罪。如果有恐怖、有性命危險、有梵行危險，或者有八難九難，任何一種困難發生而不能前往自恣的地方，應該給予自恣欲。如果困難發生，也應當給予自恣欲。

如何接受自恣欲？如果通過他人到比丘處接受自恣欲，應該這樣接受：在界內接受，不在界外接受。如果在界內有大的恐怖、性命危險、梵行危險等，八種因緣中的任何一種困難發生，那時出界外也不失去自恣欲。

如何說出自恣欲？到僧眾中為那位比丘說出自恣欲。如果說的人做得好，不說的人就犯突吉羅罪。

什麼是布薩？每半個月，比丘們各自觀察自己的身口意，從前半個月到這個月半之間沒有犯戒嗎？如果記得犯戒，就在同意的比丘那裡發露懺悔。如果沒有得到同意，就想：『如果得到同意，就發露懺悔去除這個罪，其餘清凈的和僧團一起作布薩。』這叫做布薩。

【English Translation】 English version Already received and upheld.

How is 'vinegar-water' (酢漿) purified? If monks are sick, they ask physicians, and the physicians say: 'Drinking vinegar-water can cure the illness.' Even the Buddha said: 'Vinegar-water should be made.' The method of making it is to take rice water and mix it with warm water, let it sit in one place until it becomes sour, and then those who need it can use it. If the water is clear and not turbid, filter it with a cloth bag until it is as clean as water. After receiving it from the ground, it can be drunk until sunset, not during the first watch of the night. If it is received during the first watch of the night, it should be drunk during the first watch of the night; and if it is received during the last watch of the night, it should be drunk during the last watch of the night.

What is 'self-surrender' (自恣, zìzì)? If monks gather in one place on the 'self-surrender' day, the Sangha performs 'self-surrender' in three aspects: what was seen, what was heard, and what was suspected. Why did the Buddha instruct the monks to perform 'self-surrender'? It is to prevent the monks from feeling lonely, to make them remember their offenses, to confess and repent after remembering their offenses, to subdue themselves with harsh words, so that they can attain purity, freedom from illness, and peace, and to bring joy to their hearts, knowing that 'I am pure and without offense'.

How to give 'desire for self-surrender' (自恣欲, zìzì yù)? If a monk is sick and cannot go to the place of 'self-surrender', if he is not sick but does not go, he commits a dukkhata (突吉羅) offense. If there is fear, danger to life, danger to the brahmacarya (梵行, pure conduct), or any of the eight or nine difficulties, and any one of these difficulties arises preventing him from going to the place of 'self-surrender', he should give his 'desire for self-surrender'. If such difficulties arise, he should also give his 'desire for self-surrender'.

How to take 'desire for self-surrender'? If someone is sent to the monk to take his 'desire for self-surrender', it should be taken within the boundary (界, jiè), not outside the boundary. If within the boundary there is great fear, danger to life, danger to brahmacarya, or any one of the eight causes of difficulty, then going outside the boundary does not invalidate the 'desire'.

How to declare 'desire for self-surrender'? Go to the Sangha and declare the 'desire for self-surrender' for that monk. If the one who declares does it well, the one who does not declare commits a dukkhata offense.

What is posadha (布薩, bùsà)? Every half-month, the monks each observe their own body, speech, and mind. Have they violated any precepts from the first half of the month until the middle of this month? If they remember violating any precepts, they confess and repent before a monk who agrees with them. If they cannot find agreement, they think: 'If I can find agreement, I will confess and repent to remove this offense, and with the remaining purity, I will perform posadha with the Sangha.' This is called posadha.

以故名布薩？舍諸惡不善法、舍煩惱有愛、證得清凈白法、究竟梵行事故，名布薩。

云何布薩與欲？謂病比丘布薩時不能到僧中，應與欲。若不病與欲，犯突吉羅。

云何受欲？廣說如前。說欲亦如前。何以故名欲？欲者，所作事，樂隨喜共同如法僧事。

云何與欲？病比丘不能到僧中，應與欲。若不病與欲，犯突吉羅。若有十難因緣，應與欲。如何難起，亦應與欲。與欲者，與欲成與欲。比丘與欲，答言爾成與欲。與我說欲，成與欲。當與汝欲，成與欲。身動，成與欲。口動，成與欲。若身口不動，將到僧中。若不堪動，一切僧應就，不應別作僧事。若別作僧事者，隨事犯。受欲、說欲，如前自恣說。

云何清凈？清凈者，無罪。

云何與清凈？廣說如前與欲。受清凈、說清凈，亦如自恣說。

云何欲清凈？若僧布薩羯磨時，欲及清凈。云何與欲清凈？布薩時比丘病，不能到僧中，當與欲清凈。若不病，與欲清凈，犯突吉羅。若命難、梵行難及八因緣難起，當與欲清凈。如何難起，亦應與欲清凈。與欲清凈者，與欲清凈。比丘與欲清凈，答言爾與我說欲清凈，當與汝欲清凈。身動口動，彼一一成與欲清凈。若身口不動，應將到僧中。若不堪動，一切僧應就，不應別作布薩羯

【現代漢語翻譯】現代漢語譯本：為什麼稱為布薩（Posadha）？因為捨棄諸惡不善之法，捨棄煩惱和貪愛，證得清凈的白法，最終成就清凈的梵行，所以稱為布薩。

什麼是布薩時給予同意（與欲）？生病的比丘在布薩時不能到僧團中，應該給予同意。如果不生病而給予同意，則犯突吉羅（Dukkata，輕罪）。

如何接受同意？詳細的說明如前所述。說出同意也如前所述。為什麼稱為同意？同意是指所要做的事情，樂於隨喜並共同參與如法的僧團事務。

如何給予同意？生病的比丘不能到僧團中，應該給予同意。如果不生病而給予同意，則犯突吉羅。如果有十種困難因緣，應該給予同意。如果困難發生，也應該給予同意。給予同意的人，給予同意就成立。比丘給予同意，回答『是』就成立。告訴我說出同意，就成立。應當給你同意，就成立。身體動，就成立。口動，就成立。如果身口不動，就將他帶到僧團中。如果不能移動，整個僧團應該遷就他，不應該另外進行僧團事務。如果另外進行僧團事務，則隨所做的事情而犯戒。接受同意、說出同意，如前自恣（Pavarana）時所說。

什麼是清凈？清凈就是沒有罪。

如何給予清凈？詳細的說明如前給予同意。接受清凈、說出清凈，也如自恣時所說。

什麼是同意清凈？如果僧團進行布薩羯磨（Kamma，儀式）時，給予同意和清凈。如何給予同意清凈？布薩時比丘生病，不能到僧團中，應當給予同意清凈。如果不生病，給予同意清凈，則犯突吉羅。如果生命有危險、梵行有危險以及八種因緣的困難發生，應當給予同意清凈。如果困難發生，也應該給予同意清凈。給予同意清凈的人，給予同意清凈。比丘給予同意清凈，回答『是』，告訴我說出同意清凈，應當給你同意清凈。身體動或口動，這些一一都成立給予同意清凈。如果身口不動，應該將他帶到僧團中。如果不能移動，整個僧團應該遷就他，不應該另外進行布薩羯磨。

【English Translation】 English version: Why is it called Posadha (布薩)? Because of abandoning all evil and unwholesome dharmas, abandoning defilements and craving, realizing pure white dharmas, and ultimately accomplishing pure Brahmacharya (梵行), it is called Posadha.

What is giving consent (與欲, Yu-yu) during Posadha? If a sick Bhikkhu (比丘) cannot come to the Sangha (僧團) during Posadha, he should give consent. If he is not sick and gives consent, he commits a Dukkata (突吉羅, minor offense).

How to receive consent? The detailed explanation is as before. Speaking out consent is also as before. Why is it called consent? Consent refers to the things to be done, being happy to rejoice and jointly participate in the lawful Sangha affairs.

How to give consent? If a sick Bhikkhu cannot come to the Sangha, he should give consent. If he is not sick and gives consent, he commits a Dukkata. If there are ten difficult conditions, consent should be given. If difficulties arise, consent should also be given. The one who gives consent, giving consent is established. If a Bhikkhu gives consent and answers 'yes', it is established. Telling me to speak out consent is established. Should give you consent, it is established. Body moves, it is established. Mouth moves, it is established. If the body and mouth do not move, he should be brought to the Sangha. If he cannot be moved, the entire Sangha should accommodate him, and no separate Sangha affairs should be conducted. If separate Sangha affairs are conducted, he commits an offense according to the matter. Receiving consent and speaking out consent are as said before during Pavarana (自恣).

What is purity (清凈)? Purity is being without offense.

How to give purity? The detailed explanation is as before for giving consent. Receiving purity and speaking out purity are also as said during Pavarana.

What is consent-purity (欲清凈)? If the Sangha is conducting Posadha Kamma (羯磨, ritual), giving consent and purity. How to give consent-purity? If a Bhikkhu is sick during Posadha and cannot come to the Sangha, consent-purity should be given. If he is not sick and gives consent-purity, he commits a Dukkata. If there is danger to life, danger to Brahmacharya, and difficulties arising from eight conditions, consent-purity should be given. If difficulties arise, consent-purity should also be given. The one who gives consent-purity, gives consent-purity. If a Bhikkhu gives consent-purity and answers 'yes', telling me to speak out consent-purity, should give you consent-purity. Body moves or mouth moves, each of these establishes giving consent-purity. If the body and mouth do not move, he should be brought to the Sangha. If he cannot be moved, the entire Sangha should accommodate him, and no separate Posadha Kamma should be conducted.

磨。

云何受欲清凈，若比丘從比丘邊受欲清凈。受欲清凈者，應如是取界內，非界外。若命難，梵行難乃至八難中一一難起，持至界外，不失欲清凈。

云何說欲清凈？受欲清凈比丘到僧中，為彼比丘故說欲清凈。若說者善，不說者犯突吉羅，不恭敬和合故。

云何偷婆？佛聽發爪作偷婆。如給孤獨長者因緣，毗尼中廣說，是名偷婆。

云何偷婆物？謂偷婆田宅、彼處建立偷婆。

云何偷婆舍？謂殿舍樓閣。若木鍮石白镴鉛錫等。

云何偷婆無盡功德？毗耶離諸商客為世尊起偷婆。起偷婆已，復為偷婆故多施諸物。諸比丘不受是無盡物，即以白佛。佛聽受，使優婆塞凈人知。若彼得利，用治偷婆或作偷婆。

云何供養偷婆？土摶、白灰、硃砂。

云何莊嚴偷婆？莊嚴偷婆者，繒彩、安牧迦、頭鳩羅、俱給耶、俱脂跛劍、幡幢、金銀琉璃、珂石珊瑚、虎魄馬瑙、真珠摩尼、赤珠玫瑰、沉水栴檀、末香涂香燈花，如是等及諸妙物莊嚴。

云何供養偷婆伎樂香花、末香涂香燒香？禮拜為塔故，比丘得結鬘。

云何有食？若比丘住寺中得食。

云何粥？世尊聽諸比丘啖粥，不得吮粥作聲。

云何佉陀尼？佛聽諸比丘啖九種佉陀尼：葉佉陀尼、花

【現代漢語翻譯】現代漢語譯本磨（Mara）。

什麼是受欲清凈？如果比丘從其他比丘處獲得受欲清凈。所謂受欲清凈，應當在戒律規定的範圍內進行，不得超出範圍。如果遇到生命危險、梵行（Brahmacarya，清凈的修行生活）的障礙，乃至八難（Astamoksa，八種難以修行佛法的障礙）中的任何一種，可以帶到戒律範圍之外，這樣也不會失去受欲清凈。

什麼是說欲清凈？獲得受欲清凈的比丘來到僧團中，爲了其他比丘的緣故宣說受欲清凈。如果應該說而說了，是好的；如果不說，則犯突吉羅（Dukkata，輕罪），因為不恭敬和合。

什麼是偷婆（Stupa，佛塔）？佛允許用頭髮和指甲建造偷婆。如同給孤獨長者（Anathapindika，一位著名的佛教護法）的因緣，在毗尼（Vinaya，戒律）中詳細說明，這就是偷婆。

什麼是偷婆物？指偷婆的田地和房屋，以及在這些地方建立的偷婆。

什麼是偷婆舍？指殿堂、房屋、樓閣。可以用木頭、黃銅、石頭、白镴（一種錫合金）、鉛、錫等材料建造。

什麼是偷婆的無盡功德？毗耶離（Vaisali，古印度城市）的商人們為世尊建造偷婆。建造偷婆后，又爲了偷婆的緣故大量佈施物品。比丘們不接受這些無盡的物品，於是稟告佛陀。佛陀允許接受，並讓優婆塞（Upasaka，男居士）和凈人（Kappiyakaraka，負責處理寺院事務的在家信徒）知曉。如果他們獲得利益，就用來修繕或建造偷婆。

什麼是供養偷婆？可以用泥土、白灰、硃砂等。

什麼是莊嚴偷婆？莊嚴偷婆可以用繒彩（絲織品）、安牧迦（Anmukta，一種裝飾品）、頭鳩羅（Taukula，一種裝飾品）、俱給耶（Kugeya，一種裝飾品）、俱脂跛劍（Kujipreksha，一種裝飾品）、幡幢（Pataka，旗幟）、金銀琉璃（Vaiḍūrya，琉璃）、珂石（Karka，海貝）、珊瑚（Pravala，珊瑚）、虎魄（Trnakanta，琥珀）、馬瑙（Asmagarbha，瑪瑙）、真珠（Mukta，珍珠）、摩尼（Mani，寶珠）、赤珠（Lohitaka，紅寶石）、玫瑰（Padmaraga，紅蓮花色寶石）、沉水栴檀（Agnicandana，沉香）、末香（Curna，香粉）、涂香（Lepana，塗抹的香）、燈花等，以及各種美妙的物品。

什麼是供養偷婆的伎樂、香花、末香、涂香、燒香？爲了佛塔而禮拜，比丘可以結鬘（Mala，花環）。

什麼是有食？如果比丘住在寺廟中得到食物。

什麼是粥？世尊允許比丘們食用粥，但不得吮粥發出聲音。

什麼是佉陀尼（Khadaniya，可咀嚼的食物）？佛允許比丘們食用九種佉陀尼：葉佉陀尼、花

【English Translation】 English version Mara.

What is purity of receiving desire? If a Bhikkhu (monk) receives purity of desire from another Bhikkhu. Purity of receiving desire should be within the boundaries of the Vinaya (monastic rules), not outside. If there is a threat to life, an obstacle to Brahmacarya (pure conduct), or any of the eight difficulties (Astamoksa, eight unfavorable conditions for practicing the Dharma), it can be taken outside the boundary without losing the purity of desire.

What is purity of speaking about desire? A Bhikkhu who has received purity of desire comes to the Sangha (monastic community) and speaks about the purity of desire for the sake of other Bhikkhus. If the speaker speaks well, it is good; if not, it is an offense of Dukkata (minor offense), due to disrespect and disharmony.

What is a Stupa (reliquary mound)? The Buddha allowed the making of Stupas from hair and nails. As in the story of Anathapindika (a wealthy benefactor of the Buddha), which is explained in detail in the Vinaya, that is a Stupa.

What are Stupa objects? These are the fields and houses of the Stupa, and the Stupas built in those places.

What is a Stupa building? This refers to halls, houses, and pavilions. They can be built with wood, brass, stone, pewter, lead, tin, and other materials.

What is the endless merit of a Stupa? The merchants of Vaisali (an ancient Indian city) built a Stupa for the World Honored One. After building the Stupa, they donated many things for the sake of the Stupa. The Bhikkhus did not accept these endless objects, so they reported to the Buddha. The Buddha allowed them to accept, and informed the Upasakas (male lay devotees) and Kappiyakarakas (lay attendants who manage the monastery's affairs). If they gain profit, they use it to repair or build Stupas.

What are the offerings to a Stupa? These can be clay, white ash, cinnabar.

What is the adornment of a Stupa? Adorning a Stupa can be done with silk fabrics, Anmukta (an ornament), Taukula (an ornament), Kugeya (an ornament), Kujipreksha (an ornament), Pataka (banners), gold, silver, Vaiḍūrya (lapis lazuli), Karka (seashells), Pravala (coral), Trnakanta (amber), Asmagarbha (agate), Mukta (pearls), Mani (jewels), Lohitaka (rubies), Padmaraga (lotus-colored gems), Agnicandana (aloeswood), Curna (powdered incense), Lepana (perfumed ointment), lamps, flowers, and other wonderful objects.

What are the music, flowers, powdered incense, perfumed ointment, and burning incense offered to a Stupa? For the sake of worshiping the Stupa, Bhikkhus can make garlands (Mala).

What is 'having food'? If a Bhikkhu stays in a monastery and receives food.

What is porridge? The World Honored One allowed the Bhikkhus to eat porridge, but they should not slurp it loudly.

What is Khadaniya (chewable food)? The Buddha allowed the Bhikkhus to eat nine kinds of Khadaniya: leaf Khadaniya, flower

佉陀尼、果佉陀尼、胡麻佉陀尼、油佉陀尼、面佉陀尼、糖佉陀尼、根佉陀尼、石蜜佉陀尼。食此九種佉陀尼時，不得拍拍作聲。

云何含消？含消有五種，世尊聽諸比丘服，謂酥、油、蜜、糖、醍醐。服含消藥時，治病想、服藥想、糞尿想髓腦想。

云何蒲阇尼？有五種，世尊聽諸比丘啖烏陀那、貴摩、沙曼陀、若魚肉等，是名蒲阇尼。食蒲阇尼時，治病想、服藥想、糞屎想。

云何缽？世尊聽諸比丘畜二種缽：鐵缽、瓦缽。八種缽不聽畜。

云何衣？世尊聽諸比丘畜七種衣，不聽凈施，謂僧伽梨、郁多羅、僧伽安旦婆娑、雨衣、覆瘡衣、尼師檀、養命衣。是名衣。

云何尼師檀？世尊聽諸比丘畜。諸比丘畜尼師檀，護僧臥具故。無尼師檀，不得坐僧臥具。

云何針？世尊聽諸比丘畜二種針：鐵針、銅針。是名針。

云何針筒？世尊聽諸比丘畜針筒，為舉針故。不應與無慚愧人、不得與沙彌。

云何依止？世尊所說，客來比丘不應先洗足訊息，先當求依止。爾時有一客比丘來，聞佛制戒，客來比丘不得先洗足訊息，先求依止。此比丘體力疲極，求覓依止，迷悶倒地，即便命終。諸比丘向佛廣說。佛言：「聽諸比丘脫衣缽拭足塵，洗足已二三日，然後求依止。」爾

【現代漢語翻譯】現代漢語譯本佉陀尼（Khadani，食物的一種）、果佉陀尼（fruit Khadani，水果食物）、胡麻佉陀尼（sesame Khadani，芝麻食物）、油佉陀尼（oil Khadani，油類食物）、面佉陀尼（flour Khadani，麵粉食物）、糖佉陀尼（sugar Khadani，糖類食物）、根佉陀尼（root Khadani，根莖類食物）、石蜜佉陀尼（rock candy Khadani，冰糖食物）。食用這九種佉陀尼時，不得拍打作聲。

什麼是含消？含消有五種，世尊允許各位比丘服用，即酥油（clarified butter）、油（oil）、蜜（honey）、糖（sugar）、醍醐（cream）。服用含消藥物時，應作治病想、服藥想、糞尿想、髓腦想。

什麼是蒲阇尼（Bhojani，食物的一種）？有五種，世尊允許各位比丘食用烏陀那（Udana，米飯）、貴摩（Kuyma，麵粉類食物）、沙曼陀（Saktu，炒麵）、以及魚肉等，這被稱為蒲阇尼。食用蒲阇尼時，應作治病想、服藥想、糞屎想。

什麼是缽（bowl）？世尊允許各位比丘持有兩種缽：鐵缽、瓦缽。不允許持有其他八種缽。

什麼是衣（robe）？世尊允許各位比丘持有七種衣，不允許接受凈施（newly offered robes），即僧伽梨（Samghati，大衣）、郁多羅（Uttarasanga，上衣）、僧伽安旦婆娑（Antarvasa，內衣）、雨衣（rain robe）、覆瘡衣（bandage robe）、尼師檀（Nisidana，坐墊）、養命衣（life-sustaining robe）。這些被稱為衣。

什麼是尼師檀（Nisidana，坐墊）？世尊允許各位比丘持有。各位比丘持有尼師檀，是爲了保護僧眾的臥具。沒有尼師檀，不得坐在僧眾的臥具上。

什麼是針（needle）？世尊允許各位比丘持有兩種針：鐵針、銅針。這些被稱為針。

什麼是針筒（needle case）？世尊允許各位比丘持有針筒，爲了收納針。不應給無慚愧之人，不得給沙彌（novice monk）。

什麼是依止（seeking guidance）？世尊曾說，新來的比丘不應先洗腳休息，應當先尋求依止。當時有一位新來的比丘，聽到佛陀制定的戒律，新來的比丘不得先洗腳休息，應當先尋求依止。這位比丘體力疲憊，尋求依止，昏迷倒地，隨即去世。各位比丘向佛陀詳細稟告此事。佛陀說：『允許各位比丘脫下衣缽，擦去腳上的灰塵，洗腳后兩三天，然後再尋求依止。』

【English Translation】 English version Khadani (a type of food), fruit Khadani (fruit food), sesame Khadani (sesame food), oil Khadani (oil food), flour Khadani (flour food), sugar Khadani (sugar food), root Khadani (root food), rock candy Khadani (rock candy food). When eating these nine types of Khadani, one should not make slapping sounds.

What is Ham-xiao (assimilated food)? There are five types of Ham-xiao, which the World-Honored One allows the Bhikkhus to consume, namely clarified butter, oil, honey, sugar, and cream. When taking Ham-xiao medicine, one should contemplate it as for curing illness, taking medicine, excrement and urine, and marrow and brain.

What is Bhojani (a type of food)? There are five types, which the World-Honored One allows the Bhikkhus to eat: Udana (rice), Kuyma (flour-based food), Saktu (roasted flour), and fish and meat, etc. These are called Bhojani. When eating Bhojani, one should contemplate it as for curing illness, taking medicine, and excrement and feces.

What is a bowl? The World-Honored One allows the Bhikkhus to possess two types of bowls: iron bowls and clay bowls. Eight types of bowls are not allowed to be possessed.

What is a robe? The World-Honored One allows the Bhikkhus to possess seven types of robes, not allowing newly offered robes, namely Samghati (outer robe), Uttarasanga (upper robe), Antarvasa (inner robe), rain robe, bandage robe, Nisidana (sitting cloth), and life-sustaining robe. These are called robes.

What is Nisidana (sitting cloth)? The World-Honored One allows the Bhikkhus to possess it. The Bhikkhus possess Nisidana to protect the Sangha's bedding. Without a Nisidana, one should not sit on the Sangha's bedding.

What is a needle? The World-Honored One allows the Bhikkhus to possess two types of needles: iron needles and copper needles. These are called needles.

What is a needle case? The World-Honored One allows the Bhikkhus to possess a needle case, for holding needles. It should not be given to shameless people, and should not be given to Sramaneras (novice monks).

What is seeking guidance? The World-Honored One said that newly arrived Bhikkhus should not wash their feet and rest first, but should first seek guidance. At that time, there was a newly arrived Bhikkhu who heard the precepts established by the Buddha, that newly arrived Bhikkhus should not wash their feet and rest first, but should first seek guidance. This Bhikkhu was physically exhausted, sought guidance, fainted and fell to the ground, and then died. The Bhikkhus reported this matter to the Buddha in detail. The Buddha said: 'Allow the Bhikkhus to take off their robes and bowls, wipe the dust off their feet, wash their feet, and then seek guidance after two or three days.'

時諸比丘趣得便依止，彼于善法退轉。佛言：「不得趣爾依止。當好籌量能增長善法者然後依止。依止時當問余比丘：『此比丘何似？有戒德不？能教誡不？眷屬復何似？無有諍訟不？能相教誡不。』如是問已，從求依止。與依止者，亦如是。」

云何受依止？當偏袒右肩。兩手捉兩足已。當如是語。我某甲從大德求依止。大德與我依止。我依止大德住。第二第三亦如是說。彼應答言。好善哉。

云何與依止？不滿十臘，不得與依止。假使滿十臘，愚無所知，不得與依止。若五法成就，得與依止。何等五？知犯不犯、知輕知重、廣誦波羅提木叉、已與人說，廣說如毗尼。

云何舍依止？有五因緣：失依止、還依止、去舍戒、從眾至眾、見本和上。

云何和上？諸比丘無和上出家受具足戒，心意不調伏、威儀不齊整、病痛無人看。諸比丘向佛說。佛言：「自今聽依和上出家。和上教誡，弟子心得調伏，病時相看。」后諸比丘弟子病時不看。佛言：「應看不看者，犯突吉羅。」

云何弟子？諸比丘依和上出家受具足戒，不來親近和上。諸比丘向佛說。佛云：「應親近和上，承事問訊隨逐行，作事時應白和上，和上所作事應代作，除四種，謂：大小行、嚼楊枝、界內禮枝提。」

云何

【現代漢語翻譯】現代漢語譯本當時，一些比丘爲了獲得方便而尋求依止，結果在善法上退轉。佛陀說：『不得隨意尋求依止。應當仔細衡量，選擇能夠增長善法的人作為依止。在尋求依止時，應當詢問其他比丘：『這位比丘如何？有戒德嗎？能夠教誡嗎？他的眷屬又如何？沒有爭訟嗎？能夠互相教誡嗎？』這樣詢問之後，再向他請求依止。給予依止的人，也應當如此。』

如何接受依止？應當偏袒右肩，雙手抓住對方的雙腳，然後這樣說：『我某甲從大德處尋求依止。大德請給予我依止。我依止大德而住。』第二遍、第三遍也這樣說。對方應當回答說：『好，善哉。』

如何給予依止？不滿十臘（戒臘，指出家受戒后的年數）的人，不得給予依止。即使滿了十臘，如果愚昧無知，也不得給予依止。如果成就五種條件，才能給予依止。是哪五種？知道什麼是犯戒，什麼不是犯戒；知道什麼是輕罪，什麼是重罪；能夠廣泛背誦《波羅提木叉》（Pratimoksha，戒經），已經為他人講解過，並且能夠廣泛地像《毗尼》（Vinaya，律藏）中那樣解說。

如何捨棄依止？有五種因緣：失去依止者、歸還依止、捨棄戒律、從僧團到另一個僧團、見到自己的本和上（Upadhyaya，親教師）。

什麼是和上（Upadhyaya）？一些比丘沒有和上就出家受具足戒，導致心意不能調伏，威儀不夠整齊，生病時無人照看。比丘們向佛陀稟告。佛陀說：『從今以後，允許依靠和上出家。和上教誡，弟子才能調伏內心，生病時可以互相照看。』後來，一些比丘的弟子生病時，他們卻不照看。佛陀說：『應當照看，不照看者，犯突吉羅（Dukkata，惡作罪）。』

什麼是弟子？一些比丘依靠和上出家受具足戒后，不來親近和上。比丘們向佛陀稟告。佛陀說：『應當親近和上，承事問訊，隨侍跟隨，做事時應當稟告和上，和上所要做的事應當代替去做，除了四種事，即：大小便、嚼楊枝、在界內禮拜支提（Chaitya，佛塔）。』

如何...

【English Translation】 English version At that time, some Bhikkhus (monks) sought dependence for convenience, and as a result, regressed in good Dhamma (teachings/virtue). The Buddha said: 'One should not seek dependence indiscriminately. One should carefully consider and choose someone who can increase good Dhamma as a support. When seeking dependence, one should ask other Bhikkhus: 'What is this Bhikkhu like? Does he have virtue in precepts? Is he able to instruct? What is his following like? Are there no disputes? Are they able to instruct each other?' After asking in this way, then request dependence from him. The one who grants dependence should also do the same.'

How to receive dependence? One should expose the right shoulder, grasp the two feet with both hands, and then say: 'I, so-and-so, seek dependence from the Venerable One. May the Venerable One grant me dependence. I dwell depending on the Venerable One.' The second and third times should also be said in this way. The other should answer: 'Good, well done.'

How to grant dependence? One who is less than ten Vassa (years since ordination) should not grant dependence. Even if one has completed ten Vassa, if one is ignorant and unknowing, one should not grant dependence. If one has accomplished five qualities, then one can grant dependence. What are the five? Knowing what is an offense and what is not an offense; knowing what is a light offense and what is a heavy offense; widely reciting the Pratimoksha (code of monastic discipline), having already explained it to others, and being able to explain it widely as in the Vinaya (monastic rules).'

How to relinquish dependence? There are five causes: losing the one depended upon, returning the dependence, renouncing the precepts, moving from one Sangha (community) to another, seeing one's own Upadhyaya (preceptor).

What is an Upadhyaya (preceptor)? Some Bhikkhus, without an Upadhyaya, ordained and received full ordination, resulting in their minds not being tamed, their deportment not being orderly, and no one to care for them when they are sick. The Bhikkhus reported this to the Buddha. The Buddha said: 'From now on, allow ordination relying on an Upadhyaya. With the Upadhyaya's instruction, the disciple's mind can be tamed, and they can care for each other when sick.' Later, some Bhikkhus did not care for their disciples when they were sick. The Buddha said: 'One should care for them; one who does not care commits a Dukkata (wrongdoing).'

What is a disciple? Some Bhikkhus, relying on an Upadhyaya, ordained and received full ordination, but did not come to be close to the Upadhyaya. The Bhikkhus reported this to the Buddha. The Buddha said: 'One should be close to the Upadhyaya, attend to him, inquire after him, follow him, and when doing things, one should inform the Upadhyaya. One should do the things that the Upadhyaya is to do, except for four things: major and minor excretions, chewing tooth sticks, and worshipping Chaitya (shrines) within the boundary.'

How to...

供養和上？應承事供養問訊禮拜，和上所應作事應疾疾作之，不應懈怠。慚愧和上、恭敬和上、下意求善法不求過。和上有過應諫，和上病應看，自事不應廢。

云何阿阇梨？諸比丘無阿阇梨出家，心不調伏、威儀不齊整、病無人看。諸比丘白佛。佛言：「聽諸比丘作阿阇梨。當教誡、看病。」諸比丘不肯與受具足戒。佛言：「應與受具足戒。」

云何近住弟子？近住弟子不親近阿阇梨，諸比丘向佛廣說。佛言：「近住當親近阿阇梨，問訊隨逐，所作事白阿阇梨，除大小行。」如前說。

云何和上阿阇梨共行弟子？近住弟子？共行弟子、近住弟子于和上阿阇梨所，如父母想；和上阿阇梨于弟子所，如兒子想。

云何沙彌？世尊聽畜沙彌，不太小。小者七歲。若作罪者，當使懺悔。若裸形，與著衣。

云何籌量？若始作住處、起寺舍時，先當籌量。行處成就不？永成就不？經行處成就不？非妨處難處不？少鬧亂聲不？如是觀察已起立寺舍。若不籌量，營事得罪。

云何臥具？世尊聽諸比丘畜氈褥㲩𣰆，若僧有、若自有。

云何營知事？世尊住阿茶毗寺舍。房舍崩壞，見已問阿難言：「此房舍何以崩壞？」阿難白言：「世尊！六群比丘知事不修治故。」佛語阿難：「更使餘人

【現代漢語翻譯】現代漢語譯本如何供養和上（Upadhyaya，親教師）？應當承事供養、問訊禮拜，和上所應該做的事情，應當迅速地去做，不應該懈怠。應當對和上懷有慚愧心、恭敬心，以謙卑的態度尋求善法，不挑剔過失。和上若有過失，應當勸諫；和上生病，應當照看，自己的事情不應該因此荒廢。

什麼是阿阇梨（Acharya，軌範師）？如果比丘沒有阿阇梨就出家，內心不能調伏、威儀不能整齊、生病了沒有人照看。眾比丘將此事稟告佛陀。佛陀說：『允許眾比丘擔任阿阇梨，應當教誡、看護病人。』眾比丘不肯為他人授具足戒。佛陀說：『應該為他人授具足戒。』

什麼是近住弟子（住在寺院附近，親近師父的弟子）？近住弟子不親近阿阇梨，眾比丘向佛陀詳細稟告此事。佛陀說：『近住弟子應當親近阿阇梨，問訊跟隨，所做的事情稟告阿阇梨，除了大小便等事。』如前所說。

什麼是和上阿阇梨共同教導的弟子？近住弟子？共同教導的弟子、近住弟子對於和上阿阇梨，應當像對待父母一樣；和上阿阇梨對於弟子，應當像對待兒子一樣。

什麼是沙彌（Sramanera，出家男子）？世尊允許蓄養沙彌，不應太小或太大。年齡小的，七歲即可。如果沙彌犯了罪，應當讓他懺悔。如果沙彌裸露身體，應當給他穿衣服。

什麼是籌量（衡量）？如果開始建造住處、興建寺廟時，首先應當籌量。所選的地方是否適合修行？是否能長久使用？經行的地方是否合適？是否是妨礙修行或困難的地方？是否少有喧鬧的聲音？像這樣觀察之後再建立寺廟。如果不經過籌量，操辦此事會獲罪。

什麼是臥具？世尊允許眾比丘擁有氈褥（Zhanru，毛氈褥子）和㲩𣰆（Rongdou，細毛織成的墊子），無論是僧團所有，還是比丘自己所有。

什麼是營知事（寺院的管理者）？世尊住在阿茶毗（Azhapi）寺舍。房舍崩壞，世尊看到后問阿難（Ananda）說：『這房舍為什麼會崩壞？』阿難稟告說：『世尊！因為六群比丘（六個行為不端的比丘）擔任知事而不修繕的緣故。』佛陀告訴阿難：『更換其他人』

【English Translation】 English version How to support and serve Upadhyaya (preceptor)? One should attend to, support, inquire after, and pay respects to the Upadhyaya. The tasks that the Upadhyaya should do, one should do them quickly and without laziness. One should have a sense of shame and respect towards the Upadhyaya, seeking good Dharma with humility and not finding fault. If the Upadhyaya has faults, one should advise him. If the Upadhyaya is sick, one should care for him, and one's own affairs should not be neglected because of this.

What is an Acharya (teacher)? If monks ordain without an Acharya, their minds cannot be tamed, their deportment is not orderly, and no one cares for them when they are sick. The monks reported this to the Buddha. The Buddha said: 'Allow the monks to act as Acharyas, they should teach and care for the sick.' The monks were unwilling to give the full precepts to others. The Buddha said: 'They should give the full precepts to others.'

What is a resident disciple (a disciple who lives near the monastery and is close to the teacher)? Resident disciples do not get close to the Acharya. The monks reported this to the Buddha in detail. The Buddha said: 'Resident disciples should get close to the Acharya, inquire after him, follow him, and report what they do to the Acharya, except for matters of urination and defecation.' As said before.

What about disciples who are taught jointly by the Upadhyaya and Acharya? Resident disciples? Disciples taught jointly and resident disciples should regard the Upadhyaya and Acharya as they would their parents; the Upadhyaya and Acharya should regard the disciples as they would their sons.

What is a Sramanera (novice monk)? The World-Honored One allowed the keeping of Sramaneras, who should not be too young or too old. The young ones can be seven years old. If a Sramanera commits a sin, he should be made to repent. If a Sramanera is naked, he should be given clothes to wear.

What is deliberation? If one is starting to build a dwelling place or erecting a monastery, one should first deliberate. Is the place chosen suitable for practice? Can it be used for a long time? Is the place for walking meditation suitable? Is it a place that hinders practice or is difficult? Is there little noise and disturbance? After observing in this way, one should erect the monastery. If one does not deliberate, one will incur offense by managing this matter.

What are bedding items? The World-Honored One allowed the monks to possess felt mats (Zhanru) and Rongdou (cushions made of fine hair), whether owned by the Sangha or by the monks themselves.

What is a manager (of the monastery)? The World-Honored One was staying at the Azhapi (Azhapi) monastery. The buildings were collapsing. Having seen this, the World-Honored One asked Ananda (Ananda): 'Why are these buildings collapsing?' Ananda reported: 'World-Honored One! Because the six monks (six monks with bad behavior) who are in charge do not repair them.' The Buddha told Ananda: 'Replace them with others.'

知事。若小小治，乃至掃地便止不修治者，不聽知事。」好修治者，使終身知事，煙燻雨漏房舍，與知事人住。佛言：「不得終身知事，不得與煙燻雨漏房舍住，與十二年房故名新。若知事新作房舍、新作臥具者，十二年中僧不使，或十一年、或十年、九年、八年、七年、六年、五年、四年、三年、二年、一年，不使泥不使治。」

云何次第？佛聽諸比丘，次第上中下禮拜問訊、起迎合掌。

云何蘇毗羅漿？佛聽病比丘飲蘇毗羅漿。如尊者舍利弗病因緣，是中應廣說。取根莖花果葉藥著一器中，漬酢已，清澄無濁，朝受乃至初夜飲，后夜亦如前說。

云何屑？佛聽諸病比丘畜豆屑、赤豆屑、摩修羅屑等，不得雜香，不以色好故畜；若病得合餘香。

云何藥？謂根莖葉花果時藥、七日藥、終身藥。世尊聽諸病比丘畜服，若眾、若自。

云何漿？謂世尊聽諸病比丘飲八種漿，凈漉水凈已飲。

云何皮？比丘不得畜皮、不得受、不得用坐臥，除革屣。若至白衣舍，得坐不得臥。

云何革屣？世尊聽諸比丘畜二種革屣，謂一重皮革屣，芒屣不得雜色作。

云何揩腳物？比丘不得畜浮石。

云何杖？王舍城尸陀林中多有毒蟲，諸比丘為毒蟲所害。佛言：「白羯磨已，聽

【現代漢語翻譯】現代漢語譯本：知事（寺院管理者）。如果（寺院管理者）稍微管理，乃至只是掃地就停止而不繼續修繕，不允許他擔任知事。喜歡修繕的人，可以讓他終身擔任知事，煙燻雨漏的房舍，給知事人居住。佛說：『不得終身擔任知事，不得住在煙燻雨漏的房舍里，與十二年的舊房一樣，可以稱為新房。如果知事新建房舍、新建臥具，十二年中僧眾不使用，或者十一年、或者十年、九年、八年、七年、六年、五年、四年、三年、二年、一年，不使用泥土，不進行修繕。』

什麼是次第？佛允許各位比丘，按照上中下（的順序）禮拜問訊、起身迎接合掌。

什麼是蘇毗羅漿？佛允許生病的比丘飲用蘇毗羅漿。如尊者舍利弗（Sariputra）生病的因緣，其中應該詳細說明。取根莖花果葉藥放在一個容器中，用醋浸泡后，澄清沒有雜質，早上接受乃至初夜飲用，後半夜也如前面所說。

什麼是屑？佛允許各位生病的比丘儲存豆屑、赤豆屑、摩修羅屑等，不得摻雜香料，不因為顏色好看而儲存；如果生病可以混合其他香料。

什麼是藥？指根莖葉花果時藥、七日藥、終身藥。世尊允許各位生病的比丘儲存服用，無論是僧眾一起服用，還是自己服用。

什麼是漿？指世尊允許各位生病的比丘飲用八種漿，用乾淨的濾水器過濾乾淨后飲用。

什麼是皮？比丘不得儲存皮、不得接受、不得用（皮）坐臥，除了革屣（鞋子）。如果到白衣（在家居士）的住所，可以坐，不得臥。

什麼是革屣？世尊允許各位比丘儲存兩種革屣，一種是單層皮革的革屣，芒屣（草鞋）不得用雜色製作。

什麼是揩腳物？比丘不得儲存浮石（用於摩擦腳的石頭）。

什麼是杖？王舍城（Rajagrha）尸陀林（burial ground）中有很多毒蟲，各位比丘被毒蟲所傷害。佛說：『白羯磨（formal announcement）后，允許（使用杖）。』

【English Translation】 English version: 'The steward (in charge of monastery affairs). If he manages only a little, even just sweeping the floor and stopping without repairing, he is not allowed to be the steward.' One who likes to repair should be made the steward for life, and the smoke-stained and rain-leaking rooms should be given to the steward to live in. The Buddha said: 'One should not be the steward for life, nor should one live in smoke-stained and rain-leaking rooms. A twelve-year-old house is considered new. If the steward builds new rooms or new bedding, the Sangha should not use them for twelve years, or eleven years, or ten years, nine years, eight years, seven years, six years, five years, four years, three years, two years, or one year. They should not use mud or repair it.'

What is the order? The Buddha allows the bhikkhus to greet, inquire, rise to welcome, and join palms in order of senior, middle, and junior.

What is Suvira juice? The Buddha allows sick bhikkhus to drink Suvira juice. As with the cause and condition of the Venerable Sariputra's (Sariputra) illness, it should be explained in detail. Take roots, stems, flowers, fruits, leaves, and herbs, put them in a container, soak them in vinegar, clarify them until there are no impurities, receive them in the morning and drink them until the early night, and the later night is also as previously described.

What are flakes? The Buddha allows sick bhikkhus to keep bean flakes, red bean flakes, Mashura flakes, etc. They should not be mixed with fragrances, nor should they be kept because of their beautiful color; if sick, they may be mixed with other fragrances.

What is medicine? It refers to root, stem, leaf, flower, and fruit seasonal medicine, seven-day medicine, and lifetime medicine. The World Honored One allows sick bhikkhus to store and take them, whether together as a Sangha or individually.

What is juice? It refers to the eight kinds of juice that the World Honored One allows sick bhikkhus to drink, filtering the water cleanly before drinking.

What is leather? Bhikkhus should not store leather, should not receive it, and should not use it for sitting or lying down, except for leather sandals. If they go to the house of a layman (lay practitioner), they may sit but not lie down.

What are leather sandals? The World Honored One allows bhikkhus to keep two kinds of leather sandals, one being single-layered leather sandals, and rush sandals should not be made with mixed colors.

What is a foot-scrubbing object? Bhikkhus should not keep pumice stones (for scrubbing feet).

What is a staff? In the Rajagrha (Rajagrha) charnel ground (burial ground), there are many poisonous insects, and the bhikkhus are harmed by the poisonous insects. The Buddha said: 'After a formal announcement (formal announcement), it is allowed (to use a staff).'

畜杖。」

云何杖絡囊？世尊聽病比丘從僧乞，白二羯磨已畜。

云何蒜？世尊聽病比丘服蒜，如長老舍利弗。不病不得食。若病食者，當如法行。

云何剃刀？世尊聽諸比丘畜剃刀，為剃髮故。是名剃刀。

云何剃刀房？世尊聽諸比丘畜剃刀房，為舉刀故。

云何戶鑰？世尊聽諸比丘畜戶鑰，為護臥具故，若眾、若自，為安隱僧故。

云何戶鎖？如戶鑰。

云何扇柄？摩尼扇柄，比丘不得畜。若得者，取當供養佛枝提、聲聞枝提。

云何傘？世尊聽諸比丘畜傘，防雨熱故。

云何乘？世尊聽老病比丘乘乘，廣說如毗尼。

云何扇？世尊聽諸比丘畜扇，若眾、若自。

云何拂？世尊聽諸比丘畜拂。

云何鏡？世尊不聽諸比丘照鏡，乃至水中，除面眼有病。

云何歌舞倡伎？比丘不得自作，亦不得教人作。

云何香花瓔珞？佛言：「比丘不得著香花瓔珞。若得者，取當供養佛枝提、聲聞枝提。」

云何眼安禪那？世尊聽病比丘畜安禪那，不得為好故著眼藥，為病故聽著。

云何著安禪那物？二種著安禪那物，謂銅、鐵。

云何臥？比丘不病，不得晝日臥、不得燈中臥。若疲極者，應起去，不得惱第二人。

【現代漢語翻譯】現代漢語譯本『畜杖』是什麼意思？世尊允許生病的比丘向僧團乞求手杖，經過兩次羯磨（羯磨指僧團的議事表決）后可以持有。『蒜』是什麼意思？世尊允許生病的比丘服用蒜，就像長老舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）一樣。沒有生病的比丘不得食用。如果生病的比丘食用，應當如法行事。『剃刀』是什麼意思？世尊允許比丘持有剃刀，爲了剃髮。這就是剃刀的含義。『剃刀房』是什麼意思？世尊允許比丘持有剃刀房，爲了放置剃刀。『戶鑰』是什麼意思？世尊允許比丘持有戶鑰，爲了保護臥具，無論是僧團的還是個人的，爲了僧團的安寧。『戶鎖』是什麼意思？和戶鑰一樣。『扇柄』是什麼意思？用摩尼寶珠做的扇柄，比丘不得持有。如果得到，應當拿去供養佛支提（Buddha-cetiya，佛塔）或聲聞支提（Sravaka-cetiya，阿羅漢塔）。『傘』是什麼意思？世尊允許比丘持有傘，爲了遮擋雨和炎熱。『乘』是什麼意思？世尊允許年老和生病的比丘乘坐交通工具，詳細的規定如《毗尼》（Vinaya，律藏）中所說。『扇』是什麼意思？世尊允許比丘持有扇子，無論是僧團的還是個人的。『拂』是什麼意思？世尊允許比丘持有拂塵。『鏡』是什麼意思？世尊不允許比丘照鏡子，甚至在水中也不可以，除非面部或眼睛有疾病。『歌舞倡伎』是什麼意思？比丘不得自己表演歌舞，也不得教人表演。『香花瓔珞』是什麼意思？佛說：『比丘不得佩戴香花瓔珞。如果得到，應當拿去供養佛支提或聲聞支提。』『眼安禪那』是什麼意思？世尊允許生病的比丘使用安禪那（anjana，眼藥），但不得爲了好看而使用眼藥，只有爲了治療疾病才允許使用。『著安禪那物』是什麼意思？有兩種放置安禪那的器物，即銅和鐵。『臥』是什麼意思？比丘沒有生病，不得在白天睡覺，也不得在燈光下睡覺。如果非常疲憊，應當起身離開，不得打擾其他人。

【English Translation】 English version What is meant by 『animal staff』? The World-Honored One allows sick monks to request a staff from the Sangha, and after two karmas (Karma refers to the procedural rules for monastic acts) have been completed, they may possess it. What is meant by 『garlic』? The World-Honored One allows sick monks to consume garlic, like the Elder Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom). Monks who are not sick may not consume it. If a sick monk consumes it, they should act in accordance with the Dharma. What is meant by 『razor』? The World-Honored One allows monks to possess razors for the purpose of shaving their heads. This is what is meant by a razor. What is meant by 『razor case』? The World-Honored One allows monks to possess razor cases for the purpose of storing razors. What is meant by 『door key』? The World-Honored One allows monks to possess door keys for the purpose of protecting their bedding, whether it belongs to the Sangha or to themselves, and for the peace of the Sangha. What is meant by 『door lock』? The same as a door key. What is meant by 『fan handle』? Fan handles made of mani jewels are not allowed for monks to possess. If they obtain one, they should take it to offer to a Buddha-cetiya (Buddha-cetiya, a stupa dedicated to the Buddha) or a Sravaka-cetiya (Sravaka-cetiya, a stupa dedicated to an Arhat). What is meant by 『umbrella』? The World-Honored One allows monks to possess umbrellas for the purpose of protection from rain and heat. What is meant by 『vehicle』? The World-Honored One allows elderly and sick monks to ride in vehicles, as detailed in the Vinaya. What is meant by 『fan』? The World-Honored One allows monks to possess fans, whether for the Sangha or for themselves. What is meant by 『whisk』? The World-Honored One allows monks to possess whisks. What is meant by 『mirror』? The World-Honored One does not allow monks to look in mirrors, not even in water, unless they have a disease of the face or eyes. What is meant by 『singing, dancing, and performing arts』? Monks may not perform singing and dancing themselves, nor may they teach others to perform. What is meant by 『fragrant flowers and garlands』? The Buddha said: 『Monks may not wear fragrant flowers and garlands. If they obtain them, they should take them to offer to a Buddha-cetiya or a Sravaka-cetiya.』 What is meant by 『eye anjana』? The World-Honored One allows sick monks to use anjana (anjana, eye ointment), but they may not use eye ointment for the sake of beauty; they are only allowed to use it for the sake of treating illness. What is meant by 『container for anjana』? There are two types of containers for holding anjana: copper and iron. What is meant by 『sleeping』? Monks who are not sick may not sleep during the day, nor may they sleep in the light of a lamp. If they are extremely tired, they should get up and leave, and not disturb others.

云何眠？世尊聽比丘晝日經行、坐除睡蓋。初夜過，四疊郁多羅僧，敷卷疊僧伽梨為枕。右脅臥，腳腳相累。不得散手腳、不得散亂心、不得散亂衣，作明相正念起想思惟，然後眠。至后夜疾疾起，經行、坐，除去睡蓋。

云何禪帶？世尊聽病比丘畜禪帶，謂腰背痛。如尊者舍利弗因緣，此中應廣說。

云何紐？佛聽諸比丘安衣紐，為風故、為攝衣故。

云何腰繩？世尊聽諸比丘畜三種腰繩，謂：編繩、圓織繩、綖繩。

云何彈？世尊聽諸比丘畜彈，怖賊故。無有因緣得打。

云何反抄著衣？比丘不得反抄著衣，除高處作。

云何地？地有二種：經行地、精舍地。

云何樹？耆阇崛山道邊無樹。佛言：「聽諸比丘種樹，為蔭故、為花故，應次第種。」

云何地物？謂田地。聽諸比丘取田地，為園故、為精舍故。

云何林樹？比丘應次第取。

云何諍？相言斗諍、行兩舌，各各相鬥，不和合不如一水乳，各自分住。非時不作、無義無作、非法不作、無朋黨不作、自惱惱他不作、俱惱不作，如是諍不應作。

云何諍壞，僧作二。僧壞輪壞。

云何僧壞非輪壞？若行十四壞僧事，取一一壞事，如法如律、非法非律、乃至界內各作布薩、是

【現代漢語翻譯】現代漢語譯本如何睡眠？世尊允許比丘白天經行、坐禪以去除睡眠的覆蓋（睡蓋，指昏沉睡眠）。初夜過後，將四層郁多羅僧（Uttarasangha，上衣）摺疊好，再將僧伽梨（Sanghati，大衣）捲起來作為枕頭。右側臥躺，雙腳交疊。不得隨意伸展手腳，不得心神散亂，不得衣衫不整，應保持清醒的覺知，心中想著光明，然後入睡。到了後半夜，迅速起身，經行、坐禪，以去除睡眠的覆蓋。什麼是禪帶？世尊允許生病的比丘使用禪帶，原因是腰背疼痛。如同尊者舍利弗（Sariputta）的因緣，此處應詳細說明。什麼是紐（紐，衣釦）？佛允許諸位比丘安衣紐，爲了防止風吹，爲了整理衣服。什麼是腰繩？世尊允許諸位比丘使用三種腰繩，即：編繩、圓織繩、綖繩。什麼是彈（彈，指彈弓）？世尊允許諸位比丘攜帶彈弓，爲了恐嚇盜賊。在沒有因緣的情況下不得使用彈弓打人。什麼是反抄著衣？比丘不得反抄著衣，除非在高處工作。什麼是地？地有兩種：經行地、精舍地。什麼是樹？耆阇崛山（Gijjhakuta，靈鷲山）道路旁邊沒有樹。佛說：『允許諸位比丘種樹，爲了遮陰，爲了賞花，應當按順序種植。』什麼是地物？指田地。允許諸位比丘取得田地，爲了建造園林，爲了建造精舍。什麼是林樹？比丘應當按順序取得。什麼是諍（諍，爭端）？相互爭吵鬥爭、搬弄是非，各自爭鬥，不和睦，不能像水乳交融一樣，各自獨立居住。不應在非時、無意義、非法的情況下爭吵，不應結黨營私，不應自己煩惱也使他人煩惱，不應雙方都煩惱，這樣的爭端不應該發生。什麼是諍壞（諍壞，因爭端而導致破裂）？僧團分裂成兩派。僧團破裂，戒律也隨之破壞。什麼是僧壞非輪壞？如果實行十四種破壞僧團的事情，採取每一種破壞僧團的事情，如法如律、非法非律，乃至在各自的界限內各自舉行布薩（Uposatha，齋戒儀式），這就是僧團破裂。

【English Translation】 English version What is sleep? The Blessed One allows the bhikkhus to walk and sit during the day to remove the sleep cover (sleep cover, referring to drowsiness and sleep). After the first watch of the night has passed, fold the four layers of the Uttarasangha (upper robe), and roll up the Sanghati (outer robe) as a pillow. Lie down on the right side, with feet overlapping. One should not stretch out hands and feet randomly, one should not have a scattered mind, one should not have disheveled clothes, one should maintain clear awareness, thinking of light in the mind, and then fall asleep. In the later part of the night, quickly get up, walk and sit, to remove the sleep cover. What is a meditation belt? The Blessed One allows sick bhikkhus to use a meditation belt because of back pain. As with the circumstances of Venerable Sariputta, this should be explained in detail here. What is a button? The Buddha allows the bhikkhus to attach buttons to their robes, to prevent the wind from blowing and to tidy up their clothes. What is a waist cord? The Blessed One allows the bhikkhus to use three types of waist cords, namely: braided cords, round woven cords, and thread cords. What is a slingshot? The Blessed One allows the bhikkhus to carry slingshots to frighten thieves. Under no circumstances should one use a slingshot to hit people. What is putting on the robe inside out? A bhikkhu should not put on the robe inside out, unless working in a high place. What is land? There are two types of land: walking land and monastery land. What are trees? There are no trees beside the road on Gijjhakuta (Vulture Peak). The Buddha said: 'Bhikkhus are allowed to plant trees, for shade and for flowers, and they should be planted in order.' What are land objects? Refers to fields. Bhikkhus are allowed to acquire fields, to build gardens and to build monasteries. What are forests and trees? Bhikkhus should acquire them in order. What is strife? Arguing and fighting with each other, engaging in backbiting, fighting each other, not being harmonious, not being like milk and water, living independently. One should not argue at inappropriate times, for meaningless reasons, or in illegal situations, one should not form factions, one should not trouble oneself or others, one should not trouble both parties, such strife should not occur. What is strife that leads to breakage? The Sangha splits into two factions. The Sangha is broken, and the precepts are also destroyed. What is a broken Sangha but not a broken wheel? If one carries out the fourteen things that destroy the Sangha, taking each thing that destroys the Sangha, according to the Dharma and the Vinaya, not according to the Dharma and the Vinaya, even holding the Uposatha (observance day) separately within their respective boundaries, this is a broken Sangha.

名僧壞非輪壞。

云何輪壞非僧壞？八聖道名輪。舍八聖道說余道，是名輪壞非僧壞。輪壞及前僧壞，俱名壞。

云何恭敬？恭敬和上、阿阇梨、上中下座，如是一切善恭敬。

云何下意？被擯比丘應行事：不得度人、不得與人受具戒、不得與人依止、不得畜沙彌、不得教誡比丘尼、若僧差作不應受、不得犯余戒、不得違眾僧羯磨、不得遮眾僧布薩自恣、不得出清凈比丘罪、不得遮羯磨(一十)、不得教誡性住比丘、不得道說性住比丘、不得使性住比丘憶念罪、不得共性住比丘共坐，常當下意恭敬，當示擯想。眾僧一切羯磨不得受。廣說十二人(十七)。

云何種種不共住？有二種：法及食。所行事，如擯比丘，差別者，一切眾僧羯磨不得受、眾僧差作亦不得受。廣說十二人。若於同梵行所有過罪者，僧應如是語：「汝莫不止。僧當治汝系汝罰汝。」二犯罪，此僧中懺悔，不得出界外。唯此僧能捨汝罪，非界外。如是治不止者，更加其罪，如調惡馬以轡制之。云何闥賴吒？二十二法成就，名闥賴吒比丘。云何二十二法？精進根本、成就慚愧、威儀具足、樂持戒、善解毗尼、聞持多聞、通利阿含、善解諍事、善解諍本、善解諍相、善解滅諍、善解滅諍已更不起、善解事辯才、無恐畏、身口善能

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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "What is the destruction of a monk and the non-destruction of the wheel?", "What is the destruction of the wheel and not the destruction of the monk? The Eightfold Noble Path (Aṣṭāṅgamārga, the eight paths to reach Nirvana in Buddhism) is called the wheel. Abandoning the Eightfold Noble Path and speaking of other paths is called the destruction of the wheel and not the destruction of the monk. The destruction of the wheel and the previous destruction of the monk can both be called destruction.", "What is reverence? Reverence for the Upādhyāya (preceptor), Ācārya (teacher), senior monks, middle-ranking monks, and junior monks, all of this is good reverence.", "What is humility? Things that a Nirvāpita bhikṣu (a monk who has been expelled from the Sangha) should do: he must not ordain others, must not confer full ordination on others, must not allow others to rely on him, must not keep Śrāmaṇeras (novice monks), must not instruct Bhikṣuṇīs (nuns), if the Sangha assigns a task, he should not accept it, must not violate other precepts, must not disobey the Karma (action, here referring to the Sangha's deliberations or resolutions) of the Sangha, must not prevent the Sangha's Poṣadha (bi-monthly recitation of precepts) and Pravāraṇā (self-reflection ceremony at the end of the rainy season retreat), must not reveal the faults of pure monks, must not prevent Karma (ten in total), must not instruct Śaikṣa-sthita bhikṣus (monks qualified to remain in the Sangha), must not speak of Śaikṣa-sthita bhikṣus, must not cause Śaikṣa-sthita bhikṣus to recall faults, must not sit with Śaikṣa-sthita bhikṣus, he should always maintain humility and reverence, and should display the thought of being expelled. He must not participate in any of the Sangha's Karma. Broadly speaking, there are twelve people (actually seventeen).", "What are the various ways of not living together? There are two types: Dharma and food. The things to do are the same as for an expelled monk, the difference being that he must not participate in any of the Sangha's Karma, and he must not accept tasks assigned by the Sangha. Broadly speaking, there are twelve people. If someone has faults towards those of the same Brahmacharya (Sabrahmacārī, fellow practitioners), the Sangha should say: 'Do not stop (practicing). The Sangha should govern you, restrain you, and punish you.' For two offenses, repent in this Sangha, and do not leave the boundary. Only this Sangha can forgive your sins, not those outside the boundary. Those who do not stop being governed in this way will have their sins increased, just like taming a bad horse with reins.", "What is Tāḍana (punishment)? One who has achieved twenty-two dharmas is called a Tāḍana bhikṣu. What are the twenty-two dharmas? Rooted in diligence, achieving shame and remorse, having complete deportment, delighting in upholding precepts, being good at understanding Vinaya (discipline), being learned and widely heard, being proficient in Āgamas (Buddhist scriptures), being good at resolving disputes, being good at understanding the root of disputes, being good at understanding the manifestations of disputes, being good at resolving disputes, not relapsing after resolving disputes, being good at using eloquence in matters, being fearless, being skilled in body and speech" ] }

使能受能行、受羯磨不隨愛、不隨瞋、不隨怖、不助二邊、受法食財食。是名闥賴吒二十二法。

云何實覓罪？先犯罪已發露，后覆藏，當與實覓罪，作白四羯磨。所行事如前說。

云何波羅夷學戒？若作淫已，乃至剎那不覆藏，諸比丘當與學戒，作白四羯磨，廣說如難提學戒。當行學戒法：在比丘下坐、授食與比丘、自從凈人受食、得共比丘二夜宿、自共未受具戒不得過二夜宿；若無能作羯磨人，覓不可得者，聽學戒人作二種羯磨，謂布薩、自恣羯磨。不得滿眾作布薩、自恣僧羯磨等。

云何眾僧上座？上座入界內，當教誡年少比丘，慰勞說經授經坐禪，使善法增長。恒使有食。有分食時等分，使眾得利。作方便求索，當勸化比丘使利益眾。應看病比丘，當爲病者乞藥。當差人看病，當與病人說法，不得舍病者。如是等界內一切事，上座皆悉應知。

云何床上座？床名僧伽藍。上座法：若食佉陀尼、蒲阇尼。打揵稚時，上座應前行前坐，當看諸年少比丘威儀，誰正、誰不正。若有不正，當作相使知。若作相不知，語比坐令語知。若比坐不語者，上座起往語，齊整威儀。行食時上座言：「一切平等與。」使唱僧跋。若白衣來，當使與食。若無食，若彼自不食，上座當爲說法，我等正有此食。

【現代漢語翻譯】現代漢語譯本使能受能行、受羯磨（karma，業）不隨愛、不隨瞋（chen，嗔怒）、不隨怖（bu，恐懼）、不助二邊（er bian，兩種極端），受法食財食。這叫做闥賴吒（Talatata）二十二法。

什麼是實覓罪？先犯了罪已經發露（fa lu，坦白），後來又覆藏（fu cang，掩蓋），應當給予實覓罪，作白四羯磨（bai si karma，四次宣告的儀式）。所行之事如前面所說。

什麼是波羅夷學戒（poluoyi xuejie，被逐出僧團的戒律）？如果做了淫事，乃至剎那（chana，極短的時間）不覆藏，眾比丘應當給予學戒，作白四羯磨，詳細的說法如難提學戒（Nanti xuejie）。應當實行學戒法：在比丘下座而坐、授食給比丘、從凈人（jing ren，未出家的信徒）那裡接受食物、可以和比丘一起住兩個晚上、自己和未受具足戒的人不得超過兩個晚上同住；如果沒有能作羯磨的人，尋找不到，允許學戒的人作兩種羯磨，即布薩（busa，懺悔儀式）、自恣羯磨（zizi karma，僧眾互相指出過失的儀式）。不得圓滿僧眾作布薩、自恣僧羯磨等。

什麼是眾僧上座（zhong seng shangzuo，僧團中的長老）？上座進入界內，應當教誡年少的比丘，慰勞他們，說經授經坐禪，使善法增長。經常使他們有食物。有分食的時候要等分，使大眾得到利益。想辦法去求索，應當勸化比丘使他們利益大眾。應該看護生病的比丘，應當為病人乞藥。應當安排人看護病人，應當給病人說法，不得捨棄病人。像這樣等界內的一切事，上座都應當知道。

什麼是床上座（chuang shangzuo，僧房的長老）？床指僧伽藍（sengjialan，寺院）。上座的職責：如果食用佉陀尼（qietuoni，硬的食物）、蒲阇尼（pujieni，軟的食物）。打揵稚（qianzhi，報時器）的時候，上座應當走在前面坐在前面，應當觀察年少比丘的威儀，誰端正、誰不端正。如果有人不端正，應當作手勢使他知道。如果作手勢不知道，告訴旁邊的比丘讓他告知。如果旁邊的比丘不告知，上座起身前去告知，使他整齊威儀。行食的時候上座說：『一切平等給予。』使人唱僧跋（sengba，僧眾的食物）。如果有白衣（baiyi，在家信徒）來，應當使人給他食物。如果沒有食物，如果他自己不吃，上座應當為他說法，我們正有這些食物。

【English Translation】 English version Enabling to receive and act, receiving karma (karma, action driven by intent) without being swayed by love, without being swayed by anger (chen, wrath), without being swayed by fear (bu, dread), not assisting either extreme (er bian, two extremes), receiving Dharma food and material food. These are called the twenty-two Dharmas of Talatata.

What is 'truly seeking fault'? Having committed a fault and already confessed it (fa lu, confessed), later concealing it (fu cang, concealing), one should be given 'truly seeking fault', and perform the White Four Karmas (bai si karma, a formal act of the Sangha requiring four announcements). The actions to be performed are as previously described.

What is Parajika training (poluoyi xuejie, the training for expulsion from the Sangha)? If one has committed sexual intercourse, even for an instant without concealing it, the monks should give training, perform the White Four Karmas, as described in detail in the Nanti training (Nanti xuejie). One should practice the training rules: sitting below the monks, giving food to the monks, receiving food from laypersons (jing ren, lay devotees), being allowed to stay with monks for two nights, not being allowed to stay with those who have not received full ordination for more than two nights; if there is no one who can perform the karma, and one cannot be found, the one in training is allowed to perform two kinds of karma, namely the Posadha (busa, confession ceremony) and Pravarana karma (zizi karma, ceremony where monks invite criticism). One must not fully participate in the Posadha or Pravarana Sangha karmas, etc.

What is the elder (zhong seng shangzuo, senior monk) of the Sangha? When the elder enters the boundary, he should instruct the young monks, comfort them, teach the sutras, impart the sutras, and encourage meditation, so that good Dharma increases. He should always ensure that there is food. When there is food to be distributed, it should be distributed equally, so that the Sangha benefits. He should seek and strive to persuade the monks to benefit the Sangha. He should care for the sick monks, and should beg for medicine for the sick. He should arrange for people to care for the sick, and should teach the Dharma to the sick, and must not abandon the sick. In this way, the elder should know everything within the boundary.

What is the elder of the dwelling (chuang shangzuo, senior monk of the monastery)? 'Dwelling' refers to the Sangharama (sengjialan, monastery). The elder's duty: if eating khadani (qietuoni, hard food) and bhojani (pujieni, soft food). When the ghanta (qianzhi, timekeeping instrument) is struck, the elder should go first and sit first, and should observe the demeanor of the young monks, who is upright and who is not. If someone is not upright, he should make a sign to let him know. If he does not know when a sign is made, tell the monk sitting next to him to inform him. If the monk sitting next to him does not inform him, the elder should get up and go to inform him, so that he straightens his demeanor. When distributing food, the elder says: 'Give everything equally.' Have someone chant the Sanghabhatta (sengba, food for the Sangha). If a layperson (baiyi, lay devotee) comes, have someone give him food. If there is no food, if he himself does not eat, the elder should teach him the Dharma, 'We only have this food.'

云何樹界？枝葉花果相接。乃至一拘盧舍，隨意著衣，得至明相出。

云何堂前？僧伽藍有眾多比丘，應次第分。若自惱惱他、若兩惱，應避去。若堂前破壞，應治。

云何房？若住房中，當以水灑凈掃，瞿摩耶塗地。拂拭床臥具，有垢者應浣。

云何臥具？若比丘露地敷臥具已，出寺門外五十尋過，不得去。若去，突吉羅。若有二比丘，一人取床、一人取臥具。

云何戶撣？比丘不得閉戶作聲。開戶時先當撓戶，當徐徐入，使腳跡不作聲。戶若有兩扇者，不得相振作聲。

云何戶撣？若上下撣者，當俱下已去，使房舍堅牢故、防自身故、防臥具故。

云何空坊？若空坊無比丘者，當水灑掃地，瞿摩耶塗地。若有器者，當凈洗揩拭。若有凈人，當使凈草。若有白衣來者，當爲說法。

云何缽？缽不得著石上土埵上、不得近坑邊。食時口中嚼物吐出滓，不得著缽中。不得缽中洗手面、不得著不凈地、不得用合沙物洗、不得濕盛、不得極燥。徐徐受用，令得久用。因壞，更乞難。

云何衣？觀衣如自皮。不得著僧伽梨擔草木、瞿摩耶土、水灑地、掃地分糞、瞿摩耶塗地。不得坐僧伽梨上，不得覆身。僧伽梨當作僧伽梨用，郁多羅僧作郁多羅僧用，安陀會僧作安

【現代漢語翻譯】現代漢語譯本云何樹界？樹的枝葉花果互相連線。乃至一拘盧舍（kosa，古代印度長度單位，約合今1.5-4公里），可以隨意穿著衣服，直到黎明時分才離開。云何堂前？僧伽藍（samghārama，僧院）里有眾多比丘（bhikkhu，佛教出家男眾），應該按次序分配。如果自己惱害他人、或者他人惱害自己、或者互相惱害，就應該避開。如果堂前有損壞，應該修繕。云何房？如果住在房間里，應當用水灑掃乾淨，用瞿摩耶（gomaya，牛糞）塗抹地面。拂拭床和臥具，有污垢的應當洗滌。云何臥具？如果比丘在露天鋪設臥具后，離開寺門外五十尋（vyāma，古代印度長度單位，約合兩臂展開的長度）的距離，就不得離開。如果離開，犯突吉羅（dukkata，輕罪）。如果有兩個比丘，一人拿床，一人拿臥具。云何戶撣？比丘不得關著門發出聲音。開門時應當先敲門，應當慢慢地進入，使腳步聲不發出聲音。門如果有兩扇，不得互相碰撞發出聲音。云何戶撣？如果是上下閂，應當一起放下後離開，使房舍堅固、保護自身、保護臥具。云何空坊？如果空房間沒有比丘居住，應當用水灑掃地面，用瞿摩耶塗抹地面。如果有器物，應當清洗擦拭乾凈。如果有凈人（kappiyakāraka，負責寺院雜務的在家信徒），應當讓他準備乾淨的草。如果有白衣（avadāta-vasana，在家信徒）來訪，應當為他們說法。云何缽？缽不得放在石頭上、土堆上、不得靠近坑邊。吃飯時口中咀嚼食物吐出的殘渣，不得放在缽中。不得在缽中洗手洗臉、不得放在不乾淨的地方、不得用混合沙子的東西洗、不得盛放潮濕的東西、不得過於乾燥。慢慢地使用，使其能夠長久使用。因為損壞，再次乞討就困難了。云何衣？看待衣服如同自己的面板。不得穿著僧伽梨（saṃghāṭī，大衣）搬運草木、瞿摩耶土、用水灑地、掃地分糞、瞿摩耶塗地。不得坐在僧伽梨上，不得覆蓋身體。僧伽梨應當當作僧伽梨使用，郁多羅僧（uttarāsaṅga，上衣）當作郁多羅僧使用，安陀會僧（antarvāsa, 中衣）當作安陀

【English Translation】 English version What is the realm of trees? Branches, leaves, flowers, and fruits are interconnected. Even within a kosa (kosa, an ancient Indian unit of distance, approximately 1.5-4 kilometers), one may freely wear clothes until the break of dawn before departing. What is the area in front of the hall? In a samghārama (samghārama, monastery) where there are many bhikkhus (bhikkhu, Buddhist monks), they should be assigned in order. If one harms oneself or others, or both, one should avoid it. If the area in front of the hall is damaged, it should be repaired. What is a room? If dwelling in a room, it should be sprinkled with water and swept clean, and the ground should be smeared with gomaya (gomaya, cow dung). Dust the bed and bedding, and if there are stains, they should be washed. What is bedding? If a bhikkhu has spread out bedding in the open and goes beyond fifty vyāmas (vyāma, an ancient Indian unit of length, approximately the length of outstretched arms) outside the monastery gate, he must not leave. If he leaves, it is a dukkata (dukkata, minor offense). If there are two bhikkhus, one takes the bed and the other takes the bedding. What is door etiquette? A bhikkhu must not close the door and make noise. When opening the door, one should first knock, and enter slowly, making sure the footsteps do not make noise. If the door has two panels, they must not collide and make noise. What is door etiquette? If there are upper and lower bolts, they should both be lowered before leaving, to make the room secure, to protect oneself, and to protect the bedding. What is an empty room? If there are no bhikkhus dwelling in an empty room, the ground should be sprinkled with water and swept, and smeared with gomaya. If there are utensils, they should be washed and wiped clean. If there is a kappiyakāraka (kappiyakāraka, a lay attendant who manages the monastery's affairs), he should be asked to prepare clean grass. If laypeople (avadāta-vasana, lay followers) come, the Dharma should be taught to them. What is a bowl? A bowl must not be placed on stones, mounds of earth, or near the edge of a pit. When eating, the remnants of chewed food spat out from the mouth must not be placed in the bowl. One must not wash one's hands or face in the bowl, nor place it on unclean ground, nor wash it with substances mixed with sand, nor store wet things in it, nor leave it extremely dry. Use it slowly and carefully, so that it can be used for a long time. If it breaks, it will be difficult to beg for another. What is clothing? Regard clothing as one's own skin. One must not wear the saṃghāṭī (saṃghāṭī, outer robe) to carry grass and wood, gomaya soil, sprinkle water on the ground, sweep the ground to separate feces, or smear gomaya on the ground. One must not sit on the saṃghāṭī, nor cover the body with it. The saṃghāṭī should be used as a saṃghāṭī, the uttarāsaṅga (uttarāsaṅga, upper robe) should be used as an uttarāsaṅga, and the antarvāsa (antarvāsa, inner robe) should be used as an antarvāsa.

陀會僧用。不得以衣著不凈處。著衣不得擔，擔僧伽梨應割截成郁多羅僧。安旦婆僧不必割截。若比丘無新衣有故衣者，若有長衣，應唱令，若五條、七條、九條、十一條、十三條、十五條。不得妙色染，若妙色染當壞。以干大皮樹皮染，染已受持。

云何尼師檀？世尊聽諸比丘畜尼師檀，不得用少片物作。尼師檀受持，不得離宿。

云何針？有二種針，世尊聽畜，謂銅、鐵。好舉不得因生壞，更求難。

云何針房？為護針故。

云何粥？世尊聽諸比丘飲粥。飲粥有五種功德：斷饑、斷渴、斷風、消宿食、未熟令熟。歠粥不得作聲。

云何水瓶？佛聽諸比丘畜水瓶，令清凈。不得用盛食器用作水瓶。

云何澡罐？世尊聽諸比丘畜燥罐，使令清凈。

云何瓶蓋？世尊聽諸比丘以物覆瓶口。

云何水？比丘使令水清凈，好用意漉水，好看水，勿有蟲。凈洗手，著凈衣漉水，不得不凈衣手漉水。

云何飲水器？世尊聽諸比丘畜飲水器，令凈潔。

云何食？蒲阇尼有五種，若食一一蒲阇尼時，當觀食，此食從何處來？從倉中出。倉復何因？倉從地出。地復何因？以糞尿和合種子得生，今復還養糞身。舉摶時作糞想，正念在前，不以散亂心啖食。當作逆食想、從

【現代漢語翻譯】現代漢語譯本：僧眾應該使用（舊）衣服。不應該在不乾淨的地方穿（僧）衣。穿衣時不得用擔子挑，如果挑僧伽梨（Samghati，大衣），應該裁剪成郁多羅僧（Uttarasangha，上衣）。安旦婆僧（Antarvasa，內衣）不必裁剪。如果比丘沒有新衣只有舊衣，如果有長衣，應該唱令（告知大眾），（將舊衣裁剪縫製成）五條、七條、九條、十一條、十三條、十五條的袈裟。不得用妙色染色，如果用妙色染色就會損壞（袈裟的莊嚴）。用乾的大皮樹皮染色，染色后受持（袈裟）。什麼是尼師檀（Nisidana，坐具）？世尊允許比丘使用尼師檀，不得用少量碎片之物製作。尼師檀受持后，不得離身過夜。什麼是針？有兩種針，世尊允許（比丘）持有，即銅針和鐵針。要好好使用，不得因為（針）損壞而（隨意）丟棄，更去尋找新的（針），這很困難。什麼是針房？爲了保護針。什麼是粥？世尊允許比丘喝粥。喝粥有五種功德：止息飢餓、止息口渴、止息風病、消化宿食、使未消化的食物得以消化。喝粥時不得發出聲音。什麼是水瓶？佛允許比丘使用水瓶，保持（水的）清潔。不得用盛食物的器皿當作水瓶。什麼是澡罐？世尊允許比丘使用澡罐，保持（身體的）清潔。什麼是瓶蓋？世尊允許比丘用東西蓋住瓶口。什麼是水？比丘應該使水保持清潔，好好地、專心地用濾水器濾水，仔細觀察水，不要有蟲子。洗乾淨手，穿乾淨的衣服來濾水，不得用不乾淨的手和衣服濾水。什麼是飲水器？世尊允許比丘使用飲水器，保持（飲水器）乾淨。什麼是食物？蒲阇尼（Bhojanani，食物）有五種，如果吃每一種蒲阇尼時，應當觀察食物，這食物從哪裡來？從倉庫中來。倉庫又是怎麼來的？倉庫從土地中來。土地又是怎麼來的？用糞尿和合種子才能生長，現在又用來滋養糞身。拿起食物時，要作糞土想，正念在前，不以散亂的心吃食物。應當作逆食想、從

【English Translation】 English version: The Sangha should use (old) clothes. One should not wear (monastic) robes in unclean places. When wearing robes, one should not carry them with a carrying pole. If carrying a Samghati (outer robe), it should be cut and made into an Uttarasangha (upper robe). An Antarvasa (inner robe) does not need to be cut. If a Bhikshu (monk) does not have new robes but only old ones, and if there are long robes, he should announce it (to the Sangha), (and tailor the old robes into) five-striped, seven-striped, nine-striped, eleven-striped, thirteen-striped, or fifteen-striped Kasaya (robes). One should not use exquisite colors for dyeing; if exquisite colors are used, it will damage (the dignity of the robes). Dye with the bark of dry, large-skinned trees, and after dyeing, uphold (the robes). What is a Nisidana (sitting cloth)? The World-Honored One allows Bhikshus to use a Nisidana; it should not be made from small scraps of material. Once a Nisidana is accepted, it should not be separated from the body overnight. What is a needle? There are two kinds of needles that the World-Honored One allows (Bhikshus) to possess, namely copper needles and iron needles. They should be used carefully, and one should not discard them (casually) because they are damaged, and then seek new ones, which is difficult. What is a needle case? It is for protecting the needle. What is porridge? The World-Honored One allows Bhikshus to drink porridge. Drinking porridge has five benefits: it stops hunger, stops thirst, stops wind-related illnesses, digests old food, and helps undigested food to digest. One should not make noise when drinking porridge. What is a water bottle? The Buddha allows Bhikshus to use water bottles to keep (the water) clean. One should not use food containers as water bottles. What is a wash basin? The World-Honored One allows Bhikshus to use wash basins to keep (the body) clean. What is a bottle cap? The World-Honored One allows Bhikshus to cover the mouths of bottles with something. What is water? Bhikshus should keep the water clean, carefully and attentively filter the water with a water filter, and carefully observe the water to ensure there are no insects. Wash hands cleanly and wear clean clothes to filter the water; one should not filter water with unclean hands and clothes. What is a drinking water vessel? The World-Honored One allows Bhikshus to use drinking water vessels to keep (the vessels) clean. What is food? There are five kinds of Bhojanani (food). When eating each kind of Bhojanani, one should contemplate the food: Where does this food come from? It comes from the storehouse. And how does the storehouse come about? The storehouse comes from the land. And how does the land come about? It grows from the combination of manure and seeds, and now it is used to nourish this body of excrement. When picking up the food, one should think of it as excrement, with right mindfulness present, and not eat the food with a distracted mind. One should think of it as eating something repulsive, from

他得想、病想、因緣得想，然後食。當復觀不別眾食，復應觀自恣不自恣。

云何食時？若食五正食時，打犍捶時當齊整衣服、威儀嚴政，入眾時不得作語聲。

云何食？不長取與他，除與父母兄弟。客來至寺、病者、懷胎母人，正念已當與食。應與畜生一摶。欲出家者，于眾有益者與。

云何受食？當一心受食，不得散亂心。正念受食，如所食、如所取。

云何乞食？廣說如毗尼。

云何請食？比丘請食，不得雜好覆，勿以不凈污。當知時。

云何阿練若比丘？阿練若比丘，常當美語含笑在前，不皺眉。畜凈水瓶、盛滿水。畜火珠、月珠。

云何阿練若上座？阿練若上座當教誡年少比丘、說法，以阿練若法教誡，使阿練若法增長。

云何聚落？聚落中比丘如前說。白衣來，當爲說法，隨力所能。

云何聚落中上座？聚落中上座如前說。

云何客比丘？若客比丘來，當在現處默然立，齊整威儀，如前說。

云何客上座？客上座當觀伴比丘，遣使白舊比丘，求房臥具。

云何行？明日欲行，當白和上阿阇梨：「我向某方某國去。」若聽去者去，不聽者不得去。所住房當灑掃涂治，臥具當拂拭已去。

云何行上座？行上座比丘當觀年少

【現代漢語翻譯】現代漢語譯本他應當思索食物的來源、疾病的來源、因緣的來源，然後才能食用。還應當觀察所食用的食物是否與大眾的食物相同，並且應當觀察自己是否放縱口腹之慾。

什麼是進食的時間？如果到了進食五種正食的時間，敲響犍椎（ghanta，寺院中用於集眾的法器）時，應當整理好衣服，保持威儀莊重，進入僧眾之中時不得發出聲音。

什麼是（正確的）食用方式？不要從他人處拿取過多的食物，除非是給予父母兄弟。如果有客人來到寺院、病人、或者懷孕的婦女，應當以正念給予食物。應當給予畜生一團食物。對於想要出家的人，以及對大眾有益的人，也應當給予食物。

什麼是接受食物的方式？應當一心接受食物，不得心神散亂。以正念接受食物，如實地看待所食用的食物，如實地看待所拿取的食物。

什麼是乞食？詳細的說明如同《毗尼》（Vinaya，佛教戒律）中所說。

什麼是請食？比丘請食時，不得用好的東西遮蓋食物，也不要用不潔凈的東西污染食物。應當知道（合適的）時間。

什麼是阿練若比丘（aranyaka bhiksu，住在寂靜處的比丘）？阿練若比丘應當經常以美好的語言和含笑的面容待人，不要皺眉頭。應當攜帶乾淨的水瓶，盛滿水。應當攜帶火珠、月珠。

什麼是阿練若上座（aranyaka sthavira，在寂靜處有經驗的長老）？阿練若上座應當教誡年輕的比丘、為他們說法，用阿練若的修行方法教誡他們，使阿練若的修行方法得以增長。

什麼是聚落？住在聚落中的比丘如同前面所說。如果有在家居士前來，應當為他們說法，儘自己的能力。

什麼是聚落中的上座？聚落中的上座如同前面所說。

什麼是客比丘？如果有客比丘前來，應當在現處默默站立，整理好威儀，如同前面所說。

什麼是客上座？客上座應當觀察同行的比丘，派遣使者告知舊住的比丘，請求房間和臥具。

什麼是（正確的）行走？如果第二天要離開，應當稟告和尚（upadhyaya，親教師）和阿阇梨（acarya，導師）: 『我將前往某方某國。』如果允許前往就去，如果不允許就不得去。所居住的房間應當灑掃乾淨，臥具應當拂拭乾凈后再離開。

什麼是行走的上座？行走的上座比丘應當觀察年輕的比丘。

【English Translation】 English version He should contemplate the source of food, the source of illness, and the source of conditions, and then eat. He should also observe whether the food he eats is different from the food of the community, and he should observe whether he is indulging his appetite.

What is the time for eating? If it is time to eat the five proper foods, when the ghanta (ghanta, a temple instrument used to gather the community) is struck, he should tidy his clothes, maintain dignified deportment, and not make any noise when entering the community.

What is the (correct) way of eating? Do not take too much food from others, except to give to parents and siblings. If a guest comes to the temple, a sick person, or a pregnant woman, food should be given with mindfulness. A handful of food should be given to animals. Food should also be given to those who wish to become monks and those who benefit the community.

What is the way to receive food? He should receive food with a focused mind, not a distracted mind. He should receive food with mindfulness, seeing the food he eats as it is, and seeing the food he takes as it is.

What is begging for food? The detailed explanation is as described in the Vinaya (Vinaya, Buddhist precepts).

What is requesting food? When a bhiksu requests food, he should not cover the food with good things, nor should he contaminate the food with unclean things. He should know the (appropriate) time.

What is an aranyaka bhiksu (aranyaka bhiksu, a monk who lives in a quiet place)? An aranyaka bhiksu should always treat people with kind words and a smiling face, and not frown. He should carry a clean water bottle, filled with water. He should carry a fire pearl and a moon pearl.

What is an aranyaka sthavira (aranyaka sthavira, an experienced elder in a quiet place)? An aranyaka sthavira should teach and preach to young bhiksus, instructing them with the practice methods of aranyaka, so that the practice methods of aranyaka can grow.

What is a village? The bhiksus living in the village are as described above. If lay people come, they should preach to them to the best of their ability.

What is a sthavira in a village? The sthavira in a village is as described above.

What is a guest bhiksu? If a guest bhiksu comes, he should stand silently in the present place, tidy his deportment, as described above.

What is a guest sthavira? The guest sthavira should observe the accompanying bhiksus, send a messenger to inform the resident bhiksus, and request a room and bedding.

What is (correct) walking? If he wants to leave the next day, he should inform the upadhyaya (upadhyaya, preceptor) and acarya (acarya, teacher): 『I am going to such and such a country in such and such a direction.』 If he is allowed to go, he should go; if he is not allowed, he should not go. The room he lives in should be cleaned and swept, and the bedding should be dusted before leaving.

What is a walking sthavira? The walking sthavira bhiksu should observe the young bhiksus.

比丘，使年少比丘先去，上座後去，于中勿有所忘。教誡年少比丘，勿令掉戲。當求覓商伴，當觀方國、當觀住處、當觀臥具、當觀比丘伴為同不同。莫中道病痛相棄、不觀察而去，隨事犯罪。

云何洗足？若比丘洗足已，水器空當著水。

云何洗足上座？若年少比丘先洗已，與水，上座不得使起，已灌腳故。

云何集？若八日十四日十五日，不病，應集一處說法。

云何集上座？若打揵稚，上座前行前坐。須臾默然已，當自說法。若自不能，當使余比丘說。若白衣來，當爲說法。若外道來，為說法攝取，至心說，不以自大自高。

云何說法？若比丘說法者，當敬眾愛眾，下意至誠為說，義味具足、不心意散亂。慈悲愍念歡喜為說，不為飲食。次第為說，當敬法為法說法，不為財利。

云何說法上座？當觀說法人為說法、說非法？說非法者當諫，誤者為正。若說法，當稱譽讚歎。

云何非時？若欲行時，當白和上阿阇梨：「我欲行至某處某聚落。」白已便去。

云何非時僧集？除八日十四日十五日，諸餘集時僧所作事。若有所分，打揵椎時，速集速坐。

云何非時集上座？打揵椎時，上座在前行在前坐。當如法、如毗尼、如佛教行。

云何唄？王舍城

【現代漢語翻譯】現代漢語譯本比丘（Bhikkhu，佛教僧侶），應讓年輕的比丘先出發，年長的比丘隨後出發，期間不要遺忘任何事情。要教誡年輕的比丘，不要嬉戲玩鬧。應當尋找同行的夥伴，應當觀察所去的地區、應當觀察居住的地方、應當觀察臥具是否合適、應當觀察同行的比丘是否志同道合。不要因為中途生病就互相拋棄，不要不仔細觀察就離開，以免隨意犯戒。

如何洗腳？如果比丘洗完腳后，水盆空了，應當裝滿水。

如何為上座（長老）洗腳？如果年輕的比丘先洗完腳，就應該為上座準備洗腳水，上座不應該起身，因為已經開始洗腳了。

如何集會？在每月的初八、十四、十五日，如果沒有生病，就應該聚集在一起說法。

如何對待集會的上座？敲擊揵稚（Ghaṇṭā，鐘）時，上座應該走在前面並坐在前面。稍作沉默后，應當親自說法。如果自己不能說法，應當讓其他比丘說法。如果有在家居士來，應當為他們說法。如果有外道來，爲了引導他們，要全心全意地說法，不要自大自誇。

如何說法？如果比丘說法，應當尊敬大眾、愛護大眾，以謙卑恭敬的態度真誠地為他們說法，所說的內容義理和味道都應該完整，不要心意散亂。以慈悲憐憫和歡喜的心情為他們說法，不是爲了飲食。按照次第為他們說法，應當尊敬佛法，爲了佛法而說法，不是爲了財物利益。

如何對待說法中的上座？應當觀察說法的人是在說法還是說非法？如果說非法，應當勸諫，如果說錯了，應當糾正。如果說法正確，應當稱讚和讚歎。

如何算是非時（不合時宜）？如果想要出行，應當稟告和尚（Upadhyaya，親教師）和阿阇梨（Acarya，軌範師）：「我想要去某處某村落。」稟告完畢后就可以出發。

如何算是非時僧集？除了初八、十四、十五日之外，其他時間舉行的僧團集會，都是爲了處理僧團事務。如果有什麼需要分配的，敲擊揵椎時，應當迅速集合並迅速就座。

如何對待非時集會的上座？敲擊揵椎時，上座應該走在前面並坐在前面。應當如法、如毗尼（Vinaya，戒律）、如佛教導那樣行事。

如何唄（Bhaṇa，歌詠）？王舍城（Rājagṛha）

【English Translation】 English version Bhikkhus (Buddhist monks), the younger Bhikkhus should go first, and the senior Bhikkhus should follow, without forgetting anything in between. Instruct the younger Bhikkhus not to be frivolous or playful. Seek companions, observe the region, observe the dwelling place, observe the bedding, and observe whether the Bhikkhu companions are like-minded. Do not abandon each other due to illness along the way, and do not leave without careful consideration, lest you commit offenses.

How to wash feet? If a Bhikkhu has finished washing his feet and the water container is empty, it should be filled with water.

How to wash the feet of a senior Bhikkhu (elder)? If a younger Bhikkhu has finished washing his feet first, he should provide water for the senior Bhikkhu, who should not rise, as his feet are already being washed.

How to assemble? On the eighth, fourteenth, and fifteenth days of the month, if not ill, one should assemble in one place to teach the Dharma.

How to treat the senior Bhikkhus at the assembly? When the Ghaṇṭā (bell) is struck, the senior Bhikkhus should go first and sit in front. After a moment of silence, they should teach the Dharma themselves. If they cannot, they should have another Bhikkhu teach. If laypeople come, the Dharma should be taught to them. If outsiders come, teach the Dharma wholeheartedly to guide them, without arrogance or self-aggrandizement.

How to teach the Dharma? If a Bhikkhu teaches the Dharma, he should respect the assembly, cherish the assembly, and teach with humility and sincerity. The meaning and flavor of what is said should be complete, and one's mind should not be distracted. Teach with compassion, loving-kindness, and joy, not for the sake of food. Teach in order, respecting the Dharma and teaching for the sake of the Dharma, not for material gain.

How to treat the senior Bhikkhus who are teaching the Dharma? Observe whether the person teaching is teaching the Dharma or teaching what is not the Dharma. If they are teaching what is not the Dharma, they should be admonished. If they are mistaken, they should be corrected. If they are teaching the Dharma correctly, they should be praised and commended.

What is considered an inappropriate time? If one wishes to travel, one should inform one's Upadhyaya (preceptor) and Acarya (teacher): 'I wish to go to such and such place or village.' Having informed them, one may then depart.

What is considered an untimely Sangha (community) assembly? Apart from the eighth, fourteenth, and fifteenth days, any other assembly of the Sangha is for the purpose of handling Sangha affairs. If there is something to be distributed, when the Ghaṇṭā is struck, one should assemble quickly and be seated quickly.

How to treat the senior Bhikkhus at an untimely assembly? When the Ghaṇṭā is struck, the senior Bhikkhus should go first and sit in front. One should act in accordance with the Dharma, the Vinaya (discipline), and the Buddha's teachings.

How to chant (Bhaṇa)? Rājagṛha (Royal City)

諸外道，八日十四日十五日集一處唄誦，多得利養，眷屬增長。爾時瓶沙王信佛法僧，往詣佛所白佛言：「世尊！諸外道八日十四日十五日集一處唄誦，多得利養，眷屬增長。愿世尊聽諸比丘八日十四日十五日集一處說法唄誦，當得利養，眷屬增長，諸檀越得福，諸比丘辯捷，攝佛法故、正法久住故。」佛言：「聽諸比丘八日十四日十五日集一處唄誦說法。」諸比丘以凡聲唄誦，不適眾意。眾言：「佛聽諸比丘好聲唄誦者好。」乃至佛言：「聽諸比丘好聲唄誦。」諸比丘復以下聲唄誦，諸眾不聞。眾言：「佛聽立唄誦者好。」乃至佛言：「聽諸比丘立唄。」諸比丘長誦修多羅竟，眾言：「佛聽諸比丘略誦要者好。」乃至佛言：「聽諸比丘略誦要義。」諸比丘略誦，心生疑悔：「我等莫退失修多羅去？」乃至佛言：「當於中取要義者說，余修多羅持莫忘失。」諸比丘半唄，佛言：「不得半唄。半唄者，突吉羅。」諸比丘兩人共唄，惱眾。佛言：「不得兩人共唄。共唄者，突吉羅。」諸比丘各將眾去，佛言：「不得將眾去。將去，隨事犯。不犯者，自去、不為法故去。」又復諸比丘說法中自活。佛言：「不得說法中自活。若眾中無能誦唄，當次第差。若都無者，各誦一偈。」

云何不唄？于中有能者請說，請而不說

【現代漢語翻譯】現代漢語譯本：其他外道在每月的初八、十四、十五聚集在一起吟唱，因此能獲得許多供養，眷屬也日益增多。當時，瓶沙王（Bimbisara，古印度摩揭陀國國王，佛教的護法）信仰佛、法、僧三寶，前往佛陀處稟告說：『世尊！那些外道在每月的初八、十四、十五聚集在一起吟唱，因此能獲得許多供養，眷屬也日益增多。希望世尊允許比丘們也在每月的初八、十四、十五聚集在一起說法吟唱，這樣也能獲得供養，眷屬增多，各位檀越（Dānapati，佈施者，施主）也能得到福報，各位比丘也能口才敏捷，爲了攝持佛法、使正法長久住世的緣故。』佛陀說：『允許比丘們在每月的初八、十四、十五聚集在一起吟唱說法。』比丘們用粗俗的聲音吟唱，不合大眾的心意。大眾說：『佛陀允許比丘們用美好的聲音吟唱才好。』乃至佛陀說：『允許比丘們用美好的聲音吟唱。』比丘們又用低沉的聲音吟唱，大眾聽不見。大眾說：『佛陀允許設立專門的吟唱者才好。』乃至佛陀說：『允許比丘們設立專門的吟唱者。』比丘們冗長地背誦修多羅（Sūtra，經），大眾說：『佛陀允許比丘們簡略地背誦重要的內容才好。』乃至佛陀說：『允許比丘們簡略地背誦重要的意義。』比丘們簡略地背誦，心中產生疑惑後悔：『我們是不是遺漏了修多羅的內容？』乃至佛陀說：『應當從中選取重要的意義來說，其餘的修多羅要記住不要忘記。』比丘們吟唱一半就停止，佛陀說：『不允許吟唱一半就停止。吟唱一半就停止，犯突吉羅（Duḥkṛta，輕罪）。』比丘們兩個人一起吟唱，擾亂大眾。佛陀說：『不允許兩個人一起吟唱。一起吟唱，犯突吉羅。』比丘們各自帶領一部分人離開，佛陀說：『不允許帶領一部分人離開。帶領離開，根據具體情況判罪。不犯戒的情況是：自己離開，並且不是爲了私事離開。』還有比丘在說法中為自己謀取利益。佛陀說：『不允許在說法中為自己謀取利益。如果大眾中沒有能吟唱的人，應當依次輪流。如果完全沒有這樣的人，就各自背誦一個偈頌。』什麼情況下不吟唱呢？如果有人能說，就請他來說，請了他卻不說。

【English Translation】 English version: The other heretics gather together on the eighth, fourteenth, and fifteenth days of each month to chant, and thus gain much profit and their families increase. At that time, King Bimbisara (Bimbisara, King of Magadha in ancient India, protector of Buddhism), believing in the Buddha, Dharma, and Sangha, went to the Buddha and said: 'World Honored One! Those heretics gather together on the eighth, fourteenth, and fifteenth days of each month to chant, and thus gain much profit and their families increase. May the World Honored One allow the Bhikshus (Bhikshu, Buddhist monk) to also gather together on the eighth, fourteenth, and fifteenth days of each month to preach and chant, so that they may also gain profit, their families increase, the donors (Dānapati, benefactor, patron) may gain blessings, and the Bhikshus may be eloquent, for the sake of upholding the Buddha's Dharma and ensuring the long-lasting existence of the True Dharma.' The Buddha said: 'Allow the Bhikshus to gather together on the eighth, fourteenth, and fifteenth days of each month to chant and preach.' The Bhikshus chant in vulgar voices, which does not please the assembly. The assembly said: 'It would be good if the Buddha allowed the Bhikshus to chant in beautiful voices.' And so on, the Buddha said: 'Allow the Bhikshus to chant in beautiful voices.' The Bhikshus then chanted in low voices, which the assembly could not hear. The assembly said: 'It would be good if the Buddha allowed the establishment of a designated chanter.' And so on, the Buddha said: 'Allow the Bhikshus to establish a designated chanter.' The Bhikshus recited the Sutras (Sūtra, Buddhist scriptures) at length, and the assembly said: 'It would be good if the Buddha allowed the Bhikshus to recite the important content briefly.' And so on, the Buddha said: 'Allow the Bhikshus to recite the important meanings briefly.' The Bhikshus recited briefly, and doubts and regrets arose in their minds: 'Are we missing the content of the Sutras?' And so on, the Buddha said: 'You should select the important meanings from them to speak, and remember the rest of the Sutras and do not forget them.' The Bhikshus chanted halfway and stopped, and the Buddha said: 'It is not allowed to chant halfway and stop. To chant halfway and stop is a Duḥkṛta (Duḥkṛta, minor offense).' The Bhikshus chanted together in pairs, disturbing the assembly. The Buddha said: 'It is not allowed for two people to chant together. To chant together is a Duḥkṛta.' The Bhikshus each led a group of people away, and the Buddha said: 'It is not allowed to lead a group of people away. To lead them away, the offense is judged according to the specific circumstances. The situation in which there is no offense is: leaving on one's own, and not leaving for personal matters.' Furthermore, some Bhikshus made a living from preaching. The Buddha said: 'It is not allowed to make a living from preaching. If there is no one in the assembly who can chant, they should take turns in order. If there is no one at all, then each should recite a verse.' Under what circumstances should one not chant? If there is someone who can speak, then invite him to speak, and if he is invited but does not speak.

，犯偷羅遮。

云何求安居？欲安居時，當好籌量已安居，此住處得同意不？安樂住不？共語共坐不？復有隨病飲食易得不？病時醫藥可得不？有看病人不？有持修多羅、毗尼、摩得勒伽、阿毗曇不？比丘無有斗諍相言不？眾僧不破不？如是籌量已安居。

云何安居？安居中，無事不得出界一宿。若有事，當受七日法。或為偷婆、或為和上阿阇梨病、或為法、如是等因緣聽出。

云何安居上座？安居上座當知僧坊禪窟，破壞者當使修治，勸化料理。

云何過安居竟？過安居竟有三業，謂：衣、器、迦絺那衣。安居中得、不得用作迦絺那衣。

云何眾？比丘當觀眾，誰善威儀？誰惡威儀？有惡威儀者當折伏。剎利眾乃至居士眾。

云何入眾？如是入剎利眾、如是入婆羅門眾、如是入沙門眾、如是入居士眾。如是行、如是住、如是坐、如是語、如是默然。

云何安居中？安居中比丘不得種種世間語論，謂國事大臣、鬥戰勝負、畜生餓鬼、男女淫慾飲食等事。

云何安居中上座？安居中上座當觀眾安樂不？安樂者默然，不安樂者隨順說法。

云何布薩？布薩有五種：說、不說、與清凈、自恣、布薩事，廣說如布薩。

云何說戒？說戒有五種，廣說如前。

【現代漢語翻譯】現代漢語譯本：犯偷羅遮（Sthullatyaya，一種較輕的罪名）。

如何尋求安居？想要安居時，應當好好籌劃，已經安居后，這個住處是否合適？是否能安樂居住？是否能一起交談共坐？是否容易獲得適合病情的飲食？生病時是否能得到醫藥？是否有照顧病人的人？是否有持修多羅（Sutra，經）、毗尼（Vinaya，律）、摩得勒伽（Matrika，論母，目錄）和阿毗曇（Abhidhamma，論）的人？比丘之間沒有爭鬥吵鬧嗎？僧團沒有分裂嗎？像這樣籌劃后才安居。

如何安居？安居期間，沒有事情不得離開界限過夜。如果有事，應當接受七日法。或是爲了偷婆（Stupa，塔）、或是爲了和上（Upadhyaya，親教師）阿阇梨（Acarya，軌範師）生病、或是爲了佛法，像這些因緣才允許外出。

如何成為安居上座？安居上座應當瞭解僧坊禪窟，對於破損的地方應當使其修繕，勸導化緣料理。

如何結束安居？結束安居後有三事，即：衣、缽、迦絺那衣（Kathina-civara，一種特殊的袈裟）。安居中得到的衣物，可以用作或不可以用作迦絺那衣。

什麼是大眾？比丘應當觀察大眾，誰的威儀好？誰的威儀不好？對於威儀不好的人應當折伏。剎利（Ksatriya，王族）大眾乃至居士大眾。

如何進入大眾？像這樣進入剎利大眾、像這樣進入婆羅門（Brahmana，祭司）大眾、像這樣進入沙門（Sramana，出家修行者）大眾、像這樣進入居士大眾。像這樣行走、像這樣站立、像這樣坐下、像這樣說話、像這樣沉默。

安居期間應當如何？安居期間比丘不得談論各種世俗話題，如國家大事、大臣、戰爭勝負、畜生餓鬼、男女淫慾飲食等事。

安居期間的上座應當如何？安居期間的上座應當觀察大眾是否安樂？安樂的人就默然，不安樂的人就隨順說法。

什麼是布薩（Uposatha，齋戒）？布薩有五種：說、不說、與清凈、自恣、布薩事，詳細的說明如同布薩的解釋。

什麼是說戒？說戒有五種，詳細的說明如同前面所說。

【English Translation】 English version: Committing a Sthullatyaya (a minor offense).

How to seek retreat? When desiring to enter retreat, one should carefully consider after having entered retreat, is this dwelling suitable? Is it a comfortable dwelling? Can one converse and sit together? Is it easy to obtain food and drink suitable for illness? Is medicine available when sick? Are there people to care for the sick? Are there those who uphold the Sutra (scriptures), Vinaya (discipline), Matrika (the table of contents or matrix), and Abhidhamma (higher teachings)? Are there no quarrels or disputes among the monks? Is the Sangha (community) not divided? Having considered these things, then enter retreat.

How to dwell in retreat? During the retreat, one must not leave the boundary overnight without a reason. If there is a reason, one should observe the seven-day rule. It is permitted to leave for reasons such as a Stupa (reliquary mound), or for the illness of one's Upadhyaya (preceptor) or Acarya (teacher), or for the sake of the Dharma (teachings).

How to be a senior monk during retreat? The senior monk during retreat should be aware of the monasteries and meditation caves, and should have damaged places repaired, and encourage donations and management.

How to conclude the retreat? After concluding the retreat, there are three matters: robes, bowls, and the Kathina-civara (a special robe). Items obtained during the retreat may or may not be used to make a Kathina robe.

What is the assembly? Monks should observe the assembly: who has good deportment? Who has bad deportment? Those with bad deportment should be disciplined. The assembly of Ksatriyas (warrior class), and even the assembly of laypeople.

How to enter an assembly? Thus, enter the assembly of Ksatriyas, thus enter the assembly of Brahmanas (priestly class), thus enter the assembly of Sramanas (ascetics), thus enter the assembly of laypeople. Thus walk, thus stand, thus sit, thus speak, thus be silent.

How should one be during the retreat? During the retreat, monks should not engage in various worldly discussions, such as national affairs, ministers, victories and defeats in war, animals, hungry ghosts, male and female lust, food and drink, and other such matters.

How should the senior monk be during the retreat? The senior monk during the retreat should observe whether the assembly is at peace? Those who are at peace remain silent, those who are not at peace should be taught the Dharma accordingly.

What is Uposatha (observance day)? There are five types of Uposatha: speaking, not speaking, giving purity, self-permission, and Uposatha matters, which are explained in detail as in the explanation of Uposatha.

What is reciting the precepts? There are five types of reciting the precepts, which are explained in detail as before.

云何說戒者？說戒比丘當使利，次第說，莫使文句脫失。當自觀身，從前十五日來犯戒不？犯戒者，得同意即懺悔，不得同意心念：「得同意當悔，如波羅從木叉修行。」

云何說戒上座？若打揵椎時，自觀身不犯戒耶？若犯戒，如前說。

云何上座？上座比丘當觀年少比丘，年少比丘在大小行處，當看，莫令作犯戒事。若打揵椎時，在眾上座。

云何中座？中座比丘隨上座入聚落。若上座大小行未竟，小遠當待；若不出而遠去者，待來。

云何下座？下座比丘食時應出食，若行水時觀早晚待上座，應掃地瞿摩耶涂，敷臥具與水食。食旦缽那時，復行水，應請食。應浴室中然火取水，應取樵著浴室中，取油瞿摩耶土屑。水受揩身為揩身，當棄除糞。一切重事悉應作。

云何浴室？下聲入浴室，整威儀。

云何洗浴？世尊聽比丘洗浴。洗浴有五種功德，如契經說。復有五種功德，謂除風、除冷、除熱、除垢、起厭患。浴時白和上阿阇梨。浴時在上座後坐，不得在前。向火令水調適，若冷熱應語他。不白和上阿阇梨，不得為他揩身，身亦不得受揩。若和上阿阇梨相嫌處，不得親近。浴室中坐物甕器應舉置本處，廣說如毗尼。

云何浴室上座？浴室上座，下座比丘先浴已汗

【現代漢語翻譯】現代漢語譯本如何說是戒者？說戒比丘應當使其熟練，按照次第宣說，不要使文句脫落或遺失。應當自我觀察，從前十五日以來是否犯戒？如果犯戒，得到僧眾同意后即可懺悔，如果未得到同意，心中默唸：『得到同意后我將懺悔，如波羅提木叉（Pratimoksha，戒律）所修行。』

如何說是戒上座？如果敲打犍椎（Ghanda，集合僧眾的法器）時，自我觀察是否犯戒？如果犯戒，如前所說。

如何是上座？上座比丘應當觀察年少比丘，年少比丘在大小便之處，應當看護，不要讓他們做出犯戒的事情。如果敲打犍椎時，應在上座之位。

如何是中座？中座比丘跟隨上座進入聚落。如果上座大小便尚未結束，應在稍遠的地方等待；如果上座沒有出來而（中座比丘）遠去，應當等待上座回來。

如何是下座？下座比丘在用餐時應當取出食物，如果取水時觀察時間早晚，等待上座，應當掃地，用瞿摩耶（Gomaya，牛糞）塗抹地面，鋪設臥具，提供飲水和食物。在早晨的缽（Patra，食器）食那時，再次取水，應當請上座用餐。應當在浴室中點燃火，取水，應當取柴火放在浴室中，取油、瞿摩耶土屑。用水接受擦身，為他人擦身，應當清除糞便。一切重要的事務都應當做。

如何是浴室？輕聲進入浴室，整理威儀。

如何是洗浴？世尊允許比丘洗浴。洗浴有五種功德，如契經所說。還有五種功德，即去除風、去除寒冷、去除暑熱、去除污垢、引起厭離。洗浴時稟告和尚（Upadhyaya，親教師）和阿阇梨（Acharya，軌範師）。洗浴時在上座之後坐，不得在前。靠近火源使水溫適宜，如果冷或熱應當告訴他人。不稟告和尚和阿阇梨，不得為他人擦身，自身也不得接受擦身。如果和尚和阿阇梨互相嫌棄的地方，不得親近。浴室中的坐具、甕器應當放回原處，詳細的規定如毗尼（Vinaya，戒律）所說。

如何是浴室上座？浴室上座，下座比丘先洗浴完畢后出汗

【English Translation】 English version What is meant by 'one who recites the precepts'? The Bhikkhu (monk) who recites the precepts should be skilled, reciting them in order, without omitting or losing any phrases or sentences. He should examine himself to see if he has violated any precepts in the past fifteen days. If he has violated any precepts, he should confess them with the agreement of the Sangha (community); if he does not have their agreement, he should think in his mind, 'When I have their agreement, I will confess, as practiced in the Pratimoksha (code of monastic discipline).'

What is meant by 'the senior monk who recites the precepts'? When the Ghanda (gong) is struck, he should examine himself to see if he has violated any precepts. If he has violated any precepts, it should be as previously stated.

What is meant by 'a senior monk'? A senior Bhikkhu should observe the younger Bhikkhus. When younger Bhikkhus are at the places for defecation and urination, he should watch over them, not allowing them to commit any violations of the precepts. When the Ghanda is struck, he should be in the seat of a senior monk.

What is meant by 'a middle-ranking monk'? A middle-ranking Bhikkhu follows the senior monk into the village. If the senior monk has not finished his defecation or urination, he should wait at a short distance; if the senior monk does not come out and (the middle-ranking monk) goes far away, he should wait for the senior monk to return.

What is meant by 'a junior monk'? A junior Bhikkhu should take out food at mealtime. If fetching water, he should observe the time and wait for the senior monk. He should sweep the floor, smear it with Gomaya (cow dung), spread out bedding, and provide water and food. At the time of the morning Patra (bowl) meal, he should fetch water again and invite the senior monk to eat. He should light the fire and fetch water in the bathroom. He should fetch firewood and place it in the bathroom, and fetch oil and Gomaya earth powder. He should receive water for washing the body, wash the body for others, and remove excrement. He should do all important tasks.

What is meant by 'a bathroom'? Enter the bathroom quietly, arranging one's deportment.

What is meant by 'bathing'? The World-Honored One allows Bhikkhus to bathe. Bathing has five merits, as stated in the Sutras. There are also five merits, namely, removing wind, removing cold, removing heat, removing dirt, and arousing revulsion. When bathing, inform the Upadhyaya (preceptor) and Acharya (teacher). When bathing, sit after the senior monk, not before. Approach the fire to make the water suitable; if it is cold or hot, tell others. Without informing the Upadhyaya and Acharya, do not rub the body for others, nor should one's own body be rubbed. If there is a place where the Upadhyaya and Acharya dislike each other, do not go near it. The sitting mats, urns, and vessels in the bathroom should be returned to their original places; detailed rules are as stated in the Vinaya (monastic rules).

What is meant by 'the senior monk in the bathroom'? The senior monk in the bathroom, after the junior Bhikkhus have bathed and sweated

出，不得使起。

云何和上？和上當教誡弟子、誦經教義，攝教令坐禪，教離惡知識、使親近善知識，復與衣缽臥具醫藥。攝取犯戒，教使悔過。

云何弟子？弟子應慚愧和上、應承事看視、所作應白，應在和上前現相處立、行時隨逐，當爲和上求衣缽等，如前為弟子說。若善法不增長者，應語和上：「與我某甲比丘。」和上應觀是比丘，此比丘行雲何？眷屬云何？能教誡不？如是籌量已使去。若彼復不增長，復應去。

云何阿阇梨？廣說如前。

云何近住弟子？廣說如共行弟子。

云何沙彌？亦如共行弟子。差別者，沙彌應凈花果楊枝草已使令作凈。

云何治罪？若比丘犯罪，當作方便問，令彼自說。若不自說者，不得即出罪，先當覓伴，若王若王子、若王臣有大力者。得伴已，然後出彼罪。

云何後行比丘？後行比丘不得在前行、不得前坐、不白上座不得語、問時當語上座。語時中間不得作亂語。上座說非法時當諫、說法者隨喜、得如法利養當取。

云何入家？比丘入白衣家，不得調戲、不得舉眼視。

云何入白衣舍？比丘失念入白衣舍，有五種失：不白入坐、食家中坐、屏覆處坐、別眾食、無凈人為女說法。正念者無此過。

云何入家坐？入家

坐比丘，不得說畜生國土飲食等，當爲說法，令入正見、行佈施、調伏諸根、修梵行、布薩受戒三歸。

云何白衣家上座？白衣家上座，當教誡年少比丘勿使調戲。

云何共語，舊住比丘，客比丘來，先意問訊：「善來善來。」軟語愛語。含笑現前，不皺眉見。客比丘來當歡喜，問：「道路不疲耶？飲食不失時耶？不大疲極耶？」當問幾臘。若是上座，起作禮，取衣缽敷座，為洗足取水，隨力所能供養，與好臥具。

云何訊息？若客比丘至寺，不應便求房舍臥具，且坐一處默然，齊整威儀。

云何空中？空中一切羯磨不得作。比丘不得空中行，除明相出。安居中，除受七夜。

云何迦絺那？若比丘受迦絺那，有七利：隨意畜衣、不著僧伽梨入聚落、別眾食、數數食、不白入聚落、迦絺那功德利、著縵衣入聚落。

云何經行？比丘經行時，有上座在前者當白，不得搖身行、不得大駛駛、不得大低頭縮。攝諸根，心不外緣。當正直行，行不能直者安繩。

云何漉水囊？無漉水囊不得遠行。除江水凈、除涌泉凈、除半由延內。若半由延內寺寺相接，不持漉水囊，不犯。

云何下風？下風出時不得作聲。

云何入廁？比丘入廁時，先彈指作相，使內人覺知。當正念入

【現代漢語翻譯】現代漢語譯本：坐禪的比丘，不應該談論關於畜生、國家、飲食等等的事情，應當為他們講說佛法，使他們進入正見（正確的見解）、行佈施（給予）、調伏諸根（控制感官）、修梵行（清凈的行為）、布薩受戒（持守戒律）和三歸（皈依佛、法、僧）。

什麼是白衣（在家居士）中的上座（年長者）？白衣中的上座，應當教誡年輕的比丘不要戲弄。

如何與人交談？舊住的比丘，當有客比丘來時，首先要問候：『善來善來（歡迎歡迎）』。用柔和的語言和友善的態度。面帶微笑，不要皺著眉頭。當客比丘來時，應當歡喜，問：『路上不疲憊嗎？飲食沒有錯過時間嗎？沒有太疲勞嗎？』應當問他多少戒臘（出家年數）。如果是上座，應當起身作禮，拿取衣缽，鋪設座位，為他洗腳取水，儘自己所能供養，給予好的臥具。

什麼是訊息（行止）？如果客比丘到達寺廟，不應該立刻要求房舍臥具，先坐在一處默然，保持威儀。

什麼是在空中？在空中一切羯磨（僧團事務）都不能做。比丘不得在空中行走，除非是明相出現（黎明）。在安居（雨季閉關）期間，除了接受七夜（短期外出）的情況。

什麼是迦絺那（功德衣）？如果比丘接受迦絺那，有七種利益：可以隨意儲蓄衣服、可以不穿著僧伽梨（大衣）進入村落、可以別眾食（單獨用餐）、可以數數食（多次用餐）、可以不稟告進入村落、迦絺那的功德利益、可以穿著縵衣（便衣）進入村落。

什麼是經行（禪修行走）？比丘經行時，如果有上座在前面，應當告知，不得搖晃身體行走、不得走得太快、不得過度低頭彎腰。收攝諸根（控制感官），心不向外攀緣。應當正直行走，如果行走不能保持正直，可以拉繩子輔助。

什麼是漉水囊（濾水袋）？沒有漉水囊不得遠行。除非是江水清凈、除非是涌泉清凈、除非是在半由延（距離單位）之內。如果在半由延內寺廟相連，不攜帶漉水囊，不犯戒。

什麼是下風（排氣）？排氣的時候不得發出聲音。

什麼是入廁（上廁所）？比丘入廁時，先彈指發出聲音，使裡面的人知道。應當正念進入。

【English Translation】 English version: A seated Bhikshu (monk), should not talk about animals, countries, food, etc., but should preach the Dharma (teachings) to them, so that they may enter into Right View (correct understanding), practice Dana (giving), subdue the senses, practice Brahmacharya (pure conduct), Uposatha (observance days) and receive the Three Refuges (Buddha, Dharma, Sangha).

What is a senior layman (Upasaka)? A senior layman should admonish young Bhikshus not to be playful.

How to converse? When a guest Bhikshu arrives, the resident Bhikshu should first greet him: 'Welcome, welcome.' With gentle and loving words. With a smile on his face, not with a frown. When a guest Bhikshu arrives, one should be happy and ask: 'Are you not tired from the road? Did you not miss your mealtime? Are you not too exhausted?' One should ask how many years of monastic life he has. If he is a senior monk, one should rise and bow, take his robe and bowl, spread out a seat, wash his feet and fetch water, offer whatever one can, and provide good bedding.

What is news (conduct)? If a guest Bhikshu arrives at a monastery, he should not immediately ask for lodging and bedding, but should sit quietly in one place, maintaining proper decorum.

What is in the open air? All Karma (Sangha affairs) cannot be performed in the open air. A Bhikshu should not walk in the open air, except when the dawn appears. During the rainy season retreat (Varsha), except for accepting a seven-night (short absence).

What is Kathina (merit cloth)? If a Bhikshu receives Kathina, there are seven benefits: he can store clothes at will, he can enter villages without wearing the Sanghati (outer robe), he can eat separately from the Sangha, he can eat frequently, he can enter villages without informing, the merit of Kathina, he can enter villages wearing a Man-yi (casual robe).

What is walking meditation (Chankrama)? When a Bhikshu is walking in meditation, if there is a senior monk in front, he should inform him, he should not sway his body while walking, he should not walk too fast, he should not lower his head too much. He should restrain his senses, and his mind should not wander outwards. He should walk straight, and if he cannot walk straight, he can use a rope for assistance.

What is a water filter bag (Udakapatra)? One should not travel far without a water filter bag. Unless the river water is clean, unless the spring water is clean, unless it is within half a Yojana (unit of distance). If the temples are connected within half a Yojana, it is not a violation to not carry a water filter bag.

What is passing wind (flatulence)? One should not make a sound when passing wind.

What is entering the toilet? When a Bhikshu enters the toilet, he should first snap his fingers to make a sound, so that the person inside knows. He should enter with mindfulness.

，好攝衣、好正，當中安身。欲出者令出，不肯出者勿強出。

云何廁邊？比丘不得廁邊浣衣、割截衣、縫染衣，不得捉經、不得誦經、不得作白、不得經行，一切事不得作，除廁相連。

云何廁屐？比丘當徐徐蹋上，不得污屐。

云何廁上坐？年少比丘先入，不得使出。

云何洗？若比丘不洗大小便，不得禮拜受禮、不得坐臥僧臥具上，除無水處。若為，非人所瞋、水神瞋。或服藥。

云何大行已洗手處？洗手處邊不得浣衣等，如前說。

云何洗處洗處屐，徐徐洗，不得污濕屐。

云何小便？比丘不得處處小便，應在一處作坑。

云何小便處？近小便處不得浣衣等，如前說。

云何小便屐？比丘徐徐小便，不得污濕屐。

云何小便上座？下座比丘已小便，不得使起。

云何籌草？不得利刮、不得用草拭。用細軟滑物，若用石木。

云何唾？唾不得作聲，不得在上座前唾、不得唾凈地、不得在食前唾。若不可忍，起避去，莫令餘人得惱。

云何器？世尊聽諸比丘畜二種器：熏缽器、唾器。當好守護，勿令破壞。妨廢，更求難。

云何齒木？齒木不得太大太小、不得太長太短。上者十二指，下者六指。不得上座前嚼齒木。有三

【現代漢語翻譯】現代漢語譯本如何整理衣服、保持儀容端正，在僧團中安身立命。想要離開的人允許離開，不願離開的人不要強迫。

什麼是廁所附近應避免的行為？比丘不應在廁所附近洗衣服、裁剪衣服、縫補染色衣服，不得手持經書、不得誦讀經文、不得進行宣告（作白，指僧團中的一種宣告儀式）、不得經行（繞行），一切事情都不得做，除非是與廁所相關的行為。

什麼是廁所的木屐？比丘應當慢慢地踩上去，不要弄髒木屐。

如何在廁所里就座？年輕的比丘先進入廁所，不要讓年長的比丘等待。

如何洗滌？如果比丘不清洗大小便后，不得禮拜、接受禮拜，不得坐在或躺在僧眾的臥具上，除非是沒有水的地方。如果違犯，會被非人（指鬼神等）、水神所嗔恨。或者需要服藥。

在大便后洗手的地方應該注意什麼？洗手的地方附近不得洗衣服等，如前面所說。

如何清洗洗腳的地方和木屐？慢慢地清洗，不要弄髒或弄濕木屐。

如何小便？比丘不得隨處小便，應該在一個固定的地方挖坑。

小便的地方附近應該注意什麼？靠近小便的地方不得洗衣服等，如前面所說。

小便用的木屐應該注意什麼？比丘慢慢地小便，不要弄髒或弄濕木屐。

小便時對上座（長老）應該注意什麼？下座（年輕）的比丘小便完畢后，不要讓上座比丘等待。

如何使用籌草（用於清潔的草）？不得用鋒利的草刮拭，不得用粗糙的草擦拭。應該使用細軟光滑的物品，或者使用石頭或木頭。

如何吐痰？吐痰不得發出聲音，不得在上座（長老）面前吐痰、不得在乾淨的地面上吐痰、不得在吃飯前吐痰。如果實在忍不住，應該起身避開，不要讓其他人感到不適。

關於器皿應該如何做？世尊允許比丘擁有兩種器皿：熏缽器（用於薰香的缽）和唾器（用於吐痰的器皿）。應當好好守護，不要讓其損壞。如果損壞或遺失，再尋找就困難了。

如何使用齒木（牙籤）？齒木不得太大或太小，不得太長或太短。上面的長度為十二指，下面的長度為六指。不得在上座（長老）面前嚼齒木。有三種...

【English Translation】 English version How to adjust clothing and maintain proper conduct, establishing oneself within the Sangha (monastic community). Those who wish to leave should be allowed to, and those who do not wish to leave should not be forced.

What behaviors should be avoided near the toilet? A Bhikkhu (monk) should not wash clothes, cut clothes, or sew and dye clothes near the toilet. He should not hold scriptures, recite scriptures, make announcements (formal declarations within the Sangha), or engage in walking meditation (circling). He should not do anything, except for activities related to the toilet.

What about toilet clogs? A Bhikkhu should step on them slowly, without dirtying the clogs.

How to sit in the toilet? Younger Bhikkhus should enter first, and should not make elder Bhikkhus wait.

How to wash? If a Bhikkhu does not wash after urinating or defecating, he should not bow or receive bows, and should not sit or lie on the Sangha's bedding, unless there is no water available. If he does, he will be resented by non-humans (spirits, etc.) and water deities. Or if he needs to take medicine.

What should be noted at the place for washing hands after defecation? Washing clothes, etc., is not allowed near the hand-washing area, as mentioned before.

How to clean the washing area and clogs? Clean slowly, without dirtying or wetting the clogs.

How to urinate? A Bhikkhu should not urinate everywhere, but should make a pit in a designated place.

What should be noted near the urination area? Washing clothes, etc., is not allowed near the urination area, as mentioned before.

What should be noted about the urination clogs? A Bhikkhu should urinate slowly, without dirtying or wetting the clogs.

What should be noted regarding senior monks (Thera) when urinating? After a junior Bhikkhu has urinated, he should not make a senior Bhikkhu wait.

How to use cleaning grass? One should not use sharp grass to scrape, nor use rough grass to wipe. One should use soft and smooth items, or use stone or wood.

How to spit? Spitting should not make noise, one should not spit in front of senior monks (Thera), one should not spit on clean ground, and one should not spit before eating. If it is unbearable, one should get up and move away, so as not to disturb others.

What about utensils? The World Honored One (Bhagavan, the Buddha) allows Bhikkhus to possess two kinds of utensils: a smoking bowl (for incense) and a spittoon (for spitting). They should be well protected, so as not to be damaged. If they are damaged or lost, it will be difficult to find replacements.

How to use a tooth stick (toothbrush)? The tooth stick should not be too big or too small, not too long or too short. The upper length is twelve fingers, and the lower length is six fingers. One should not chew a tooth stick in front of senior monks (Thera). There are three...

事應屏處，謂：大小便、嚼齒木。不得在凈處樹下墻邊嚼齒木。

云何揚齒？不得太利、不得疾疾刺齒間，應徐徐挑，勿使傷肉。

云何刮舌？不得用利物刮、不得疾疾刮，當徐徐，勿使傷舌。

云何挑耳？不得用利物挑、不得疾疾挑，勿令傷肉。

云何威儀？一切沙門所生功德是威儀。與上相違，名不威儀。

云何三聚？謂受戒聚、相應聚、威儀聚。

佛說摩得勒伽善誦竟。

薩婆多部毗尼摩得勒伽卷第六大正藏第 23 冊 No. 1441 薩婆多部毗尼摩得勒伽

薩婆多部毗尼摩得勒伽卷第七

宋元嘉年僧伽跋摩譯

「如佛所說，邊地律師五人受具戒。若有十人律師，五人受戒，得戒不？」佛言：「得具戒，諸比丘得呵罪。」

「如佛所說，過十夜衣，尼薩耆。云何得長衣？謂若入手、若在膝上肩上作想：『此是我衣。』比丘得，眠上座臥不？」佛言：「應敷臥具已坐臥，故者不犯。」

「如世尊所說，不得捉牛尾渡。得捉余尾渡不？」佛言：「除虎尾，像、馬、師子尾，捉余尾渡，不犯。」

「糖漿得七日受不？」答：「得飲。幾時飲？乃至未舍自性。」「以不凈藥合煮，得啖不？」答：「不得。得涂身、涂瘡、

【現代漢語翻譯】現代漢語譯本哪些事情應該在隱蔽的地方做？比如：大小便、嚼齒木（清潔牙齒的木頭）。不可以在乾淨的地方、樹下或墻邊嚼齒木。

如何清潔牙齒？不可以用太尖利的齒木，也不可以快速地刺牙縫，應該慢慢地挑，不要傷到牙肉。

如何刮舌頭？不可以用鋒利的器具刮，也不可以快速地刮，應當慢慢地刮，不要傷到舌頭。

如何掏耳朵？不可以用尖利的器具掏，也不可以快速地掏，不要傷到耳內的肉。

什麼是威儀？一切沙門（出家修行的人）所產生的功德就是威儀。與此相反的，就叫做不威儀。

什麼是三聚？指受戒聚、相應聚、威儀聚。

佛陀所說的《摩得勒伽》（Matrka，論母）已經誦讀完畢。

《薩婆多部毗尼摩得勒伽》（Sarvastivada Vinaya Matrka，一切有部律母）卷第六大正藏第23冊 No. 1441 《薩婆多部毗尼摩得勒伽》

《薩婆多部毗尼摩得勒伽》（Sarvastivada Vinaya Matrka，一切有部律母）卷第七

宋元嘉年間僧伽跋摩（Sanghabarman）翻譯

『如佛陀所說，邊遠地區的律師五人就可以授予具足戒。如果十個律師，其中五人授戒，這樣得到的戒律算數嗎？』佛陀說：『可以得到具足戒，但眾比丘可以呵責他們。』

『如佛陀所說，超過十夜的衣服，屬於尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。如何才能擁有長衣呢？』『如果拿到衣服，或者放在膝蓋上、肩膀上，心中作想：『這是我的衣服。』比丘可以這樣做。那麼，比丘可以睡在上座的臥具上嗎？』佛陀說：『應該鋪好自己的臥具后再坐臥，如果是故意的，就犯戒。』

『如世尊所說，不可以抓住牛尾巴過河。可以抓住其他動物的尾巴過河嗎？』佛陀說：『除了老虎尾巴、大象、馬、獅子的尾巴，抓住其他動物的尾巴過河，不犯戒。』

『糖漿可以接受七日嗎？』回答：『可以飲用。什麼時候可以飲用？直到它沒有失去原有的性質。』『用不乾淨的藥物一起煮，可以吃嗎？』回答：『不可以。可以用來塗抹身體、塗抹瘡嗎？』

【English Translation】 English version Matters that should be done in private places include: defecation, urination, and chewing tooth-cleaning sticks. One should not chew tooth-cleaning sticks in clean places, under trees, or by walls.

How should one clean the teeth? One should not use tooth-cleaning sticks that are too sharp, nor should one poke between the teeth quickly. One should pick slowly, being careful not to injure the gums.

How should one scrape the tongue? One should not use sharp objects to scrape, nor should one scrape quickly. One should scrape slowly, being careful not to injure the tongue.

How should one clean the ears? One should not use sharp objects to clean, nor should one clean quickly, being careful not to injure the flesh inside the ears.

What is proper conduct (威儀, Wei Yi)? All the merits generated by a Shramana (沙門, a wandering ascetic) constitute proper conduct. The opposite of this is called improper conduct.

What are the three categories (三聚, San Ju)? They are the category of receiving precepts, the category of accordance, and the category of proper conduct.

The Buddha's discourse on the Matrka (摩得勒伽, Matrka, 'matrix' or 'summary') is now completed.

Sarvastivada Vinaya Matrka (薩婆多部毗尼摩得勒伽, Sarvastivada Vinaya Matrka, 'The Mother of the Vinaya of the Sarvastivadins'), Volume 6 Taisho Tripitaka Volume 23, No. 1441, Sarvastivada Vinaya Matrka

Sarvastivada Vinaya Matrka (薩婆多部毗尼摩得勒伽, Sarvastivada Vinaya Matrka, 'The Mother of the Vinaya of the Sarvastivadins'), Volume 7

Translated by Sanghabarman (僧伽跋摩, Sanghabarman) during the Song Yuanjia period

'As the Buddha said, five lawyers in a border area can administer the full ordination. If there are ten lawyers, and five of them administer the ordination, is the ordination valid?' The Buddha said, 'The full ordination is valid, but the Bhikkhus (比丘, monks) can reproach them.'

'As the Buddha said, robes kept for more than ten nights are Nissaggiya Pacittiya (尼薩耆波逸提, Nissaggiya Pacittiya, 'requiring forfeiture and expiation'). How can one obtain a long robe?' 'If one takes the robe, or places it on the lap or shoulder, thinking, 'This is my robe,' the Bhikkhu can do so. Can a Bhikkhu sleep on the seat of a senior monk?' The Buddha said, 'One should spread one's own bedding before sitting or lying down. If it is unintentional, there is no offense.'

'As the World Honored One said, one should not hold the tail of a cow to cross a river. Can one hold the tail of other animals to cross?' The Buddha said, 'Except for the tail of a tiger, elephant, horse, or lion, holding the tail of other animals to cross is not an offense.'

'Can sugar syrup be accepted for seven days?' Answer: 'It can be consumed. When can it be consumed? Until it has not lost its original nature.' 'If it is cooked with unclean medicine, can it be eaten?' Answer: 'It cannot. Can it be used to apply to the body or to sores?'

灌鼻。」

「以不凈脂合鹽煮，得啖不？」答：「不得。若當豬脂用，不犯。」

「若比丘五種種子自手作凈，若刀、若爪，成凈不？」答：「成凈。」「得食不？」「得食，除火凈。若火凈殺草，得波夜提。」

「樹在不凈地，果落凈地，得食不？」「不經宿得食。」「樹在凈地，果落不凈地，得食不？」答：「不得。」

「凈人在不凈地，不凈地作凈，成凈不？」答：「成凈。」「得食不？」「得食，除火凈。」

「凈人在不凈地，凈地作凈，成凈不？」「成凈。」「得食不？」「得食，除火凈。」

「得食鱔肉不？」「不得。」

「得飲人乳不？」「不得，得著眼中。」

「蘇毗羅漿，非時得飲不？」「病者得飲。」「一切不凈肉不得食，得食人肉不？」「不得食。」「食者得何罪？」「犯偷羅遮。」「除人肉，余不凈肉得食不？」「不得食。云何不凈肉？謂鱔、蛇、蝦蟆、烏鵲、白鷺。如是等肉不得食，食者突吉羅。」

「即日受時藥、七日藥、終身藥，各各相雜，得服不？」「不得服。時藥時服，乃至終身藥終身服。」

時藥得作非時、七日、終身藥耶？廣說如前。「若藥不手受、不說受，不病得服不？」「不得服。」

「時藥、非

【現代漢語翻譯】現代漢語譯本『灌鼻。』『用不乾淨的油脂和鹽一起煮，可以吃嗎？』回答：『不可以。如果用豬油，就不犯戒。』『如果比丘用五種種子親手做凈，用刀或指甲，算作清凈嗎？』回答：『算作清凈。』『可以吃嗎？』『可以吃，除了用火凈化的。如果用火凈化而燒死了草，就犯波夜提（Pāyattika，一種罪名）。』『樹在不乾淨的地方，果實掉落在乾淨的地方，可以吃嗎？』『不隔夜就可以吃。』『樹在乾淨的地方，果實掉落在不乾淨的地方，可以吃嗎？』回答：『不可以。』『乾淨的人在不乾淨的地方，把不乾淨的地方弄乾凈，算作清凈嗎？』回答：『算作清凈。』『可以吃嗎？』『可以吃，除了用火凈化的。』『乾淨的人在不乾淨的地方，把乾淨的地方弄乾凈，算作清凈嗎？』『算作清凈。』『可以吃嗎？』『可以吃，除了用火凈化的。』『可以吃鱔魚肉嗎？』『不可以。』『可以喝人奶嗎？』『不可以，可以用來滴眼睛。』『蘇毗羅漿（Sūvīra，一種飲料），非時可以喝嗎？』『生病的人可以喝。』『一切不乾淨的肉都不可以吃，可以吃人肉嗎？』『不可以吃。』『吃了會犯什麼罪？』『犯偷蘭遮（Thullaccaya，一種重罪）。』『除了人肉，其他不乾淨的肉可以吃嗎？』『不可以吃。什麼是不乾淨的肉？指鱔魚、蛇、蝦蟆、烏鴉、喜鵲、白鷺。這些肉都不可以吃，吃了犯突吉羅（Dukkata，一種輕罪）。』『當天接受的時藥（kālikā，指可以在一天內服用的藥物）、七日藥（yāmakālika，指可以在七天內服用的藥物）、終身藥（yāvajīvika，指可以終身服用的藥物），如果把它們混在一起，可以服用嗎？』『不可以服用。時藥在規定的時間內服用，乃至終身藥在終身的時間內服用。』時藥可以做成非時藥、七日藥、終身藥嗎？詳細的說明如前所述。『如果藥物不是親手接受，也沒有說明接受，沒有生病可以服用嗎？』『不可以服用。』『時藥、非

【English Translation】 English version 『Irrigating the nose.』『Is it permissible to eat something cooked with impure oil mixed with salt?』 Answer: 『No. If pig fat is used, it is not an offense.』『If a Bhikkhu (Buddhist monk) purifies five kinds of seeds with his own hands, using a knife or nails, is it considered purified?』 Answer: 『It is considered purified.』『Is it permissible to eat?』『It is permissible to eat, except for that purified by fire. If purifying by fire kills grass, it incurs a Pāyattika (an offense).』『If a tree is in an impure place and the fruit falls in a pure place, is it permissible to eat?』『It is permissible to eat if not kept overnight.』『If a tree is in a pure place and the fruit falls in an impure place, is it permissible to eat?』 Answer: 『It is not permissible.』『If a pure person is in an impure place and makes the impure place pure, is it considered pure?』 Answer: 『It is considered pure.』『Is it permissible to eat?』『It is permissible to eat, except for that purified by fire.』『If a pure person is in an impure place and makes the pure place pure, is it considered pure?』『It is considered pure.』『Is it permissible to eat?』『It is permissible to eat, except for that purified by fire.』『Is it permissible to eat eel meat?』『It is not permissible.』『Is it permissible to drink human milk?』『It is not permissible, but it is permissible to put it in the eyes.』『Is it permissible to drink Sūvīra (a type of drink) out of season?』『A sick person may drink it.』『All impure meat is not permissible to eat; is it permissible to eat human meat?』『It is not permissible to eat.』『What offense is committed by eating it?』『One commits a Thullaccaya (a grave offense).』『Besides human meat, is it permissible to eat other impure meat?』『It is not permissible to eat. What is impure meat? It refers to eel, snake, toad, crow, magpie, egret. Such meats are not permissible to eat; eating them incurs a Dukkata (a minor offense).』『If one receives kālikā (medicine that can be taken within a day), yāmakālika (medicine that can be taken within seven days), and yāvajīvika (medicine that can be taken for life) on the same day, and mixes them together, is it permissible to take them?』『It is not permissible to take them. Kālikā should be taken within its time, and so on, yāvajīvika should be taken for life.』 Can kālikā be made into non-kālikā, yāmakālika, or yāvajīvika? The detailed explanation is as before. 『If the medicine is not received by hand, nor is it stated that it is received, is it permissible to take it without being sick?』『It is not permissible to take it.』『Kālikā, non-

時藥、七日藥、終身藥，不手受、不說受，經宿得服不？」「不得服。」「已手受、說受，內宿得服不？」「不得服。手受、說受，病者得服。」

「云何養病？」「除性罪，餘者養病。」

「世尊聽飲八種漿。幾時飲？」「乃至未舍自性得飲。」

「狂人邊得取衣不？或得、或不得。云何得？不知父母所在，兄弟姊妹自持物施比丘，得取。云何不可取？父母等可知，不自手與，不可取。」

「狂人邊說受持衣，成受不？」「不捨自性成受。」

「若比丘獨住，有人施現前僧可分衣。無餘比丘，此衣當云何？」「彼比丘得衣時，心念口言：『我此住處得是衣，現前僧應分。此中無僧，此衣屬我入我，我當受是衣。當割截縫染，我當受持。』如是作羯磨已，若有比丘來，不應與。若未作羯磨時來者應與，不與者犯突吉羅。」

若有比丘得衣，與眾僧，界外自取，突吉羅。若恣心取，隨事犯。二人、眾多亦如是。

「長者兒被驅佈施，得取不？」「不得取。」

「有衣與自恣僧，自恣僧應分。若施現前僧，現前僧應分。安居中為僧故，出界外者得物應分。破安居人得衣分不？」「或得、或不得。若前後安居已破者，應得；前後不安居者，不得。」

「看病人出界

【現代漢語翻譯】現代漢語譯本：『時藥（在規定時間服用的藥物）、七日藥（七天內服用的藥物）、終身藥（終身服用的藥物），如果不是親自接受或沒有說明是給予的，隔夜后還能服用嗎？』『不能服用。』『如果是親自接受或說明是給予的，存放過夜后還能服用嗎？』『不能服用。親自接受或說明是給予的，生病的人可以服用。』

『如何供養病人？』『除了本性上的罪過，其餘的都可以用來供養病人。』

『世尊允許飲用八種漿。什麼時候可以飲用？』『直到沒有失去本性之前都可以飲用。』

『可以從瘋人那裡拿取衣服嗎？』『有時可以，有時不可以。』『什麼情況下可以？如果不知道瘋人的父母在哪裡，兄弟姐妹自己拿著物品佈施給比丘，可以拿取。』『什麼情況下不可以拿取？如果父母等親屬可以找到，不是他們親手給予的，不可以拿取。』

『在瘋人那裡說接受並持有衣服，算作接受嗎？』『在沒有失去本性的情況下，算作接受。』

『如果有比丘獨自居住，有人佈施可以分給現前僧（正在眼前的僧團）的衣服。如果沒有其他比丘，這件衣服應該怎麼辦？』『那位比丘在得到衣服時，心裡想口裡說：『我在此處得到這件衣服，現前僧應該分。這裡沒有僧眾，這件衣服屬於我，歸我所有，我應當接受這件衣服。應當裁剪縫紉染色，我應當受持。』這樣做了羯磨（一種僧團的儀式）之後，如果有比丘來，不應該給。如果未做羯磨時來，應該給，不給的人犯突吉羅（一種輕罪）。』

如果有比丘得到衣服，給了眾僧，在界外自己取回，犯突吉羅。如果隨意取用，根據情況犯罪。兩個人、很多人也一樣。

『長者的兒子被驅趕后佈施，可以拿取嗎？』『不可以拿取。』

『有衣服給予自恣僧（在自恣儀式上的僧團），自恣僧應該分。如果佈施給現前僧，現前僧應該分。在安居（雨季的閉關修行）期間，爲了僧團的緣故，出界外得到的東西應該分。破安居的人得到衣服可以分嗎？』『有時可以，有時不可以。如果前後安居都已經破了，應該得到；前後都沒有安居，不得。』

『看病人出界

【English Translation】 English version: 『Are timely medicines (medicines taken at specific times), seven-day medicines (medicines taken within seven days), and lifelong medicines (medicines taken for life), if not received directly or without being specified as given, permissible to take after being kept overnight?』『Not permissible.』『If received directly or specified as given, is it permissible to take after being kept overnight?』『Not permissible. If received directly or specified as given, it is permissible for the sick.』

『How to care for the sick?』『Except for inherent sins, everything else can be used to care for the sick.』

『The World-Honored One allows the drinking of eight kinds of juices. When is it permissible to drink?』『It is permissible to drink until one has not lost one's nature.』

『Is it permissible to take clothes from a mad person?』『Sometimes it is, sometimes it is not.』『Under what circumstances is it permissible? If the whereabouts of the mad person's parents are unknown, and siblings personally offer items to a Bhikkhu, it is permissible to take.『『Under what circumstances is it not permissible? If parents and other relatives can be found, and it is not given by their own hands, it is not permissible to take.』

『Is saying that one accepts and holds clothing from a mad person considered acceptance?』『It is considered acceptance if one has not lost one's nature.』

『If a Bhikkhu lives alone, and someone offers clothing that can be distributed to the Sangha (the community of monks) present. If there are no other Bhikkhus, what should be done with this clothing?』『When that Bhikkhu receives the clothing, he should think in his mind and say with his mouth: 『I have received this clothing in this place, which the Sangha present should distribute. There are no Sangha here, this clothing belongs to me, it is mine, I should accept this clothing. I should cut, sew, and dye it, I should uphold it.』 After performing such a Kamma (a monastic ritual), if a Bhikkhu comes, it should not be given. If he comes before the Kamma is performed, it should be given; one who does not give commits a Dukkhata (a minor offense).』

If a Bhikkhu obtains clothing, gives it to the Sangha, and takes it back himself outside the boundary, he commits a Dukkhata. If he takes it at will, he commits an offense according to the circumstances. The same applies to two people or many people.

『If the son of an elder is driven away and makes an offering, is it permissible to take it?』『It is not permissible to take it.』

『If clothing is given to the Sangha at the Pavarana (the ceremony marking the end of the rainy season retreat), the Sangha at the Pavarana should distribute it. If it is offered to the Sangha present, the Sangha present should distribute it. During the Vassa (rainy season retreat), those who go outside the boundary for the sake of the Sangha should distribute the items they obtain. Can those who have broken the Vassa receive a share of the clothing?』『Sometimes they can, sometimes they cannot. If they have broken the Vassa before and after, they should receive it; if they have not observed the Vassa before and after, they should not.』

『A sick person goes outside the boundary

去，后病者死，應與衣不？」「有應與、不應與。為病者去，應與；為自去者，不應與。」

「白衣看病，應與不應與？」「應與少許。比丘尼、式叉摩尼、沙彌、沙彌尼亦如是。余處安居、余處看病，病者死，應與衣，不應與沙彌。」

「看病，應盡與、為少與？」「應盡與，或等與。若無看病人，僧盡應看，若不看犯突吉羅。若差看不看，犯突吉羅。病人不用看病人語，突吉羅。看病人不用病人語，突吉羅。若人施不凈物，作是言：『我等不得用不凈物。』作是念已，施某甲凈人，得凈者當受。」

「有比丘四處安居，成安居不？」「若以床木，四界安居。」

「何處應得安居衣分？」「共與一分。減量作雨衣受持，突吉羅。覆瘡衣亦如是。畜三種外道衣，謂皮衣、毛衣、發衣，偷羅遮。除此三種，畜外道余衣，突吉羅。」

「如世尊所說，故衣不得受作迦絺那衣。云何故衣？」「謂先已受作迦絺那衣。」

「世尊所說，新衣受作迦絺那衣。云何新衣？」「初受作迦絺那衣，名新衣。」

「如世尊所說，發三心受作迦絺那衣。云何三心？」「謂乃至最後發三心，謂浣時、截時、染時。不發此三心，成受迦絺那衣，不成受犯突吉羅。成已復應發二心：『此衣當爲僧受作

【現代漢語翻譯】現代漢語譯本：『如果（比丘）離開，之後病人死了，應該把衣服給他嗎？』『有應該給的和不應該給的。如果是爲了病人離開的，應該給；如果是爲了自己離開的，不應該給。』『如果白衣（居士）來看病，應該給（衣服）嗎？』『應該給少許。比丘尼（Bhikshuni，比丘尼）、式叉摩尼（Shikshamana，式叉摩尼）、沙彌（Shramanera，沙彌）、沙彌尼（Shramanerika，沙彌尼）也一樣。在其他地方安居、在其他地方看病，病人死了，應該給衣服，不應該給沙彌。』『看病，應該全部給，還是給少許？』『應該全部給，或者等量給。如果沒有看病人，僧眾應該全部看護，如果不看護就犯突吉羅（Dukkata，惡作罪）。如果挑揀著看護或不看護，犯突吉羅。病人不聽看護人的話，突吉羅。看護人不聽病人的話，突吉羅。如果有人施捨不乾淨的東西，說：『我們不能用不乾淨的東西。』這樣想之後，施捨給某個乾淨的居士，得到乾淨的東西的人應當接受。』『如果有比丘在四個地方安居，算成安居嗎？』『如果用床木，在四個界限內安居。』『在什麼地方應該得到安居衣的分額？』『共同給一份。減少數量製作雨衣受持，突吉羅。覆蓋瘡口的衣服也一樣。畜養三種外道衣服，即皮衣、毛衣、發衣，偷蘭遮（Sthullatyaya，粗罪）。除了這三種，畜養外道其他衣服，突吉羅。』『如世尊所說，舊衣服不能用來製作迦絺那衣（Kathina，功德衣）。什麼是舊衣服？』『是指先前已經受作迦絺那衣的衣服。』『世尊所說，新衣服可以用來製作迦絺那衣。什麼是新衣服？』『最初用來受作迦絺那衣的衣服，名叫新衣服。』『如世尊所說，發起三種心來受作迦絺那衣。什麼是三種心？』『是指乃至最後發起三種心，即洗滌時、裁剪時、染色時。不發起這三種心，即使完成了受作迦絺那衣，也不算完成，犯突吉羅。完成之後還應該發起兩種心：『這件衣服應當為僧眾受作』

【English Translation】 English version: 'If (a Bhikkhu) leaves, and the sick person dies afterward, should the robe be given to him?' 'There are cases where it should be given and cases where it should not be given. If he left for the sake of the sick person, it should be given; if he left for his own sake, it should not be given.' 'If a layman attends to the sick, should (a robe) be given?' 'A small amount should be given. The same applies to Bhikkhunis (Bhikshuni, female monastic), Shikshamanas (Shikshamana, a female novice undergoing training), Shramaneras (Shramanera, male novice), and Shramanerikas (Shramanerika, female novice). If one dwells elsewhere and attends to the sick elsewhere, and the sick person dies, a robe should be given, but not to a Shramanera.' 'When attending to the sick, should everything be given, or should a little be given?' 'Everything should be given, or an equal amount. If there is no one to attend to the sick, the Sangha should all attend; if they do not attend, they commit a Dukkata (Dukkata, an offense of wrong-doing). If they selectively attend or do not attend, they commit a Dukkata. If the sick person does not heed the attendant, it is a Dukkata. If the attendant does not heed the sick person, it is a Dukkata. If someone offers impure things, saying, 'We cannot use impure things,' and with this thought, offers them to a certain clean layman, the one who receives the clean things should accept them.' 'If a Bhikkhu dwells in four places, is it considered a Vassa (Rain Retreat)?' 'If he uses bed legs, dwelling within four boundaries.' 'Where should one receive a share of the Vassa robe?' 'Give one share together. If one reduces the amount to make a rain robe and accepts it, it is a Dukkata. The same applies to a robe for covering wounds. Possessing three kinds of non-Buddhist robes, namely, leather robes, wool robes, and hair robes, is a Sthullatyaya (Sthullatyaya, a grave offense). Apart from these three, possessing other non-Buddhist robes is a Dukkata.' 'As the Blessed One said, an old robe cannot be used to make a Kathina (Kathina, a frame used to sew robes) robe. What is an old robe?' 'It refers to a robe that has already been used to make a Kathina robe.' 'The Blessed One said that a new robe can be used to make a Kathina robe. What is a new robe?' 'A robe that is initially used to make a Kathina robe is called a new robe.' 'As the Blessed One said, one should generate three thoughts when making a Kathina robe. What are the three thoughts?' 'It refers to generating three thoughts until the very end, namely, when washing, when cutting, and when dyeing. If these three thoughts are not generated, even if the Kathina robe is completed, it is not considered complete, and one commits a Dukkata. After it is completed, two more thoughts should be generated: 'This robe should be made for the Sangha.'

迦絺那衣。我已受是迦絺那衣。』不發二心，成受、不成受，犯突吉羅。」

「如佛所說，經宿衣受迦絺那衣，不成受。云何經宿？」「謂過十夜、或經一夜。」

「如世尊所說，不凈衣受迦絺那，不成受。云何不凈衣？」「謂頻日得衣。」

「如世尊所說，故衣受作迦絺那衣，不成受。云何故？」「比丘受用三衣。」

「如世尊所說，被打衣成受迦絺那衣。云何打衣？」「謂新衣，如所說打凈，衣成受迦絺那。」「云何打凈？」「謂壞色衣未受迦絺那時，僧壞為二眾：一眾受、一眾不受。」「二眾成受不？」「受者成受，不受者不成受。已受迦絺那衣，僧壞為二部：一眾舍、一眾不捨。成舍不？」「舍者成舍，不捨者不成舍。」「若僧破時，誰應受？」「謂如法者應受。未成衣受作迦絺那衣不成受，成者受成受。」

受迦絺那住處有十利，廣說如毗尼。著僧伽梨入聚落有五功德，雨衣亦如是。

「如世尊所說，住處利。云何住處利？」「謂得衣利，名住處利。」

「如世尊所說，急施衣得受作迦絺那衣。云何急施衣？」「謂十日未至，自恣得衣，是急施衣，用是作迦絺那衣受，成受。」

「如世尊所說，三月得衣，得受作迦絺那衣。云何三月衣？」「舊僧十五日

{ "translations": [ "現代漢語譯本\n『迦絺那衣（Kathina robe，一種特殊的袈裟）。我已經接受了這件迦絺那衣。』如果心懷二意，那麼無論是否完成接受儀式，都犯突吉羅（Dukkata，一種輕罪）。」\n\n「正如佛陀所說，隔夜的衣服用來接受迦絺那衣，則不算完成接受。什麼是隔夜？」「指的是超過十個夜晚，或者經過一個夜晚。」\n\n「正如世尊所說，不乾淨的衣服用來接受迦絺那衣，則不算完成接受。什麼是不乾淨的衣服？」「指的是頻繁獲得的衣服。」\n\n「正如世尊所說，舊衣服用來製作迦絺那衣，則不算完成接受。什麼是舊衣服？」「指的是比丘已經使用過的三衣。」\n\n「正如世尊所說，經過處理的衣服可以完成迦絺那衣的接受。什麼是處理過的衣服？」「指的是新衣服，如所說經過處理使其乾淨，這樣的衣服可以完成迦絺那衣的接受。」「如何處理使其乾淨？」「指的是在破壞顏色后，尚未接受迦絺那衣時，僧團分裂為兩派：一派接受，一派不接受。」「這兩派都能完成接受嗎？」「接受的一派完成接受，不接受的一派不能完成接受。已經接受迦絺那衣后，僧團分裂為兩部：一部捨棄，一部不捨棄。這樣能完成捨棄嗎？」「捨棄的一部完成捨棄，不捨棄的一部不能完成捨棄。」「如果僧團分裂時，誰應該接受？」「指的是如法者應該接受。未完成的衣服用來接受迦絺那衣不能完成接受，完成的衣服接受才能完成接受。」\n\n接受迦絺那衣的住處有十種利益，詳細的說明如同《毗尼》（Vinaya，戒律）。穿著僧伽梨（Sanghati，一種外衣）進入村落有五種功德，雨衣也是如此。\n\n「正如世尊所說，住處有利益。什麼是住處的利益？」「指的是獲得衣服的利益，這被稱為住處的利益。」\n\n「正如世尊所說，緊急佈施的衣服可以接受制作迦絺那衣。什麼是緊急佈施的衣服？」「指的是在十日未到，自恣（Pavarana，解夏）時獲得的衣服，這是緊急佈施的衣服，用它來製作迦絺那衣並接受，可以完成接受。」\n\n「正如世尊所說，三個月內獲得的衣服，可以接受制作迦絺那衣。什麼是三個月的衣服？」「舊僧團在十五日」 ], "english_translations": [ "English version\n『Kathina robe (Kathina robe, a special type of Kasaya). I have already received this Kathina robe.』 If one is of two minds, whether the acceptance ceremony is completed or not, one commits a Dukkata (Dukkata, a minor offense).\"\n\n\"As the Buddha said, using an overnight robe to receive the Kathina robe does not constitute a completed acceptance. What is overnight?\" \"It refers to passing ten nights, or passing one night.\"\n\n\"As the World Honored One said, using an unclean robe to receive the Kathina robe does not constitute a completed acceptance. What is an unclean robe?\" \"It refers to robes that are frequently obtained.\"\n\n\"As the World Honored One said, using an old robe to make a Kathina robe does not constitute a completed acceptance. What is an old robe?\" \"It refers to the three robes that a Bhikkhu has already used.\"\n\n\"As the World Honored One said, a processed robe can complete the acceptance of the Kathina robe. What is a processed robe?\" \"It refers to a new robe, as said, processed to make it clean, such a robe can complete the acceptance of the Kathina robe.\" \"How to process it to make it clean?\" \"It refers to, after destroying the color, when the Sangha is divided into two factions before accepting the Kathina robe: one faction accepts, and one faction does not accept.\" \"Can both factions complete the acceptance?\" \"The faction that accepts completes the acceptance, and the faction that does not accept cannot complete the acceptance. After accepting the Kathina robe, the Sangha is divided into two groups: one group abandons, and one group does not abandon. Can this complete the abandonment?\" \"The group that abandons completes the abandonment, and the group that does not abandon cannot complete the abandonment.\" \"If the Sangha is divided, who should accept?\" \"It refers to those who are in accordance with the Dharma should accept. Using an unfinished robe to accept the Kathina robe cannot complete the acceptance, only accepting with a finished robe can complete the acceptance.\"\n\nThere are ten benefits to the dwelling place that accepts the Kathina robe, detailed explanations are as in the Vinaya (Vinaya, the monastic code). There are five merits to entering a village wearing a Sanghati (Sanghati, an outer robe), and so is the rain robe.\n\n\"As the World Honored One said, there are benefits to the dwelling place. What are the benefits of the dwelling place?\" \"It refers to the benefit of obtaining robes, this is called the benefit of the dwelling place.\"\n\n\"As the World Honored One said, robes given in urgent donation can be accepted to make Kathina robes. What are robes given in urgent donation?\" \"It refers to robes obtained during Pavarana (Pavarana, the end of the rainy season retreat) before the ten days have arrived, these are robes given in urgent donation, using them to make Kathina robes and accepting them can complete the acceptance.\"\n\n\"As the World Honored One said, robes obtained within three months can be accepted to make Kathina robes. What are robes of three months?\" \"The old Sangha on the fifteenth day\" ] }

自恣，客比丘來多，同見同住，彼十四日自恣。若舊僧隨客比丘自恣，此日得衣，名三月得衣。用是衣作迦絺那衣受，成受。」

「如佛所說，時衣得受作迦絺那衣。云何時衣？」「自恣竟后一月得衣，是名時衣。」

「如佛所說，不凈衣不得受作迦絺那衣。云何不凈衣？」「謂死比丘衣。五種人受迦絺那衣，不名受。云何五？謂無臘人、破安居人、后安居人、余處安居人、擯人。」

「八種舍迦絺那衣，幾共幾不共？」「除后二種，餘者不共。」

問：「有即日受迦絺那衣，即日舍，不作白羯磨耶？」「舊比丘十六日受迦絺那衣，客比丘來多，相向說舍。」

「云何破僧，得無間、墮阿鼻地獄？」「非法非法想破僧。」「或破僧一切受法耶？或受法一切破僧耶？」答：「或破僧非受法，作四句。云何破僧非受法？若破僧不受十四事。云何受法非破僧？謂受十四事。俱者，亦受十四事亦破僧。非受十四法非破僧，除是句。僧壞時，舍界成舍，不法語者舍成舍。」

「僧壞時，比丘尼得作布薩不？」「得作布薩。」

「僧破時，闥賴吒比丘當云何？」「當在如法眾，不得遣信至第二眾。」「僧壞時，教誡比丘尼不？」「如法語者應教誡，無法語者不應教，闥賴吒應出界外教

【現代漢語翻譯】現代漢語譯本『自恣』（Pravāraṇā，僧團在雨季安居結束時舉行的儀式），如果有許多新來的比丘，他們一起居住，那麼他們可以在十四日舉行自恣。如果舊的比丘跟隨新來的比丘一起自恣，那麼在這一天得到的衣服，就叫做『三月得衣』。用這件衣服來製作『迦絺那衣』（Kathina，一種特殊的僧衣）並接受，這樣就完成了接受儀式。

『正如佛陀所說，時衣可以被接受並製作成迦絺那衣。』什麼是『時衣』呢？『自恣結束后一個月內得到的衣服，就叫做時衣。』

『正如佛陀所說，不凈的衣服不能被接受並製作成迦絺那衣。』什麼是不凈的衣服呢？『指的是已故比丘的衣服。』有五種人接受迦絺那衣，不能算作接受。是哪五種呢？『沒有受具足戒的人、破壞安居的人、延遲安居的人、在其他地方安居的人、被僧團驅逐的人。』

『有八種情況會捨棄迦絺那衣，其中有幾種是共同捨棄，幾種是非共同捨棄呢？』『除了后兩種情況，其餘的都是非共同捨棄。』

問：『有沒有當天接受迦絺那衣，當天就捨棄，而不舉行白羯磨（正式宣告）的情況呢？』『舊的比丘在十六日接受迦絺那衣，如果新來的比丘很多，就互相告知捨棄。』

『怎樣算是破僧（Sanghabheda，僧團分裂），會墮入無間地獄（Avīci）呢？』『以非法為法想來破僧。』『或者說破僧會破壞一切受法（接受戒律的儀式）嗎？或者說受法會破壞一切破僧的行為嗎？』答：『或者說破僧不是受法，可以作四句分析。』『怎樣算是破僧但不是受法呢？』『如果破僧的人不接受十四事（關於僧團和諧的十四條規則）。』『怎樣算是受法但不是破僧呢？』『指的是接受十四事。』『兩者都是的情況是，既接受十四事又破僧。』『既不是受十四法也不是破僧，排除這種情況。』『僧團分裂時，界（僧團活動的範圍）的捨棄就成立，不以如法之語宣告捨棄也成立。』

『僧團分裂時，比丘尼（bhikkhunī，女性出家人）可以舉行布薩（uposatha，每半月舉行的誦戒儀式）嗎？』『可以舉行布薩。』

『僧團分裂時，『闥賴吒』（Tāḷita，指搖擺不定、立場不穩的比丘）比丘應當怎麼辦？』『應當留在如法的僧團中，不得派遣使者到第二個僧團。』『僧團分裂時，還可以教誡比丘尼嗎？』『如果說法符合戒律就應當教誡，如果說法不符合戒律就不應當教誡，『闥賴吒』應當到界外去教誡。

【English Translation】 English version 『Pravāraṇā』 (the ceremony held by the Sangha at the end of the rainy season retreat), if there are many newly arrived bhikkhus (monks) who reside together, they can hold Pravāraṇā on the fourteenth day. If the old bhikkhus follow the newly arrived bhikkhus in holding Pravāraṇā, then the robe received on this day is called 『three-month robe』. Using this robe to make and accept a 『Kathina』 (a special monastic robe) completes the acceptance ceremony.

『As the Buddha said, a timely robe can be accepted and made into a Kathina robe.』 What is a 『timely robe』? 『A robe received within one month after the end of Pravāraṇā is called a timely robe.』

『As the Buddha said, an impure robe cannot be accepted and made into a Kathina robe.』 What is an impure robe? 『It refers to the robe of a deceased bhikkhu.』 There are five types of people who, if they accept a Kathina robe, it does not count as acceptance. What are the five? 『Those who have not received full ordination, those who have broken the retreat, those who have delayed the retreat, those who have retreated elsewhere, and those who have been expelled by the Sangha.』

『There are eight situations in which the Kathina robe is relinquished. How many are relinquished jointly, and how many are relinquished non-jointly?』『Except for the last two situations, the rest are relinquished non-jointly.』

Question: 『Is there a situation where a Kathina robe is accepted and relinquished on the same day without performing a white kamma (formal declaration)?』『If the old bhikkhus accept the Kathina robe on the sixteenth day, and there are many newly arrived bhikkhus, they inform each other of the relinquishment.』

『How does one cause Sanghabheda (division of the Sangha), leading to Avīci hell (the hell of incessant suffering)?』『By thinking of what is unlawful as lawful to divide the Sangha.』『Does dividing the Sangha destroy all acceptance of the Dhamma (teachings)? Or does accepting the Dhamma destroy all acts of dividing the Sangha?』 Answer: 『Or dividing the Sangha is not accepting the Dhamma, which can be analyzed in four ways.』『How is it that dividing the Sangha is not accepting the Dhamma?』『If those who divide the Sangha do not accept the fourteen matters (rules regarding the harmony of the Sangha).』『How is it that accepting the Dhamma is not dividing the Sangha?』『It refers to accepting the fourteen matters.』『The situation where both occur is that one both accepts the fourteen matters and divides the Sangha.』『Neither accepting the fourteen matters nor dividing the Sangha excludes this situation.』『When the Sangha is divided, the abandonment of the boundary (the area of the Sangha's activities) is established, and abandonment is established even if it is not declared with lawful words.』

『When the Sangha is divided, can the bhikkhunīs (female monastics) hold Uposatha (fortnightly recitation of the monastic rules)?』『They can hold Uposatha.』

『When the Sangha is divided, what should a 『Tāḷita』 (a bhikkhu who is wavering and unstable in his position) bhikkhu do?』『He should remain in the lawful Sangha and not send messengers to the second Sangha.』『When the Sangha is divided, can one still instruct the bhikkhunīs?』『If the teaching is in accordance with the precepts, one should instruct; if the teaching is not in accordance with the precepts, one should not instruct. The 『Tāḷita』 should go outside the boundary to instruct.』

誡。」

「若比丘隨順擯比丘，犯突吉羅。被擯人為獨為有伴耶？」「獨無伴侶。被擯人不得共食。若不知被擯，共食共住，不犯。受法比丘共不受法比丘共食，不犯。不受法比丘共受法比丘共食，犯突吉羅。四人隨順破僧，是名破僧。」

「如佛所說，如是比丘不得擯。云何如是比丘？」「若比丘有大威德，持修多羅、毗尼、摩得勒伽，多聞、多知識、多眷屬，擯如是人，犯偷羅遮。有信樂比丘，應出罪。云何信樂？若聞若信，語使懺悔。若不懺悔，犯突吉羅。」

「若僧壞，誰應舍迦絺那衣？」「法語者應舍。」

「被擯人下意隨順調伏，應舍羯磨不？」「應舍羯磨。」

「同意比丘應與臥具。云何同意？」「寂靜不相惱，名同意。」

「毗耶離、俱舍彌比丘集一處，闥賴吒當云？」「何闥賴吒應出界外作布薩。」

「俱舍彌、毗耶離比丘共布薩，成布薩不？」「不成布薩。」「若闥賴吒比丘共毗耶離比丘共布薩，成布薩不？」「成布薩。」

「若比丘應與比丘尼求教誡欲。云何與教誡欲？」「語言：『姊妹等和合作布薩。』」

「若作布薩，僧破建立為二部，應與比丘尼教誡不？」「應與。」「應何處教誡？」「應出界外教誡。如佛所說，非法不和合

【現代漢語翻譯】現代漢語譯本：『如果比丘隨順擯出其他比丘，就犯突吉羅（Dukkata，惡作罪）。被擯出的人是獨自一人還是有同伴？』『獨自一人，沒有同伴。被擯出的人不得一起吃飯。如果不知道是被擯出的人，一起吃飯一起居住，不犯戒。受具足戒的比丘和未受具足戒的比丘一起吃飯，不犯戒。未受具足戒的比丘和受具足戒的比丘一起吃飯，犯突吉羅。四個人隨順破僧，這叫做破僧。』『如佛所說，這樣的比丘不得擯出。什麼是這樣的比丘？』『如果比丘有很大的威德，持有修多羅（Sutra，經）、毗尼（Vinaya，律）、摩得勒伽（Matrika，論），博學多聞、知識淵博、有很多眷屬，擯出這樣的人，犯偷羅遮（Sthullatyaya，大罪）。有信心的比丘，應該讓他出罪。什麼是信樂？如果聽到或相信，告訴他懺悔。如果不懺悔，犯突吉羅。』『如果僧團分裂，誰應該捨棄迦絺那衣（Kathina，功德衣）？』『說法者應該捨棄。』『被擯出的人如果心懷悔意，隨順調伏，應該捨棄羯磨（Karma，業）嗎？』『應該捨棄羯磨。』『意見一致的比丘應該給予臥具。什麼是意見一致？』『安靜不互相惱亂，叫做意見一致。』『毗耶離（Vaisali）和俱舍彌（Kaushambi）的比丘聚集在一處，闥賴吒（Tathagata）應當怎麼做？』『哪個闥賴吒應當出界外作布薩（Uposatha，齋戒）。』『俱舍彌和毗耶離的比丘一起作布薩，能成就布薩嗎？』『不能成就布薩。』『如果闥賴吒比丘和毗耶離比丘一起作布薩，能成就布薩嗎？』『能成就布薩。』『如果比丘應該給予比丘尼求教誡的意願。如何給予教誡的意願？』『說：『姐妹們一起和合地作布薩。』』『如果作布薩時，僧團分裂建立為兩部分，應該給予比丘尼教誡嗎？』『應該給予。』『應該在哪裡教誡？』『應該出界外教誡。如佛所說，非法不和合。

【English Translation】 English version: 'If a Bhikkhu (monk) follows along with expelling another Bhikkhu, he commits a Dukkata (wrongdoing). Is the expelled person alone or with companions?' 'Alone, without companions. The expelled person must not eat together. If one does not know that someone is expelled and eats and lives together with them, there is no offense. A fully ordained Bhikkhu eating with one who is not fully ordained does not commit an offense. A Bhikkhu who is not fully ordained eating with one who is fully ordained commits a Dukkata.' Four people following along with splitting the Sangha (community), this is called splitting the Sangha.' 'As the Buddha said, such a Bhikkhu must not be expelled. What is such a Bhikkhu?' 'If a Bhikkhu has great power and virtue, upholds the Sutras (discourses), the Vinaya (discipline), and the Matrika (commentaries), is learned, knowledgeable, and has many followers, expelling such a person incurs a Sthullatyaya (grave offense). A Bhikkhu with faith should help him atone for his offense. What is faith? If one hears or believes, tell him to repent. If he does not repent, he commits a Dukkata.' 'If the Sangha is broken, who should give up the Kathina (robe offering)?' 'The one who teaches the Dharma (law) should give it up.' 'If the expelled person is repentant and compliant, should the Karma (action) be relinquished?' 'The Karma should be relinquished.' 'Bhikkhus who are of the same mind should be given bedding. What is of the same mind?' 'Quiet and not disturbing each other is called of the same mind.' 'When the Bhikkhus of Vaisali (city) and Kaushambi (city) gather in one place, what should the Tathagata (the thus-gone one) do?' 'Which Tathagata should perform the Uposatha (observance day) outside the boundary?' 'If the Bhikkhus of Kaushambi and Vaisali perform the Uposatha together, is the Uposatha accomplished?' 'The Uposatha is not accomplished.' 'If a Tathagata Bhikkhu performs the Uposatha together with the Bhikkhus of Vaisali, is the Uposatha accomplished?' 'The Uposatha is accomplished.' 'If a Bhikkhu should give a Bhikkhuni (nun) the desire to seek instruction. How does one give the desire for instruction?' 'Say: 'Sisters, work together harmoniously to perform the Uposatha.'' 'If, when performing the Uposatha, the Sangha splits and establishes two factions, should instruction be given to the Bhikkhunis?' 'It should be given.' 'Where should the instruction be given?' 'It should be given outside the boundary. As the Buddha said, unlawful and not harmonious.

、非法和合、如法不和合、如法和合。云何非法不和合？應與苦切羯磨，與擯羯磨，僧復不和合。云何非法和合？應與苦切而與擯羯磨，眾僧和合。云何如法和合？先作白，後作羯磨，僧和合。與上相違，名法不和合。一比丘擯一人、眾多擯四人，犯突吉羅。四人擯四人，犯偷羅遮。」

「擯比丘時眠，成擯不？」「若聞白已眠，成擯。先眠后白，不成擯。應余羯磨出比丘罪。余羯磨擯比丘，犯偷羅遮。若擯比丘時，不來者應取欲。」

「云何到羯磨？」「四比丘清凈共住。乃至二十人亦如是。」

「若沙彌欲與受具戒時：『莫與我受戒。』為得戒不？」「得戒。式叉摩那、沙彌尼亦如是。受具足戒時、別住時、本日時、摩那埵時、阿浮呵那時、十二人時亦如是。」

「僧擯眠人，成擯不？」「若聞白成擯，不聞不成擯。入滅盡定人亦如是。僧破，各各相擯，不成擯。」

「若非法羯磨，一切不和合羯磨耶？若不和合羯磨，一切非法羯磨耶？」「云何和合非法羯磨？謂不現前擯、比丘不出己罪、不使自言、不在界內，而一切集，不來者與欲，是和合非法羯磨。云何如法羯磨非和合？人現前，如前說，眾不和合，是如法羯磨非和合。」

「或僧中三唱，憶有罪、不發露，一切犯罪

【現代漢語翻譯】現代漢語譯本：非法不和合、如法不和合、如法和合。什麼是非法不和合？應該給予苦切羯磨（Karmans，佛教術語，指行動、業），給予擯羯磨（Pravrajya-karman，佛教術語，指驅擯儀式），僧團卻不和合。什麼是非法和合？應該給予苦切羯磨卻給予擯羯磨，僧眾和合。什麼是如法和合？先作白（Jnapti，佛教術語，指宣告），後作羯磨，僧團和合。與上述相反，稱為不如法和合。一個比丘驅擯一人、眾多比丘驅擯四人，犯突吉羅（Dukkata，佛教術語，指惡作罪）。四人驅擯四人，犯偷蘭遮（Sthullatyaya，佛教術語，指粗罪）。驅擯比丘時有人睡覺，驅擯成立嗎？』如果聽到宣告后睡覺，驅擯成立。先睡覺后宣告，驅擯不成立。應該用其他羯磨來去除比丘的罪。用其他羯磨驅擯比丘，犯偷蘭遮。如果驅擯比丘時，有人沒來，應該取得他的同意（欲）。』『什麼是到羯磨？』『四個清凈的比丘共同居住。乃至二十人也是這樣。』『如果沙彌（Sramanera，佛教術語，指小沙彌）想要接受具足戒時說：『不要給我受戒。』能得到戒嗎？』『能得到戒。式叉摩那（Siksamana，佛教術語，指學戒女）、沙彌尼（Sramanerika，佛教術語，指小沙彌尼）也是這樣。受具足戒時、別住時、本日時、摩那埵（Manatva，佛教術語，指懺悔期）時、阿浮呵那（Abhyavahana，佛教術語，指恢復戒臘）時、十二人時也是這樣。』『僧團驅擯睡覺的人，驅擯成立嗎？』『如果聽到宣告就成立驅擯，沒聽到就不成立驅擯。進入滅盡定（Nirodha-samapatti，佛教術語，指滅盡一切感受和思想的禪定）的人也是這樣。僧團分裂，各自互相驅擯，驅擯不成立。』『如果是非法羯磨，都是不和合的羯磨嗎？如果不和合的羯磨，都是非法的羯磨嗎？』『什麼是和合的非法羯磨？指不現前驅擯、比丘不坦白自己的罪行、不讓他自己說、不在界內，而一切都聚集了，沒來的人給予同意，這是和合的非法羯磨。什麼是如法的羯磨卻不和合？人現前，如前面所說，大眾不和合，這是如法的羯磨卻不和合。』『或者僧團中三次唱說，憶起有罪、不發露，一切都犯罪。』

【English Translation】 English version: Unlawful discord, lawful discord, and lawful concord. What is unlawful discord? When a Karman (Karmans, Buddhist term, referring to action, deed) involving censure or expulsion should be carried out, but the Sangha (Buddhist monastic community) is not in agreement. What is unlawful concord? When a Karman involving censure should be carried out, but instead a Karman involving expulsion (Pravrajya-karman, Buddhist term, referring to expulsion ritual) is carried out, and the Sangha is in agreement. What is lawful concord? When a Jnapti (Buddhist term, referring to announcement) is made first, followed by the Karman, and the Sangha is in agreement. The opposite of the above is called unlawful discord. If one Bhikshu (Buddhist monk) expels one person, or many expel four, it is an offense of Dukkata (Buddhist term, referring to an offense of wrong-doing). If four expel four, it is an offense of Sthullatyaya (Buddhist term, referring to a grave offense).' 'If someone is sleeping when a Bhikshu is being expelled, is the expulsion valid?' 'If they hear the announcement and then fall asleep, the expulsion is valid. If they are asleep before the announcement, the expulsion is not valid. Another Karman should be used to remove the Bhikshu's offense. If another Karman is used to expel the Bhikshu, it is an offense of Sthullatyaya. If someone does not come when a Bhikshu is being expelled, their consent (desire) should be obtained.' 'What constitutes a valid Karman?' 'Four pure Bhikshus living together. And so it is even up to twenty people.' 'If a Sramanera (Buddhist term, referring to a novice monk) wants to receive full ordination and says, 'Do not ordain me,' is the ordination valid?' 'The ordination is valid. The same applies to a Siksamana (Buddhist term, referring to a female trainee) and a Sramanerika (Buddhist term, referring to a novice nun). The same applies at the time of full ordination, separate dwelling, the day itself, the period of Manatva (Buddhist term, referring to penance), the Abhyavahana (Buddhist term, referring to reinstatement), and when twelve people are present.' 'If the Sangha expels someone who is sleeping, is the expulsion valid?' 'If they hear the announcement, the expulsion is valid; if they do not hear it, it is not valid. The same applies to someone who has entered Nirodha-samapatti (Buddhist term, referring to the meditative absorption of cessation). If the Sangha is divided and they expel each other, the expulsion is not valid.' 'If a Karman is unlawful, is it always a Karman of discord? If a Karman is discordant, is it always an unlawful Karman?' 'What is a concordant unlawful Karman? It refers to expelling someone who is not present, a Bhikshu not confessing their offense, not allowing them to speak for themselves, not being within the boundary, but everyone is gathered, and those who are not present give their consent. This is a concordant unlawful Karman. What is a lawful Karman that is discordant? The person is present, as described earlier, but the Sangha is not in agreement. This is a lawful Karman that is discordant.' 'Or if the Sangha chants three times, and someone remembers an offense but does not confess it, everyone commits an offense.'

耶？」「若三唱，憶有罪、不發露，一切犯罪。若有僧中三問，自言非比丘。是自言非比丘。波羅夷亦如是。」

「別住人擯比丘，成擯不？」「成擯。唯除受戒羯磨，余羯磨盡得作。」

「先白眾僧擯比丘，成擯不？」「成擯。若一若僧不知而擯比丘，犯偷羅遮。」

「彼罰比丘下意調伏，應舍不？」「應舍。」

「一語與二人受戒，得戒不？」「不得戒。」「一語與四人受戒，得戒不？」「不得戒。」「受欲滿四人擯比丘，成擯不？」「不成擯。賊住滿眾亦如是。」

「應作苦切羯磨而作驅出羯磨，成作不？」「成作。舍苦切羯磨，即舍驅出羯磨。」「苦切羯磨擯比丘，成擯不？」「成擯。」「驅出羯磨有何義？謂比丘常犯戒不止，不與依止。苦切羯磨有何義？若比丘斗諍不止，眾僧語言：『若不止者，更加汝重罪。』擯羯磨有何義？若比丘污他家，不得住。發喜懺罪有何義？若比丘失檀越意，眾僧語言：『若不懺悔檀越，更加汝罪。』」

有一事攝一切毗尼，謂律儀。有一事不攝一切毗尼，謂非律儀。有一事攝一切犯戒罪，謂非律儀。有一事不攝一切犯戒罪，謂律儀。有犯一事得大罪，謂破僧。復有一事得大罪，謂噁心出佛身血。復有一事得大罪，謂誹謗賢聖。復有一事

【現代漢語翻譯】現代漢語譯本『耶？』『如果三次唱誦，回憶起有罪、不坦白，就犯下一切罪行。如果僧團中三次提問，自己說不是比丘（bhiksu，佛教出家男眾）。這就是自己說不是比丘。波羅夷（parajika，斷頭罪）也是如此。』

『別住人（指正在接受某種處分的人）擯斥比丘，構成擯斥嗎？』『構成擯斥。唯獨受戒羯磨（upasamapada-karma，受具足戒的儀式）除外，其餘羯磨（karma，僧團事務）都可以做。』

『先白眾僧（向僧團宣告）擯斥比丘，構成擯斥嗎？』『構成擯斥。如果一個人或者僧團不知道而擯斥比丘，犯偷蘭遮（sthullatyaya，重罪）。』

『對他進行懲罰的比丘心懷惡意進行調伏，應該放棄嗎？』『應該放棄。』

『一句話為兩個人授戒，得到戒律嗎？』『得不到戒律。』『一句話為四個人授戒，得到戒律嗎？』『得不到戒律。』『接受了足夠四個人同意的意願來擯斥比丘，構成擯斥嗎？』『不構成擯斥。盜賊住在滿額的僧團中也是如此。』

『應該做苦切羯磨（tajjaniya-kamma，一種懲罰方式）卻做了驅出羯磨（nissaraniya-kamma，驅逐出僧團的儀式），構成完成嗎？』『構成完成。捨棄苦切羯磨，就捨棄了驅出羯磨。』『苦切羯磨擯斥比丘，構成擯斥嗎？』『構成擯斥。』『驅出羯磨有什麼意義？是指比丘經常犯戒不止，不給予依止。苦切羯磨有什麼意義？如果比丘爭鬥不止，眾僧說：『如果再不止，就更加你的重罪。』擯羯磨有什麼意義？如果比丘玷污他家，不得居住。發喜懺罪有什麼意義？如果比丘失去施主（danapati，供養人）的歡心，眾僧說：『如果不向施主懺悔，就更加你的罪。』』

有一件事涵蓋一切毗尼（vinaya，戒律），就是律儀（patimokkha-samvara，別解脫律儀）。有一件事不涵蓋一切毗尼，就是非律儀。有一件事涵蓋一切犯戒罪，就是非律儀。有一件事不涵蓋一切犯戒罪，就是律儀。有犯一件事得到大罪，就是破僧（sanghabheda，分裂僧團）。又有一件事得到大罪，就是惡意使佛（Buddha，覺悟者）身出血。又有一件事得到大罪，就是誹謗賢聖（ariya，聖者）。又有一件事

【English Translation】 English version 『What?』『If, after three recitations, one remembers having committed a sin and does not confess it, one commits all offenses. If, in the Sangha (community of monks), one is asked three times and says that one is not a bhiksu (monk). This is saying that one is not a bhiksu. The same applies to parajika (defeat).』

『Does the expulsion of a bhiksu by a person undergoing separate residence constitute expulsion?』『It constitutes expulsion. Except for the upasamapada-karma (ordination ceremony), all other karmas (acts) can be performed.』

『Does the expulsion of a bhiksu after announcing it to the Sangha constitute expulsion?』『It constitutes expulsion. If one person or the Sangha expels a bhiksu without knowing, one commits sthullatyaya (grave offense).』

『Should a bhiksu who punishes with malicious intent be abandoned?』『He should be abandoned.』

『Does ordination with one utterance for two people result in ordination?』『It does not result in ordination.』『Does ordination with one utterance for four people result in ordination?』『It does not result in ordination.』『Does the expulsion of a bhiksu with the consent of four people constitute expulsion?』『It does not constitute expulsion. The same applies to thieves residing in a full Sangha.』

『If a tajjaniya-kamma (act of censure) should be performed, but a nissaraniya-kamma (act of banishment) is performed instead, does it constitute completion?』『It constitutes completion. Abandoning the tajjaniya-kamma means abandoning the nissaraniya-kamma.』『Does the expulsion of a bhiksu by tajjaniya-kamma constitute expulsion?』『It constitutes expulsion.』『What is the meaning of nissaraniya-kamma? It refers to a bhiksu who constantly violates the precepts and is not given support. What is the meaning of tajjaniya-kamma? If a bhiksu constantly quarrels, the Sangha says: 『If you do not stop, we will add a heavier punishment to you.』 What is the meaning of banishment karma? If a bhiksu defiles another's family, he is not allowed to stay. What is the meaning of confessing sins with joy? If a bhiksu loses the favor of a danapati (patron), the Sangha says: 『If you do not confess to the patron, we will add to your punishment.』』

There is one thing that encompasses all vinaya (discipline), namely patimokkha-samvara (restraint according to the Patimokkha). There is one thing that does not encompass all vinaya, namely non-restraint. There is one thing that encompasses all offenses, namely non-restraint. There is one thing that does not encompass all offenses, namely restraint. There is one offense that results in a great sin, namely sanghabheda (division of the Sangha). There is another offense that results in a great sin, namely maliciously drawing blood from the body of the Buddha (enlightened one). There is another offense that results in a great sin, namely slandering the ariya (noble ones). There is another offense

得大罪，謂隨順破僧。

復有一事得大罪，謂誹謗如來賢聖眾。有一非法遮說戒，謂無根。有一殺生得大罪，謂殺辟支佛。復有一事得大罪，謂盜僧物。復有一事得大罪，謂淫阿羅漢比丘尼。又復妄語得大罪，謂空無說過人法。

有二犯罪，謂不善、無記。復有二犯罪，謂有餘、無餘。復有二種口犯罪，謂不善、無記。又復二種犯罪，謂身不善、無記。復有二種犯有餘罪，謂不善、無記。復有二種犯無餘罪，謂不善、無記。

復有二種犯罪，謂隱沒無記、不隱沒無記。復有二種犯罪，謂障礙、不障礙。復有二種犯罪，謂共、不共。復有二種犯罪，謂比丘共比丘尼、比丘尼共比丘。復有二種犯罪，謂比丘共式叉摩那、式叉摩那共比丘；沙彌、沙彌尼亦如是。復有二種犯罪，謂比丘共優婆塞、優婆塞共比丘；優婆夷亦如是。有二一切時犯罪，謂佛在世、滅度后。有二犯罪，謂國土攝，方攝。有二犯罪，謂輕、重。有二犯罪，謂應出、不應出。有二犯罪，謂出家、入家。有二犯罪，謂可懺、不可懺。有二犯罪，謂制、開。有二犯罪，起、不起。有二犯罪，謂終身、暫時。有二犯罪，謂壞、不壞。有二犯罪，謂輕、重。有二犯罪，謂有餘、無餘。

有二犯罪重，有餘、無餘。有二犯罪，謂偷羅遮、悔

【現代漢語翻譯】現代漢語譯本會犯下大罪，指的是隨順破僧（破壞僧團）。還有一件事會犯下大罪，指的是誹謗如來（Tathagata，佛陀）和賢聖僧眾。有一種不如法的遮說戒（pravacana，佛所說的戒律），指的是無根（沒有根據的指控）。有一種殺生會犯下大罪，指的是殺害辟支佛（Pratyekabuddha，緣覺）。還有一件事會犯下大罪，指的是盜取僧團的財物。還有一件事會犯下大罪，指的是與阿羅漢（Arhat，已證悟的比丘尼）比丘尼行淫。還有一種妄語會犯下大罪，指的是虛妄宣稱自己具有超越常人的功德。有兩種犯罪，指的是不善（akusala，不道德的）和無記（avyākrta，非善非惡的）。還有兩種犯罪，指的是有餘（sāvad शेष，有殘留的）和無餘（niravad शेष，無殘留的）。還有兩種口頭犯罪，指的是不善和無記。還有兩種犯罪，指的是身體上的不善和無記。還有兩種犯有餘罪，指的是不善和無記。還有兩種犯無餘罪，指的是不善和無記。還有兩種犯罪，指的是隱沒無記和不隱沒無記。還有兩種犯罪，指的是障礙和不障礙。還有兩種犯罪，指的是共同和不共同。還有兩種犯罪，指的是比丘（bhiksu，男性出家人）對比丘尼（bhiksuni，女性出家人），比丘尼對比丘。還有兩種犯罪，指的是比丘對式叉摩那（siksamana，預備比丘尼），式叉摩那對比丘；沙彌（sramanera，男小沙彌）、沙彌尼（sramanerika，女小沙彌）也是如此。還有兩種犯罪，指的是比丘對優婆塞（upasaka，男居士），優婆塞對比丘；優婆夷（upasika，女居士）也是如此。有兩種一切時犯罪，指的是佛在世和佛滅度后。有兩種犯罪，指的是國土所攝和方所攝。有兩種犯罪，指的是輕和重。有兩種犯罪，指的是應出和不應出。有兩種犯罪，指的是出家和入家。有兩種犯罪，指的是可懺和不可懺。有兩種犯罪，指的是制和開。有兩種犯罪，指的是起和不起。有兩種犯罪，指的是終身和暫時。有兩種犯罪，指的是壞和不壞。有兩種犯罪，指的是輕和重。有兩種犯罪，指的是有餘和無餘。有兩種犯罪是重罪，有餘和無餘。有兩種犯罪，指的是偷蘭遮（stūlātyaya，粗罪）和悔（prāyaścittika，應懺罪）。

【English Translation】 English version One incurs great offense by siding with those who disrupt the Sangha (the monastic community). Furthermore, one incurs great offense by slandering the Tathagata (the Buddha) and the noble Sangha. There is an unlawful suppression of the recitation of precepts (pravacana), namely, unfounded accusations. One commits a grave offense by taking life, specifically by killing a Pratyekabuddha (a solitary enlightened being). Furthermore, one incurs great offense by stealing property belonging to the Sangha. Furthermore, one incurs great offense by engaging in sexual intercourse with a Bhiksuni (a fully ordained female monastic) who is an Arhat (an enlightened being). Furthermore, one commits a grave offense by falsely claiming to possess superhuman qualities. There are two types of offenses: unwholesome (akusala) and indeterminate (avyākrta). There are also two types of offenses: with remainder (sāvad शेष) and without remainder (niravad शेष). There are two types of verbal offenses: unwholesome and indeterminate. Furthermore, there are two types of offenses: bodily unwholesome and indeterminate. Furthermore, there are two types of offenses with remainder: unwholesome and indeterminate. Furthermore, there are two types of offenses without remainder: unwholesome and indeterminate. Furthermore, there are two types of offenses: concealed indeterminate and unconcealed indeterminate. Furthermore, there are two types of offenses: obstructive and non-obstructive. Furthermore, there are two types of offenses: shared and unshared. Furthermore, there are two types of offenses: a Bhiksu (a fully ordained male monastic) with a Bhiksuni (a fully ordained female monastic), and a Bhiksuni with a Bhiksu. Furthermore, there are two types of offenses: a Bhiksu with a Siksamana (a female monastic undergoing training), and a Siksamana with a Bhiksu; the same applies to a Sramanera (a male novice) and a Sramanerika (a female novice). Furthermore, there are two types of offenses: a Bhiksu with an Upasaka (a male lay follower), and an Upasaka with a Bhiksu; the same applies to an Upasika (a female lay follower). There are two types of offenses that occur at all times: when the Buddha is alive and after the Buddha's passing. There are two types of offenses: those pertaining to a country and those pertaining to a region. There are two types of offenses: light and heavy. There are two types of offenses: that should be confessed and that should not be confessed. There are two types of offenses: pertaining to those who have left home and those who have entered home. There are two types of offenses: expiable and inexpiable. There are two types of offenses: prescribed and permitted. There are two types of offenses: arising and not arising. There are two types of offenses: lifelong and temporary. There are two types of offenses: corrupting and non-corrupting. There are two types of offenses: light and heavy. There are two types of offenses: with remainder and without remainder. There are two types of offenses that are heavy: with remainder and without remainder. There are two types of offenses: stūlātyaya (a grave offense) and prāyaścittika (an offense requiring confession).

。白衣有二犯罪，懺悔，心悔。有二犯罪，謂有報、無報。有二犯罪，謂入眾、一人。有二犯罪，謂巧方便不犯罪、不巧方便犯罪。

有二慚愧，謂所望、無所望。有二僧斷事，謂作羯磨，不作羯磨。有二斷事，謂僧差、不差。

有二僧斷事，謂軟語、粗語。有二斷事，謂說者、聽者。有二斷事，謂時時說、非時非時說。有二僧斷事，分明、不分明；如是決斷、不決斷。有二斷事，有恩、無恩。有二斷事，謂有慧、無慧。有二斷事，謂羺羊惡口、非羺羊惡口。有二斷事，謂多聞、不多聞。有二斷事，謂利阿含、不利阿含。有二斷事，謂善解、不善解。有二斷事，謂如法、不如法；如是時、非時，知量、不知量。有二誹謗如來，謂非法說法、法說非法。有二犯罪，謂作、無作。有二調伏，謂擯、毀呰。有二誹謗如來，謂有信惡解、無信瞋恚；相違則白法。有二罪，謂惡戒、惡見。有二苦切，謂眾罰、私罰。有二驅出，謂罰、僧和合。有二別住，謂犯戒別住、外道別住。有二本日，謂罰、令戒具滿。

有二摩那埵，謂罰、調伏。有二掃地，謂罰、善心。有二清凈，謂作清凈、無作清凈。有二諍，比丘、比丘尼諍；比丘乃至沙彌尼亦如是。

有三犯罪，謂貪生、瞋生、癡生。有三身犯罪，謂貪生、

【現代漢語翻譯】現代漢語譯本：在家居士有兩種犯罪：懺悔（通過儀式或行為表示悔過），以及內心悔恨。有兩種犯罪：有果報的，以及沒有果報的。有兩種犯罪：涉及僧團的，以及涉及個人的。有兩種犯罪：使用巧妙方便而不構成犯罪，以及不使用巧妙方便而構成犯罪。有兩種慚愧：有所期望的，以及無所期望的。僧團有兩種裁決事務的方式：通過羯磨（僧團會議的正式程式），以及不通過羯磨。有兩種裁決事務的方式：由僧團指派，以及不由僧團指派。僧團有兩種裁決事務的方式：溫和的言語，以及粗暴的言語。有兩種裁決事務的方式：說話的人，以及聽話的人。有兩種裁決事務的方式：適時地說，以及非適時地說。僧團有兩種裁決事務的方式：分明，以及不分明；如此決斷，以及不決斷。有兩種裁決事務的方式：有恩惠，以及無恩惠。有兩種裁決事務的方式：有智慧，以及無智慧。有兩種裁決事務的方式：綿羊般的惡口，以及非綿羊般的惡口（指不溫和的言語）。有兩種裁決事務的方式：多聞，以及不多聞。有兩種裁決事務的方式：有利於阿含（佛教經典），以及不利於阿含。有兩種裁決事務的方式：善於理解，以及不善於理解。有兩種裁決事務的方式：如法，以及不如法；如是時，以及非時，知量，以及不知量。有兩種誹謗如來的方式：將非法說成法，以及將法說成非法。有兩種犯罪：作（實際行動），以及無作（未採取行動）。有兩種調伏的方式：擯除（逐出僧團），以及毀呰（責罵）。有兩種誹謗如來的方式：有信仰但錯誤理解，以及沒有信仰而懷有嗔恨；與此相反則是白法（善良的法）。有兩種罪：惡戒（違背戒律），以及惡見（錯誤的見解）。有兩種苦切（懲罰）：眾罰（僧團的懲罰），以及私罰（個人的懲罰）。有兩種驅逐：罰，以及僧團和合（一致同意）。有兩種別住（隔離）：因犯戒而別住，以及因外道身份而別住。有兩種本日（恢復資格）：罰，以及令戒具滿（圓滿持戒）。有兩種摩那埵（懺悔期）：罰，以及調伏。有兩種掃地（清除罪障）：罰，以及善心。有兩種清凈：作清凈（通過儀式達到清凈），以及無作清凈（自然達到清凈）。有兩種諍（爭論）：比丘（男性僧侶）與比丘尼（女性僧侶）之間的爭論；比丘乃至沙彌尼（見習女尼）之間也是如此。有三種犯罪：因貪慾而生，因嗔恨而生，因愚癡而生。有三種身體上的犯罪：因貪慾而生，

【English Translation】 English version: A layman has two kinds of offenses: repentance (through rituals or actions expressing remorse), and remorse in the heart. There are two kinds of offenses: those with retribution, and those without retribution. There are two kinds of offenses: involving the Sangha (monastic community), and involving an individual. There are two kinds of offenses: using skillful means and not constituting an offense, and not using skillful means and constituting an offense. There are two kinds of shame: that which is expected, and that which is not expected. The Sangha has two ways of adjudicating matters: through Karma (formal procedures of the Sangha assembly), and not through Karma. There are two ways of adjudicating matters: appointed by the Sangha, and not appointed by the Sangha. The Sangha has two ways of adjudicating matters: gentle speech, and harsh speech. There are two ways of adjudicating matters: the speaker, and the listener. There are two ways of adjudicating matters: speaking at the appropriate time, and speaking at the inappropriate time. The Sangha has two ways of adjudicating matters: clearly, and unclearly; thus deciding, and not deciding. There are two ways of adjudicating matters: with kindness, and without kindness. There are two ways of adjudicating matters: with wisdom, and without wisdom. There are two ways of adjudicating matters: sheep-like harsh speech, and non-sheep-like harsh speech (referring to unkind speech). There are two ways of adjudicating matters: learned, and unlearned. There are two ways of adjudicating matters: beneficial to the Agama (Buddhist scriptures), and not beneficial to the Agama. There are two ways of adjudicating matters: good at understanding, and not good at understanding. There are two ways of adjudicating matters: according to the Dharma (Buddhist teachings), and not according to the Dharma; thus at the appropriate time, and not at the appropriate time, knowing the measure, and not knowing the measure. There are two ways of slandering the Tathagata (Buddha): saying that what is not the Dharma is the Dharma, and saying that what is the Dharma is not the Dharma. There are two kinds of offenses: action (actual action), and non-action (failure to act). There are two ways of subduing: banishment (expulsion from the Sangha), and rebuke (scolding). There are two ways of slandering the Tathagata: having faith but misunderstanding, and having no faith and harboring anger; the opposite of this is white Dharma (wholesome Dharma). There are two kinds of sins: evil precepts (violating precepts), and evil views (wrong views). There are two kinds of harshness (punishment): communal punishment (punishment by the Sangha), and private punishment (individual punishment). There are two kinds of expulsion: punishment, and Sangha harmony (unanimous agreement). There are two kinds of separate dwelling (isolation): separate dwelling due to violating precepts, and separate dwelling due to being a non-Buddhist. There are two kinds of original days (restoring qualifications): punishment, and causing the precepts to be fully observed. There are two kinds of Manatva (period of penance): punishment, and subduing. There are two kinds of sweeping the ground (clearing away defilements): punishment, and good intention. There are two kinds of purity: purity through action (achieving purity through rituals), and purity without action (naturally achieving purity). There are two kinds of disputes: disputes between Bhikkhus (male monks) and Bhikkhunis (female monks); it is the same between Bhikkhus and Shramanerikas (female novice monks). There are three kinds of offenses: arising from greed, arising from hatred, arising from delusion. There are three kinds of bodily offenses: arising from greed,

瞋生、癡生。有三口犯罪，謂貪生、瞋生、癡生。有三非比尼，謂貪生、瞋生、癡生。有三比尼，謂貪比尼、瞋比尼、癡比尼。有三法攝一切罪，謂因緣、制、分別。有三羯磨攝一切羯磨，謂白羯磨、白二羯磨、白四羯磨。有三羯磨，謂僧羯磨、闥賴吒羯磨、布薩羯磨。有三學，謂增上戒、增上定、增上慧。復有三學，謂威儀、比尼、波羅提木叉。有三犯罪，謂身、口、意。有三諍，謂善、不善、無記。有三業，謂法、非法、似法。有三因緣僧破，謂聞、取籌、建立二部。有三應滅，謂犯罪、自言、自言犯罪。有三供養，謂如來阿羅訶三藐三佛馱、上座、同梵行。有三受供養，謂如來、上座、同梵行。

有三應起迎，謂如來、上座、同梵行。有三人應禮、不禮犯罪，謂和上、阿阇梨、眾。別住法語者不禮三人無罪，謂不共住人、別住人、下座。有三使，謂僧使、私使、波羅提木叉使。復有三使，謂僧使、五部使、王使。復有三使，謂和上使、阿阇梨使、優婆塞使。又復三使，謂和上使、阿阇梨使、上座使。有三自恣，謂請自恣、數數自恣、常自恣。

又復三自恣，謂與欲自恣、清凈自恣、心自恣。有三自恣，謂衣自恣、食自恣、藥自恣。

有三制，謂因緣起制罪、教誡制罪、攝受制罪。

有

【現代漢語翻譯】現代漢語譯本由嗔恨產生，由愚癡產生。有三種由口所犯的罪，即由貪慾產生、由嗔恨產生、由愚癡產生。有三種非比尼（非為戒律），即由貪慾產生、由嗔恨產生、由愚癡產生。有三種比尼（戒律），即貪慾的比尼、嗔恨的比尼、愚癡的比尼。有三種法可以概括一切罪行，即因緣、制定、分別。有三種羯磨（業）可以概括一切羯磨，即白羯磨（宣佈羯磨）、白二羯磨（宣佈兩次羯磨）、白四羯磨（宣佈四次羯磨）。有三種羯磨，即僧羯磨（僧團羯磨）、闥賴吒羯磨（不清凈羯磨）、布薩羯磨（說戒羯磨）。有三種學，即增上戒（更高的戒律）、增上定（更高的禪定）、增上慧（更高的智慧）。又有三種學，即威儀、比尼、波羅提木叉（戒律）。有三種犯罪，即身、口、意。有三種諍論，即善、不善、無記。有三種業，即法、非法、似法。有三種因緣導致僧團分裂，即聽聞、取籌、建立二部。有三種應當滅除，即犯罪、自言、自言犯罪。有三種供養，即如來阿羅訶三藐三佛馱（如來、應供、正遍知）、上座、同梵行。有三種接受供養者，即如來、上座、同梵行。有三種應當起立迎接者，即如來、上座、同梵行。有三種人應當禮拜，不禮拜則有罪，即和上（戒師）、阿阇梨（導師）、眾。別住法語者不禮拜這三人沒有罪，即不共同居住的人、別住的人、下座。有三種使者，即僧使、私使、波羅提木叉使。又有三種使者，即僧使、五部使、王使。又有三種使者，即和上使、阿阇梨使、優婆塞使。又又有三種使者，即和上使、阿阇梨使、上座使。有三種自恣，即請自恣、數數自恣、常自恣。又有三種自恣，即與欲自恣、清凈自恣、心自恣。有三種自恣，即衣自恣、食自恣、藥自恣。有三種制定，即因緣起制定罪、教誡制定罪、攝受制定罪。

【English Translation】 English version Born of anger, born of delusion. There are three offenses committed by the mouth, namely, born of greed, born of anger, born of delusion. There are three non-Vinayas (not precepts), namely, born of greed, born of anger, born of delusion. There are three Vinayas (precepts), namely, the Vinaya of greed, the Vinaya of anger, the Vinaya of delusion. There are three dharmas that encompass all offenses, namely, conditions, establishment, and distinction. There are three Karmas (actions) that encompass all Karmas, namely, white Karma (announcing Karma), white two Karmas (announcing Karma twice), white four Karmas (announcing Karma four times). There are three Karmas, namely, Sangha Karma (Sangha's action), Tajjaniya Karma (censure Karma), and Uposatha Karma (recitation of precepts Karma). There are three learnings, namely, higher morality, higher concentration, and higher wisdom. There are also three learnings, namely, deportment, Vinaya, and Pratimoksha (code of monastic rules). There are three offenses, namely, body, speech, and mind. There are three disputes, namely, wholesome, unwholesome, and neutral. There are three actions, namely, Dharma, non-Dharma, and seeming-Dharma. There are three causes for the Sangha to split, namely, hearing, taking lots, and establishing two factions. There are three that should be extinguished, namely, offense, self-declaration, and self-declaration of offense. There are three offerings, namely, to the Tathagata Arhat Samyak-sambuddha (Thus Come One, Worthy One, Perfectly Enlightened One), the senior monk, and fellow practitioners. There are three who receive offerings, namely, the Tathagata, the senior monk, and fellow practitioners. There are three whom one should rise to greet, namely, the Tathagata, the senior monk, and fellow practitioners. There are three people whom one should bow to, and not bowing is an offense, namely, the Upadhyaya (preceptor), the Acharya (teacher), and the Sangha. Those who live separately and speak the Dharma are not guilty of not bowing to these three, namely, those who do not live together, those who live separately, and those of lower seniority. There are three messengers, namely, Sangha messenger, private messenger, and Pratimoksha messenger. There are also three messengers, namely, Sangha messenger, messenger of the five groups, and royal messenger. There are also three messengers, namely, Upadhyaya's messenger, Acharya's messenger, and Upasaka's messenger. Again, there are three messengers, namely, Upadhyaya's messenger, Acharya's messenger, and senior monk's messenger. There are three Pavaranas (invitations), namely, invitation to Pavarana, frequent Pavarana, and constant Pavarana. Again, there are three Pavaranas, namely, Pavarana with consent, Pavarana with purity, and Pavarana with mind. There are three Pavaranas, namely, Pavarana for robes, Pavarana for food, and Pavarana for medicine. There are three establishments, namely, establishing an offense due to conditions, establishing an offense due to instruction, and establishing an offense due to acceptance.

三羯磨，謂僧羯磨、施主羯磨、財物羯磨。有三建立，財利建立、人建立、界建立。

有四知，謂知犯、知不犯、知清凈、知不清凈。復有四種清凈，見清凈、懺悔清凈、教誡清凈、出罪清凈。復有四不止，貪不止、恚不止、癡不止、貪恚癡不止。復有四止，貪止、恚止、癡止、貪恚癡止。復有四眾，謂除鬚髮眾、穢濁眾、智慧眾、斗諍眾。復有四因緣故世尊聽諸比丘服藥，緣事故、隨國土故、時故、人故。復有四種藥，謂不凈凈用、凈不凈用、不凈不凈用、凈凈用。

復有四事如來制伏弟子言，莫作、制伏、求罪、為法久住故。復有如來四境界，謂智境界、法境界、人境界、神足境界。此四境界中如來制戒，謂智、法、人、神足境界，如是制毗尼、制波羅提木叉、修多羅、阿毗曇。咒術究竟、毗尼、集毗尼、發露罪、憶念罪、譏嫌罪、國土罪。清凈與、清凈受、清凈說、清凈自恣。自恣人、自恣羯磨、與自恣、受自恣、說自恣、遮自恣。苦切羯磨、驅出羯磨、擯羯磨、懺悔羯磨。與受具足、不與受具足、得具足、不得具足。依止、與依止、說依止、受依止、依止清凈。非法羯磨、如法羯磨、似法羯磨。毗尼羯磨、非毗尼羯磨。和合羯磨、不和合羯磨。可轉羯磨、不可轉羯磨。和上、阿阇梨、弟子、禮拜

【現代漢語翻譯】現代漢語譯本三羯磨，指僧羯磨、施主羯磨、財物羯磨。有三種建立，即財利建立、人建立、界建立。

有四種知，即知犯（知道違犯戒律）、知不犯（知道沒有違犯戒律）、知清凈（知道是清凈的）、知不清凈（知道是不清凈的）。又有四種清凈，見清凈（見解清凈）、懺悔清凈（通過懺悔達到清凈）、教誡清凈（通過教誡達到清凈）、出罪清凈（通過出罪達到清凈）。又有四種不止，貪不止（貪慾無法停止）、恚不止（嗔恚無法停止）、癡不止（愚癡無法停止）、貪恚癡不止（貪嗔癡都無法停止）。又有四種止，貪止（停止貪慾）、恚止（停止嗔恚）、癡止（停止愚癡）、貪恚癡止（停止貪嗔癡）。又有四種眾，即除鬚髮眾（剃除鬚髮的僧眾）、穢濁眾（不清凈的僧眾）、智慧眾（有智慧的僧眾）、斗諍眾（爭鬥的僧眾）。又有四種因緣，因此世尊允許比丘服用藥物，即緣事故（因為事故）、隨國土故（隨順國土）、時故（因為時節）、人故（因為個人）。又有四種藥，即不凈凈用（不凈之物當凈物用）、凈不凈用（凈物當不凈物用）、不凈不凈用（不凈之物當不凈物用）、凈凈用（凈物當凈物用）。

又有四件事如來制伏弟子，即莫作（不要做）、制伏（加以制伏）、求罪（追究罪責）、為法久住故（爲了佛法長久住世）。又有如來的四種境界，即智境界（智慧的境界）、法境界（佛法的境界）、人境界（人的境界）、神足境界（神通的境界）。在這四種境界中如來制定戒律，即在智、法、人、神足境界中，這樣制定毗尼（律）、制定波羅提木叉（戒經）、修多羅（經）、阿毗曇（論）。咒術究竟（咒術的最終目的）、毗尼（律）、集毗尼（收集律）、發露罪（發露罪過）、憶念罪（憶念罪過）、譏嫌罪（被譏嫌的罪過）、國土罪（國家的罪過）。清凈與（清凈的給予）、清凈受（清凈的接受）、清凈說（清凈的說法）、清凈自恣（清凈的自恣）。自恣人（自恣的人）、自恣羯磨（自恣的羯磨）、與自恣（給予自恣）、受自恣（接受自恣）、說自恣（說自恣）、遮自恣（阻止自恣）。苦切羯磨（嚴厲的羯磨）、驅出羯磨（驅逐的羯磨）、擯羯磨（擯斥的羯磨）、懺悔羯磨（懺悔的羯磨）。與受具足（給予受具足戒）、不與受具足（不給予受具足戒）、得具足（得到具足戒）、不得具足（沒有得到具足戒）。依止（依靠）、與依止（給予依靠）、說依止（說依靠）、受依止（接受依靠）、依止清凈（依靠清凈）。非法羯磨（不如法的羯磨）、如法羯磨（如法的羯磨）、似法羯磨（相似如法的羯磨）。毗尼羯磨（關於律的羯磨）、非毗尼羯磨（不是關於律的羯磨）。和合羯磨（和合的羯磨）、不和合羯磨（不和合的羯磨）。可轉羯磨（可以轉變的羯磨）、不可轉羯磨（不可以轉變的羯磨）。和上（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）、弟子、禮拜

【English Translation】 English version Three Karmas: Sangha Karma, Donor Karma, and Property Karma. There are three establishments: establishment of wealth and benefit, establishment of people, and establishment of boundaries.

There are four knowledges: knowing offense (knowing violation of precepts), knowing non-offense (knowing no violation of precepts), knowing purity (knowing purity), and knowing impurity (knowing impurity). There are also four kinds of purity: purity of view, purity of repentance, purity of instruction, and purity of expiation. There are also four non-stoppings: non-stopping of greed, non-stopping of hatred, non-stopping of delusion, and non-stopping of greed, hatred, and delusion. There are also four stoppings: stopping of greed, stopping of hatred, stopping of delusion, and stopping of greed, hatred, and delusion. There are also four assemblies: the assembly of those who have shaved their heads and beards, the impure assembly, the assembly of wisdom, and the assembly of strife. There are also four reasons why the World Honored One allows the Bhikkhus to take medicine: because of accidents, because of following the country, because of the time, and because of the person. There are also four kinds of medicine: using impure things as pure, using pure things as impure, using impure things as impure, and using pure things as pure.

There are also four things that the Tathagata subdues disciples with: 'Do not do,' subduing, seeking fault, and for the sake of the Dharma abiding long. There are also four realms of the Tathagata: the realm of wisdom, the realm of Dharma, the realm of people, and the realm of supernatural powers. In these four realms, the Tathagata establishes precepts, namely in the realms of wisdom, Dharma, people, and supernatural powers, thus establishing the Vinaya (discipline), establishing the Pratimoksha (code of monastic rules), Sutra (discourses), and Abhidhamma (higher teachings). The ultimate goal of mantras, Vinaya (discipline), collecting Vinaya (discipline), confessing sins, remembering sins, sins that cause criticism, sins of the country. Pure giving, pure receiving, pure speaking, pure self-surrender. Person of self-surrender, Karma of self-surrender, giving self-surrender, receiving self-surrender, speaking self-surrender, preventing self-surrender. Harsh Karma, expulsion Karma, banishment Karma, repentance Karma. Giving full ordination, not giving full ordination, obtaining full ordination, not obtaining full ordination. Reliance, giving reliance, speaking reliance, receiving reliance, purity of reliance. Unlawful Karma, lawful Karma, seemingly lawful Karma. Vinaya Karma, non-Vinaya Karma. Harmonious Karma, disharmonious Karma. Changeable Karma, unchangeable Karma. Upadhyaya (preceptor), Acarya (teacher), disciple, prostration.

。同意、忍辱、懺悔、使懺悔、正順舍一切羯磨。如是等亦在是四境界時，謂智、法、人、神足境界時。

有五因緣受羯磨，謂自作羯磨、余作羯磨、現前、隨喜、與欲出罪。復有五苦切事，謂我當此僧中說汝罪，餘僧中說汝罪，我當說汝某甲罪，我當牽汝至僧中，我當必定舉汝罪。如是種種呵責已去。

復有五法成就舉罪，謂真實不虛、時非不時、慈心非瞋恚、軟語非粗言、利益非不利益。復有五種，謂苦切、驅出、牽、懺悔、不見擯。

復有五種成就比丘不生優婆塞敬信，謂毀呰佛法僧、無威儀、不學比丘戒。余亦如是。

復有五事，持律比丘受諍者，先當內觀五法，善思量已，然後受諍。何等五？我精進不？我不犯戒不？清凈不？多聞不？善解毗尼不？不與惡徒眾相染不？得伴不？如毗尼如佛所說不？如是思量已應受諍。

復有五，持律比丘不應僧中滅諍，謂恐怖惱他語、久重語、語不可眾意；與是相違應受諍。

復有五事，持律比丘不應僧中滅諍，謂受惡比丘語、受誤語、不三問惡比丘；與是相違應受諍。復有五事，持律比丘不應僧中滅諍，謂不解自語、不解他語、不樂他語、不樂自語、不多聞；與是相違應受諍。

復有五事，持律比丘不應受諍，謂不求請、專

【現代漢語翻譯】現代漢語譯本：同意、忍辱、懺悔、使懺悔、完全順從地捨棄一切羯磨（Karma，業）。這些情況也發生在四種境界中，即智慧境界、佛法境界、修行者境界、神通境界。有五種因緣會受到羯磨（Karma，業）的影響，即自己造作羯磨、他人造作羯磨、現前（親身經歷）、隨喜（贊同他人的惡行）、通過給予慾望來贖罪。還有五種令人痛苦的事情，即『我將在僧團中說你的罪行』、『其他僧團中說你的罪行』、『我將說你的某某罪行』、『我將拉你到僧團中』、『我將必定揭發你的罪行』。像這樣種種呵責之後離去。又有五種條件成就了舉罪，即真實不虛、合時宜而非不合時宜、慈悲而非嗔恚、柔和的語言而非粗暴的語言、利益而非不利益。又有五種懲罰，即苦切（嚴厲的責備）、驅逐、牽連、懺悔、不見擯（被僧團排斥）。又有五種情況會使比丘（Bhikkhu，佛教僧侶）無法讓優婆塞（Upasaka，在家男居士）生起敬信，即譭謗佛、法、僧、沒有威儀、不學習比丘戒。其他情況也類似。又有五件事，持律比丘（遵守戒律的比丘）在接受諍論時，首先應當內觀五法，善加思量之後，然後接受諍論。是哪五種？我是否精進？我是否沒有犯戒？是否清凈？是否多聞？是否善於理解毗尼（Vinaya，戒律）？是否不與惡劣的徒眾相互勾結？是否得到同伴的支援？是否如毗尼（Vinaya，戒律）和佛陀所說的那樣？像這樣思量之後，就應該接受諍論。又有五種情況，持律比丘不應該在僧團中平息諍論，即用恐怖的言語惱亂他人、用陳舊且嚴重的言語、言語不符合大眾的意願；與這些情況相反，就應該接受諍論。又有五件事，持律比丘不應該在僧團中平息諍論，即聽信惡劣比丘的言語、聽信錯誤的言語、不三次詢問惡劣比丘；與這些情況相反，就應該接受諍論。又有五件事，持律比丘不應該在僧團中平息諍論，即不理解自己的言語、不理解他人的言語、不喜歡他人的言語、不喜歡自己的言語、不多聞；與這些情況相反，就應該接受諍論。又有五件事，持律比丘不應該接受諍論，即不尋求請求、專斷。

【English Translation】 English version: Agreement, forbearance, repentance, causing repentance, completely and obediently abandoning all Karma (Karma). These situations also occur in the four realms, namely the realm of wisdom, the realm of Dharma, the realm of practitioners, and the realm of supernatural powers. There are five causes and conditions for receiving Karma (Karma), namely self-created Karma, other-created Karma, presence (personal experience), rejoicing (agreeing with others' evil deeds), and redeeming sins by giving desires. There are also five painful things, namely 'I will speak of your sins in the Sangha', 'Other Sanghas will speak of your sins', 'I will speak of your sins of so-and-so', 'I will drag you into the Sangha', 'I will definitely expose your sins'. After such reproaches, he leaves. There are also five conditions that accomplish accusation, namely truthfulness, timeliness rather than untimeliness, compassion rather than anger, gentle language rather than harsh language, benefit rather than non-benefit. There are also five kinds of punishments, namely bitterness (severe rebuke), expulsion, implication, repentance, and unseen expulsion (being rejected by the Sangha). There are also five situations that prevent a Bhikkhu (Buddhist monk) from arousing respect and faith in an Upasaka (layman), namely slandering the Buddha, Dharma, and Sangha, lacking dignity, and not learning the Bhikkhu precepts. Other situations are similar. There are also five things that a Vinaya-holding Bhikkhu (a Bhikkhu who observes the precepts) should first contemplate inwardly when accepting disputes, and after careful consideration, then accept the dispute. What are the five? Am I diligent? Have I not violated the precepts? Am I pure? Am I learned? Am I good at understanding the Vinaya (discipline)? Am I not colluding with evil followers? Do I have the support of companions? Is it as the Vinaya (discipline) and the Buddha said? After thinking like this, one should accept the dispute. There are also five situations in which a Vinaya-holding Bhikkhu should not settle disputes in the Sangha, namely using terrifying words to disturb others, using old and serious words, and words that do not conform to the wishes of the public; contrary to these situations, one should accept the dispute. There are also five things that a Vinaya-holding Bhikkhu should not settle disputes in the Sangha, namely listening to the words of evil Bhikkhus, listening to wrong words, and not asking evil Bhikkhus three times; contrary to these situations, one should accept the dispute. There are also five things that a Vinaya-holding Bhikkhu should not settle disputes in the Sangha, namely not understanding one's own words, not understanding others' words, not liking others' words, not liking one's own words, and not being learned; contrary to these situations, one should accept the dispute. There are also five things that a Vinaya-holding Bhikkhu should not accept disputes, namely not seeking requests, and being arbitrary.

執、不善解諍事、不知諍、不知諍滅；與是相違應受諍。復有五事，持律比丘不應受諍，謂不求請上座、癡無解、不多聞、不知毗尼、無眷屬、不恭敬僧上中下座及闥賴吒。

復有五事，持律者能滅諍，謂上座或是中下座待謂、不恭敬比丘能驅出、能齊整僧眾。

復有五事成就闥賴吒比丘應擯、應驅出、毀呰、令生憂惱制伏。何等五？謂若闥賴吒比丘持惡戒、犯戒邪見、不多聞、不知毗尼、無慚愧、無知眾為眷屬、助惡比丘眾。

復有五事，比丘應斷事，敬眾慈心軟語、知坐處能坐、斷事時知自坐處、當自為說法、若自不說當請能者為說、善說者應贊。

復有五事，比丘當行，謂心如掃彗、僧中心平等、不憍慢、不僧中說國土及諸惡語。

複次，如法僧中隨順、有罪應悔、無罪默然、莫與僧作異眾。

復有五種大賊，謂百人百眾圍繞，第一大賊。用四方僧物持與他，第二大賊。自言我是阿羅漢，第三大賊。如來所說甚深空義而言我說，第四大賊。比丘犯戒，不精進行惡法，膿血內流空形䗍聲，非沙門自言沙門、非梵行自言梵行，若將百眾二百乃至五百人圍繞，遊行城邑聚落，受諸供養，是第五大賊。

復有五種劫，謂強奪取、軟語取、苦切取、受寄取、施已還取。

【現代漢語翻譯】現代漢語譯本：有五種情況下，持戒比丘不應接受諍事（糾紛）：執著己見、不善於解決諍事、不瞭解諍事、不瞭解諍事如何平息；與這些情況相反的比丘才應接受諍事。又有五種情況下，持律比丘不應接受諍事：不請求上座（資歷高的比丘）指導、愚癡無知、不多聞佛法、不瞭解毗尼（戒律）、沒有眷屬（支持者）、不恭敬僧團中的上座、中座、下座以及闥賴吒（搗亂者）。又有五種情況下，持律者能夠平息諍事：上座或是中座、下座等待時機調解、能夠驅逐不恭敬的比丘、能夠整頓僧眾。又有五種情況下，成就了闥賴吒（搗亂者）行為的比丘應當被擯棄、驅逐、譭謗、使其憂愁惱怒並加以制伏。是哪五種情況？即如果闥賴吒比丘持有惡戒、犯戒邪見、不多聞佛法、不瞭解毗尼（戒律）、沒有慚愧心、以無知大眾為眷屬、幫助作惡的比丘眾。又有五種情況下，比丘應當決斷事務：尊敬僧眾、心懷慈悲、言語柔和、知道座位在哪裡並能安坐、決斷事務時知道自己所處的位置、應當自己為自己說法，如果自己不能說，應當請求有能力的人為自己說法，對於善於說法的人應當讚歎。又有五種情況下，比丘應當奉行：心如掃帚般清凈、在僧團中心懷平等、不驕慢、不在僧團中談論國家政治以及各種惡語。再次強調，在如法的僧團中應當隨順大眾、有罪應當懺悔、無罪保持沉默、不要與僧團製造分裂。又有五種大盜，即被百人百眾圍繞，是第一大盜。用四方僧團的財物送給他人，是第二大盜。自己聲稱是阿羅漢（已證悟者），是第三大盜。對於如來所說的甚深空義卻說成是自己所說，是第四大盜。比丘犯戒，不精進修行惡法，身體內部膿血流淌，空有其表卻發出䗍（一種蟲子）的聲音，不是沙門（出家人）卻自稱是沙門，不是梵行（清凈行）卻自稱是梵行，如果帶領百人、二百人乃至五百人圍繞在**城邑聚落，接受各種供養，這是第五大盜。又有五種劫奪行為，即強行奪取、用花言巧語騙取、用苛刻的手段索取、接受寄託后侵吞、施捨之後又反悔要回。

【English Translation】 English version: There are five instances where a Bhikshu (monk) who upholds the Vinaya (code of conduct) should not accept a dispute: being attached to one's own views, being unskilled in resolving disputes, not understanding disputes, and not knowing how to end disputes; a Bhikshu who is the opposite of these should accept disputes. Furthermore, there are five instances where a Bhikshu who upholds the Vinaya should not accept a dispute: not seeking guidance from senior monks, being foolish and ignorant, not being well-versed in the Dharma (teachings), not understanding the Vinaya, having no supporters, and not respecting the senior, middle, and junior monks in the Sangha (community), as well as the Talajata (troublemakers). Furthermore, there are five instances where a Vinaya master can resolve disputes: a senior, middle, or junior monk waits for the opportune moment to mediate, being able to expel disrespectful Bhikshus, and being able to organize the Sangha. Furthermore, there are five instances where a Bhikshu who embodies the behavior of a Talajata (troublemaker) should be expelled, driven out, slandered, made to feel sorrow and anger, and subdued. What are these five? That is, if a Talajata Bhikshu holds evil precepts, violates precepts with wrong views, is not well-versed in the Dharma, does not understand the Vinaya, has no sense of shame, takes ignorant masses as supporters, and helps evil Bhikshu groups. Furthermore, there are five instances where a Bhikshu should adjudicate matters: respecting the Sangha, having a compassionate heart, speaking gently, knowing where to sit and being able to sit properly, knowing one's place when adjudicating matters, one should preach the Dharma to oneself, and if one cannot preach, one should ask someone capable to preach for oneself, and those who preach well should be praised. Furthermore, there are five things that a Bhikshu should practice: having a mind as clean as a broom, having equality in the Sangha, not being arrogant, and not discussing national politics or evil speech in the Sangha. Again, in a Dharma-abiding Sangha, one should be compliant with the community, confess sins if there are any, remain silent if there are none, and do not create divisions within the Sangha. Furthermore, there are five great thieves: being surrounded by hundreds of people, is the first great thief. Using the property of the Sangha from the four directions to give to others, is the second great thief. Claiming oneself to be an Arhat (enlightened being), is the third great thief. Saying that the profound emptiness taught by the Tathagata (Buddha) is one's own teaching, is the fourth great thief. A Bhikshu who violates precepts, does not diligently practice good Dharma, has pus and blood flowing internally, has an empty form making sounds like a 'jie' (a type of insect), is not a Shramana (ascetic) but claims to be a Shramana, is not practicing Brahmacharya (pure conduct) but claims to be practicing Brahmacharya, if leading hundreds, two hundred, or even five hundred people around **cities and villages, receiving various offerings, this is the fifth great thief. Furthermore, there are five types of robbery: taking by force, taking by sweet talk, taking by harsh means, taking what was entrusted, and taking back what was already given.

復有五種不應開通，無慚愧、不軟語、不多聞、欲舉他罪、不求清凈。

復有五種不應施於中作福想，謂施女人、施鬥牛、施酒、施畫男子像、施伎樂聲。

復有五因緣不得至布薩前，謂王難、賊難、火難、水難、腹行蟲難。復有比丘到白衣舍五種失念，謂不白入聚落、不看坐處坐、共女人屏處坐、無凈人為說法過五六語、不手按而坐。

復有五種過，謂見女人，見已共語；共語已親近，親近已起惡念；起惡念已於重戒中隨犯；不知犯前後戒；不樂修梵行。

復有五法成就，使弟子懺悔和上，謂不親近和上、無慚愧不念和上、共和上諍、不恭敬、不以法攝和上財攝和上。若懺悔者善，不悔者隨事犯。與上相違應受悔，若不受隨事犯。阿阇梨近住弟子亦如是。

復有五種差別，佛差別、法僧差別、羯磨差別、道差別、相違不差別。復有五種差別，佛差別、和上差別、阿阇梨差別、羯磨差別、法差別。

復有五因緣摩觸身犯僧伽婆尸沙，謂人女、有淫心、修習、衣內、摩觸。

有六諍本，如增一中說。有六種使命，謂僧使、諸部使、和上阿阇梨使、上座使、王使。

復有六事，優婆塞不應作，謂壓油、猩猩、血染、沽酒、賣肉、賣刀杖。

復有六種自恣，謂比

【現代漢語翻譯】現代漢語譯本還有五種情況不應該允許開通（指懺悔），即：沒有慚愧心、說話不柔和、聞法不多、喜歡揭發他人罪過、不追求清凈。

還有五種情況不應該在其中生起求福的想法，即：佈施給女人、佈施給鬥牛、佈施酒、佈施畫的男子像、佈施伎樂之聲。

還有五種因緣不能及時趕到布薩（Posadha，齋戒）儀式，即：遭遇國王的災難、盜賊的災難、火災的災難、水災的災難、腹行蟲（如蛇）的災難。還有比丘（Bhikkhu，佛教出家男眾）到白衣（在家信徒）家中有五種失唸的情況，即：沒有稟告就進入村落、不觀察座位就坐下、與女人在隱蔽的地方同坐、沒有清凈的人在場說法超過五六句、不按規定坐下。

還有五種過失，即：看見女人，看見后與她交談；交談后親近，親近後生起惡念；生起惡念后在重戒中隨意觸犯；不知道觸犯的是之前的戒律還是之後的戒律；不喜歡修習梵行（Brahmacarya，清凈的行為）。

還有五種條件成就，使得弟子應該向和上（Upajjhaya，親教師）懺悔，即：不親近和上、沒有慚愧心不思念和上、與和上爭論、不恭敬、不用正法來處理和上的財物。如果懺悔是好的，不懺悔就隨所犯之事而定罪。與上述相反的情況應該接受懺悔，如果不接受就隨所犯之事而定罪。阿阇梨（Acariya，軌範師）的近住弟子也如此。

還有五種差別，即：佛（Buddha，覺悟者）的差別、法（Dharma，佛法）僧（Sangha，僧團）的差別、羯磨（Karma，業）的差別、道（Magga，道路）的差別、相違不相違的差別。還有五種差別，即：佛的差別、和上的差別、阿阇梨的差別、羯磨的差別、法的差別。

還有五種因緣觸控女人身體會犯僧伽婆尸沙（Sanghavasesa，僧殘罪），即：是女人、有淫慾心、有修習、在衣服內、觸控。

有六種諍論的根源，如《增一阿含經》中所說。有六種使命，即：僧使、各部派的使者、和上阿阇梨的使者、上座的使者、國王的使者。

還有六件事，優婆塞（Upasaka，在家男居士）不應該做，即：榨油、做猩猩（皮）、用血染色、賣酒、賣肉、賣刀杖。

還有六種自恣（Pavarana，解夏）的情況，即：比丘（Bhikkhu，佛教出家男眾）...

【English Translation】 English version Furthermore, there are five types of individuals who should not be granted 'opening' (referring to confession): those who are shameless, do not speak softly, are not well-learned, are eager to expose others' faults, and do not seek purity.

Furthermore, there are five instances where one should not generate thoughts of seeking merit: giving to women, giving to fighting bulls, giving alcohol, giving painted images of men, and giving sounds of music and entertainment.

Furthermore, there are five reasons why one might not be able to arrive before the Posadha (observance day): difficulties with the king, difficulties with thieves, difficulties with fire, difficulties with water, and difficulties with creeping creatures (like snakes). Furthermore, there are five instances of mindfulness being lost when a Bhikkhu (Buddhist monk) goes to the house of a layperson: entering a village without announcing it, sitting without looking at the seat, sitting in a secluded place with a woman, speaking more than five or six words of Dharma without a pure person present, and not sitting properly.

Furthermore, there are five transgressions: seeing a woman, and after seeing her, talking to her; after talking, becoming intimate; after becoming intimate, generating evil thoughts; after generating evil thoughts, violating a serious precept at will; not knowing whether the violation is of a previous or subsequent precept; and not delighting in practicing Brahmacarya (celibate conduct).

Furthermore, there are five conditions that, when fulfilled, cause a disciple to confess to their Upajjhaya (preceptor): not being close to the Upajjhaya, being shameless and not mindful of the Upajjhaya, arguing with the Upajjhaya, not being respectful, and not managing the Upajjhaya's property according to the Dharma. If confession is good, not confessing is punished according to the offense. The opposite of the above should receive confession; if not received, it is punished according to the offense. The same applies to a resident disciple of an Acariya (teacher).

Furthermore, there are five distinctions: the distinction of the Buddha (the Awakened One), the distinction of the Dharma (teachings) and Sangha (community), the distinction of Karma (action), the distinction of the Magga (path), and the distinction of agreement and disagreement. Furthermore, there are five distinctions: the distinction of the Buddha, the distinction of the Upajjhaya, the distinction of the Acariya, the distinction of Karma, and the distinction of the Dharma.

Furthermore, there are five conditions under which touching a woman's body constitutes an offense of Sanghavasesa (formal meeting to address a serious offense): being a woman, having lustful thoughts, having practiced it, being inside clothing, and touching.

There are six roots of dispute, as described in the Ekottara Agama. There are six types of messengers: Sangha messengers, messengers of various schools, messengers of the Upajjhaya and Acariya, messengers of the senior monks, and royal messengers.

Furthermore, there are six things that an Upasaka (layman) should not do: pressing oil, dealing in (skins of) orangutans, dyeing with blood, selling alcohol, selling meat, and selling knives and weapons.

Furthermore, there are six types of Pavarana (invitation) : Bhikkhu (Buddhist monk)...

丘等自恣、比丘尼等自恣、二部僧自恣、食自恣、清凈自恣、自恣第六。

復有六種壞，謂自壞、他壞、戒壞、見壞、威儀壞、命壞；與上相違名六成。

復有六愛敬，謂身業慈、口業慈、意業慈、賢聖共戒、賢聖同見、如法所得衣缽之餘施同梵行。

復有六種劫，五種如前說，劫法第六。

復有六法現前名得具戒，謂佛現前、法僧現前、和上阿阇梨現前、受戒人現前。

復有六種法，於法中難滿足，謂多欲、難滿、難養、不知足、不孝順、多疑、不求究竟；與上相違名易滿足。

有七財，謂信財、戒財、施財、聞財、慧財、慚財、愧財。

復有七力，謂信力、戒力、施力、慧力、慚力、愧力。

復有七法，謂色苦如實知、色習如實知、色滅如實知、色道如實知、色愛如實知、色過如實知、色離如實知；受想行識亦如是。

復有七方便，謂不凈觀、安般念、四念處、暖法、頂法、忍法、世間第一法。

復有七寶，謂金輪寶、象寶、馬寶、女寶、摩尼寶、主藏寶、主兵寶。

復有七覺寶，謂念覺寶、擇法覺寶、精進覺寶、喜覺寶、猗覺寶、定覺寶、舍覺寶。

復有七滅諍法，謂現前毗尼、憶念毗尼、不癡毗尼、自言毗尼、覓罪毗尼、多覓毗

【現代漢語翻譯】現代漢語譯本比丘（Bhikkhu，男性出家人）等的自恣（Pavarana，僧團在雨季安居結束時舉行的儀式）、比丘尼（Bhikkhuni，女性出家人）等的自恣、二部僧（Bhikkhu和Bhikkhuni）的自恣、食自恣、清凈自恣、自恣第六。

又有六種壞，即自壞、他壞、戒壞、見壞、威儀壞、命壞；與以上相反的稱為六成。

又有六愛敬，即身業慈、口業慈、意業慈、賢聖共戒、賢聖同見、如法所得衣缽之餘施與同梵行者。

又有六種劫，前五種如前所述，劫法第六。

又有六法現前名為得具足戒，即佛現前、法僧現前、和上（Upadhyaya，戒師）阿阇梨（Acarya，導師）現前、受戒人現前。

又有六種法，在佛法中難以滿足，即多欲、難滿、難養、不知足、不孝順、多疑、不求究竟；與以上相反的稱為易滿足。

有七財，即信財、戒財、施財、聞財、慧財、慚財、愧財。

又有七力，即信力、戒力、施力、慧力、慚力、愧力。

又有七法，即對色（Rupa，物質）的苦如實知、對色習如實知、對色滅如實知、對色道如實知、對色愛如實知、對色過如實知、對色離如實知；受（Vedana，感受）、想（Sanna，知覺）、行（Sankhara，意志）、識（Vinnana，意識）也是如此。

又有七方便，即不凈觀、安般念（Anapanasati，呼吸念）、四念處（四種觀禪修）、暖法、頂法、忍法、世間第一法。

又有七寶，即金輪寶、象寶、馬寶、女寶、摩尼寶（Mani-ratna，如意寶珠）、主藏寶、主兵寶。

又有七覺寶，即念覺寶、擇法覺寶、精進覺寶、喜覺寶、猗覺寶、定覺寶、舍覺寶。

又有七滅諍法，即現前毗尼（Vinaya，戒律）、憶念毗尼、不癡毗尼、自言毗尼、覓罪毗尼、多覓毗尼。

【English Translation】 English version The Pavarana (end of rainy season retreat ceremony) of Bhikkhus (monks), the Pavarana of Bhikkhunis (nuns), the Pavarana of the two Sanghas (monks and nuns), the Pavarana regarding food, the Pavarana regarding purity, the sixth is the Pavarana itself.

Again, there are six kinds of ruin: ruin by oneself, ruin by others, ruin of precepts, ruin of views, ruin of demeanor, ruin of life; the opposite of these are called six accomplishments.

Again, there are six kinds of love and respect: loving-kindness in bodily action, loving-kindness in verbal action, loving-kindness in mental action, sharing precepts with the virtuous, sharing views with the virtuous, and sharing the remainder of lawfully obtained robes and bowls with fellow practitioners.

Again, there are six kinds of calamity, the first five as previously mentioned, the sixth is the calamity of the law.

Again, there are six conditions present that constitute full ordination: the presence of the Buddha, the presence of the Dharma and Sangha, the presence of the Upadhyaya (preceptor) and Acarya (teacher), the presence of the person receiving ordination.

Again, there are six kinds of things that are difficult to satisfy in the Dharma: much desire, difficult to satisfy, difficult to support, not knowing contentment, not being filial, much doubt, not seeking ultimate truth; the opposite of these are called easy to satisfy.

There are seven treasures: the treasure of faith, the treasure of precepts, the treasure of generosity, the treasure of learning, the treasure of wisdom, the treasure of shame, the treasure of embarrassment.

Again, there are seven powers: the power of faith, the power of precepts, the power of generosity, the power of wisdom, the power of shame, the power of embarrassment.

Again, there are seven dharmas: knowing suffering of Rupa (form/matter) as it really is, knowing the arising of Rupa as it really is, knowing the cessation of Rupa as it really is, knowing the path to the cessation of Rupa as it really is, knowing the attachment to Rupa as it really is, knowing the fault of Rupa as it really is, knowing the detachment from Rupa as it really is; so it is with Vedana (feeling), Sanna (perception), Sankhara (mental formations), and Vinnana (consciousness).

Again, there are seven expedients: contemplation of impurity, Anapanasati (mindfulness of breathing), the four foundations of mindfulness, warmth, peak, forbearance, the supreme mundane Dharma.

Again, there are seven treasures: the golden wheel treasure, the elephant treasure, the horse treasure, the woman treasure, the Mani-ratna (wish-fulfilling jewel) treasure, the treasurer treasure, the military leader treasure.

Again, there are seven factors of enlightenment: mindfulness enlightenment factor, investigation of Dharma enlightenment factor, effort enlightenment factor, joy enlightenment factor, tranquility enlightenment factor, concentration enlightenment factor, equanimity enlightenment factor.

Again, there are seven ways to settle disputes: Vinaya (rules of monastic discipline) in the presence, Vinaya of remembrance, Vinaya of non-delusion, Vinaya of one's own statement, Vinaya of seeking the offense, Vinaya of much seeking.

尼、布草毗尼。

復有七種衣，謂旃衣、麻衣、纻衣、俱脂衣、俱舍耶衣、劫貝衣、芻麻衣。

復有七種退法，謂不敬佛法僧戒、放逸、不敬、禪定。

復有七種增進法、謂敬佛、敬法、敬僧、敬戒、不放逸、敬、禪定。

復有七種制伏，謂某處不應往、莫親近某人、莫依某處、莫至某聚落、莫行某道中、莫至某家、莫共某甲人語。

復有七種不信，如契經說。

復有持律比丘有七種功德，謂比丘所敬、比丘尼所敬、不隨順使隨順、持佛密藏、稱揚佛法、善解法相、善能教誡。以持律故，一切沙門婆羅門頂戴供養。復有七種持律，謂毗婆尸、式棄、毗濕婆、迦羅鳩孫陀、迦那迦牟尼、迦葉、釋迦牟尼。

有八種功德，謂界功德、事功德、依止功德、僧制功德、僧施功德、安居功德、施四方僧功德、第八指示功德。

復有八種舍迦絺那衣，如毗尼說。

復有八種屐不得著，謂草屐、芒屐、迦尼迦屐、綖屐、木屐、竹屐、葉屐、藤屐。

復有三十八法，如修多羅說。

問云何破僧？破僧有十四事，謂法非法，廣說如毗尼。非一比丘破僧，或乃至八人九人破僧。有二因緣僧破，謂說、同受籌。

復有八法無根波羅夷法謗僧伽婆尸沙，謂瞋忿恨不

【現代漢語翻譯】現代漢語譯本比丘尼、布草毗尼（比丘尼的戒律）。

又有七種衣，即旃衣（毛織品）、麻衣（麻布衣）、纻衣（苧麻布衣）、俱脂衣（粗厚的毛織品）、俱舍耶衣（絲綢衣）、劫貝衣（棉布衣）、芻麻衣（亞麻布衣）。

又有七種退步之法，即不尊敬佛、不尊敬法、不尊敬僧、不尊敬戒律、放逸、不恭敬、不修習禪定。

又有七種增進之法，即尊敬佛、尊敬法、尊敬僧、尊敬戒律、不放逸、恭敬、修習禪定。

又有七種制伏（應避免的行為），即不應前往某處、不要親近某人、不要依靠某處、不要去某聚落、不要走某條道路、不要去某家、不要和某甲人說話。

又有七種不信，如契經（佛經）所說。

又有持律比丘有七種功德，即受比丘尊敬、受比丘尼尊敬、不隨順惡事而隨順善事、持有佛陀的秘密教藏、稱揚佛法、善於理解法相、善於教誡。因為持戒的緣故，一切沙門（出家修行者）婆羅門（祭司）都頂戴供養。又有七位持律者，即毗婆尸佛（Vipashyin Buddha）、式棄佛（Shikhi Buddha）、毗濕婆佛（Vishvabhu Buddha）、迦羅鳩孫陀佛（Krakucchanda Buddha）、迦那迦牟尼佛（Kanakamuni Buddha）、迦葉佛（Kashyapa Buddha）、釋迦牟尼佛（Shakyamuni Buddha）。

有八種功德，即界功德（劃定區域的功德）、事功德（處理事務的功德）、依止功德（依靠的功德）、僧制功德（僧團制度的功德）、僧施功德（僧團佈施的功德）、安居功德（安居修行的功德）、施四方僧功德（佈施給四方僧眾的功德）、第八指示功德（指示的功德）。

又有八種舍迦絺那衣（雨季結束時僧眾分到的布），如毗尼（戒律）所說。

又有八種木屐不得穿，即草屐（草鞋）、芒屐（芒草鞋）、迦尼迦屐（未知材質的鞋）、綖屐（絲線鞋）、木屐（木鞋）、竹屐（竹鞋）、葉屐（樹葉鞋）、藤屐（藤鞋）。

又有三十八法，如修多羅（經）所說。

問：什麼是破僧？破僧有十四件事，即法與非法，詳細的說明如毗尼（戒律）所說。不是一個比丘破僧，或者乃至八人九人破僧。有兩種因緣導致僧團分裂，即說法和共同接受籌碼（表決）。

又有八法構成無根波羅夷法（無根據的指控導致的重罪）謗僧伽婆尸沙（僧殘罪），即嗔、忿、恨、不…

【English Translation】 English version Bhikkhunis, and Bhusa-bhikkhunis (rules for nuns).

Again, there are seven kinds of robes, namely, robes made of coarse cloth, hemp, ramie, thick wool, silk, cotton, and linen.

Again, there are seven kinds of causes for decline, namely, disrespect for the Buddha, the Dharma, the Sangha, and the precepts; negligence; irreverence; and lack of meditative concentration.

Again, there are seven kinds of causes for progress, namely, respect for the Buddha, the Dharma, the Sangha, and the precepts; diligence; reverence; and meditative concentration.

Again, there are seven kinds of restraints, namely, one should not go to such and such a place, not associate with such and such a person, not rely on such and such a place, not go to such and such a village, not walk on such and such a road, not go to such and such a house, and not speak with such and such a person.

Again, there are seven kinds of disbelief, as stated in the Sutras (scriptures).

Again, a Bhikkhu who upholds the Vinaya (monastic rules) has seven kinds of merits, namely, being respected by Bhikkhus, being respected by Bhikkhunis, conforming to what is right and not conforming to what is wrong, holding the Buddha's secret teachings, praising the Dharma, being skilled in understanding the characteristics of the Dharma, and being skilled in giving instructions. Because of upholding the Vinaya, all Shramanas (ascetics) and Brahmanas (priests) revere and make offerings. Again, there are seven upholders of the Vinaya, namely, Vipashyin Buddha, Shikhi Buddha, Vishvabhu Buddha, Krakucchanda Buddha, Kanakamuni Buddha, Kashyapa Buddha, and Shakyamuni Buddha.

There are eight kinds of merits, namely, the merit of boundary demarcation, the merit of activities, the merit of reliance, the merit of Sangha regulations, the merit of Sangha offerings, the merit of the rainy season retreat, the merit of offering to the Sangha of the four directions, and the eighth merit of instruction.

Again, there are eight kinds of Kathina robes (cloth given to monks at the end of the rainy season), as stated in the Vinaya (monastic rules).

Again, there are eight kinds of sandals that are not allowed to be worn, namely, sandals made of grass, reeds, Kanika material, thread, wood, bamboo, leaves, and rattan.

Again, there are thirty-eight Dharmas, as stated in the Sutras (scriptures).

Question: What is meant by 'breaking the Sangha'? There are fourteen things that constitute breaking the Sangha, namely, what is Dharma and what is not Dharma, as explained in detail in the Vinaya (monastic rules). It is not just one Bhikkhu who breaks the Sangha, but even eight or nine Bhikkhus can break the Sangha. There are two causes for the Sangha to be divided, namely, speaking and jointly accepting voting tokens.

Again, there are eight things that constitute a baseless Parajika (defeat) offense and a Sanghavasesa (formal meeting) offense against the Sangha, namely, anger, wrath, hatred, not…

樂欲使成非比丘、欲滅已沙門法、自不清凈疑彼虛事、當觀彼人知法舉是罪必生斗諍、相言成異眾別離非解脫因；與上相違應作。

復有八法滅貪瞋癡，謂八聖道，如修多羅廣說。

復有八垢，謂內垢、衣垢、財垢、食垢、凈垢、不凈垢、攝受垢、不攝受垢。

復有八法無根遮說戒，謂犯無根波羅夷，廣說如毗尼。

有九依，謂依佛、依法、依僧、依和上、依阿阇梨、依種族、依住處、依人、依具戒。

復有九法滅瞋恚，如修多羅說。無學漏盡阿羅漢比丘，所作已辦、梵行已立者，不犯事，謂不隨欲、不隨瞋、不隨怖、不隨癡、不故奪命、不偷盜、不淫、不故妄語。

殺生有十過，如修多羅說。十不善業道，如修多羅說。善業跡道亦如是。

復有十攝受，謂衣攝、食攝、臥具攝、藥攝、修多羅攝、阿毗曇攝、毗尼攝、犯罪攝、清凈攝、出罪攝；相違則非攝。持律比丘有十利，即此前功德。

復有十種障受具足，謂非人、不乞、不作白、減作羯磨、年不滿二十、害母、害父、殺阿羅漢、破僧、噁心出佛血；與是相違則非障。

復有十種障受具足，謂本犯戒、賊住、非男二根、越濟、本不和合、殺父母、阿羅漢、破僧、出佛血。

復有十種，謂王難、賊難

【現代漢語翻譯】現代漢語譯本如果因為貪圖享樂而導致非比丘（指不守戒律的出家人）出現，或者想要斷滅已經建立的沙門（指修行者）的修行方法，或者自己不清凈卻懷疑別人虛假，應當觀察那個人，根據佛法來指出他的罪過，這樣必定會產生爭鬥，互相指責，形成不同的派別，最終遠離解脫之道；與此相反的做法才是正確的。

還有八種方法可以滅除貪婪、嗔恨和愚癡，也就是八聖道，詳細內容如修多羅（佛經）中所說。

還有八種垢染，分別是內垢（內心的煩惱）、衣垢（衣服的污垢）、財垢（對財富的貪戀）、食垢（對食物的執著）、凈垢（對清凈的執著）、不凈垢（對不凈的執著）、攝受垢（對接受供養的執著）、不攝受垢（對不接受供養的執著）。

還有八種方法可以用來遮止無根本的譭謗說戒，也就是犯了無根本的波羅夷罪（最嚴重的罪行），詳細內容如毗尼（戒律）中所說。

有九種依靠，分別是依靠佛（Buddha，覺悟者）、依靠法（Dharma，佛法）、依靠僧（Sangha，僧團）、依靠和上（Upadhyaya，親教師）、依靠阿阇梨（Acharya，導師）、依靠種族（出身的家族）、依靠住處（居住的地方）、依靠人（所依賴的人）、依靠具戒（所持守的戒律）。

還有九種方法可以滅除嗔恚，如修多羅（佛經）中所說。無學（已經證得阿羅漢果位，不再需要學習的人）漏盡（斷盡煩惱）的阿羅漢（Arhat，已證得最高果位的修行者）比丘（Bhikshu，出家男眾），所作已辦（該做的已經做完）、梵行已立（清凈的行為已經確立）的人，不會再犯錯誤，也就是不會被慾望所驅使、不會被嗔恨所驅使、不會被恐懼所驅使、不會被愚癡所驅使，不會故意殺生、不會偷盜、不會邪淫、不會故意說謊。

殺生有十種過失，如修多羅（佛經）中所說。十不善業道，如修多羅（佛經）中所說。善業的途徑也是如此。

還有十種攝受，分別是衣服的攝受、食物的攝受、臥具的攝受、藥物的攝受、修多羅（佛經）的攝受、阿毗曇（Abhidhamma，論藏）的攝受、毗尼（Vinaya，戒律）的攝受、犯罪的攝受、清凈的攝受、出罪的攝受；與此相反的就不是攝受。持律的比丘（Bhikshu，出家男眾）有十種利益，也就是前面所說的功德。

還有十種障礙受具足戒（成為正式比丘的戒律）的情況，分別是遇到非人（鬼神）、沒有乞食、沒有作白（沒有告知）、減少羯磨（僧團的儀式）、年齡不滿二十歲、殺害母親、殺害父親、殺害阿羅漢（Arhat，已證得最高果位的修行者）、破壞僧團、惡意使佛（Buddha，覺悟者）出血；與此相反的情況就不是障礙。

還有十種障礙受具足戒（成為正式比丘的戒律）的情況，分別是曾經犯戒、做過賊人、不是男性或者具有雙性特徵、越過邊境、原本就不和合、殺害父母、殺害阿羅漢（Arhat，已證得最高果位的修行者）、破壞僧團、使佛（Buddha，覺悟者）出血。

還有十種，分別是王難（被國王通緝）、賊難（被盜賊追捕）

【English Translation】 English version If delight leads to the creation of non-Bhikshus (those who do not follow the precepts), or if one desires to destroy the established practice of the Shramanas (ascetics), or if one is impure oneself but suspects others of falsehood, one should observe that person and point out their faults according to the Dharma. This will inevitably lead to strife, mutual accusations, the formation of different factions, and ultimately, separation from the path to liberation; the opposite approach should be taken.

Furthermore, there are eight methods to extinguish greed, hatred, and delusion, namely the Eightfold Noble Path, as extensively explained in the Sutras.

Furthermore, there are eight defilements, namely internal defilement (mental afflictions), clothing defilement (dirt on clothes), wealth defilement (attachment to wealth), food defilement (attachment to food), purity defilement (attachment to purity), impurity defilement (attachment to impurity), acceptance defilement (attachment to receiving offerings), and non-acceptance defilement (attachment to not receiving offerings).

Furthermore, there are eight methods to prevent unfounded accusations regarding the recitation of precepts, namely committing a Parajika offense (the most severe offense) without basis, as extensively explained in the Vinaya (code of monastic discipline).

There are nine supports, namely relying on the Buddha (the enlightened one), relying on the Dharma (the teachings), relying on the Sangha (the monastic community), relying on the Upadhyaya (preceptor), relying on the Acharya (teacher), relying on one's lineage (family origin), relying on one's dwelling place (place of residence), relying on people (those one depends on), and relying on the precepts (the rules one observes).

Furthermore, there are nine methods to extinguish anger, as explained in the Sutras. An Arhat (one who has attained the highest state of enlightenment) Bhikshu (ordained male monastic) who is a non-learner (one who has attained Arhatship and no longer needs to learn), whose outflows are exhausted (has eradicated all defilements), who has done what needs to be done, and whose holy life is established, will not commit offenses, namely, they will not be driven by desire, not be driven by hatred, not be driven by fear, not be driven by delusion, will not intentionally take life, will not steal, will not engage in sexual misconduct, and will not intentionally lie.

There are ten faults in killing, as explained in the Sutras. The ten unwholesome paths of action are as explained in the Sutras. The paths of wholesome action are also the same.

Furthermore, there are ten kinds of acceptance, namely acceptance of clothing, acceptance of food, acceptance of bedding, acceptance of medicine, acceptance of Sutras, acceptance of Abhidhamma, acceptance of Vinaya, acceptance of offenses, acceptance of purity, and acceptance of expiation; the opposite is not acceptance. A Bhikshu (ordained male monastic) who upholds the Vinaya has ten benefits, which are the aforementioned merits.

Furthermore, there are ten obstacles to receiving full ordination (becoming a fully ordained Bhikshu), namely encountering non-human beings (spirits), not begging for alms, not making an announcement, reducing the Karma (monastic ritual), being under twenty years of age, harming one's mother, harming one's father, killing an Arhat (one who has attained the highest state of enlightenment), disrupting the Sangha, and maliciously drawing blood from a Buddha (the enlightened one); the opposite is not an obstacle.

Furthermore, there are ten obstacles to receiving full ordination (becoming a fully ordained Bhikshu), namely having previously violated precepts, having been a thief, not being male or having dual genders, crossing borders illegally, originally not being in harmony, killing one's parents, killing an Arhat (one who has attained the highest state of enlightenment), disrupting the Sangha, and drawing blood from a Buddha (the enlightened one).

Furthermore, there are ten kinds of difficulties, namely difficulties with the king (being wanted by the king), difficulties with thieves (being pursued by thieves).

、水難、火難、腹行蟲難、人難、非人難、命難、梵行難。

復有十種毗尼，謂比丘毗尼、比丘尼毗尼、具毗尼、少分處毗尼、一切處毗尼、滅貪瞋癡毗尼、滅罪毗尼、滅諍毗尼。

復有十種具足出他罪得多功德，謂實不虛、時非不時、軟語非粗言、慈心非瞋恚、饒益非不饒益、精進、多聞、持戒、正念、智慧。

復有十法成就多得功德，謂意歡喜、尊重、脩敬、供養、讚歎無學、戒成就、定、慧、解脫、解脫知見成就。

復有十法具足多生功德，謂無學正見，乃至解脫、解脫知見。

復有具足十法應與出家，廣說如增一。

復有十種利，謂衣利、法利、僧利、和上利、阿阇梨利、戒、定、慧、解脫、解脫知見利。

復有十種一味，謂學戒身定慧解脫解脫知見，無學戒定慧解脫解脫知見。

若有檀越為僧作房，后回與一人，是非法施、非法受、非法用，廣說如增一。

復有十利世尊制戒，謂攝僧故、極攝故、制伏高心人故、已調伏者攝受故、不信者生信故、已信者增進故、為法久住故、廣顯梵行故、遮今世惱漏故、後世漏不生故。

復有律師利，謂知有罪無罪、應修不修；知作不作、知凈不凈；心意常明瞭，四眾所供養，不從他受教誡。所以然者，以

【現代漢語翻譯】現代漢語譯本：有十種災難：水災、火災、腹行蟲災（指蛇等爬行動物造成的災害）、人災、非人災（指鬼神等造成的災害）、生命之災、梵行之災（指修行上的障礙）。

又有十種毗尼（Vinaya，戒律）：比丘毗尼（Bhikkhu Vinaya，比丘的戒律）、比丘尼毗尼（Bhikkhuni Vinaya，比丘尼的戒律）、具毗尼（具足戒的戒律）、少分處毗尼（在某些情況下適用的戒律）、一切處毗尼（在所有情況下都適用的戒律）、滅貪瞋癡毗尼（消除貪婪、嗔恨和愚癡的戒律）、滅罪毗尼（消除罪過的戒律）、滅諍毗尼（消除爭端的戒律）。

又有十種具足出他罪而得多功德的行為，即真實不虛妄、合時宜而非不合時宜、柔和的言語而非粗暴的言語、慈悲的心而非嗔恨、饒益他人而非不饒益、精進、多聞、持戒、正念、智慧。

又有十種法成就能夠獲得很多功德，即內心歡喜、尊重、恭敬、供養、讚歎無學之人（指阿羅漢）、戒成就、定成就、慧成就、解脫成就、解脫知見成就。

又有十種法具足能夠產生很多功德，即無學正見（指阿羅漢的正見），乃至解脫、解脫知見。

又有具足十種法的人，應該允許他出家，詳細內容如《增一阿含經》所說。

又有十種利益，即衣服的利益、佛法的利益、僧團的利益、和尚（Upadhyaya，親教師）的利益、阿阇梨（Acarya，軌範師）的利益、戒的利益、定的利益、慧的利益、解脫的利益、解脫知見的利益。

又有十種同一的味道，即有學的戒、身、定、慧、解脫、解脫知見，無學的戒、定、慧、解脫、解脫知見。

如果有施主為僧團建造房屋，後來又轉贈給一個人，這是非法的佈施、非法的接受、非法的使用，詳細內容如《增一阿含經》所說。

又有十種利益是世尊制定戒律的原因，即爲了攝受僧團、極其攝受僧團、制伏傲慢之人、攝受已經調伏的人、使不信的人產生信心、使已經有信心的人更加精進、爲了佛法長久住世、廣泛地顯揚清凈的修行、遮止今生的煩惱和過失、使來世的煩惱和過失不產生。

又有律師的利益，即知道有罪無罪、應該修習不應該修習；知道應該做不應該做、知道清凈不清凈；心意常常明瞭，被四眾所供養，不接受他人的教誡。之所以這樣，是因為律師...

【English Translation】 English version: There are ten kinds of calamities: calamities of water, calamities of fire, calamities of crawling creatures (referring to disasters caused by snakes and other reptiles), calamities of humans, calamities of non-humans (referring to disasters caused by ghosts and deities), calamities of life, and calamities of Brahmacharya (referring to obstacles in spiritual practice).

Again, there are ten kinds of Vinaya (discipline): Bhikkhu Vinaya (discipline for monks), Bhikkhuni Vinaya (discipline for nuns), full Vinaya (discipline for full ordination), Vinaya applicable in certain situations, Vinaya applicable in all situations, Vinaya for eliminating greed, hatred, and delusion, Vinaya for eliminating offenses, and Vinaya for eliminating disputes.

Again, there are ten kinds of actions that fulfill the conditions for expiating others' offenses and gaining much merit, namely, being truthful and not false, being timely and not untimely, using gentle speech and not harsh speech, having a compassionate heart and not anger, benefiting others and not harming them, being diligent, learned, upholding precepts, having right mindfulness, and wisdom.

Again, there are ten kinds of accomplishments that lead to gaining much merit, namely, having a joyful mind, respect, reverence, offering, praising those who are beyond learning (referring to Arhats), accomplishment in precepts, accomplishment in concentration, accomplishment in wisdom, accomplishment in liberation, and accomplishment in the knowledge and vision of liberation.

Again, there are ten kinds of qualities that, when complete, generate much merit, namely, the right view of one beyond learning (referring to the right view of an Arhat), up to liberation and the knowledge and vision of liberation.

Again, there are ten qualities that, when complete, should qualify one for ordination, as explained in detail in the Ekottara Agama (增一阿含經).

Again, there are ten kinds of benefits, namely, the benefit of clothing, the benefit of the Dharma, the benefit of the Sangha, the benefit of the Upadhyaya (和尚, preceptor), the benefit of the Acarya (阿阇梨, teacher), the benefit of precepts, the benefit of concentration, the benefit of wisdom, the benefit of liberation, and the benefit of the knowledge and vision of liberation.

Again, there are ten kinds of the same flavor, namely, the precepts, body, concentration, wisdom, liberation, and knowledge and vision of liberation of those who are still learning, and the precepts, concentration, wisdom, liberation, and knowledge and vision of liberation of those who are beyond learning.

If a donor builds a house for the Sangha and later gives it to an individual, this is an unlawful donation, unlawful acceptance, and unlawful use, as explained in detail in the Ekottara Agama (增一阿含經).

Again, there are ten benefits for which the World Honored One established the precepts, namely, for the sake of gathering the Sangha, for the extreme gathering of the Sangha, for subduing the arrogant, for embracing those who have already been tamed, for causing faith to arise in those who do not believe, for increasing the progress of those who already have faith, for the Dharma to abide long, for widely proclaiming pure conduct, for preventing defilements and faults in this life, and for preventing defilements and faults from arising in future lives.

Again, there are the benefits of a Vinaya master, namely, knowing what is an offense and what is not, what should be practiced and what should not; knowing what should be done and what should not, knowing what is pure and what is not; having a mind that is always clear, being honored by the four assemblies, and not receiving instructions from others. The reason for this is that the Vinaya master...

持律故、護最勝秘密藏故、內外一切沙門婆羅門頂戴供養故、利益多眾生故、種無量眾生善根故、法得久住故。復有十法，如來制波羅提木叉，如前說。

一切毗尼幾處所攝？略說三處攝，謂白羯磨、白二羯磨、白四羯磨。

問：「百一羯磨，幾白羯磨？幾白二羯磨？幾白四羯磨？」答：「二十四白羯磨，四十七白二羯磨，三十白四羯磨。」

云何二十四白羯磨？謂威儀阿阇梨白羯磨、問遮道法白羯磨、布薩時白羯磨、布薩時一切僧犯罪白羯磨、布薩時一切僧疑罪白羯磨、欲自恣時白羯磨、自恣僧犯罪白羯磨、自恣一切僧疑罪白羯磨、自恣時僧中犯罪白羯磨、斗諍時白羯磨、自恣時罪相未定白羯磨、安居時白羯磨、獨受死比丘衣白羯磨、分死比丘物白羯磨、舍迦絺那白羯磨、說粗罪白羯磨、尊者陀驃比丘分衣白羯磨、現前毀呰白羯磨、默然惱他白羯磨、羯磨學家白羯磨、舍學家白羯磨、覆缽白羯磨、仰缽白羯磨。是為二十四白羯磨。

云何四十七白二羯磨？現前布薩白二羯磨、結大界白二羯磨、結衣界白二羯磨、結小界白二羯磨、狂癡白二羯磨、羯磨自恣人白二羯磨、分臥具白二羯磨、結凈地白二羯磨、迦絺那衣白二羯磨、受迦絺那白二羯磨、守迦絺那白二羯磨、懺悔白衣白二羯磨、略說十

【現代漢語翻譯】現代漢語譯本：持戒律的緣故，守護最殊勝的秘密法藏的緣故，內外一切沙門（Śrāmaṇa，出家修道者）婆羅門（Brāhmaṇa，古印度僧侶階層）都頂戴供養的緣故，利益眾多眾生的緣故，為無量眾生種下善根的緣故，佛法得以長久住世的緣故。還有十種方法，如來制定波羅提木叉（Prātimokṣa，戒律），如前面所說。一切毗尼（Vinaya，戒律）用多少處所來概括？簡略地說，用三處來概括，即白羯磨（jñapti-karma，單白羯磨）、白二羯磨（jñapti-dvitiya-karma，一白二羯磨）、白四羯磨（jñapti-caturtha-karma，一白三羯磨）。問：『一百零一種羯磨，有多少是白羯磨？有多少是白二羯磨？有多少是白四羯磨？』答：『二十四種是白羯磨，四十七種是白二羯磨，三十種是白四羯磨。』什麼是二十四種白羯磨？即威儀阿阇梨（Ācārya，導師）白羯磨、問遮道法白羯磨、布薩（Poṣadha，每半月誦戒）時白羯磨、布薩時一切僧眾犯罪白羯磨、布薩時一切僧眾疑罪白羯磨、欲自恣（Pravāraṇā，僧眾自檢舉）時白羯磨、自恣僧眾犯罪白羯磨、自恣一切僧眾疑罪白羯磨、自恣時僧眾中犯罪白羯磨、斗諍時白羯磨、自恣時罪相未定白羯磨、安居（Varṣa，雨季安居）時白羯磨、單獨接受死者比丘的衣服白羯磨、分配死者比丘的遺物白羯磨、舍迦絺那（Kathina，功德衣）白羯磨、說粗罪白羯磨、尊者陀驃（Dabba）比丘分衣白羯磨、現前毀呰（kutsana，當面呵責）白羯磨、默然惱他白羯磨、羯磨學家白羯磨、捨棄學家白羯磨、覆缽（utkṣipta-pātra，遮缽）白羯磨、仰缽（un-utkṣipta-pātra，開缽）白羯磨。以上是二十四種白羯磨。什麼是四十七種白二羯磨？現前布薩白二羯磨、結大界白二羯磨、結衣界白二羯磨、結小界白二羯磨、狂癡白二羯磨、羯磨自恣人白二羯磨、分配臥具白二羯磨、結凈地白二羯磨、迦絺那衣白二羯磨、受迦絺那白二羯磨、守迦絺那白二羯磨、懺悔白衣白二羯磨、簡略地說十

【English Translation】 English version: Because of upholding the precepts, because of protecting the most supreme secret treasury, because all Śrāmaṇas (ascetics) and Brāhmaṇas (priestly class in ancient India), both internal and external, venerate and make offerings, because of benefiting many sentient beings, because of planting roots of goodness for immeasurable sentient beings, and because the Dharma can abide for a long time. There are also ten methods by which the Tathāgata (如來) established the Prātimokṣa (戒律), as mentioned before. How many places encompass all Vinaya (戒律)? Briefly speaking, it is encompassed by three places, namely jñapti-karma (白羯磨, single announcement karma), jñapti-dvitiya-karma (白二羯磨, announcement-second karma), and jñapti-caturtha-karma (白四羯磨, announcement-fourth karma). Question: 'Of the one hundred and one karmas, how many are jñapti-karma? How many are jñapti-dvitiya-karma? How many are jñapti-caturtha-karma?' Answer: 'Twenty-four are jñapti-karma, forty-seven are jñapti-dvitiya-karma, and thirty are jñapti-caturtha-karma.' What are the twenty-four jñapti-karmas? They are the jñapti-karma of the Ācārya (阿阇梨, teacher) of deportment, the jñapti-karma of asking about obstructing dharmas, the jñapti-karma at the time of Poṣadha (布薩, bi-monthly recitation of precepts), the jñapti-karma of all the Sangha (僧伽, monastic community) committing offenses at the time of Poṣadha, the jñapti-karma of all the Sangha having doubts about offenses at the time of Poṣadha, the jñapti-karma at the time of wanting Pravāraṇā (自恣, self-criticism), the jñapti-karma of the Sangha committing offenses during Pravāraṇā, the jñapti-karma of all the Sangha having doubts about offenses during Pravāraṇā, the jñapti-karma of the Sangha committing offenses during Pravāraṇā, the jñapti-karma at the time of disputes, the jñapti-karma when the nature of the offense is undetermined at the time of Pravāraṇā, the jñapti-karma at the time of Varṣa (安居, rainy season retreat), the jñapti-karma of individually receiving the robe of a deceased Bhikṣu (比丘, monk), the jñapti-karma of distributing the belongings of a deceased Bhikṣu, the jñapti-karma of abandoning Kathina (迦絺那, merit robe), the jñapti-karma of speaking of coarse offenses, the jñapti-karma of the Venerable Dabba (陀驃) Bhikṣu distributing robes, the jñapti-karma of present kutsana (毀呰, censure), the jñapti-karma of silently annoying others, the jñapti-karma of karma learners, the jñapti-karma of abandoning learners, the jñapti-karma of utkṣipta-pātra (覆缽, overturning the bowl), and the jñapti-karma of un-utkṣipta-pātra (仰缽, restoring the bowl). These are the twenty-four jñapti-karmas. What are the forty-seven jñapti-dvitiya-karmas? They are the jñapti-dvitiya-karma of present Poṣadha, the jñapti-dvitiya-karma of establishing a great boundary, the jñapti-dvitiya-karma of establishing a robe boundary, the jñapti-dvitiya-karma of establishing a small boundary, the jñapti-dvitiya-karma for madness and insanity, the jñapti-dvitiya-karma for a person who performs Pravāraṇā, the jñapti-dvitiya-karma of distributing bedding, the jñapti-dvitiya-karma of establishing a pure land, the jñapti-dvitiya-karma for the Kathina robe, the jñapti-dvitiya-karma of receiving Kathina, the jñapti-dvitiya-karma of guarding Kathina, the jñapti-dvitiya-karma of confessing to a layperson, and briefly speaking, ten

二種人白二羯磨、闥賴吒白二羯磨、毗由茶白二羯磨、滅諍白二羯磨、行法舍羅白二羯磨、乞房白二羯磨、大房白二羯磨、舉罪比丘白二羯磨、上座白二羯磨、舍缽白二羯磨、令白衣不生信白二羯磨、教誡比丘尼人白二羯磨、新波梨卑白二羯磨、不禮拜白二羯磨、不共語白二羯磨、毀眾白二羯磨、畜杖白二羯磨、畜絡囊白二羯磨、五年得利白二羯磨、遮布薩白二羯磨、式叉摩那二歲學六法白二羯磨、本事白二羯磨、比丘尼生子共房宿白二羯磨、連房白二羯磨、三十九夜白二羯磨。是名四十七白二羯磨。

或有說者，一切所作羯磨，盡應用白二羯磨。復有說言，除受具足及阿浮訶那，餘一切盡應白二羯磨。

云何三十白四羯磨？謂受具戒白四羯磨、與外道四月別住白四羯磨、舍三種界白四羯磨、眾僧和合布薩白四羯磨、苦切白四羯磨、依止白四羯磨、驅出白四羯磨、不見擯白四羯磨、惡邪不除擯白四羯磨、別住白四羯磨、服日白四羯磨、摩那埵白四羯磨、服日白四羯磨、阿浮訶那白四羯磨、憶念毗尼白四羯磨、不癡白四羯磨、實覓白四羯磨、破僧白四羯磨、助破僧白四羯磨、遊行白四羯磨、隨愛隨瞋隨怖隨癡白四羯磨、惡口白四羯磨、惡邪白四羯磨、滅沙彌白四羯磨、比丘尼隨順擯比丘白四羯磨、比丘尼染

【現代漢語翻譯】現代漢語譯本：二種人白二羯磨（Dvejanaka-dvitiya-karmavācanā，關於雙性人的兩次羯磨）、闥賴吒白二羯磨（Tālayanta-dvitiya-karmavācanā，關於持續爭吵者的兩次羯磨）、毗由茶白二羯磨（Viyūha-dvitiya-karmavācanā，關於製造分裂者的兩次羯磨）、滅諍白二羯磨（Vivāda-śamana-dvitiya-karmavācanā，關於平息爭端的兩次羯磨）、行法舍羅白二羯磨（Dharma-śara-carana-dvitiya-karmavācanā，關於依法行事的兩次羯磨）、乞房白二羯磨（Āvāsa-yācana-dvitiya-karmavācanā，關於請求住所的兩次羯磨）、大房白二羯磨（Mahā-āvāsa-dvitiya-karmavācanā，關於大型住所的兩次羯磨）、舉罪比丘白二羯磨（Doṣa-udghoṣaṇa-bhikṣu-dvitiya-karmavācanā，關於揭露比丘過失的兩次羯磨）、上座白二羯磨（Sthavira-dvitiya-karmavācanā，關於上座的兩次羯磨）、舍缽白二羯磨（Pātra-tyāga-dvitiya-karmavācanā，關於捨棄缽的兩次羯磨）、令白衣不生信白二羯磨（Avarna-utpādana-dvitiya-karmavācanā，關於使在家眾不生信心的兩次羯磨）、教誡比丘尼人白二羯磨（Bhikṣuṇī-ovāda-dvitiya-karmavācanā，關於教誡比丘尼的兩次羯磨）、新波梨卑白二羯磨（Nava-pārājika-dvitiya-karmavācanā，關於新犯波羅夷罪者的兩次羯磨）、不禮拜白二羯磨（Anabhivādana-dvitiya-karmavācanā，關於不禮拜者的兩次羯磨）、不共語白二羯磨（Asaṃvāsaka-dvitiya-karmavācanā，關於不共語者的兩次羯磨）、毀眾白二羯磨（Saṃgha-bheda-dvitiya-karmavācanā，關於破壞僧團者的兩次羯磨）、畜杖白二羯磨（Daṇḍa-dhāraṇa-dvitiya-karmavācanā，關於持有手杖者的兩次羯磨）、畜絡囊白二羯磨（Cīvara-bandhana-dhāraṇa-dvitiya-karmavācanā，關於持有裝衣物袋子的兩次羯磨）、五年得利白二羯磨（Pañca-varṣa-lābha-dvitiya-karmavācanā，關於五年獲得利益的兩次羯磨）、遮布薩白二羯磨（Poṣadha-pratisedha-dvitiya-karmavācanā，關於禁止說戒的兩次羯磨）、式叉摩那二歲學六法白二羯磨（Śikṣamāṇā-dvi-varṣa-ṣaḍ-dharma-śikṣaṇa-dvitiya-karmavācanā，關於式叉摩那兩年學習六法的兩次羯磨）、本事白二羯磨（Karma-dvitiya-karmavācanā，關於事件的兩次羯磨）、比丘尼生子共房宿白二羯磨（Bhikṣuṇī-putra-prasava-sahavāsa-dvitiya-karmavācanā，關於比丘尼生產後與人同住的兩次羯磨）、連房白二羯磨（Sambaddha-āvāsa-dvitiya-karmavācanā，關於相連住所的兩次羯磨）、三十九夜白二羯磨（Ekonacatvāriṃśat-rātri-dvitiya-karmavācanā，關於三十九夜的兩次羯磨）。是名四十七白二羯磨。

或者有人說，一切所作的羯磨，都應該用白二羯磨。又有人說，除了受具足戒和阿浮訶那（Abbhāna，恢復戒律），其餘一切都應該用白二羯磨。

什麼是三十白四羯磨？謂受具戒白四羯磨（Upasampadā-caturtha-karmavācanā，關於受具足戒的四次羯磨）、與外道四月別住白四羯磨（Tīrthika-catuḥ-māsa-parihāsa-caturtha-karmavācanā，關於與外道四個月別住的四次羯磨）、舍三種界白四羯磨（Tri-sīmā-tyāga-caturtha-karmavācanā，關於捨棄三種結界的四次羯磨）、眾僧和合布薩白四羯磨（Saṃgha-sāmagrī-poṣadha-caturtha-karmavācanā，關於僧團和合說戒的四次羯磨）、苦切白四羯磨（Tajjaniya-caturtha-karmavācanā，關於苦切羯磨的四次羯磨）、依止白四羯磨（Nissaya-caturtha-karmavācanā，關於依止的四次羯磨）、驅出白四羯磨（Pabbājaniya-caturtha-karmavācanā，關於驅出的四次羯磨）、不見擯白四羯磨（Adassanā-caturtha-karmavācanā，關於不見擯的四次羯磨）、惡邪不除擯白四羯磨（Pāpika-dṛṣṭi-aprahāna-caturtha-karmavācanā，關於惡見不除擯的四次羯磨）、別住白四羯磨（Parivāsa-caturtha-karmavācanā，關於別住的四次羯磨）、服日白四羯磨（Mūlāya-paṭikassanā-caturtha-karmavācanā，關於服日的四次羯磨）、摩那埵白四羯磨（Mānatta-caturtha-karmavācanā，關於摩那埵的四次羯磨）、服日白四羯磨（Mūlāya-paṭikassanā-caturtha-karmavācanā，關於服日的四次羯磨）、阿浮訶那白四羯磨（Abbhāna-caturtha-karmavācanā，關於阿浮訶那的四次羯磨）、憶念毗尼白四羯磨（Smṛti-vinaya-caturtha-karmavācanā，關於憶念毗尼的四次羯磨）、不癡白四羯磨（Amūḍha-vinaya-caturtha-karmavācanā，關於不癡毗尼的四次羯磨）、實覓白四羯磨（Tassapāpiyasikā-caturtha-karmavācanā，關於真實尋覓的四次羯磨）、破僧白四羯磨（Saṃgha-bheda-caturtha-karmavācanā，關於破僧的四次羯磨）、助破僧白四羯磨（Saṃgha-bheda-anuvattaka-caturtha-karmavācanā，關於幫助破僧的四次羯磨）、**白四羯磨（Utkṣepanīya-caturtha-karmavācanā，關於舉罪的四次羯磨）、隨愛隨瞋隨怖隨癡白四羯磨（Chandāgati-dosāgati-bhayāgati-mohāgati-caturtha-karmavācanā，關於隨愛、隨瞋、隨怖、隨癡的四次羯磨）、惡口白四羯磨（Pāruṣya-caturtha-karmavācanā，關於惡口的四次羯磨）、惡邪白四羯磨（Micchā-ājīva-caturtha-karmavācanā，關於邪命的四次羯磨）、滅沙彌白四羯磨（Śrāmaṇera-nāśana-caturtha-karmavācanā，關於滅沙彌的四次羯磨）、比丘尼隨順擯比丘白四羯磨（Bhikṣuṇī-anuvartaka-bhikṣu-nissāraṇa-caturtha-karmavācanā，關於比丘尼隨順擯比丘的四次羯磨）、比丘尼染

【English Translation】 English version: Two kinds of people Dvitiya-karmavācanā (Dvejanaka-dvitiya-karmavācanā, the twice Karmavācanā regarding hermaphrodites), Tālayanta Dvitiya-karmavācanā (Tālayanta-dvitiya-karmavācanā, the twice Karmavācanā regarding persistent quarrelers), Viyūha Dvitiya-karmavācanā (Viyūha-dvitiya-karmavācanā, the twice Karmavācanā regarding those who create divisions), Vivāda-śamana Dvitiya-karmavācanā (Vivāda-śamana-dvitiya-karmavācanā, the twice Karmavācanā regarding settling disputes), Dharma-śara-carana Dvitiya-karmavācanā (Dharma-śara-carana-dvitiya-karmavācanā, the twice Karmavācanā regarding acting according to the Dharma), Āvāsa-yācana Dvitiya-karmavācanā (Āvāsa-yācana-dvitiya-karmavācanā, the twice Karmavācanā regarding requesting lodging), Mahā-āvāsa Dvitiya-karmavācanā (Mahā-āvāsa-dvitiya-karmavācanā, the twice Karmavācanā regarding large lodgings), Doṣa-udghoṣaṇa Bhikṣu Dvitiya-karmavācanā (Doṣa-udghoṣaṇa-bhikṣu-dvitiya-karmavācanā, the twice Karmavācanā regarding exposing a Bhikṣu's faults), Sthavira Dvitiya-karmavācanā (Sthavira-dvitiya-karmavācanā, the twice Karmavācanā regarding a senior monk), Pātra-tyāga Dvitiya-karmavācanā (Pātra-tyāga-dvitiya-karmavācanā, the twice Karmavācanā regarding abandoning the bowl), Avarna-utpādana Dvitiya-karmavācanā (Avarna-utpādana-dvitiya-karmavācanā, the twice Karmavācanā regarding causing non-believers to lose faith), Bhikṣuṇī-ovāda Dvitiya-karmavācanā (Bhikṣuṇī-ovāda-dvitiya-karmavācanā, the twice Karmavācanā regarding instructing Bhikṣuṇīs), Nava-pārājika Dvitiya-karmavācanā (Nava-pārājika-dvitiya-karmavācanā, the twice Karmavācanā regarding a newly defeated Pārājika), Anabhivādana Dvitiya-karmavācanā (Anabhivādana-dvitiya-karmavācanā, the twice Karmavācanā regarding those who do not pay respects), Asaṃvāsaka Dvitiya-karmavācanā (Asaṃvāsaka-dvitiya-karmavācanā, the twice Karmavācanā regarding those who do not associate), Saṃgha-bheda Dvitiya-karmavācanā (Saṃgha-bheda-dvitiya-karmavācanā, the twice Karmavācanā regarding those who divide the Saṃgha), Daṇḍa-dhāraṇa Dvitiya-karmavācanā (Daṇḍa-dhāraṇa-dvitiya-karmavācanā, the twice Karmavācanā regarding those who carry a staff), Cīvara-bandhana-dhāraṇa Dvitiya-karmavācanā (Cīvara-bandhana-dhāraṇa-dvitiya-karmavācanā, the twice Karmavācanā regarding those who carry a robe bag), Pañca-varṣa-lābha Dvitiya-karmavācanā (Pañca-varṣa-lābha-dvitiya-karmavācanā, the twice Karmavācanā regarding gaining benefits for five years), Poṣadha-pratisedha Dvitiya-karmavācanā (Poṣadha-pratisedha-dvitiya-karmavācanā, the twice Karmavācanā regarding prohibiting the recitation of precepts), Śikṣamāṇā-dvi-varṣa-ṣaḍ-dharma-śikṣaṇa Dvitiya-karmavācanā (Śikṣamāṇā-dvi-varṣa-ṣaḍ-dharma-śikṣaṇa-dvitiya-karmavācanā, the twice Karmavācanā regarding a Śikṣamāṇā learning the six dharmas for two years), Karma Dvitiya-karmavācanā (Karma-dvitiya-karmavācanā, the twice Karmavācanā regarding actions), Bhikṣuṇī-putra-prasava-sahavāsa Dvitiya-karmavācanā (Bhikṣuṇī-putra-prasava-sahavāsa-dvitiya-karmavācanā, the twice Karmavācanā regarding a Bhikṣuṇī giving birth and cohabitating), Sambaddha-āvāsa Dvitiya-karmavācanā (Sambaddha-āvāsa-dvitiya-karmavācanā, the twice Karmavācanā regarding connected dwellings), Ekonacatvāriṃśat-rātri Dvitiya-karmavācanā (Ekonacatvāriṃśat-rātri-dvitiya-karmavācanā, the twice Karmavācanā regarding thirty-nine nights). These are called the forty-seven Dvitiya-karmavācanā.

Or some say that all Karmas should be done with Dvitiya-karmavācanā. Others say that except for Upasampadā (full ordination) and Abbhāna (Abbhāna, reinstatement), all others should be done with Dvitiya-karmavācanā.

What are the thirty Caturtha-karmavācanā? Namely, Upasampadā Caturtha-karmavācanā (Upasampadā-caturtha-karmavācanā, the four times Karmavācanā regarding full ordination), Tīrthika-catuḥ-māsa-parihāsa Caturtha-karmavācanā (Tīrthika-catuḥ-māsa-parihāsa-caturtha-karmavācanā, the four times Karmavācanā regarding residing separately from heretics for four months), Tri-sīmā-tyāga Caturtha-karmavācanā (Tri-sīmā-tyāga-caturtha-karmavācanā, the four times Karmavācanā regarding abandoning the three boundaries), Saṃgha-sāmagrī-poṣadha Caturtha-karmavācanā (Saṃgha-sāmagrī-poṣadha-caturtha-karmavācanā, the four times Karmavācanā regarding the Saṃgha reciting the precepts in harmony), Tajjaniya Caturtha-karmavācanā (Tajjaniya-caturtha-karmavācanā, the four times Karmavācanā regarding censure), Nissaya Caturtha-karmavācanā (Nissaya-caturtha-karmavācanā, the four times Karmavācanā regarding dependence), Pabbājaniya Caturtha-karmavācanā (Pabbājaniya-caturtha-karmavācanā, the four times Karmavācanā regarding expulsion), Adassanā Caturtha-karmavācanā (Adassanā-caturtha-karmavācanā, the four times Karmavācanā regarding non-seeing), Pāpika-dṛṣṭi-aprahāna Caturtha-karmavācanā (Pāpika-dṛṣṭi-aprahāna-caturtha-karmavācanā, the four times Karmavācanā regarding not abandoning evil views), Parivāsa Caturtha-karmavācanā (Parivāsa-caturtha-karmavācanā, the four times Karmavācanā regarding probation), Mūlāya-paṭikassanā Caturtha-karmavācanā (Mūlāya-paṭikassanā-caturtha-karmavācanā, the four times Karmavācanā regarding reinstatement), Mānatta Caturtha-karmavācanā (Mānatta-caturtha-karmavācanā, the four times Karmavācanā regarding penance), Mūlāya-paṭikassanā Caturtha-karmavācanā (Mūlāya-paṭikassanā-caturtha-karmavācanā, the four times Karmavācanā regarding reinstatement), Abbhāna Caturtha-karmavācanā (Abbhāna-caturtha-karmavācanā, the four times Karmavācanā regarding reinstatement), Smṛti-vinaya Caturtha-karmavācanā (Smṛti-vinaya-caturtha-karmavācanā, the four times Karmavācanā regarding mindfulness discipline), Amūḍha-vinaya Caturtha-karmavācanā (Amūḍha-vinaya-caturtha-karmavācanā, the four times Karmavācanā regarding non-deluded discipline), Tassapāpiyasikā Caturtha-karmavācanā (Tassapāpiyasikā-caturtha-karmavācanā, the four times Karmavācanā regarding truly seeking), Saṃgha-bheda Caturtha-karmavācanā (Saṃgha-bheda-caturtha-karmavācanā, the four times Karmavācanā regarding dividing the Saṃgha), Saṃgha-bheda-anuvattaka Caturtha-karmavācanā (Saṃgha-bheda-anuvattaka-caturtha-karmavācanā, the four times Karmavācanā regarding assisting in dividing the Saṃgha), Utkṣepanīya Caturtha-karmavācanā (Utkṣepanīya-caturtha-karmavācanā, the four times Karmavācanā regarding suspension), Chandāgati-dosāgati-bhayāgati-mohāgati Caturtha-karmavācanā (Chandāgati-dosāgati-bhayāgati-mohāgati-caturtha-karmavācanā, the four times Karmavācanā regarding acting out of love, hatred, fear, or delusion), Pāruṣya Caturtha-karmavācanā (Pāruṣya-caturtha-karmavācanā, the four times Karmavācanā regarding harsh speech), Micchā-ājīva Caturtha-karmavācanā (Micchā-ājīva-caturtha-karmavācanā, the four times Karmavācanā regarding wrong livelihood), Śrāmaṇera-nāśana Caturtha-karmavācanā (Śrāmaṇera-nāśana-caturtha-karmavācanā, the four times Karmavācanā regarding destroying a Śrāmaṇera), Bhikṣuṇī-anuvartaka-bhikṣu-nissāraṇa Caturtha-karmavācanā (Bhikṣuṇī-anuvartaka-bhikṣu-nissāraṇa-caturtha-karmavācanā, the four times Karmavācanā regarding a Bhikṣuṇī following and expelling a Bhikṣu), Bhikṣuṇī-dyeing

污住白四羯磨、與學戒白四羯磨。是名三十白四羯磨。或有說一切羯磨皆應白四。

此百一羯磨，幾與欲？除結界，余盡與欲。此百一羯磨，幾四人作？幾五人作？幾十人作？幾二十人作？幾四十人作？謂除自恣五人、受具戒十人、阿浮訶那二十人、比丘尼阿浮訶那二部僧四十人，餘一切四人作。

羯磨有何義？謂依事所作，故名羯磨。此說何義？所因事名事，隨說名羯磨。

苦切有何義？謂比丘斗諍，作苦切羯磨。依止有何義？若比丘常犯戒，使依止，作羯磨。驅出有何義？若比丘污他家，作驅出羯磨。余羯磨隨其義應當知。

薩婆多部毗尼摩得勒伽卷第七大正藏第 23 冊 No. 1441 薩婆多部毗尼摩得勒伽

薩婆多部毗尼摩得勒伽卷第八

宋元嘉年僧伽跋摩譯

優波離問波羅夷

優波離問佛言：「若比丘自咒術力藥力，自變作人女，共畜生作淫，得何罪？」佛言：「若自知我是比丘作不可事，犯波羅夷。不自知比丘想，偷羅遮。」

又問：「比丘自咒術力藥力，作畜生男，共人女作淫，得何罪？」「佛言，若自知比丘想作不可事，波羅夷。不自知比丘想，偷羅遮。」

又問：「二比丘咒術力藥力，作畜生身，共作淫，得何罪？」

【現代漢語翻譯】現代漢語譯本：污染住白四羯磨（karma，業），以及學習戒律的白四羯磨。這被稱為三十種白四羯磨。或者有人說，一切羯磨都應該用白四羯磨來做。在這百一種羯磨中，有多少種可以允許缺席者表達意願（與欲）？除了結界（simabandha，劃定僧團活動範圍）之外，其餘都可以允許。在這百一種羯磨中，有多少種需要四個人做？多少種需要五個人做？多少種需要十個人做？多少種需要二十個人做？多少種需要四十個人做？也就是說，除了自恣（pravāraṇā，僧團在雨季安居結束時舉行的儀式）需要五個人、受具足戒（upasampadā，正式成為比丘的儀式）需要十個人、阿浮訶那（abbhāna，恢復戒律地位的儀式）需要二十個人、比丘尼的阿浮訶那需要兩個僧團共四十個人之外，其餘一切都需要四個人來做。羯磨（karma，業）有什麼意義？意思是依據某件事而做，所以叫做羯磨。這裡說的是什麼意義？所因的事情叫做『事』，隨之而說的叫做『羯磨』。『苦切』（ukkhittaka，一種懲罰）有什麼意義？意思是比丘發生爭鬥，就做苦切羯磨。『依止』（nissaya，依靠）有什麼意義？如果比丘經常犯戒，就讓他依止，併爲此做羯磨。『驅出』（pabbājaniya，驅逐）有什麼意義？如果比丘玷污了別人家，就做驅出羯磨。其餘的羯磨，應該根據它們的意義來理解。《薩婆多部毗尼摩得勒伽》第七卷《薩婆多部毗尼摩得勒伽》第八卷宋元嘉年間僧伽跋摩翻譯優波離（Upāli，佛陀十大弟子之一，持戒第一）問波羅夷（pārājika，斷頭罪）優波離問佛說：『如果比丘用咒術或藥物的力量，把自己變成女人，與畜生髮生性行為，會犯什麼罪？』佛說：『如果他自己知道自己是比丘，並且做了不該做的事，就犯波羅夷罪。如果他不知道自己是比丘，還以為自己是女人，就犯偷蘭遮罪（sthūlātyaya，重罪）。』又問：『比丘用咒術或藥物的力量，把自己變成畜生男，與女人發生性行為，會犯什麼罪？』佛說：『如果他自己知道自己是比丘，並且做了不該做的事，就犯波羅夷罪。如果他不知道自己是比丘，還以為自己是畜生，就犯偷蘭遮罪。』又問：『兩個比丘用咒術或藥物的力量，把自己變成畜生的身體，互相發生性行為，會犯什麼罪？』

【English Translation】 English version: 'Defiling the dwelling with a White Fourth Karma (karma, action), and the White Fourth Karma of learning the precepts. These are called the thirty White Fourth Karmas. Or some say that all Karmas should be done with a White Fourth Karma.' 'Among these one hundred and one Karmas, how many can be done with consent (chandas, will) given by absentees? Except for the boundary demarcation (simabandha, boundary of monastic activity), all the rest can be done with consent. Among these one hundred and one Karmas, how many are performed by four people? How many by five people? How many by ten people? How many by twenty people? How many by forty people? That is to say, except for the Pravāraṇā (pravāraṇā, end of rains retreat ceremony) which requires five people, the Upasampadā (upasampadā, full ordination) which requires ten people, the Abbhāna (abbhāna, reinstatement ceremony) which requires twenty people, and the Abbhāna for Bhikkhunīs (bhikkhunī, female monastic) which requires forty people from both Sanghas (saṃgha, monastic community), all the rest are performed by four people.' 'What is the meaning of Karma (karma, action)? It means that it is done based on a matter, therefore it is called Karma. What meaning is being discussed here? The matter that is the cause is called 'matter,' and what is said following it is called 'Karma.'' 'What is the meaning of 'Ukhittaka (ukkhittaka, a type of punishment)'? It means that if Bhikkhus (bhikkhu, male monastic) have disputes, an Ukhittaka Karma is performed. What is the meaning of 'Nissaya (nissaya, dependence)'? If a Bhikkhu constantly violates the precepts, he is placed under Nissaya, and a Karma is performed for this. What is the meaning of 'Pabbājaniya (pabbājaniya, banishment)'? If a Bhikkhu defiles another's family, a Pabbājaniya Karma is performed. The remaining Karmas should be understood according to their meanings.' 'Sarvāstivāda Vinaya Matrika, Volume 7' 'Sarvāstivāda Vinaya Matrika, Volume 8' 'Translated by Saṅghavarman during the Song Yuanjia period' 'Upāli (Upāli, one of the ten great disciples of the Buddha, foremost in discipline) asks about Pārājika (pārājika, expulsion offense)' 'Upāli asked the Buddha: 'If a Bhikkhu uses the power of spells or medicine to transform himself into a woman and engages in sexual intercourse with an animal, what offense does he incur?' The Buddha said: 'If he knows himself to be a Bhikkhu and does what should not be done, he commits a Pārājika offense. If he does not know himself to be a Bhikkhu and thinks he is a woman, he commits a Sthūlātyaya offense (sthūlātyaya, grave offense).' 'Again he asked: 'If a Bhikkhu uses the power of spells or medicine to transform himself into a male animal and engages in sexual intercourse with a woman, what offense does he incur?' The Buddha said: 'If he knows himself to be a Bhikkhu and does what should not be done, he commits a Pārājika offense. If he does not know himself to be a Bhikkhu and thinks he is an animal, he commits a Sthūlātyaya offense.' 'Again he asked: 'If two Bhikkhus use the power of spells or medicine to transform themselves into the bodies of animals and engage in sexual intercourse with each other, what offense do they incur?'

如前說。

「共何等女人作淫得波羅夷？」「若一切身可捉共作淫，犯波羅夷。不可捉，偷羅遮。」

問：「云何口中作淫，波羅夷？」答：「節過齒，波羅夷。」

問：「云何穀道作淫，波羅夷？」答：「過皮節入，波羅夷。」

問：「云何女根中作淫，波羅夷？」答：「過皮節入，波羅夷。」

問：「女身中破還合共作淫，得何罪？」答：「若入大小便，波羅夷。口中作淫，偷羅遮。」

問：「女人頭斷共作淫，得何罪？」答：「大小便處作淫，波羅夷。口中，偷羅遮。穿身份作孔作淫，偷羅遮。爛身作淫，偷羅遮。三瘡門爛壞作淫，偷羅遮。」

問：「如佛所說，三瘡門一一處作淫，波羅夷。頗有一一處作淫不犯波羅夷耶？」答：「有。兩邊壞入，偷羅遮。屈入，偷羅遮。」

問：「如佛所說，共活女瘡門不壞作淫，波羅夷。云何活女瘡門不壞？」答：「若兩邊等不壞，是名不壞。云何活女瘡門壞？若瘡門兩邊壞或爛墮。如生女，死女亦如是。如人女，非人女亦如是。共男子黃門作淫，亦如是。共畜生女男黃門作淫，亦如是。」

有比丘共熟豬母作淫，偷羅遮。

問：「頗有比丘獨在一房作淫得波羅夷耶？」答：「有。謂根長。」

問：

【現代漢語翻譯】現代漢語譯本如前文所說。

『和什麼樣的女人發生性行為會犯波羅夷罪（Parajika，斷頭罪）？』『如果和身體任何部位可以被觸控的女人發生性行為，就犯波羅夷罪。如果不可觸控，則犯偷蘭遮罪（Sthulatyaya，重罪）。』

問：『如何在口中進行性行為會犯波羅夷罪？』答：『如果超過牙齒，就犯波羅夷罪。』

問：『如何在肛門進行性行為會犯波羅夷罪？』答：『如果超過面板的褶皺進入，就犯波羅夷罪。』

問：『如何在女性生殖器中進行性行為會犯波羅夷罪？』答：『如果超過面板的褶皺進入，就犯波羅夷罪。』

問：『在女性身體上破損后又癒合的地方進行性行為，會犯什麼罪？』答：『如果進入大小便處，就犯波羅夷罪。如果在口中進行性行為，則犯偷蘭遮罪。』

問：『如果和頭被砍掉的女人進行性行為，會犯什麼罪？』答：『如果在大便和小便處進行性行為，就犯波羅夷罪。如果在口中，則犯偷蘭遮罪。如果穿透身體的孔洞進行性行為，則犯偷蘭遮罪。如果和腐爛的身體進行性行為，則犯偷蘭遮罪。如果三個瘡口都腐爛壞死還進行性行為，則犯偷蘭遮罪。』

問：『正如佛陀所說，在三個瘡口的每一處進行性行為，都會犯波羅夷罪。是否有一種情況，在每一處進行性行為都不會犯波羅夷罪呢？』答：『有。如果兩邊都壞了還進入，則犯偷蘭遮罪。如果彎曲進入，則犯偷蘭遮罪。』

問：『正如佛陀所說，和活著的女人，在沒有損壞的生殖器中進行性行為，會犯波羅夷罪。什麼是活著的女人沒有損壞的生殖器？』答：『如果兩邊相等且沒有損壞，就叫做沒有損壞。什麼是活著的女人損壞的生殖器？如果生殖器的兩邊損壞或腐爛脫落。如同活著的女人一樣，死去的女人也是如此。如同人類的女人一樣，非人類的女人也是如此。和男人、黃門（Eunuch，無性人）進行性行為，也是如此。和畜生的雌性、雄性、黃門進行性行為，也是如此。』

有比丘和煮熟的母豬進行性行為，犯偷蘭遮罪。

問：『是否有比丘獨自在一個房間里進行性行為會犯波羅夷罪呢？』答：『有。如果陰莖很長。』

問：

【English Translation】 English version As previously stated.

'With what kind of woman does engaging in sexual intercourse result in Parajika (Parajika, expulsion)?' 'If one engages in sexual intercourse with a woman whose entire body is touchable, it constitutes Parajika. If untouchable, it constitutes Sthulatyaya (Sthulatyaya, a grave offense).'

Question: 'How does engaging in sexual intercourse in the mouth constitute Parajika?' Answer: 'If it goes past the teeth, it constitutes Parajika.'

Question: 'How does engaging in sexual intercourse in the anus constitute Parajika?' Answer: 'If it enters past the skin fold, it constitutes Parajika.'

Question: 'How does engaging in sexual intercourse in the female genitalia constitute Parajika?' Answer: 'If it enters past the skin fold, it constitutes Parajika.'

Question: 'What offense is committed by engaging in sexual intercourse in a woman's body where it is broken and then healed?' Answer: 'If it enters the area of urination or defecation, it constitutes Parajika. If engaging in sexual intercourse in the mouth, it constitutes Sthulatyaya.'

Question: 'What offense is committed by engaging in sexual intercourse with a woman whose head has been cut off?' Answer: 'If engaging in sexual intercourse in the area of urination or defecation, it constitutes Parajika. If in the mouth, it constitutes Sthulatyaya. If engaging in sexual intercourse by piercing a hole in the body, it constitutes Sthulatyaya. If engaging in sexual intercourse with a decaying body, it constitutes Sthulatyaya. If engaging in sexual intercourse with the three festering and decayed sores, it constitutes Sthulatyaya.'

Question: 'As the Buddha said, engaging in sexual intercourse in each of the three sores constitutes Parajika. Is there a case where engaging in sexual intercourse in each of the sores does not constitute Parajika?' Answer: 'Yes. If it enters where both sides are broken, it constitutes Sthulatyaya. If it enters bent, it constitutes Sthulatyaya.'

Question: 'As the Buddha said, engaging in sexual intercourse with a living woman in an undamaged vulva constitutes Parajika. What is a living woman's undamaged vulva?' Answer: 'If both sides are equal and undamaged, it is called undamaged. What is a living woman's damaged vulva? If the two sides of the vulva are damaged or decayed and fallen off. Just as with a living woman, so it is with a dead woman. Just as with a human woman, so it is with a non-human woman. Engaging in sexual intercourse with a man or an eunuch (Eunuch, a castrated man) is also the same. Engaging in sexual intercourse with a female, male, or eunuch animal is also the same.'

A Bhikkhu engaging in sexual intercourse with a cooked sow constitutes Sthulatyaya.

Question: 'Is there a Bhikkhu who, engaging in sexual intercourse alone in a room, commits Parajika?' Answer: 'Yes. If the penis is long.'

Question:

「有比丘，女身中破合已作淫，得何罪耶？」答：「若合處際現，偷羅遮。合處不現，波羅夷。」

問：「頗有比丘，女根截已作淫，得何罪？」答：「得偷羅遮。男根觸女根，突吉羅。」

問：「如佛所說，有間有間作淫，波羅夷。頗有比丘有間有間作淫不犯耶？」答：「有。多以衣裹皮囊竹筒作淫，偷羅遮。」

問：「頗有比丘共女人作淫不犯波羅夷耶？」答：「有。本犯戒、本不和合、賊住、污染比丘尼，犯突吉羅。」

問：「若比丘眠中共作淫，犯何罪？」答：「若知比丘想，波羅夷。若不知比丘想，偷羅遮。」

問：「若比丘二八十人中取分，得何罪？」答：「偷羅遮。彼作妄語，波夜提。若分物已滿，波羅夷；不滿，偷羅遮。」

問：「如佛所說，取重物離本處，波羅夷。頗有比丘取重物離本處不犯耶？」答：「有。謂輕物。」

問：「若商客語比丘言：『大德！汝等出家人不輸稅。為我度稅物。』得何罪？」答：「若許、未度，偷羅遮。若作方便，突吉羅。若商客未至稅處，示余道，隨語去，偷羅遮。商客未至稅處，語比丘言：『與我度稅物。』若許、未度稅處，突吉羅。度稅處滿，偷羅遮。商客未至稅處，語比丘言：『與我度稅物，與汝半稅直。』比丘

【現代漢語翻譯】現代漢語譯本『有比丘（bhikkhu，佛教出家人），在女子身體上已破損的結合處行淫，會犯什麼罪？』回答：『如果結合處顯現，犯偷蘭遮罪（thullaccaya，一種較重的罪）；如果結合處不顯現，犯波羅夷罪（parajika，斷頭罪，最重的罪）。』

問：『是否有比丘，切斷女子的性器官後行淫，會犯什麼罪？』回答：『犯偷蘭遮罪。男子的性器官接觸女子的性器官，犯突吉羅罪（dukkhata，一種輕罪）。』

問：『如佛（Buddha）所說，有間隔地、斷斷續續地行淫，犯波羅夷罪。是否有比丘有間隔地、斷斷續續地行淫而不犯戒的？』回答：『有。如果用很多衣服包裹皮囊或竹筒行淫，犯偷蘭遮罪。』

問：『是否有比丘與女人行淫而不犯波羅夷罪的？』回答：『有。如果是原本就已犯戒者、原本就不和合者、賊住者（假冒比丘者）、污染比丘尼（bhikkhuni，女性出家人）者，犯突吉羅罪。』

問：『如果比丘在睡眠中共同行淫，犯什麼罪？』回答：『如果知道是比丘的想法，犯波羅夷罪。如果不知道是比丘的想法，犯偷蘭遮罪。』

問：『如果比丘在二八十人中取一份，會犯什麼罪？』回答：『犯偷蘭遮罪。如果他說了妄語，犯波逸提罪（pacittiya，一種較輕的罪）。如果分的東西已經滿了，犯波羅夷罪；如果沒滿，犯偷蘭遮罪。』

問：『如佛所說，拿取重物離開原來的地方，犯波羅夷罪。是否有比丘拿取重物離開原來的地方而不犯戒的？』回答：『有。指的是輕的東西。』

問：『如果商人對比丘說：「大德（bhadanta，對出家人的尊稱）！你們出家人不用交稅。請為我運送應稅物品。」會犯什麼罪？』回答：『如果答應了，但還沒運送，犯偷蘭遮罪。如果做了方便之舉，犯突吉羅罪。如果商人還沒到稅務處，（比丘）指了別的路，隨口答應了，犯偷蘭遮罪。如果商人還沒到稅務處，對比丘說：「請為我運送應稅物品，給你一半的稅錢。」比丘

【English Translation】 English version 『If a bhikkhu (Buddhist monk) commits sexual intercourse in a broken or damaged place of union on a woman's body, what offense does he incur?』 He answers, 『If the place of union is visible, thullaccaya (a serious offense). If the place of union is not visible, parajika (defeat, the most serious offense resulting in expulsion).』

Question: 『Is there a bhikkhu who, having cut off a woman's genitals, commits sexual intercourse, what offense does he incur?』 Answer: 『He incurs a thullaccaya offense. If a man's genitals touch a woman's genitals, dukkhaṭa (a minor offense).』

Question: 『As the Buddha (enlightened one) said, intermittent sexual intercourse incurs a parajika offense. Is there a bhikkhu who commits intermittent sexual intercourse and does not incur an offense?』 Answer: 『Yes. If he commits sexual intercourse with a leather bag or bamboo tube wrapped in many clothes, he incurs a thullaccaya offense.』

Question: 『Is there a bhikkhu who commits sexual intercourse with a woman and does not incur a parajika offense?』 Answer: 『Yes. One who has already broken the precepts, one who is not in harmony, a thief-dweller (one falsely claiming to be a monk), one who defiles a bhikkhuni (Buddhist nun), incurs a dukkhaṭa offense.』

Question: 『If a bhikkhu commits sexual intercourse together in sleep, what offense does he incur?』 Answer: 『If he knows it is a bhikkhu's intention, he incurs a parajika offense. If he does not know it is a bhikkhu's intention, he incurs a thullaccaya offense.』

Question: 『If a bhikkhu takes a share from among two, eight, or ten people, what offense does he incur?』 Answer: 『He incurs a thullaccaya offense. If he speaks falsely, he incurs a pacittiya offense (a lesser offense). If the distributed items are full, he incurs a parajika offense; if not full, he incurs a thullaccaya offense.』

Question: 『As the Buddha said, taking a heavy object from its original place incurs a parajika offense. Is there a bhikkhu who takes a heavy object from its original place and does not incur an offense?』 Answer: 『Yes. That is, a light object.』

Question: 『If a merchant says to a bhikkhu, 「Venerable Sir (bhadanta, an honorific title for monks)! You renunciates do not pay taxes. Please transport taxable goods for me,」 what offense does he incur?』 Answer: 『If he agrees but has not yet transported them, he incurs a thullaccaya offense. If he makes arrangements, he incurs a dukkhaṭa offense. If the merchant has not yet reached the tax office, (the bhikkhu) points out another road, and casually agrees, he incurs a thullaccaya offense. If the merchant has not yet reached the tax office and says to the bhikkhu, 「Please transport taxable goods for me, and I will give you half the tax value,」 the bhikkhu

為度，滿，偷羅遮。商客語比丘：『與我度稅物，稅直都與汝。』比丘為度，滿，偷羅遮。」

商客到稅處語言：「與我度稅物。」比丘為度物，直五錢，波羅夷。

商客到稅界語比丘言：「與我度物，稅直半與汝。」比丘為度，滿，波羅夷。商客語比丘：「為我度稅物，稅直盡與汝。」比丘為度，滿，波羅夷。

問：「如佛所說，取重物離本處，波羅夷。頗有取重物離本處不犯波羅夷耶？」答：「有。商客以稅物盜著比丘缽囊中、若衣囊針囊中，比丘不知度稅處，突吉羅。若比丘口中度稅物，滿，偷羅遮。若比丘度不可稱量物，波羅夷。度可稱量物，偷羅遮。不可稱量物，謂物少、價直不可量。若余處度，偷羅遮。」

問：「如佛所說五種劫，謂偷取、軟語取、苦切取、寄取、偷法。此五種偷，何者犯波羅夷耶？」答：「除偷法，余犯波羅夷取。佛舍利有主，若為自活偷，滿，波羅夷；不滿，偷羅遮。若增惡取，彼我俱無，偷羅遮。若為供養故，佛是我師，我應供養，滿五錢，突吉羅。」

問：「若比丘偷經物，得何罪？」答：「滿，波羅夷；不滿，偷羅遮。若為書經故取，不犯。若偷經，滿，波羅夷；不滿，偷羅遮。若讀誦書寫，不犯。」

問：「若人廟中物、支提物，若

【現代漢語翻譯】現代漢語譯本：爲了過關，填滿，偷稅漏稅。一個商人對比丘說：『幫我運送這些應稅物品過關，所有的稅款都給你。』如果比丘爲了過關，填滿，偷稅漏稅，就犯了重罪（偷蘭遮）。

商人到達稅務處說：『幫我運送這些應稅物品過關。』比丘幫他運送物品，價值五錢，就犯了波羅夷罪（斷頭罪）。

商人到達稅收邊界，對比丘說：『幫我運送這些物品過關，稅款的一半給你。』比丘幫他運送，填滿，就犯了波羅夷罪。商人對比丘說：『幫我運送這些應稅物品過關，所有的稅款都給你。』比丘幫他運送，填滿，就犯了波羅夷罪。

問：『正如佛陀所說，拿走貴重物品並將其移離原處，就犯了波羅夷罪。難道有拿走貴重物品並將其移離原處而不犯波羅夷罪的情況嗎？』答：『有。如果商人將應稅物品偷偷放入比丘的缽囊中、或者衣囊針囊中，比丘不知道這是爲了逃稅，就犯了突吉羅罪（輕罪）。如果比丘用嘴運送應稅物品過關，填滿，就犯了偷蘭遮罪。如果比丘運送不可稱量的物品，就犯了波羅夷罪。如果運送可稱量的物品，就犯了偷蘭遮罪。不可稱量的物品，指的是物品很少，價值無法衡量。如果在其他地方運送，就犯了偷蘭遮罪。』

問：『正如佛陀所說的五種偷盜方式，即偷取、軟語取、苦切取、寄取、偷法。這五種偷盜方式中，哪一種會犯波羅夷罪呢？』答：『除了偷法，其餘的偷盜行為都會犯波羅夷罪。佛陀的舍利如果是有主人的，如果爲了自己生活而偷盜，填滿，就犯波羅夷罪；如果不滿，就犯偷蘭遮罪。如果增加罪惡而偷取，彼我雙方都沒有得到好處，就犯偷蘭遮罪。如果是爲了供養的緣故，認為佛陀是我的老師，我應該供養他，價值滿五錢，就犯突吉羅罪。』

問：『如果比丘偷盜寺廟裡的物品，會犯什麼罪？』答：『滿，就犯波羅夷罪；不滿，就犯偷蘭遮罪。如果是爲了抄寫經書而拿取，就不算犯戒。如果偷盜經書，滿，就犯波羅夷罪；不滿，就犯偷蘭遮罪。如果是爲了閱讀、背誦和書寫，就不算犯戒。』

問：『如果有人偷盜寺廟中的物品、支提（佛塔）中的物品，如果

【English Translation】 English version: For crossing, filling, and tax evasion. A merchant said to a Bhikkhu (Buddhist monk): 'Help me transport these taxable goods across the border, and all the tax money will be yours.' If the Bhikkhu, for the sake of crossing, fills, and evades taxes, he commits a Thullaccaya (serious offense).

A merchant arrives at the tax office and says: 'Help me transport these taxable goods across the border.' If the Bhikkhu helps him transport goods worth five coins, he commits a Parajika (defeat; expulsion from the Sangha).

A merchant arrives at the tax border and says to the Bhikkhu: 'Help me transport these goods across the border, and half of the tax money will be yours.' If the Bhikkhu helps him transport, fills, he commits a Parajika. The merchant says to the Bhikkhu: 'Help me transport these taxable goods across the border, and all the tax money will be yours.' If the Bhikkhu helps him transport, fills, he commits a Parajika.

Question: 'As the Buddha (enlightened one) said, taking a heavy object and moving it from its original place constitutes a Parajika. Is there a case where taking a heavy object and moving it from its original place does not constitute a Parajika?' Answer: 'Yes. If a merchant secretly puts taxable goods into the Bhikkhu's alms bowl, or into his robe pocket or needle case, and the Bhikkhu is unaware that it is for tax evasion, he commits a Dukkata (minor offense). If the Bhikkhu transports taxable goods across the border in his mouth, fills, he commits a Thullaccaya. If the Bhikkhu transports immeasurable goods, he commits a Parajika. If he transports measurable goods, he commits a Thullaccaya. Immeasurable goods refer to goods that are few and whose value cannot be measured. If he transports them elsewhere, he commits a Thullaccaya.'

Question: 'As the Buddha said, there are five types of theft: stealing, taking with soft words, taking with harsh words, taking by entrusting, and stealing the Dharma (teachings). Which of these five types of theft constitutes a Parajika?' Answer: 'Except for stealing the Dharma, the remaining acts of theft constitute a Parajika. If the Buddha's Sarira (relics) have an owner, and if one steals them to support oneself, fills, one commits a Parajika; if it is not full, one commits a Thullaccaya. If one increases evil by taking, and neither party benefits, one commits a Thullaccaya. If it is for the sake of offering, thinking that the Buddha is my teacher and I should make offerings to him, and the value is five coins, one commits a Dukkata.'

Question: 'If a Bhikkhu steals items from a monastery, what offense does he commit?' Answer: 'If it is full, he commits a Parajika; if it is not full, he commits a Thullaccaya. If he takes them for the purpose of writing scriptures, he does not commit an offense. If he steals scriptures, if it is full, he commits a Parajika; if it is not full, he commits a Thullaccaya. If it is for reading, reciting, or writing, he does not commit an offense.'

Question: 'If someone steals items from a temple, items from a Cetiya (stupa), if

白衣家中莊嚴具，若比丘偷心取，得何罪耶？」答：「若有主守護，滿，波羅夷；不滿，偷羅遮。若取非人物廟等亦如是，滿，偷羅遮；不滿，突吉羅。」

問：「若比丘至白衣家語居士婦言：『居士！與我某甲物。』得已犯何罪耶？」答：「若物滿，偷羅遮；不滿，突吉羅。至居士所亦如是。」

問：「若闇夜中有衣，四比丘共偷取，得何罪？」答：「物未分，偷羅遮。分已，各滿，波羅夷；不滿，偷羅遮。」

問：「若人物著衣架上，比丘偷心取，得何罪？」答：「選擇時，偷羅遮。選擇已，滿，波羅夷；不滿，偷羅遮。合架取，偷羅遮。物離架，滿，波羅夷；不滿，偷羅遮。衣囊亦如是。」余物隨其義應當知。

問：「為他偷，得何罪？」答：「偷羅遮。」

問：「如佛所說，比丘取五錢，波羅夷。頗有比丘取五錢不犯波羅夷耶？」答：「有。若迦梨仙賤。」

問：「頗有比丘偷衣不犯耶？」答：「有。衣減五錢。」

問：「如佛所說，比丘取重物移著處處，犯波羅夷。頗有比丘移重物著處處不犯波羅夷耶？」答：「有。若共行弟子、近住弟子作偷意取和上阿阇梨物，轉上著下、轉下著上，偷羅遮。」

問：「比丘疑物，彼人物、非彼人物？實是彼人物，取

【現代漢語翻譯】現代漢語譯本問：如果在家居士家中，有莊嚴的器具，如果比丘（bhiksu，佛教出家男眾）以偷盜之心拿取，會犯什麼罪？答：如果是有主人守護的，價值達到標準，則犯波羅夷（parajika，斷頭罪，逐出僧團）；價值未達到標準，則犯偷蘭遮（thullaccaya，重罪）。如果拿取的對象是非人物品，例如寺廟等物，也是如此，價值達到標準，則犯偷蘭遮；價值未達到標準，則犯突吉羅（dukkhata，輕罪）。問：如果比丘到在家居士家，對居士的妻子說：『居士！請把某某東西給我。』得到后犯什麼罪？答：如果物品價值達到標準，則犯偷蘭遮；價值未達到標準，則犯突吉羅。到居士那裡去索取也是一樣。問：如果在黑暗的夜晚，有一件衣服，四個比丘共同偷取，會犯什麼罪？答：在物品未分割之前，犯偷蘭遮。分割之後，如果每個人分到的價值達到標準，則犯波羅夷；價值未達到標準，則犯偷蘭遮。問：如果物品放在衣架上，比丘以偷盜之心拿取，會犯什麼罪？答：在選擇的時候，犯偷蘭遮。選擇之後，如果價值達到標準，則犯波羅夷；價值未達到標準，則犯偷蘭遮。如果連衣架一起拿走，犯偷蘭遮。物品離開衣架，如果價值達到標準，則犯波羅夷；價值未達到標準，則犯偷蘭遮。衣囊也是如此。」其餘物品，應根據其含義來理解。問：替他人偷盜，犯什麼罪？答：犯偷蘭遮。問：如佛陀所說，比丘拿取五錢，犯波羅夷。有沒有比丘拿取五錢而不犯波羅夷的呢？答：有。如果是迦梨仙（Kalandaka，地名）的賤錢。問：有沒有比丘偷盜衣服而不犯戒的呢？答：有。如果衣服價值低於五錢。問：如佛所說，比丘移動重物，改變其位置，犯波羅夷。有沒有比丘移動重物，改變其位置而不犯波羅夷的呢？答：有。如果是共同修行的弟子、住在附近的弟子，以偷盜的心，拿取和尚（upadhyaya，親教師）或阿阇梨（acariya，軌範師）的物品，將上面的東西放到下面，將下面的東西放到上面，犯偷蘭遮。問：比丘懷疑某物，不知道是別人的物品，還是不是別人的物品？但實際上是別人的物品，拿取了，

【English Translation】 English version Question: If there are decorative items in a layman's house, and a bhiksu (Buddhist monk) takes them with the intention of stealing, what offense is committed? Answer: If it is guarded by an owner and the value meets the standard, it is a parajika (defeat, expulsion from the Sangha); if the value does not meet the standard, it is a thullaccaya (grave offense). If the object taken is a non-personal item, such as from a temple, it is the same; if the value meets the standard, it is a thullaccaya; if the value does not meet the standard, it is a dukkata (minor offense). Question: If a bhiksu goes to a layman's house and says to the layman's wife, 'Laywoman! Give me such and such item.' What offense is committed upon receiving it? Answer: If the value of the item meets the standard, it is a thullaccaya; if the value does not meet the standard, it is a dukkata. It is the same if asking the layman himself. Question: If there is a garment in the dark night, and four bhiksus steal it together, what offense is committed? Answer: Before the item is divided, it is a thullaccaya. After it is divided, if the value of each person's share meets the standard, it is a parajika; if the value does not meet the standard, it is a thullaccaya. Question: If an item is on a clothes rack, and a bhiksu takes it with the intention of stealing, what offense is committed? Answer: During the selection, it is a thullaccaya. After selection, if the value meets the standard, it is a parajika; if the value does not meet the standard, it is a thullaccaya. Taking the rack together, it is a thullaccaya. When the item is removed from the rack, if the value meets the standard, it is a parajika; if the value does not meet the standard, it is a thullaccaya. The same applies to a garment bag.' Other items should be understood according to their meaning. Question: Stealing for another, what offense is committed? Answer: A thullaccaya. Question: As the Buddha said, a bhiksu taking five coins commits a parajika. Are there any bhiksus who take five coins and do not commit a parajika? Answer: Yes. If it is cheap money from Kalandaka (place name). Question: Are there any bhiksus who steal clothing and do not commit an offense? Answer: Yes. If the clothing is worth less than five coins. Question: As the Buddha said, a bhiksu moving a heavy object, changing its location, commits a parajika. Are there any bhiksus who move a heavy object, changing its location, and do not commit a parajika? Answer: Yes. If it is a fellow disciple or a nearby disciple who, with the intention of stealing, takes the property of the upadhyaya (preceptor) or acariya (teacher), moving what is above to below, or what is below to above, it is a thullaccaya. Question: A bhiksu doubts an object, not knowing if it belongs to another or not? But in reality, it belongs to another, and he takes it,

得何罪？」答：「偷羅遮。非彼人物，亦偷羅遮。」

問：「如佛所說，若取五錢，波羅夷。云何五錢？」答：「四迦呵那一迦梨仙，迦梨仙直二十錢，取五錢，波羅夷。」

未受具戒時作方便，未受具戒時得，突吉羅。未受具戒時作方便，受具戒時得，突吉羅。未受具戒時作方便，受具戒已得，偷羅遮。受具戒時作方便，受具戒得，突吉羅。

受具戒時作方便，受具戒已離處，偷羅遮。受具戒時作方便，受具戒時得，偷羅遮。

問：「若比丘盜寺舍地，幾事犯波羅夷？」答：「二事，斗諍相言、斗諍取，偷羅遮。得勝，波羅夷。相言，偷羅遮。若勝，滿，波羅夷。如寺舍地，田宅店肆亦如是。偷樹果、破倉，若一方便滿，波羅夷；不滿，偷羅遮。若多方便，一一方便滿，偷羅遮。弗于逮方便取，偷羅遮；滿，波羅夷。用此迦梨仙者不滿，偷羅遮。俱耶尼亦如是。郁單越不犯，無攝受故。」

問：「或有比丘偷銅錢犯波羅夷耶？」答：「當計直，滿，犯波羅夷。」

問：「如佛所說，若比丘取五錢，波羅夷。頗有比丘取減五錢犯波羅夷耶？」答：「有。若迦梨仙貴。」

問：「如佛所說，若比丘取五錢，波羅夷。頗有取五錢不犯波羅夷耶？」答：「有。若迦梨仙賤。」

【現代漢語翻譯】現代漢語譯本問：『犯了什麼罪？』答：『偷蘭遮罪（Sthūlātyaya，重罪）。如果不是他的東西，也是偷蘭遮罪。』問：『如佛所說，如果偷取五錢，犯波羅夷罪（Pārājika，斷頭罪）。什麼是五錢？』答：『四個迦呵那（Kārshāpana）等於一個迦梨仙（Kālimāsha），迦梨仙值二十錢，偷取五錢，犯波羅夷罪。』未受具足戒（Upasampadā）時作偷盜的準備，未受具足戒時得手，犯突吉羅罪（Duṣkṛta，惡作罪）。未受具足戒時作偷盜的準備，受具足戒時得手，犯突吉羅罪。未受具足戒時作偷盜的準備，受具足戒后得手，犯偷蘭遮罪。受具足戒時作偷盜的準備，受具足戒時得手，犯突吉羅罪。受具足戒時作偷盜的準備，受具足戒后離開作案地點，犯偷蘭遮罪。受具足戒時作偷盜的準備，受具足戒時得手，犯偷蘭遮罪。問：『如果比丘盜竊寺院的土地，在哪些情況下會犯波羅夷罪？』答：『兩種情況，因爭鬥而互相爭吵、因爭鬥而偷取，犯偷蘭遮罪。如果爭鬥得勝，犯波羅夷罪。互相爭吵，犯偷蘭遮罪。如果得勝且偷盜行為完成，犯波羅夷罪。』寺院的土地如此，田地、住宅、店舖也是如此。偷盜樹上的果實、破壞倉庫，如果一次性完成，犯波羅夷罪；如果未完成，犯偷蘭遮罪。如果是多次行為，每次行為都完成，犯偷蘭遮罪。在弗于逮（Pūrvavideha，東勝身洲）作偷盜的準備，犯偷蘭遮罪；偷盜行為完成，犯波羅夷罪。使用這裡的迦梨仙，如果偷盜行為未完成，犯偷蘭遮罪。俱耶尼（Aparagodānīya，西牛貨洲）也是如此。郁單越（Uttarakuru，北俱盧洲）不犯戒，因為那裡沒有佔有和私有財產。問：『是否有比丘偷銅錢而犯波羅夷罪的？』答：『應當計算銅錢的價值，如果價值足夠，就犯波羅夷罪。』問：『如佛所說，如果比丘偷取五錢，犯波羅夷罪。是否有比丘偷取少於五錢而犯波羅夷罪的？』答：『有。如果迦梨仙的價格昂貴。』問：『如佛所說，如果比丘偷取五錢，犯波羅夷罪。是否有偷取五錢而不犯波羅夷罪的？』答：『有。如果迦梨仙的價格低廉。』

【English Translation】 English version Question: 'What offense is committed?' Answer: 'Sthūlātyaya (a grave offense). If it is not his property, it is also Sthūlātyaya.' Question: 'As the Buddha said, if one takes five coins, it is Pārājika (defeat). What is five coins?' Answer: 'Four Kārshāpanas (coins) equal one Kālimāsha (a type of coin), and a Kālimāsha is worth twenty coins. Taking five coins is Pārājika.' When making preparations for theft before receiving full ordination (Upasampadā), and succeeding before receiving full ordination, it is a Duṣkṛta (wrongdoing). When making preparations for theft before receiving full ordination, and succeeding when receiving full ordination, it is a Duṣkṛta. When making preparations for theft before receiving full ordination, and succeeding after receiving full ordination, it is a Sthūlātyaya. When making preparations for theft when receiving full ordination, and succeeding when receiving full ordination, it is a Duṣkṛta. When making preparations for theft when receiving full ordination, and leaving the scene after receiving full ordination, it is a Sthūlātyaya. When making preparations for theft when receiving full ordination, and succeeding when receiving full ordination, it is a Sthūlātyaya. Question: 'If a Bhikṣu (monk) steals land from a monastery, in what cases does he commit Pārājika?' Answer: 'In two cases: quarreling and arguing, and taking something through quarreling, it is Sthūlātyaya. If he wins the quarrel, it is Pārājika. Arguing is Sthūlātyaya. If he wins and completes the theft, it is Pārājika.' This applies to monastery land, fields, residences, and shops. Stealing fruit from trees or damaging a storehouse, if completed in one action, it is Pārājika; if not completed, it is Sthūlātyaya. If it involves multiple actions, each completed action is Sthūlātyaya. Making preparations for theft in Pūrvavideha (East Videha), it is Sthūlātyaya; completing the theft, it is Pārājika. Using the Kālimāsha here, if the theft is not completed, it is Sthūlātyaya. The same applies to Aparagodānīya (West Godānīya). In Uttarakuru (North Kuru), there is no offense, because there is no possession or private property.' Question: 'Is there a Bhikṣu who commits Pārājika by stealing copper coins?' Answer: 'The value of the copper coins should be calculated; if the value is sufficient, he commits Pārājika.' Question: 'As the Buddha said, if a Bhikṣu takes five coins, it is Pārājika. Is there a Bhikṣu who commits Pārājika by taking less than five coins?' Answer: 'Yes, if the Kālimāsha is expensive.' Question: 'As the Buddha said, if a Bhikṣu takes five coins, it is Pārājika. Is there someone who takes five coins and does not commit Pārājika?' Answer: 'Yes, if the Kālimāsha is cheap.'

問：「若比丘先作偷心欲取衣，取時己有想，得何罪？」答：「偷羅遮，后不犯。或前己有想，後作偷想，取架上衣，前不犯，后波羅夷。」

問：「如佛所說，若取五錢，波羅夷。頗有比丘取眾多錢不犯耶？」答：「有。若取大眾共物，偷羅遮。或多人共取，偷羅遮。」

問：「如佛所說，偷木器滿，波羅夷。頗有比丘偷木器滿五錢不犯波羅夷耶？」答：「有。若為他取。」

問：「如佛所說，若比丘偷金鬘滿，波羅夷。頗有偷金鬘滿不犯波羅夷耶？」答：「有。若取非人金鬘，偷羅遮。」

問：「若有比丘偷水，得何罪？」答：「當量水，滿，波羅夷；不滿，偷羅遮。」

問：「若有比丘偷坡塘水，得何罪？」「計功，水滿，波羅夷；不滿，偷羅遮。」

問：「如佛所說，取五錢，波羅夷。頗有比丘取百千迦梨仙不犯耶？」答：「有。自己想取、同意取、暫時取、語他取、無主想取、無盜心取。」

問：「如佛所說，若比丘取五錢，波羅夷。頗有比丘取百千迦梨仙不犯耶？」答：「有。取四錢，數數取，一一偷羅遮。若比丘偷心取、自己想舉，前偷羅遮，后不犯。若自想取、偷心舉，前不犯，後心若滿五錢，波羅夷。不滿，偷羅遮。」

問：「若人藏寶

【現代漢語翻譯】現代漢語譯本問：如果比丘（bhiksu，佛教出家男眾）先有偷盜的心思想要拿取衣物，拿取時心中已經有偷盜的想法，會犯什麼罪？答：犯偷蘭遮罪（sthulatyaya，一種較輕的罪），之後不再犯。或者先前心中有想拿的想法，之後產生偷盜的想法，拿取架子上的衣物，先前不犯，之後犯波羅夷罪（parajika，斷頭罪，最重的罪）。問：如佛陀所說，如果偷取價值五錢的財物，會犯波羅夷罪。是否有比丘拿取很多錢財而不犯此罪的呢？答：有。如果拿取大眾共同擁有的物品，犯偷蘭遮罪。或者多人共同拿取，犯偷蘭遮罪。問：如佛陀所說，偷盜裝滿的木器，會犯波羅夷罪。是否有比丘偷盜裝滿價值五錢的木器而不犯波羅夷罪的呢？答：有。如果是爲了他人拿取。問：如佛陀所說，如果比丘偷盜裝滿的金鬘，會犯波羅夷罪。是否有偷盜裝滿的金鬘而不犯波羅夷罪的呢？答：有。如果拿取非人（amanussa，非人類的眾生）的金鬘，犯偷蘭遮罪。問：如果有比丘偷水，會犯什麼罪？答：如果量取的水，裝滿，犯波羅夷罪；沒有裝滿，犯偷蘭遮罪。問：如果有比丘偷坡塘的水，會犯什麼罪？答：計算所用的功，水裝滿，犯波羅夷罪；沒有裝滿，犯偷蘭遮罪。問：如佛陀所說，拿取價值五錢的財物，會犯波羅夷罪。是否有比丘拿取成百上千的迦梨仙（kahapana，古代印度的一種貨幣單位）而不犯此罪的呢？答：有。自己認為是自己的而拿取、經過同意而拿取、暫時拿取、告訴他人而拿取、認為是無主之物而拿取、沒有盜心而拿取。問：如佛陀所說，如果比丘拿取價值五錢的財物，會犯波羅夷罪。是否有比丘拿取成百上千的迦梨仙而不犯此罪的呢？答：有。拿取四錢，多次拿取，每一次都犯偷蘭遮罪。如果比丘以偷盜的心思拿取、自己認為是自己的而舉起，先前犯偷蘭遮罪，之後不犯。如果自己認為是自己的而拿取、以偷盜的心思舉起，先前不犯，之後如果心中認為價值已滿五錢，犯波羅夷罪。沒有滿，犯偷蘭遮罪。問：如果有人藏寶

【English Translation】 English version Question: If a bhiksu (Buddhist monk) first has the intention to steal and wants to take clothing, and at the time of taking it, he has the thought of stealing, what offense does he commit? Answer: He commits a sthulatyaya (a minor offense), and does not commit it afterward. Or if he previously had the intention to take it, and later has the thought of stealing, and takes the clothing from the rack, he does not commit an offense before, but commits a parajika (defeat, the most severe offense) afterward. Question: As the Buddha said, if one takes five coins, it is a parajika offense. Is there a bhiksu who takes a large amount of money and does not commit this offense? Answer: Yes. If he takes something that belongs to the community, it is a sthulatyaya offense. Or if many people take it together, it is a sthulatyaya offense. Question: As the Buddha said, stealing a full wooden vessel is a parajika offense. Is there a bhiksu who steals a full wooden vessel worth five coins and does not commit a parajika offense? Answer: Yes. If he takes it for someone else. Question: As the Buddha said, if a bhiksu steals a full golden garland, it is a parajika offense. Is there someone who steals a full golden garland and does not commit a parajika offense? Answer: Yes. If he takes a golden garland belonging to a non-human (amanussa, a being that is not human), it is a sthulatyaya offense. Question: If a bhiksu steals water, what offense does he commit? Answer: If the amount of water measured is full, it is a parajika offense; if it is not full, it is a sthulatyaya offense. Question: If a bhiksu steals water from a pond, what offense does he commit? Answer: Calculate the effort expended; if the water is full, it is a parajika offense; if it is not full, it is a sthulatyaya offense. Question: As the Buddha said, taking five coins is a parajika offense. Is there a bhiksu who takes hundreds or thousands of kahapanas (an ancient Indian currency unit) and does not commit this offense? Answer: Yes. Taking it thinking it is one's own, taking it with consent, taking it temporarily, telling others to take it, taking it thinking it is ownerless, taking it without the intention to steal. Question: As the Buddha said, if a bhiksu takes five coins, it is a parajika offense. Is there a bhiksu who takes hundreds or thousands of kahapanas and does not commit this offense? Answer: Yes. Taking four coins, taking them repeatedly, each one is a sthulatyaya offense. If a bhiksu takes it with the intention to steal, thinking he is lifting his own, the former is a sthulatyaya offense, the latter is not an offense. If he takes it thinking it is his own, lifting it with the intention to steal, the former is not an offense, but if later he thinks it is worth five coins, it is a parajika offense. If it is not full, it is a sthulatyaya offense. Question: If someone hides treasure

若似寶著地中，比丘取棄，犯何罪？」答：「偷羅遮。」

問：「若地寶涌出，比丘作己物取，得何罪？」答：「偷羅遮。若他物想取，滿，波羅夷；不滿，偷羅遮。若手印取，滿，波羅夷；不滿，偷羅遮。」

問：「取不用迦梨仙，得何罪？」答：「量價滿，波羅夷；不滿，偷羅遮。」

問：「如佛所說，比丘移重物著處處，波羅夷。頗有比丘移重物著處處不犯耶？」答：「有。一比丘擔著遠處，第二比丘移著處處，偷羅遮。」

問：「若比丘，居士衣同意取，得何罪？」答：「偷羅遮。若居士言：『我此衣與大德。』若比丘施意想受用，偷羅遮。若綖若華果亦如是。」

問：「若比丘變金作銅度稅處，得何罪？」答：「偷羅遮。」

問：「若比丘取寶取金銀，壞色已取，犯何罪？」答：「量價滿，波羅夷；不滿，偷羅遮。」

問：「若比丘受寄已不還取，得何罪？」答：「滿，波羅夷；不滿，偷羅遮。」

若比丘取迦梨仙礦，偷羅遮。

問：「若比丘舉他物，后不還，偷羅遮。事竟滿，波羅夷；不滿，偷羅遮。若比丘前決定不還，后離本處，無盜心，偷羅遮。若先離本處，后決定不還，滿，波羅夷；不滿，偷羅遮。」

問：「若取似迦梨仙，犯何

【現代漢語翻譯】現代漢語譯本問：如果（有）像寶物一樣的東西掉在地上，比丘撿起來丟棄，犯什麼罪？答：偷蘭遮罪（Thullaccaya）。

問：如果地裡的寶物涌出來，比丘當成自己的東西拿走，得什麼罪？答：偷蘭遮罪。如果認為是別人的東西而拿走，價值達到（標準），判波羅夷罪（Parajika）；價值未達到（標準），判偷蘭遮罪。如果用手蓋住拿走，價值達到（標準），判波羅夷罪；價值未達到（標準），判偷蘭遮罪。

問：拿取不用於貿易的迦梨仙（Kalisena，一種貨幣單位），得什麼罪？答：價值達到（標準），判波羅夷罪；價值未達到（標準），判偷蘭遮罪。

問：如佛所說，比丘移動重物到不同的地方，判波羅夷罪。難道有比丘移動重物到不同的地方而不犯（罪）的嗎？答：有。一個比丘扛著（重物）到遠處，第二個比丘再移動到不同的地方，（第二個比丘）判偷蘭遮罪。

問：如果比丘拿取了居士的衣服，並且（得到了居士的）同意，得什麼罪？答：偷蘭遮罪。如果居士說：『我這件衣服供養大德。』如果比丘有接受供養的想法而使用，判偷蘭遮罪。如果是線、花、水果等也是一樣。

問：如果比丘把金子變成銅，在需要交稅的地方（這樣做），得什麼罪？答：偷蘭遮罪。

問：如果比丘拿取寶物、金銀，破壞了（它們的）顏色之後拿走，犯什麼罪？答：價值達到（標準），判波羅夷罪；價值未達到（標準），判偷蘭遮罪。

問：如果比丘接受了寄託的東西之後不歸還而拿走，得什麼罪？答：價值達到（標準），判波羅夷罪；價值未達到（標準），判偷蘭遮罪。

如果比丘拿取迦梨仙（Kalisena）礦，判偷蘭遮罪。

問：如果比丘拿起別人的東西，之後不歸還，判偷蘭遮罪。事情結束后價值達到（標準），判波羅夷罪；價值未達到（標準），判偷蘭遮罪。如果比丘之前就決定不歸還，之後離開原來的地方，沒有盜竊的心，判偷蘭遮罪。如果先離開原來的地方，之後決定不歸還，價值達到（標準），判波羅夷罪；價值未達到（標準），判偷蘭遮罪。

問：如果拿取類似迦梨仙（Kalisena）的東西，犯什麼（罪）？

【English Translation】 English version Question: 'If something resembling a treasure falls to the ground, and a bhikkhu picks it up and throws it away, what offense is committed?' Answer: 'Thullaccaya (Thullaccaya).'

Question: 'If a treasure emerges from the ground, and a bhikkhu takes it as his own, what offense is committed?' Answer: 'Thullaccaya. If he thinks it is someone else's property and takes it, if the value reaches (the standard), he is judged with Parajika (Parajika); if the value does not reach (the standard), he is judged with Thullaccaya. If he covers it with his hand and takes it, if the value reaches (the standard), he is judged with Parajika; if the value does not reach (the standard), he is judged with Thullaccaya.'

Question: 'If he takes Kalisena (Kalisena, a unit of currency) that is not used for trade, what offense is committed?' Answer: 'If the value reaches (the standard), he is judged with Parajika; if the value does not reach (the standard), he is judged with Thullaccaya.'

Question: 'As the Buddha said, a bhikkhu who moves a heavy object to different places is judged with Parajika. Is there a bhikkhu who moves a heavy object to different places and does not commit (an offense)?' Answer: 'Yes. One bhikkhu carries (the heavy object) to a distant place, and the second bhikkhu moves it to different places, (the second bhikkhu) is judged with Thullaccaya.'

Question: 'If a bhikkhu takes a householder's robe with (the householder's) consent, what offense is committed?' Answer: 'Thullaccaya. If the householder says, 'I offer this robe to the venerable one,' and the bhikkhu intends to accept the offering and use it, he is judged with Thullaccaya. The same applies to thread, flowers, and fruits.'

Question: 'If a bhikkhu transforms gold into copper in a place where taxes are required, what offense is committed?' Answer: 'Thullaccaya.'

Question: 'If a bhikkhu takes treasures, gold, or silver, and takes them after destroying (their) color, what offense is committed?' Answer: 'If the value reaches (the standard), he is judged with Parajika; if the value does not reach (the standard), he is judged with Thullaccaya.'

Question: 'If a bhikkhu takes something entrusted to him without returning it, what offense is committed?' Answer: 'If the value reaches (the standard), he is judged with Parajika; if the value does not reach (the standard), he is judged with Thullaccaya.'

If a bhikkhu takes Kalisena (Kalisena) ore, he is judged with Thullaccaya.

Question: 'If a bhikkhu picks up someone else's property and does not return it later, he is judged with Thullaccaya. If the matter is concluded and the value reaches (the standard), he is judged with Parajika; if the value does not reach (the standard), he is judged with Thullaccaya. If the bhikkhu decides not to return it beforehand, and then leaves the original place without the intention of stealing, he is judged with Thullaccaya. If he leaves the original place first and then decides not to return it, if the value reaches (the standard), he is judged with Parajika; if the value does not reach (the standard), he is judged with Thullaccaya.'

Question: 'If he takes something similar to Kalisena (Kalisena), what (offense is committed)?'

罪？」答：「量價。」「若比丘偷陶器，得何罪？」答：「量其價。」「若減取五錢，犯何罪？」「犯偷羅遮。未受具戒作方便，未受具戒時得，突吉羅。未受具戒時作方便，受具戒時得，突吉羅。未受具戒時作方便，受具戒已得，偷羅遮。受具戒時作方便，受具戒已得，偷羅遮。受具戒已作方便，受具戒已得，滿，波羅夷。」

問：「若比丘取象馬駱駝牛羊，犯何罪？」答：「若自為，滿，波羅夷；不滿，偷羅遮。若憎嫉彼故，偷羅遮。殺取肉亦如是。若解放，使彼生惱，偷羅遮。」

問：「若比丘時作方便，轉根作比丘尼時離本處，得何罪？」答：「滿，波羅夷；不滿，偷羅遮。比丘尼時作方便，轉根作比丘時離本處，滿，波羅夷；不滿，偷羅遮。」

問：「如佛所說，比丘偷盜，波羅夷。頗有偷盜不犯波羅夷耶？」答：「有。若本犯戒、本不和合、賊住、污染比丘尼，犯突吉羅。」

問：「頗有未受具戒人偷犯波羅夷耶？」答：「有。謂學戒人。」

問：「頗有比丘變人作畜生殺，得何罪？自變作畜生殺人，得何罪？」答：「若自知我是比丘，波羅夷；不自知比丘，偷羅遮。」

問：「如佛所說，殺母，犯波羅夷，得逆罪。頗有比丘殺母不得波羅夷不得逆罪耶？」答：「

【現代漢語翻譯】現代漢語譯本問：『如果比丘偷竊陶器，犯什麼罪？』答：『按陶器的價值量刑。』問：『如果少拿了五錢，犯什麼罪？』答：『犯偷蘭遮罪。』未受具足戒時做偷盜的準備，未受具足戒時得贓物，犯突吉羅罪。未受具足戒時做偷盜的準備，受具足戒時得贓物，犯突吉羅罪。未受具足戒時做偷盜的準備，受具足戒后得贓物，犯偷蘭遮罪。受具足戒時做偷盜的準備，受具足戒后得贓物，犯偷蘭遮罪。受具足戒后做偷盜的準備，受具足戒后得贓物，構成完整的盜戒，犯波羅夷罪。』問：『如果比丘偷盜大象、馬、駱駝、牛、羊，犯什麼罪？』答：『如果是爲了自己，構成完整的盜戒，犯波羅夷罪；如果價值不夠，犯偷蘭遮罪。如果是出於憎恨嫉妒他人而偷盜，犯偷蘭遮罪。殺害這些動物並取其肉的情況也一樣。如果釋放這些動物，使它們受到困擾，犯偷蘭遮罪。』問：『如果比丘在做比丘時做變性的準備，轉變為比丘尼時離開原來的地方，犯什麼罪？』答：『構成完整的變性，犯波羅夷罪；如果變性不完整，犯偷蘭遮罪。在做比丘尼時做變性的準備，轉變為比丘時離開原來的地方，構成完整的變性，犯波羅夷罪；如果變性不完整，犯偷蘭遮罪。』問：『正如佛陀所說，比丘偷盜，犯波羅夷罪。難道有偷盜而不犯波羅夷罪的情況嗎？』答：『有。如果原本就犯戒、原本就不和合、是賊人身份居住、玷污比丘尼，犯突吉羅罪。』問：『難道有未受具足戒的人偷盜而犯波羅夷罪的情況嗎？』答：『有。指學戒人。』問：『難道有比丘把人變成畜生殺害，犯什麼罪？自己變成畜生殺人，犯什麼罪？』答：『如果自己知道我是比丘，犯波羅夷罪；如果不知道自己是比丘，犯偷蘭遮罪。』問：『正如佛陀所說，殺母，犯波羅夷罪，是逆罪。難道有比丘殺母而不犯波羅夷罪，不犯逆罪的情況嗎？』答：『』

【English Translation】 English version Question: 'If a Bhikkhu (monk) steals pottery, what offense does he incur?' Answer: 'The offense is determined by the value of the pottery.' Question: 'If he takes five coins less than he should, what offense does he incur?' Answer: 'He commits a Thullaccaya (serious offense). If he makes preparations for stealing before receiving full ordination, and obtains the stolen goods before receiving full ordination, he commits a Dukkhata (minor offense). If he makes preparations for stealing before receiving full ordination, and obtains the stolen goods when receiving full ordination, he commits a Dukkhata. If he makes preparations for stealing before receiving full ordination, and obtains the stolen goods after receiving full ordination, he commits a Thullaccaya. If he makes preparations for stealing when receiving full ordination, and obtains the stolen goods after receiving full ordination, he commits a Thullaccaya. If he makes preparations for stealing after receiving full ordination, and obtains the stolen goods after receiving full ordination, he completes the act of stealing and commits a Parajika (defeat).' Question: 'If a Bhikkhu steals elephants, horses, camels, cows, or sheep, what offense does he incur?' Answer: 'If it is for himself, he completes the act of stealing and commits a Parajika; if the value is insufficient, he commits a Thullaccaya. If he steals out of hatred or jealousy towards others, he commits a Thullaccaya. Killing and taking the meat of these animals is the same. If he releases these animals, causing them distress, he commits a Thullaccaya.' Question: 'If a Bhikkhu makes preparations for changing gender while being a Bhikkhu, and leaves his original place when transforming into a Bhikkhuni (nun), what offense does he incur?' Answer: 'He completes the transformation and commits a Parajika; if the transformation is incomplete, he commits a Thullaccaya. If she makes preparations for changing gender while being a Bhikkhuni, and leaves her original place when transforming into a Bhikkhu, she completes the transformation and commits a Parajika; if the transformation is incomplete, she commits a Thullaccaya.' Question: 'As the Buddha said, a Bhikkhu who steals commits a Parajika. Is there any stealing that does not constitute a Parajika?' Answer: 'Yes. If he originally violated the precepts, was originally not in harmony, is living as a thief, or defiles a Bhikkhuni, he commits a Dukkhata.' Question: 'Is there anyone who has not received full ordination who can steal and commit a Parajika?' Answer: 'Yes. This refers to a trainee.' Question: 'If a Bhikkhu transforms a person into an animal and kills it, what offense does he incur? If he transforms himself into an animal and kills a person, what offense does he incur?' Answer: 'If he knows that he is a Bhikkhu, he commits a Parajika; if he does not know that he is a Bhikkhu, he commits a Thullaccaya.' Question: 'As the Buddha said, killing one's mother constitutes a Parajika and is a heinous crime. Is there any Bhikkhu who kills his mother and does not commit a Parajika or a heinous crime?' Answer: ''

有。若比丘殺愛慢母。」

若比丘欲殺餘人而殺母，偷羅遮。若比丘欲斫樹而斫母死，不犯。如母，父阿羅漢亦如是。

二人共坐，欲殺彼人而殺此人，偷羅遮。欲殺阿羅漢而殺非阿羅漢，偷羅遮，不得逆罪。欲殺非阿羅漢而殺阿羅漢，偷羅遮。作阿羅漢想殺而非阿羅漢，偷羅遮。

「若一女生子、一女取養后殺，何者得波羅夷？得逆罪耶？」答：「殺生母，得波羅夷並得逆罪。出家時問何者？問養母。畜生人想斷命，偷羅遮。人作畜生想殺，突吉羅。」

問：「如佛所說，若比丘墮胎，波羅夷。頗有比丘墮胎不犯耶？」答：「有。墮人懷畜生胎，偷羅遮。墮畜生懷人胎，波羅夷。」

問：「若比丘高處推母著下處，母死，波羅夷，得逆罪。頗有比丘高處推母著下處，母死，不犯耶？」答：「有。若己先墮死，後母死，偷羅遮，不得逆罪。如殺母，父、阿羅漢亦如是。若先作殺母方便已而自殺，母先死，波羅夷，得逆罪。自先死、後母死、偷羅遮。殺父、阿羅漢亦如是。若比丘疑人非人而殺人，偷羅遮。若比丘疑母非母耶而殺母，偷羅遮，不得逆罪。如母，父、阿羅漢亦如是。」

問：「若比丘疑此人是、此人非，而是此人，殺，得何罪？」答：「偷羅遮。」

問：「若

【現代漢語翻譯】現代漢語譯本：有。如果比丘殺害懷有愛慢的母親，犯戒。

如果比丘想要殺害他人卻誤殺了母親，犯偷蘭遮罪（Thūlaccaya）。如果比丘想要砍樹卻誤砍死了母親，不犯戒。如同母親，父親和阿羅漢（Arahan，已證悟的聖者）的情況也是如此。

兩個人一起坐著，想要殺那個人卻誤殺了這個人，犯偷蘭遮罪。想要殺阿羅漢卻誤殺了非阿羅漢，犯偷蘭遮罪，但不得逆罪（Anantarika-karma，五逆罪）。想要殺非阿羅漢卻誤殺了阿羅漢，犯偷蘭遮罪。以為是阿羅漢而殺的卻不是阿羅漢，犯偷蘭遮罪。

『如果一個女人生了孩子，另一個女人收養后殺害，哪個犯波羅夷罪（Pārājika，斷頭罪）？得逆罪嗎？』回答：『殺害親生母親，得波羅夷罪並得逆罪。出家時問的是哪個？問的是養母。』以畜生的想法殺人，犯偷蘭遮罪。以人的想法殺畜生，犯突吉羅罪（Dukkata，惡作罪）。

問：『如佛所說，如果比丘墮胎，犯波羅夷罪。有沒有比丘墮胎不犯戒的？』答：『有。墮掉人懷的畜生胎，犯偷蘭遮罪。墮掉畜生懷的人胎，犯波羅夷罪。』

問：『如果比丘從高處推母親到低處，母親死了，犯波羅夷罪，得逆罪。有沒有比丘從高處推母親到低處，母親死了，不犯戒的？』答：『有。如果自己先掉下去死了，之後母親才死，犯偷蘭遮罪，不得逆罪。如同殺母親，殺父親、阿羅漢也是如此。如果先做了殺母親的準備然後自殺，母親先死了，犯波羅夷罪，得逆罪。自己先死了，之後母親才死，犯偷蘭遮罪。殺父親、阿羅漢也是如此。如果比丘懷疑是人還是非人而殺人，犯偷蘭遮罪。如果比丘懷疑是母親還是非母親而殺母親，犯偷蘭遮罪，不得逆罪。如同母親，父親、阿羅漢也是如此。』

問：『如果比丘懷疑這個人是或不是，但實際上是這個人，殺了，得什麼罪？』答：『偷蘭遮罪。』

問：『如果

【English Translation】 English version: Yes. If a Bhikkhu kills a mother with attachment and pride, he commits an offense.

If a Bhikkhu intends to kill someone else but kills his mother instead, he commits a Thūlaccaya (grave offense). If a Bhikkhu intends to chop down a tree but accidentally kills his mother, he does not commit an offense. The same applies to the father and an Arahan (Enlightened being).

If two people are sitting together, and one intends to kill the other but kills this one instead, he commits a Thūlaccaya. If he intends to kill an Arahan but kills a non-Arahan instead, he commits a Thūlaccaya, but does not incur Anantarika-karma (the five heinous crimes). If he intends to kill a non-Arahan but kills an Arahan instead, he commits a Thūlaccaya. If he thinks it is an Arahan but kills a non-Arahan, he commits a Thūlaccaya.

'If one woman gives birth to a child, and another woman adopts and then kills it, who commits a Pārājika (defeat) offense? Does she incur Anantarika-karma?' The answer: 'Killing one's own mother incurs a Pārājika offense and Anantarika-karma. What is asked when one ordains? One asks about the adoptive mother.' Thinking of a human as an animal and killing it, one commits a Thūlaccaya. Thinking of an animal as a human and killing it, one commits a Dukkata (wrongdoing) offense.

Question: 'As the Buddha said, if a Bhikkhu causes an abortion, he commits a Pārājika offense. Is there any case where a Bhikkhu causes an abortion and does not commit an offense?' Answer: 'Yes. Causing the abortion of an animal fetus in a human womb, one commits a Thūlaccaya. Causing the abortion of a human fetus in an animal womb, one commits a Pārājika.'

Question: 'If a Bhikkhu pushes his mother from a high place to a low place, and the mother dies, he commits a Pārājika offense and incurs Anantarika-karma. Is there any case where a Bhikkhu pushes his mother from a high place to a low place, and the mother dies, and he does not commit an offense?' Answer: 'Yes. If he falls and dies first, and then the mother dies, he commits a Thūlaccaya, and does not incur Anantarika-karma. The same applies to killing the father or an Arahan. If he first makes preparations to kill his mother and then commits suicide, and the mother dies first, he commits a Pārājika offense and incurs Anantarika-karma. If he dies first, and then the mother dies, he commits a Thūlaccaya. The same applies to killing the father or an Arahan. If a Bhikkhu is uncertain whether someone is human or non-human and kills them, he commits a Thūlaccaya. If a Bhikkhu is uncertain whether someone is his mother or not and kills her, he commits a Thūlaccaya, and does not incur Anantarika-karma. The same applies to the father or an Arahan.'

Question: 'If a Bhikkhu is uncertain whether this person is or is not, but it is this person, and he kills them, what offense does he commit?' Answer: 'A Thūlaccaya.'

Question: 'If'

比丘見將賊殺去，賊于彼手中走去，諸人逐賊問比丘言：『大德！見賊去不？』答言：『見。』便作是念：『此是惡人。』有殺心示語處所，是人因是事死，波羅夷；不死，偷羅遮。無心說，彼人死，突吉羅。不死，亦突吉羅。眾多賊亦如是。」

問：「頗有比丘殺父母不得波羅夷、不得逆罪耶？」答：「有。若父母得重病，扶起扶行，因是死，不得波羅夷、不得逆罪。」

問：「若比丘母非母想殺，犯偷羅遮。非母母想殺，偷羅遮。非人想殺，偷羅遮。」

問：「若比丘，人人想殺，犯波羅夷。頗有比丘人人想殺不犯波羅夷耶？」答：「有。自殺，偷羅遮。欲殺他而自殺，偷羅遮。」

問：「若比丘戲笑打父，因是死，犯何罪？」答：「突吉羅。未受具戒時作方便，未受具戒時死，突吉羅。未受具戒時作方便，受具戒時死，突吉羅。受具戒時作方便，受具戒已死，偷羅遮。受具戒已作方便，受具戒已死，波羅夷。」

問：「如佛所說，若比丘人人想殺，波羅夷。頗有比丘人人想殺不犯波羅夷耶？」答：「有。謂本犯戒人、賊住人、本不和合人、污染比丘尼人，犯突吉羅。」

問：「頗有未受具足人殺人，波羅夷耶？」答：「有。謂學戒人。」

問：「若比丘如是語：『

【現代漢語翻譯】現代漢語譯本比丘看見強盜將要被殺死，強盜從那人手中逃脫，眾人追趕強盜，問比丘說：『大德（尊稱）！看見強盜逃走了嗎？』比丘回答說：『看見了。』如果比丘心想：『這是個惡人。』懷有殺心並指示強盜逃走的方向，這個人因此事而死，犯波羅夷（斷頭罪）；不死，犯偷蘭遮（僅次於斷頭罪的重罪）。如果無心說出，那人死了，犯突吉羅（輕罪）。不死，也犯突吉羅。對於眾多的強盜，情況也是如此。

問：『有沒有比丘殺死父母，卻不犯波羅夷、不犯逆罪的情況呢？』答：『有。如果父母得了重病，比丘扶起他們行走，因此而死，不犯波羅夷、不犯逆罪。』

問：『如果比丘把母親當作不是母親的人而殺害，犯偷蘭遮。把不是母親的人當作母親而殺害，犯偷蘭遮。把非人當作人而殺害，犯偷蘭遮。』

問：『如果比丘把人當人想而殺害，犯波羅夷。有沒有比丘把人當人想而殺害，卻不犯波羅夷的情況呢？』答：『有。如果是自殺，犯偷蘭遮。想要殺害他人卻自殺，犯偷蘭遮。』

問：『如果比丘開玩笑打父親，因此父親死了，犯什麼罪？』答：『犯突吉羅。未受具足戒時做了殺害的準備，未受具足戒時父親死了，犯突吉羅。未受具足戒時做了殺害的準備，受具足戒時父親死了，犯突吉羅。受具足戒時做了殺害的準備，受具足戒後父親死了，犯偷蘭遮。受具足戒后做了殺害的準備，受具足戒後父親死了，犯波羅夷。』

問：『如佛所說，如果比丘把人當人想而殺害，犯波羅夷。有沒有比丘把人當人想而殺害，卻不犯波羅夷的情況呢？』答：『有。如果是對原本就犯戒的人、住在賊窩的人、原本就不和合的人、玷污比丘尼的人下手，犯突吉羅。』

問：『有沒有未受具足戒的人殺人，卻犯波羅夷的情況呢？』答：『有。指學戒的人。』

問：『如果比丘這樣說：』

【English Translation】 English version If a Bhikkhu (Buddhist monk) sees a thief about to be killed, and the thief escapes from that person's grasp, and people chase after the thief and ask the Bhikkhu: 'Venerable Sir! Did you see the thief go by?' And he answers: 'I saw him.' If he then thinks: 'This is a wicked person,' and with murderous intent, indicates the thief's whereabouts, and that person dies as a result, he commits a Pārājika (defeat, expulsion from the Sangha); if he does not die, he commits a Thullaccaya (a serious offense). If he speaks without intent, and that person dies, he commits a Dukkaṭa (minor offense). If he does not die, he also commits a Dukkaṭa. The same applies in the case of many thieves.

Question: 'Is there a case where a Bhikkhu kills his parents and does not commit a Pārājika, nor a heinous crime?' Answer: 'Yes. If the parents are seriously ill, and the Bhikkhu helps them up and walk, and they die as a result, he does not commit a Pārājika, nor a heinous crime.'

Question: 'If a Bhikkhu kills his mother, thinking she is not his mother, he commits a Thullaccaya. If he kills someone who is not his mother, thinking she is his mother, he commits a Thullaccaya. If he kills a non-human, thinking it is a human, he commits a Thullaccaya.'

Question: 'If a Bhikkhu kills a human, thinking it is a human, he commits a Pārājika. Is there a case where a Bhikkhu kills a human, thinking it is a human, and does not commit a Pārājika?' Answer: 'Yes. If it is suicide, he commits a Thullaccaya. If he intends to kill another but kills himself, he commits a Thullaccaya.'

Question: 'If a Bhikkhu jokingly strikes his father, and the father dies as a result, what offense does he commit?' Answer: 'He commits a Dukkaṭa. If he makes preparations before ordination, and the father dies before ordination, he commits a Dukkaṭa. If he makes preparations before ordination, and the father dies after ordination, he commits a Dukkaṭa. If he makes preparations after ordination, and the father dies after ordination, he commits a Thullaccaya. If he makes preparations after ordination, and the father dies after ordination, he commits a Pārājika.'

Question: 'As the Buddha said, if a Bhikkhu kills a human, thinking it is a human, he commits a Pārājika. Is there a case where a Bhikkhu kills a human, thinking it is a human, and does not commit a Pārājika?' Answer: 'Yes. If it is against someone who has already broken the precepts, someone living in a den of thieves, someone who is inherently discordant, or someone who has defiled a Bhikkhuni (Buddhist nun), he commits a Dukkaṭa.'

Question: 'Is there a case where someone who is not fully ordained kills a human, and commits a Pārājika?' Answer: 'Yes. That is, someone who is training in the precepts (a novice).'

Question: 'If a Bhikkhu says this:'

我於四沙門果退。』犯何罪？」答：「偷羅遮。」

問：「若比丘言：『我得四沙門果。』得何罪？」答：「不得言得，波羅夷罪。」

問：「『我失阿羅漢果、阿那含果、斯陀含果。』得何罪耶？」答：「不犯(退有二種：得退、未得退。今言失者，意在未得退，是故不犯)。實不得退言得退，波羅夷。實者，不犯。」

問：「若比丘言我是學人，得何罪耶？」答：「若言我學波羅提木叉，偷羅遮。若空無所有，言學聖法，波羅夷。學修多羅、毗尼、阿毗曇亦如是。」

「若比丘言，我是最後生，犯何罪耶？」答：「若說過去法已滅，偷羅遮。若說實生盡，波羅夷。」

問：「若比丘作如是語：『我當說汝是須陀洹、斯陀含、阿那含、阿羅漢。』而自說我須陀洹、斯陀含、阿那含、阿羅漢。得何罪？」答：「偷羅遮。」

問：「若有比丘語白衣言：『誰語汝我是須陀洹，非斯陀含、非阿那含、非阿羅漢。』復作是語：『我非須陀洹乃至阿羅漢。』波羅夷。」

問：「若比丘欲說須陀洹果，而說斯陀含、阿那含、阿羅漢果，犯何罪？」答：「偷羅遮。」

問：「若比丘言：『我耆梨山中得須陀洹果，七葉山中得斯陀含，竹林精舍得阿那含，耆阇崛山得阿羅漢。』犯

【現代漢語翻譯】現代漢語譯本：問：『我從四沙門果（Samana-phala，修道之果位）退失。』犯什麼罪？」答：『偷蘭遮罪（Thullaccaya，一種較重的罪）。』

問：『如果比丘說：「我已證得四沙門果。」』得什麼罪？」答：『不得說得，犯波羅夷罪（Parajika，斷頭罪，最重的罪）。』

問：『我失去阿羅漢果（Arahat，最高果位）、阿那含果（Anagami，不還果）、斯陀含果（Sakadagami，一來果）。』得什麼罪呢？」答：『不犯（退失有兩種：已得而退失、未得而退失。現在說失去，意在未得而退失，所以不犯）。如果實際上未得而說已退失，犯波羅夷罪。如果說的是事實，不犯。』

問：『如果比丘說我是學人，得什麼罪呢？』答：『如果說我學習波羅提木叉（Patimokkha，戒律），犯偷蘭遮罪。如果空無所有，卻說學習聖法，犯波羅夷罪。學習修多羅（Sutra，經）、毗尼（Vinaya，律）、阿毗曇（Abhidhamma，論）也是如此。』

『如果比丘說，我是最後生，犯什麼罪呢？』答：『如果說過去法已滅，犯偷蘭遮罪。如果說真實已生盡，犯波羅夷罪。』

問：『如果比丘作這樣的語言：「我將說你是須陀洹（Sotapanna，入流果）、斯陀含、阿那含、阿羅漢。」而自己卻說我是須陀洹、斯陀含、阿那含、阿羅漢。得什麼罪？』答：『偷蘭遮罪。』

問：『如果有比丘對白衣說：「誰告訴你我是須陀洹，不是斯陀含、不是阿那含、不是阿羅漢。」又說：「我不是須陀洹乃至阿羅漢。」犯波羅夷罪。』

問：『如果比丘想要說須陀洹果，卻說了斯陀含、阿那含、阿羅漢果，犯什麼罪？』答：『偷蘭遮罪。』

問：『如果比丘說：「我在耆梨山（Girika Mountain）中得到須陀洹果，在七葉山（Sattapanna Mountain）中得到斯陀含果，在竹林精舍（Venuvana-vihara）得到阿那含果，在耆阇崛山（Gijjhakuta Mountain）得到阿羅漢果。」犯什麼罪？』

【English Translation】 English version: Question: 'I have fallen away from the four Samana-phala (Fruits of Recluseship).' What offense is committed?' Answer: 'Thullaccaya (A grave offense).'

Question: 'If a bhikkhu (monk) says: 'I have attained the four Samana-phala.' What offense is committed?' Answer: 'He must not say he has attained it; it is a Parajika (Defeat, expulsion from the Sangha) offense.'

Question: 'I have lost the Arahat (Perfected One) fruit, the Anagami (Non-Returner) fruit, the Sakadagami (Once-Returner) fruit.' What offense is committed?' Answer: 'No offense (There are two kinds of falling away: falling away after attainment, and falling away without attainment. Now, saying 'lost' implies falling away without attainment, therefore no offense). If, in reality, he has not attained it but says he has fallen away, it is a Parajika offense. If it is the truth, no offense.'

Question: 'If a bhikkhu says, 'I am a learner,' what offense is committed?' Answer: 'If he says, 'I am learning the Patimokkha (Code of monastic rules),' it is a Thullaccaya offense. If he is empty and without anything, yet says he is learning the Holy Dharma, it is a Parajika offense. Learning the Sutra (Discourses), Vinaya (Monastic Discipline), and Abhidhamma (Higher Doctrine) is also the same.'

'If a bhikkhu says, 'I am the last born,' what offense is committed?' Answer: 'If he speaks of past dharmas as having ceased, it is a Thullaccaya offense. If he speaks of the true ending of birth, it is a Parajika offense.'

Question: 'If a bhikkhu makes such a statement: 'I will say that you are a Sotapanna (Stream-Enterer), a Sakadagami, an Anagami, an Arahat,' and then says of himself, 'I am a Sotapanna, a Sakadagami, an Anagami, an Arahat,' what offense is committed?' Answer: 'Thullaccaya.'

Question: 'If a bhikkhu says to a layperson: 'Who told you that I am a Sotapanna, not a Sakadagami, not an Anagami, not an Arahat?' and then says: 'I am not a Sotapanna, nor even an Arahat,' it is a Parajika offense.'

Question: 'If a bhikkhu wants to speak of the Sotapanna fruit, but speaks of the Sakadagami, Anagami, Arahat fruit, what offense is committed?' Answer: 'Thullaccaya.'

Question: 'If a bhikkhu says: 'I attained the Sotapanna fruit in Girika Mountain, I attained the Sakadagami fruit in Sattapanna Mountain, I attained the Anagami fruit in Venuvana-vihara (Bamboo Grove Monastery), I attained the Arahat fruit in Gijjhakuta Mountain (Vulture Peak Mountain).' What offense is committed?'

何罪？」答：「若在彼處誦修多羅，我不作懈怠，偷羅遮。若故妄語，波羅夷。」

問：「若有比丘，人問得果不？答言得，而示手中果花葉。犯何罪耶？」答：「若意在花果，偷羅遮。若故說沙門果，波羅夷。」

問：「若比丘言：『某甲家乞食比丘，須陀洹、斯陀含、阿那含、阿羅漢。我非須陀洹乃至阿羅漢。』得何罪耶？」答：「偷羅遮。」

問：「有比丘言：『受用某甲居士衣食臥具醫藥者，是須陀洹乃至阿羅漢。我亦受用，我非阿羅漢。』犯何罪？」答：「偷羅遮。」

問：「若比丘言：『某甲居士請眾多比丘，敷種種眾多褥，皆是須陀洹乃至是阿羅漢，無凡夫。我亦受請，亦為我敷座。』得何罪耶？」答：「偷羅遮。」

問：「若人問比丘：『大德！何處得衣食乃至湯藥？』比丘答言：『某甲居士請眾多比丘，語比丘言：「若是須陀洹乃至阿羅漢者，受我四事供養隨意取。」我亦于中取，而我非須陀洹乃至阿羅漢。』得何罪？」答：「偷羅遮。」

「若比丘言：『我不畏，不活畏，不畏大眾畏、死畏、惡道畏。』犯何罪？」答：「若因此身說此身過去變壞，偷羅遮。若故妄語說聖法，波羅夷。乃至惡道畏亦如是。」

問：「若比丘言：『我於一切結使繫縛煩

【現代漢語翻譯】現代漢語譯本問：『犯了什麼罪？』答：『如果在那地方誦讀修多羅（Sūtra，經），我不懈怠，犯偷蘭遮（Sthūlātyaya，粗罪）。如果故意說謊，犯波羅夷（Pārājika，斷頭罪）。』問：『如果有比丘，別人問他是否證得果位？回答說證得了，並且指著手中的果、花、葉。犯了什麼罪？』答：『如果意在指花果，犯偷蘭遮。如果故意說證得沙門果（Śrāmaṇa-phala，出家人的果位），犯波羅夷。』問：『如果比丘說：『某某家供養乞食的比丘，是須陀洹（Srotaāpanna，入流果）、斯陀含（Sakṛdāgāmin，一來果）、阿那含（Anāgāmin，不還果）、阿羅漢（Arhat，無學果）。我不是須陀洹，乃至不是阿羅漢。』犯了什麼罪？』答：『犯偷蘭遮。』問：『有比丘說：『受用某某居士的衣服、飲食、臥具、醫藥的人，是須陀洹，乃至阿羅漢。我也受用，我不是阿羅漢。』犯了什麼罪？』答：『犯偷蘭遮。』問：『如果比丘說：『某某居士請了很多比丘，鋪設種種眾多的褥子，都是須陀洹，乃至是阿羅漢，沒有凡夫。我也接受邀請，也為我鋪設座位。』犯了什麼罪？』答：『犯偷蘭遮。』問：『如果有人問比丘：『大德！在哪裡能得到衣服、飲食，乃至湯藥？』比丘回答說：『某某居士請了很多比丘，對比丘們說：「如果是須陀洹，乃至阿羅漢，就接受我的四事供養，隨意取用。」我也在其中取用，而我不是須陀洹，乃至阿羅漢。』犯了什麼罪？』答：『犯偷蘭遮。』『如果比丘說：『我不畏懼，不畏活命的危險，不畏懼大眾，不畏懼死亡，不畏懼惡道。』犯了什麼罪？』答：『如果因此身說此身過去變壞，犯偷蘭遮。如果故意說謊說聖法，犯波羅夷。乃至畏懼惡道也是這樣。』問：『如果比丘說：『我對於一切結使（Saṃyojana，煩惱的束縛）、繫縛（Bandhana，束縛）、煩

【English Translation】 English version Question: 'What offense is committed?' Answer: 'If in that place I recite the Sutras (Sūtra), and I am not lazy, it is a Sthūlātyaya (gross offense). If I deliberately lie, it is a Pārājika (defeat offense).' Question: 'If there is a Bhikṣu (monk), and someone asks if he has attained the fruit? He answers that he has, and points to the fruit, flower, and leaves in his hand. What offense is committed?' Answer: 'If his intention is to refer to the flower and fruit, it is a Sthūlātyaya. If he deliberately claims to have attained the Śrāmaṇa-phala (fruit of a renunciant), it is a Pārājika.' Question: 'If a Bhikṣu says: 'The Bhikṣus who receive alms at so-and-so's house are Srotaāpanna (stream-enterer), Sakṛdāgāmin (once-returner), Anāgāmin (non-returner), Arhat (worthy one). I am not a Srotaāpanna, nor am I an Arhat.' What offense is committed?' Answer: 'Sthūlātyaya.' Question: 'If a Bhikṣu says: 'Those who receive the robes, food, bedding, and medicine from so-and-so's householder are Srotaāpanna, even Arhats. I also receive them, but I am not an Arhat.' What offense is committed?' Answer: 'Sthūlātyaya.' Question: 'If a Bhikṣu says: 'So-and-so's householder invited many Bhikṣus and spread out various kinds of many mats, all of whom are Srotaāpanna, even Arhats, with no ordinary people. I also accepted the invitation, and a seat was also spread for me.' What offense is committed?' Answer: 'Sthūlātyaya.' Question: 'If someone asks a Bhikṣu: 'Venerable Sir, where can one obtain robes, food, even medicine?' The Bhikṣu answers: 'So-and-so's householder invited many Bhikṣus and said to the Bhikṣus: "If you are a Srotaāpanna, even an Arhat, accept my four kinds of offerings and take whatever you wish." I also took from among them, but I am not a Srotaāpanna, even an Arhat.' What offense is committed?' Answer: 'Sthūlātyaya.' 'If a Bhikṣu says: 'I have no fear, no fear of living, no fear of the assembly, no fear of death, no fear of evil destinies.' What offense is committed?' Answer: 'If, because of this body, he speaks of the past decay of this body, it is a Sthūlātyaya. If he deliberately lies about the holy Dharma, it is a Pārājika. Even fear of evil destinies is the same.' Question: 'If a Bhikṣu says: 'Regarding all Saṃyojana (fetters), Bandhana (bonds), afflictions

惱解脫。』得何罪耶？」答：「若言於過去煩惱滅，偷羅遮。若故說結使繫縛解脫，波羅夷。」

問：「若比丘言：『諸賢聖所知，我亦得。』得何罪？」答：「若言我得修多羅者，偷羅遮。若故說聖法，波羅夷。」

問：「若比丘言：『我修諸根力覺道。』得何罪耶？」答：「若誦得修多羅，偷羅遮。若故妄語修根力覺道，波羅夷。」

問：「若比丘言：『我當說須陀洹果，而我非須陀洹。』得何罪耶？」答：「偷羅遮。乃至阿羅漢亦如是。」

問：「若比丘言：『我入世俗禪，不得世俗智。』得何罪耶？」答：「偷羅遮。」

問：「若比丘言：『我是世尊。』得何罪耶？」答：「若意在說法教誡，偷羅遮。若故妄語世尊，波羅夷。」

問：「若比丘言：『我是佛。』得何罪耶？」答：「若言我覺惡不善法，偷羅遮。若故妄語，波羅夷。」

問：「若比丘言：『我是毗婆尸佛弟子。』得何罪耶？」答：「歸依釋迦牟尼，便歸依七佛。若說宿命通，波羅夷。」

問：「若比丘言：『得須陀洹不得？我非須陀洹。』得何罪耶？」答：「偷羅遮。」

問：「若有比丘言：『我得果。』問言：『得何果。』示庵婆羅果、閻浮果波那娑果。得何罪耶？」答：「偷羅遮

【現代漢語翻譯】現代漢語譯本問：『如果（有比丘）說：『（我的）煩惱已經解脫。』（這樣說）會犯什麼罪？』答：『如果說過去的煩惱已經滅盡，犯偷蘭遮罪（Thūlaccaya）。如果故意說結使（Klesha，煩惱的根本）的束縛已經解脫，犯波羅夷罪（Pārājika）。』問：『如果比丘說：『賢聖（Ariya）所知（的境界），我也得到了。』（這樣說）會犯什麼罪？』答：『如果說我得到了修多羅（Sūtra，經），犯偷蘭遮罪。如果故意說聖法（Ariya-dhamma），犯波羅夷罪。』問：『如果比丘說：『我修習諸根、力、覺道（Bodhipakkhiyadhamma，菩提分法）。』（這樣說）會犯什麼罪？』答：『如果誦讀而得到修多羅，犯偷蘭遮罪。如果故意妄語說修習根、力、覺道，犯波羅夷罪。』問：『如果比丘說：『我將要說須陀洹果（Sotāpanna-phala，入流果），但我不是須陀洹。』（這樣說）會犯什麼罪？』答：『犯偷蘭遮罪。乃至阿羅漢（Arhat）也是這樣。』問：『如果比丘說：『我入世俗禪（Lokiya jhāna），但沒有得到世俗智（Lokiya-ñāṇa）。』（這樣說）會犯什麼罪？』答：『犯偷蘭遮罪。』問：『如果比丘說：『我是世尊（Bhagavān）。』（這樣說）會犯什麼罪？』答：『如果意在說法教誡，犯偷蘭遮罪。如果故意妄語說自己是世尊，犯波羅夷罪。』問：『如果比丘說：『我是佛（Buddha）。』（這樣說）會犯什麼罪？』答：『如果說我覺悟了惡不善法，犯偷蘭遮罪。如果故意妄語，犯波羅夷罪。』問：『如果比丘說：『我是毗婆尸佛（Vipassī Buddha）的弟子。』（這樣說）會犯什麼罪？』答：『歸依釋迦牟尼（Śākyamuni），便是歸依七佛。如果說宿命通（Pubbenivāsānussati-ñāṇa），犯波羅夷罪。』問：『如果比丘說：『得到須陀洹（Sotāpanna）了嗎？沒有得到？我不是須陀洹。』（這樣說）會犯什麼罪？』答：『犯偷蘭遮罪。』問：『如果有比丘說：『我得到了果。』（有人）問：『得到了什麼果？』（他）指著庵婆羅果（Āmra，芒果）、閻浮果（Jambū，蒲桃果）、波那娑果（Panasa，菠蘿蜜）。（這樣說）會犯什麼罪？』答：『犯偷蘭遮罪。』

【English Translation】 English version Question: 'If a bhikkhu (monk) says: 'My defilements are liberated.' What offense is committed?' Answer: 'If he says past defilements are extinguished, Thūlaccaya (a serious offense). If he intentionally says the fetters (Klesha) of attachment are liberated, Pārājika (expulsion from the Sangha).' Question: 'If a bhikkhu says: 'What the Noble Ones (Ariya) know, I also attain.' What offense is committed?' Answer: 'If he says he has attained the Sūtra (discourses), Thūlaccaya. If he intentionally speaks of the Noble Dhamma (Ariya-dhamma), Pārājika.' Question: 'If a bhikkhu says: 'I cultivate the faculties, powers, and factors of enlightenment (Bodhipakkhiyadhamma).' What offense is committed?' Answer: 'If he has memorized and obtained the Sūtra, Thūlaccaya. If he intentionally lies about cultivating the faculties, powers, and factors of enlightenment, Pārājika.' Question: 'If a bhikkhu says: 'I will speak of the fruit of Stream-entry (Sotāpanna-phala), but I am not a Stream-enterer (Sotāpanna).' What offense is committed?' Answer: 'Thūlaccaya. It is the same even up to Arhat (a perfected being).' Question: 'If a bhikkhu says: 'I enter mundane absorption (Lokiya jhāna), but I do not attain mundane knowledge (Lokiya-ñāṇa).' What offense is committed?' Answer: 'Thūlaccaya.' Question: 'If a bhikkhu says: 'I am the Blessed One (Bhagavān).' What offense is committed?' Answer: 'If the intention is to teach the Dhamma and give instructions, Thūlaccaya. If he intentionally lies about being the Blessed One, Pārājika.' Question: 'If a bhikkhu says: 'I am a Buddha.' What offense is committed?' Answer: 'If he says he is awakened to evil and unwholesome states, Thūlaccaya. If he intentionally lies, Pārājika.' Question: 'If a bhikkhu says: 'I am a disciple of Vipassī Buddha.' What offense is committed?' Answer: 'Having taken refuge in Śākyamuni (Buddha), one has taken refuge in the seven Buddhas. If he speaks of recollection of past lives (Pubbenivāsānussati-ñāṇa), Pārājika.' Question: 'If a bhikkhu says: 'Have I attained Stream-entry (Sotāpanna) or not? I am not a Stream-enterer.' What offense is committed?' Answer: 'Thūlaccaya.' Question: 'If a bhikkhu says: 'I have attained a fruit.' When asked: 'What fruit have you attained?' He points to an Āmra (mango), a Jambū (rose apple), or a Panasa (jackfruit). What offense is committed?' Answer: 'Thūlaccaya.'

。若故妄語說沙門果，波羅夷。」

問：「若比丘自作書，某甲比丘得須陀洹果。得何罪耶？」答：「偷羅遮。乃至阿羅漢亦如是。」

問：「若比丘說過人法，不犯波羅夷耶？」答：「有。本犯戒、本不和合、賊住、污染比丘尼人，突吉羅。」

問：「頗有非受具戒人說過人法犯波羅夷耶？」答：「有。謂學戒人。」

問：「若比丘獨入房，得四波羅夷耶？」答：「有。先作偷盜方便、殺生方便，知我入房時阿羅漢，自根長。」

問四波羅夷竟。

問十三僧伽婆尸沙

問：「若比丘行時精出，得何罪？」答：「不犯。覺時方便、眠時精出，偷羅遮。覺時方便、覺時出，于中起想，僧伽婆尸沙。不異，偷羅遮。方便受樂出，偷羅遮。頓出，不犯。若握搦不出，偷羅遮。未受具戒時作方便，未受具戒時出，突吉羅。若未受具戒時作方便，受具戒時出，偷羅遮。受具戒時作方便，受具戒時出，偷羅遮。如是應作九句。」

問：「若比丘犯僧殘罪已，不知時日，何處與別住耶？」答：「從初受戒日。」

問：「若比丘按摩受樂，偷羅遮。若比丘以手摩捉，偷羅遮。自出中受樂，偷羅遮。男根觸受樂，偷羅遮。出節中精，偷羅遮。空中動出，偷羅遮。行中動出，偷羅

【現代漢語翻譯】現代漢語譯本：如果故意說謊，聲稱自己證得了沙門果（證得四果阿羅漢的修行成果），則犯波羅夷罪（斷頭罪，即逐出僧團）。問：如果比丘自己寫書，說某某比丘證得了須陀洹果（初果阿羅漢）。犯什麼罪？答：偷蘭遮罪（重罪）。乃至宣稱證得阿羅漢果也是如此。問：如果比丘說了過人法（超凡能力），是否一定犯波羅夷罪？答：不一定。如果是原本就犯戒的人、原本就不合羣的人、冒充比丘的人、玷污比丘尼的人，則犯突吉羅罪（輕罪）。問：難道有非受具戒的人說了過人法也會犯波羅夷罪嗎？答：有。指學戒人（沙彌）。問：如果比丘獨自進入房間，就能犯四波羅夷罪嗎？答：不一定。如果事先做了偷盜的準備、殺生的準備，知道我進入房間時會成為阿羅漢，或者自己的生殖器勃起，才可能犯波羅夷罪。問四波羅夷罪完畢。問十三僧伽婆尸沙（十三種僧殘罪）問：如果比丘行走時遺精，犯什麼罪？答：不犯。如果是醒著時做方便（準備），睡眠時遺精，犯偷蘭遮罪。如果是醒著時做方便，醒著時遺精，並且心中生起淫慾之想，犯僧伽婆尸沙罪（僧殘罪）。如果（遺精的情況）沒有不同，犯偷蘭遮罪。如果爲了享受快樂而做方便導致遺精，犯偷蘭遮罪。如果是突然遺精，不犯。如果握住陰莖不讓精液流出，犯偷蘭遮罪。如果未受具戒時做方便，未受具戒時遺精，犯突吉羅罪。如果未受具戒時做方便，受具戒時遺精，犯偷蘭遮罪。如果受具戒時做方便，受具戒時遺精，犯偷蘭遮罪。應該這樣做出九種情況的分析。問：如果比丘犯了僧殘罪之後，不知道具體的時間，應該從哪一天開始進行別住（一種懺悔方式）？答：從最初受戒的那一天開始。問：如果比丘享受性快感，犯偷蘭遮罪。如果比丘用手觸控，犯偷蘭遮罪。自己遺精時享受性快感，犯偷蘭遮罪。男根接觸時享受性快感，犯偷蘭遮罪。精液流出時享受性快感，犯偷蘭遮罪。在空中動搖導致遺精，犯偷蘭遮罪。行走中動搖導致遺精，犯偷蘭遮

【English Translation】 English version: 'If one deliberately utters a falsehood, claiming to have attained the fruits of a Shramana (the fruits of practice of attaining the four Arhats), it is a Parajika (a defeat, expulsion from the Sangha).' Question: 'If a Bhikkhu writes a book himself, saying that so-and-so Bhikkhu has attained the Srotapanna fruit (the first fruit of Arhatship), what offense does he commit?' Answer: 'Thullaccaya (a grave offense). It is the same even up to Arhatship.' Question: 'If a Bhikkhu speaks of superhuman qualities, does he necessarily commit a Parajika?' Answer: 'Not necessarily. If it is someone who originally broke the precepts, someone who was originally not in harmony, a thief-dweller, or someone who defiled a Bhikkhuni, it is a Dukkata (a minor offense).' Question: 'Is it possible for someone who is not fully ordained to commit a Parajika by speaking of superhuman qualities?' Answer: 'Yes. It refers to a trainee (a novice monk).' Question: 'If a Bhikkhu enters a room alone, can he commit the four Parajikas?' Answer: 'Not necessarily. If he first makes preparations for stealing, preparations for killing, knows that he will become an Arhat when he enters the room, or his own penis becomes erect, then it is possible to commit a Parajika.' End of questions on the four Parajikas. Questions on the thirteen Sanghadisesas (thirteen offenses requiring Sangha intervention) Question: 'If a Bhikkhu ejaculates while walking, what offense does he commit?' Answer: 'No offense. If he makes preparations while awake and ejaculates while sleeping, it is a Thullaccaya. If he makes preparations while awake and ejaculates while awake, and lustful thoughts arise in his mind, it is a Sanghadisesa. If (the ejaculation) is no different, it is a Thullaccaya. If he makes preparations for enjoying pleasure and ejaculates, it is a Thullaccaya. If it is a sudden ejaculation, no offense. If he holds his penis and prevents ejaculation, it is a Thullaccaya. If he makes preparations before being fully ordained and ejaculates before being fully ordained, it is a Dukkata. If he makes preparations before being fully ordained and ejaculates after being fully ordained, it is a Thullaccaya. If he makes preparations after being fully ordained and ejaculates after being fully ordained, it is a Thullaccaya. Thus, nine cases should be analyzed.' Question: 'If a Bhikkhu commits a Sanghadisesa offense and does not know the specific time, from which day should he begin the parivasa (a period of penance)?' Answer: 'From the day he was first ordained.' Question: 'If a Bhikkhu enjoys sexual pleasure, it is a Thullaccaya. If a Bhikkhu touches with his hand, it is a Thullaccaya. If he enjoys sexual pleasure while ejaculating himself, it is a Thullaccaya. If he enjoys sexual pleasure with male genitalia in contact, it is a Thullaccaya. If he enjoys sexual pleasure while semen is emitted, it is a Thullaccaya. If he moves in the air and ejaculates, it is a Thullaccaya. If he moves while walking and ejaculates, it is a Thulla'

遮。」

問：「如佛所說，出節中精，偷羅遮。云何節精？」答：「精離本處，在節作方便出，偷羅遮。」

問：「頗有比丘時犯、非比丘時凈？非比丘時犯、比丘時凈？比丘時犯、比丘時凈？非比丘時犯、非比丘時凈耶？」答：「有。云何比丘時犯、非比丘時凈？若比丘犯不共僧伽婆尸沙，轉根作比丘尼得凈。云何非比丘時犯、比丘時凈？若比丘尼犯不共僧伽婆尸沙，轉根作比丘即得凈。云何比丘時犯、比丘時凈？比丘犯戒，如法懺悔。云何非比丘時犯、非比丘時凈？若比丘尼犯戒，如法懺悔。」

問：「頗有比丘眠時犯、覺時凈？覺時犯、眠時凈耶？」答：「有。云何眠時犯、覺時凈？若比丘眠時，舉著高床上，女人入宿，覺已知，如法懺悔。云何覺時犯、眠時凈？若比丘犯僧伽婆尸沙，阿浮呵那時聞白已眠，即眠中羯磨竟。」

問：「如世尊所說，若比丘故出精，除夢中，僧伽婆尸沙。頗有比丘故出精不犯耶？」答：「有。前者。」

又問：「頗非前者故出精不犯耶？」答：「有。出他精，偷羅遮。」

又問：「頗有比丘故出精不犯耶？」答：「有。為他作境界。」

又問：「頗有比丘故出精不犯耶？」答：「有。本犯戒、本不和合、賊住、污染比丘尼，突吉羅。

【現代漢語翻譯】現代漢語譯本：問：『如同佛陀所說，出節中精，偷羅遮（Thullaccaya，一種罪名）。什麼是節精？』答：『精液離開原本的位置，在關節處設法使其流出，是偷羅遮。』問：『有沒有比丘在是比丘時犯戒，不是比丘時清凈？不是比丘時犯戒，是比丘時清凈？比丘時犯戒，比丘時清凈？不是比丘時犯戒，不是比丘時清凈的情況呢？』答：『有。』『什麼是在比丘時犯戒，不是比丘時清凈？如果比丘犯了不共僧伽婆尸沙（Sanghavasesa，僧殘罪），轉變為比丘尼就得到清凈。』『什麼不是比丘時犯戒，是比丘時清凈？如果比丘尼犯了不共僧伽婆尸沙，轉變為比丘就得到清凈。』『什麼是在比丘時犯戒，比丘時清凈？比丘犯戒，如法懺悔。』『什麼不是比丘時犯戒，不是比丘時清凈？如果比丘尼犯戒，如法懺悔。』問：『有沒有比丘在睡眠時犯戒，醒來時清凈？醒來時犯戒，睡眠時清凈的情況呢？』答：『有。』『什麼是睡眠時犯戒，醒來時清凈？如果比丘在睡眠時，被抬到高床上，女人進入房間，醒來後知道此事，如法懺悔。』『什麼是醒來時犯戒，睡眠時清凈？如果比丘犯了僧伽婆尸沙，在阿浮呵那（Abbhana，一種儀式）時聽到宣告后入睡，就在睡眠中羯磨（Kamma，業）完成。』問：『如同世尊所說，如果比丘故意出精，除了夢中，是僧伽婆尸沙。有沒有比丘故意出精而不犯戒的呢？』答：『有。前者。』又問：『有沒有不是前者而故意出精不犯戒的呢？』答：『有。出他人的精液，是偷羅遮。』又問：『有沒有比丘故意出精不犯戒的呢？』答：『有。為他人制造性行為的場所。』又問：『有沒有比丘故意出精不犯戒的呢？』答：『有。原本就犯戒、原本就不和合、賊住（假冒比丘）、污染比丘尼，是突吉羅（Dukkata，一種輕罪）。』

【English Translation】 English version: Question: 'As the Buddha said, emission of semen during the intermediate period, Thullaccaya (Thullaccaya, a type of offense). What is 'emission during the intermediate period'?' Answer: 'When semen leaves its original place and one contrives to emit it at a joint, it is Thullaccaya.' Question: 'Is there a bhikkhu who commits an offense while being a bhikkhu and is pure when not a bhikkhu? Commits an offense when not a bhikkhu and is pure when a bhikkhu? Commits an offense while being a bhikkhu and is pure when a bhikkhu? Commits an offense when not a bhikkhu and is not pure when not a bhikkhu?' Answer: 'Yes.' 'How does a bhikkhu commit an offense while being a bhikkhu and is pure when not a bhikkhu? If a bhikkhu commits a Sanghavasesa (Sanghavasesa, a type of serious offense requiring a meeting of the Sangha) that is not shared, and then transforms into a bhikkhuni, they become pure.' 'How does one commit an offense when not a bhikkhu and is pure when a bhikkhu? If a bhikkhuni commits a Sanghavasesa that is not shared, and then transforms into a bhikkhu, they become pure.' 'How does one commit an offense while being a bhikkhu and is pure when a bhikkhu? A bhikkhu commits an offense and then confesses according to the Dharma.' 'How does one commit an offense when not a bhikkhu and is not pure when not a bhikkhu? If a bhikkhuni commits an offense and then confesses according to the Dharma.' Question: 'Is there a bhikkhu who commits an offense while sleeping and is pure when awake? Commits an offense while awake and is pure when sleeping?' Answer: 'Yes.' 'How does one commit an offense while sleeping and is pure when awake? If a bhikkhu is sleeping and is carried to a high bed, and a woman enters the room, and upon waking, he knows this, and confesses according to the Dharma.' 'How does one commit an offense while awake and is pure when sleeping? If a bhikkhu commits a Sanghavasesa, and during the Abbhana (Abbhana, a type of ceremony) hears the announcement and then falls asleep, the Kamma (Kamma, action/deed) is completed while he is sleeping.' Question: 'As the Blessed One said, if a bhikkhu intentionally emits semen, except in a dream, it is a Sanghavasesa. Is there a bhikkhu who intentionally emits semen and does not commit an offense?' Answer: 'Yes. The former case.' Again, question: 'Is there a case where one unintentionally emits semen and does not commit an offense?' Answer: 'Yes. Emitting another person's semen is a Thullaccaya.' Again, question: 'Is there a bhikkhu who intentionally emits semen and does not commit an offense?' Answer: 'Yes. Creating a boundary for another person (for sexual activity).' Again, question: 'Is there a bhikkhu who intentionally emits semen and does not commit an offense?' Answer: 'Yes. One who originally violated the precepts, one who was originally not in harmony, a thief-resident (one falsely claiming to be a bhikkhu), defiling a bhikkhuni, it is a Dukkata (Dukkata, a minor offense).'

」

問：「頗有未受具戒人故出精犯僧伽婆尸沙耶？」答：「有。謂學戒。」

問：「如世尊所說，比丘摩觸女人，僧伽婆尸沙。頗有比丘摩觸不犯耶？」答：「有。若女人身根壞，偷羅遮。若病癬疥癢摩觸，偷羅遮。比丘身根壞等亦如是。俱身根壞等，突吉羅。若比丘疑為是女人非女人摩觸，偷羅遮。若染著余女人、摩觸余女人，偷羅遮。若摩觸齒爪毛，偷羅遮。摩觸骨，偷羅遮。女人來摩觸比丘齒爪毛，突吉羅。摩觸離身齒爪毛髮骨，突吉羅。爪齒毛髮骨爪齒毛髮骨摩觸，突吉羅。」

比丘比丘相摩觸，偷羅遮。比丘摩觸女黃門，偷羅遮。女黃門摩觸比丘，突吉羅。比丘摩觸男子，偷羅遮。若比丘摩觸女身時，比丘轉根作比丘尼，偷羅遮。比丘摩觸男子，男子轉根作女人，僧伽婆尸沙。若比丘摩觸男子時，比丘轉根作比丘尼，波羅夷。若比丘摩觸男子，俱轉根，偷羅遮。

若比丘尼摩觸男子，男子轉根作女人，偷羅遮。比丘尼摩觸男子，比丘尼轉根作比丘，偷羅遮。比丘尼摩觸女人，俱轉根，偷羅遮。比丘尼摩觸比丘，轉根作比丘，偷羅遮。比丘摩觸比丘尼，轉根作比丘尼，偷羅遮。為溫暖細軟故，不犯。比丘摩觸黃門二根不男，偷羅遮。摩觸入滅盡定比丘尼，偷羅遮。無污染心摩觸女

【現代漢語翻譯】現代漢語譯本　　問：『有沒有未受具足戒的人故意遺精，觸犯僧伽婆尸沙罪（Sanghavasesa，僧團所犯的重罪，需經僧團懺悔）的情況？』答：『有。指正在學習戒律的人。』

問：『如世尊所說，比丘（bhikkhu，男性出家人）觸控女人，犯僧伽婆尸沙罪。有沒有比丘觸控女人而不犯戒的情況？』答：『有。如果女人的身體器官已經損壞，犯偷蘭遮罪（Thullaccaya，一種輕罪）。如果是因病如癬、疥瘡、瘙癢而觸控，犯偷蘭遮罪。比丘的身體器官損壞等情況也一樣。如果雙方的身體器官都損壞等，犯突吉羅罪（Dukkata，一種輕罪）。如果比丘懷疑是女人又不能確定是否是女人而觸控，犯偷蘭遮罪。如果對比丘染著的其他女人，觸控其他女人，犯偷蘭遮罪。如果觸控牙齒、指甲、毛髮，犯偷蘭遮罪。觸控骨頭，犯偷蘭遮罪。女人來觸控比丘的牙齒、指甲、毛髮，犯突吉羅罪。觸控脫離身體的牙齒、指甲、毛髮、骨頭，犯突吉羅罪。牙齒、指甲、毛髮、骨頭、牙齒、指甲、毛髮、骨頭互相觸控，犯突吉羅罪。』

比丘與比丘互相觸控，犯偷蘭遮罪。比丘觸控女黃門（Pandaka，性功能不全者），犯偷蘭遮罪。女黃門觸控比丘，犯突吉羅罪。比丘觸控男子，犯偷蘭遮罪。如果比丘觸控女人身體時，比丘轉變為比丘尼（bhikkhuni，女性出家人），犯偷蘭遮罪。比丘觸控男子，男子轉變為女人，犯僧伽婆尸沙罪。如果比丘觸控男子時，比丘轉變為比丘尼，犯波羅夷罪（Parajika，斷頭罪，最嚴重的罪）。如果比丘觸控男子，雙方都轉變性別，犯偷蘭遮罪。

如果比丘尼觸控男子，男子轉變為女人，犯偷蘭遮罪。比丘尼觸控男子，比丘尼轉變為比丘，犯偷蘭遮罪。比丘尼觸控女人，雙方都轉變性別，犯偷蘭遮罪。比丘尼觸控比丘，轉變為比丘，犯偷蘭遮罪。比丘觸控比丘尼，轉變為比丘尼，犯偷蘭遮罪。爲了取暖或因為（衣物）細軟的緣故，不犯戒。比丘觸控黃門、雙性人、非男非女的人，犯偷蘭遮罪。觸控進入滅盡定（Nirodha-samapatti，一種高級禪定狀態）的比丘尼，犯偷蘭遮罪。沒有污染的心而觸控女人，不犯戒。

【English Translation】 English version 　　Question: 'Is there a case where someone who has not received full ordination deliberately emits semen and commits a Sanghavasesa offense (Sanghavasesa, a serious offense requiring confession by the Sangha)?' Answer: 'Yes. It refers to someone who is learning the precepts.'

Question: 'As the World Honored One said, a bhikkhu (bhikkhu, a male monastic) touching a woman is a Sanghavasesa offense. Is there a case where a bhikkhu touches a woman and does not commit an offense?' Answer: 'Yes. If the woman's physical organs are damaged, it is a Thullaccaya offense (Thullaccaya, a minor offense). If it is due to illness such as ringworm, scabies, or itching that he touches her, it is a Thullaccaya offense. The same applies if the bhikkhu's physical organs are damaged, etc. If both parties' physical organs are damaged, etc., it is a Dukkata offense (Dukkata, a minor offense). If a bhikkhu suspects it is a woman but cannot determine whether it is a woman and touches her, it is a Thullaccaya offense. If he is attached to another woman and touches another woman, it is a Thullaccaya offense. If he touches teeth, nails, or hair, it is a Thullaccaya offense. Touching bones is a Thullaccaya offense. If a woman comes and touches a bhikkhu's teeth, nails, or hair, it is a Dukkata offense. Touching teeth, nails, hair, or bones that have separated from the body is a Dukkata offense. Teeth, nails, hair, bones, teeth, nails, hair, bones touching each other is a Dukkata offense.'

A bhikkhu touching another bhikkhu is a Thullaccaya offense. A bhikkhu touching a female Pandaka (Pandaka, a person with impaired sexual function) is a Thullaccaya offense. A female Pandaka touching a bhikkhu is a Dukkata offense. A bhikkhu touching a man is a Thullaccaya offense. If a bhikkhu is touching a woman's body and the bhikkhu transforms into a bhikkhuni (bhikkhuni, a female monastic), it is a Thullaccaya offense. If a bhikkhu touches a man and the man transforms into a woman, it is a Sanghavasesa offense. If a bhikkhu is touching a man and the bhikkhu transforms into a bhikkhuni, it is a Parajika offense (Parajika, an offense resulting in expulsion). If a bhikkhu touches a man and both transform their gender, it is a Thullaccaya offense.

If a bhikkhuni touches a man and the man transforms into a woman, it is a Thullaccaya offense. If a bhikkhuni touches a man and the bhikkhuni transforms into a bhikkhu, it is a Thullaccaya offense. If a bhikkhuni touches a woman and both transform their gender, it is a Thullaccaya offense. If a bhikkhuni touches a bhikkhu and transforms into a bhikkhu, it is a Thullaccaya offense. If a bhikkhu touches a bhikkhuni and transforms into a bhikkhuni, it is a Thullaccaya offense. It is not an offense for the sake of warmth or because (the clothing) is soft. A bhikkhu touching a Pandaka, a hermaphrodite, or someone who is neither male nor female is a Thullaccaya offense. Touching a bhikkhuni who has entered Nirodha-samapatti (Nirodha-samapatti, a high state of meditative absorption) is a Thullaccaya offense. Touching a woman without lustful intent is not an offense.

人，突吉羅。母想、姊妹想、女想，不犯。本二，不染污心摩觸，突吉羅。若火中水中、師子虎狼、非人及余諸難中捉出，不犯。

問：「若比丘于女人所粗語，僧伽婆尸沙。頗有粗語不犯耶？」答：「有。為他粗語，偷羅遮。遣書疏汝根斷、汝根惡、汝與我分、共我眠，皆犯偷羅遮。黃門二根邊粗惡語，偷羅遮。入滅盡定比丘尼所粗惡語，偷羅遮。讚歎己身亦如是。」

問：「若法有非過去非未來非現在耶？」答：「有。謂媒嫁受語去，偷羅遮。還報懺悔，何罪？謂僧伽婆尸沙。人男人女先以期，比丘言：『姊妹合耶。』突吉羅。自在不自在亦如是。云何自在？多有財有息、國王長者所信。云何不自在？無有財息、國王長者所不信持。不自在語至自在所，偷羅遮。若比丘言買女人，突吉羅。買某甲女人，偷羅遮。于買女人所媒嫁，偷羅遮。一女懷男、一女懷女，于中媒嫁，偷羅遮。若空媒嫁，偷羅遮。若比丘持去持來，僧伽婆尸沙。後去來，偷羅遮。媒嫁黃門二根，偷羅遮。若比丘狂人邊受語，至狂人所，偷羅遮。狂人邊受語，至非狂人所，偷羅遮。非狂人邊受語，至狂人所，偷羅遮。散亂人邊受語，至散亂人所，偷羅遮。散亂人所受語，至非散亂人所，偷羅遮。不散亂人所受語，至非散亂人所說已還

【現代漢語翻譯】現代漢語譯本：人，突吉羅（Dukkata，一種輕微的罪過）。如果（生起）母親想、姐妹想、女兒想，不犯（戒）。如果是原本的兩個（人），沒有染污心而摩觸，突吉羅（Dukkata）。如果從火中、水中、獅子、虎狼、非人以及其他各種災難中救出（女人），不犯（戒）。

問：『如果比丘對女人說粗語，犯僧伽婆尸沙（Sanghavasesa，一種僅次於波羅夷的重罪）。那麼，有沒有說粗語而不犯戒的情況呢？』答：『有。爲了他人而說粗語，犯偷蘭遮（Thullaccaya，一種中等罪）。如果寫信說「你的根斷了」、「你的根很惡劣」、「你和我分了」、「和我睡覺」，都犯偷蘭遮（Thullaccaya）。對黃門（宦官）或兩性人說粗惡語，偷蘭遮（Thullaccaya）。對比丘尼（Bhikkhuni，女性出家人）在入滅盡定（Nirodha-samapatti，一種甚深的禪定狀態）時說粗惡語，偷蘭遮（Thullaccaya）。讚歎自己（的效能力）也是如此。』

問：『有沒有一種法是非過去、非未來、非現在的呢？』答：『有。如果是媒嫁時接受了（女方的）話語而去（說媒），犯偷蘭遮（Thullaccaya）。如果回來懺悔，是什麼罪？是僧伽婆尸沙（Sanghavasesa）。如果男人或女人事先約定，比丘說：「姐妹，（你們）結合了嗎？」犯突吉羅（Dukkata）。自在和不自在的情況也是如此。』什麼是自在？指有很多財產和收入，被國王和長者所信任的人。什麼是不自在？指沒有財產和收入，不被國王和長者所信任的人。從不自在的人那裡接受話語，到自在的人那裡去（說媒），犯偷蘭遮（Thullaccaya）。如果比丘說要買女人，犯突吉羅（Dukkata）。如果說要買某甲（某個人）的女人，犯偷蘭遮（Thullaccaya）。如果為買來的女人說媒，犯偷蘭遮（Thullaccaya）。如果一個女人懷了男孩，一個女人懷了女孩，為她們說媒，犯偷蘭遮（Thullaccaya）。如果是空說媒，犯偷蘭遮（Thullaccaya）。如果比丘拿著（聘禮）去或來，犯僧伽婆尸沙（Sanghavasesa）。之後再去來，犯偷蘭遮（Thullaccaya）。為黃門或兩性人說媒，犯偷蘭遮（Thullaccaya）。如果比丘從狂人那裡接受話語，到狂人那裡去（說媒），犯偷蘭遮（Thullaccaya）。從狂人那裡接受話語，到非狂人那裡去（說媒），犯偷蘭遮（Thullaccaya）。從非狂人那裡接受話語，到狂人那裡去（說媒），犯偷蘭遮（Thullaccaya）。從散亂的人那裡接受話語，到散亂的人那裡去（說媒），犯偷蘭遮（Thullaccaya）。從散亂的人那裡接受話語，到非散亂的人那裡去（說媒），犯偷蘭遮（Thullaccaya）。從不散亂的人那裡接受話語，到非散亂的人那裡說完了，還（未完成）。

【English Translation】 English version: A person, Dukkata (Dukkata, a minor offense). If (one has) the thought of 'mother', 'sister', 'daughter', no offense. If it is originally two (people), touching without defiled mind, Dukkata (Dukkata). If rescuing (a woman) from fire, water, lions, tigers, non-humans, and other various calamities, no offense.

Question: 'If a Bhikkhu (Bhikkhu, a Buddhist monk) speaks harsh words to a woman, (it is) Sanghavasesa (Sanghavasesa, a serious offense second only to Parajika). Is there a case of speaking harsh words without offense?' Answer: 'Yes. Speaking harsh words for the sake of another, Thullaccaya (Thullaccaya, a medium offense). Sending letters saying 'Your root is cut off,' 'Your root is evil,' 'You are separated from me,' 'Sleep with me,' all incur Thullaccaya (Thullaccaya). Speaking harsh and evil words to a eunuch or hermaphrodite, Thullaccaya (Thullaccaya). Speaking harsh and evil words to a Bhikkhuni (Bhikkhuni, a female Buddhist monastic) who is entering Nirodha-samapatti (Nirodha-samapatti, a deep state of meditative absorption), Thullaccaya (Thullaccaya). Praising oneself (regarding sexual ability) is also the same.'

Question: 'Is there a Dharma (law/phenomenon) that is neither past, nor future, nor present?' Answer: 'Yes. If one accepts words (from the woman's side) during matchmaking and goes (to negotiate), (it is) Thullaccaya (Thullaccaya). If one returns and confesses, what is the offense? It is Sanghavasesa (Sanghavasesa). If a man or woman has an agreement beforehand, and a Bhikkhu (Bhikkhu, a Buddhist monk) says, 'Sisters, have you united?' (it is) Dukkata (Dukkata). The cases of 'independent' and 'dependent' are also the same.' What is 'independent'? It refers to someone with much wealth and income, trusted by the king and elders. What is 'dependent'? It refers to someone without wealth and income, not trusted by the king and elders. Accepting words from a 'dependent' person and going to an 'independent' person (to negotiate), (it is) Thullaccaya (Thullaccaya). If a Bhikkhu (Bhikkhu, a Buddhist monk) says he will buy a woman, (it is) Dukkata (Dukkata). If he says he will buy the woman of so-and-so, (it is) Thullaccaya (Thullaccaya). If one arranges a marriage for a bought woman, (it is) Thullaccaya (Thullaccaya). If one woman is pregnant with a boy, and another woman is pregnant with a girl, and one arranges a marriage for them, (it is) Thullaccaya (Thullaccaya). If it is merely arranging a marriage, (it is) Thullaccaya (Thullaccaya). If a Bhikkhu (Bhikkhu, a Buddhist monk) carries (the dowry) to and fro, (it is) Sanghavasesa (Sanghavasesa). Going to and fro afterwards, (it is) Thullaccaya (Thullaccaya). Arranging a marriage for a eunuch or hermaphrodite, (it is) Thullaccaya (Thullaccaya). If a Bhikkhu (Bhikkhu, a Buddhist monk) receives words from a mad person and goes to a mad person (to arrange a marriage), (it is) Thullaccaya (Thullaccaya). Receiving words from a mad person and going to a non-mad person (to arrange a marriage), (it is) Thullaccaya (Thullaccaya). Receiving words from a non-mad person and going to a mad person (to arrange a marriage), (it is) Thullaccaya (Thullaccaya). Receiving words from a distracted person and going to a distracted person (to arrange a marriage), (it is) Thullaccaya (Thullaccaya). Receiving words from a distracted person and going to a non-distracted person (to arrange a marriage), (it is) Thullaccaya (Thullaccaya). Receiving words from a non-distracted person and speaking to a non-distracted person, and then returning (without completing it).

報，僧伽婆尸沙。居士語比丘僧：『大德！能為我至某甲居士所言：「我有女姊妹與汝兒，汝有女姊妹與我兒。」』眾僧受語，語彼還報，一切僧得僧伽婆尸沙。若眾僧同意遣一比丘往語，彼還報，一切僧得僧伽婆尸沙。若比丘自以己意，僧不使語，彼還報，自得僧伽婆尸沙，眾僧不犯。媒嫁童女，偷羅遮。比丘受使已轉根，偷羅遮。

「還報轉根，偷羅遮。受語時轉根作比丘尼，還報，偷羅遮。未受具戒時受使，未受具戒時還報，突吉羅。未受具戒時受使，受具戒時報，突吉羅。未受具戒時受使，受具戒已還報，偷羅遮。受具戒時受使，具戒已報，偷羅遮。受具戒已受使，未受具戒時報，偷羅遮。受具戒已受使，受具戒時報，偷羅遮。」

問：「如佛所說，比丘媒嫁，僧伽婆尸沙。頗有比丘媒嫁不犯耶？」答：「有。本犯戒、本不和合、賊住、污染比丘尼，突吉羅。」

問：「頗有非受具戒人媒嫁犯僧伽婆尸沙耶？」答：「有。謂學戒。媒嫁人男非人女，偷羅遮。人女非人男，偷羅遮。俱非人，偷羅遮。男女先已期，問比丘言：『見某甲女人不？』答言：『見。在某處所。』偷羅遮。」

問：「頗有比丘行別住，即行別住竟耶？行摩那埵，即行摩那埵竟耶？」答：「有。若比丘犯僧伽婆尸

【現代漢語翻譯】現代漢語譯本：報，僧伽婆尸沙（Sanghavasesa，僧殘罪）。居士對比丘僧說：『大德！能為我到某甲居士那裡說：「我有女兒姐妹可以嫁給你的兒子，你有女兒姐妹可以嫁給我的兒子。」』眾僧接受了居士的話，派人去說了，然後回來稟報，那麼所有的僧人都犯僧伽婆尸沙罪。如果眾僧同意派遣一個比丘去說，那比丘回來稟報，那麼所有的僧人都犯僧伽婆尸沙罪。如果比丘自己擅自做主，僧團沒有派遣他去說，他自己去說了然後回來稟報，那麼只有他自己犯僧伽婆尸沙罪，眾僧不犯。為童女做媒，犯偷蘭遮罪。比丘接受了使命之後改變了性別，犯偷蘭遮罪。還報之後改變性別，犯偷蘭遮罪。接受使命時改變性別成為比丘尼，然後回來稟報，犯偷蘭遮罪。未受具足戒時接受使命，未受具足戒時回來稟報，犯突吉羅罪。未受具足戒時接受使命，受具足戒時回來稟報，犯突吉羅罪。未受具足戒時接受使命，受具足戒之後回來稟報，犯偷蘭遮罪。受具足戒時接受使命，受具足戒之後回來稟報，犯偷蘭遮罪。受具足戒之後接受使命，未受具足戒時回來稟報，犯偷蘭遮罪。受具足戒之後接受使命，受具足戒時回來稟報，犯偷蘭遮罪。問：『如佛所說，比丘做媒，犯僧伽婆尸沙罪。有沒有比丘做媒而不犯僧伽婆尸沙罪的情況呢？』答：『有。如果本來就犯戒、本來就不和合、賊住（冒充比丘）、玷污比丘尼，犯突吉羅罪。』問：『有沒有非受具足戒的人做媒犯僧伽婆尸沙罪的情況呢？』答：『有。比如沙彌。為人類男子和非人類女子做媒，犯偷蘭遮罪。為人類女子和非人類男子做媒，犯偷蘭遮罪。為非人類男女做媒，犯偷蘭遮罪。男女雙方已經有了婚約，問比丘說：「你見過某甲女人嗎？」比丘回答說：「見過。在某個地方。」犯偷蘭遮罪。』問：『有沒有比丘在進行別住（Parivasa，一種懺悔期），就完成了別住期呢？有沒有比丘在進行摩那埵（Manatta，一種更嚴格的懺悔期），就完成了摩那埵期呢？』答：『有。如果比丘犯了僧伽婆尸沙

【English Translation】 English version: Reporting back, Sanghavasesa (a type of serious offense requiring a meeting of the Sangha). A layperson says to the monks: 'Venerable ones! Could you go to so-and-so layperson and say: "I have a daughter/sister for your son, and you have a daughter/sister for my son."』 If the Sangha accepts the message, delivers it, and reports back, all the monks incur a Sanghavasesa offense. If the Sangha agrees to send one monk to deliver the message, and that monk reports back, all the monks incur a Sanghavasesa offense. If a monk acts on his own initiative, without being sent by the Sangha, delivers the message, and reports back, only he incurs a Sanghavasesa offense; the rest of the Sangha does not. Arranging a marriage for a young girl incurs a Thullaccaya offense. If a monk, after accepting the mission, changes his gender, he incurs a Thullaccaya offense. Reporting back after changing gender incurs a Thullaccaya offense. If, upon accepting the mission, one changes gender to become a bhikkhuni (nun), and then reports back, one incurs a Thullaccaya offense. If one accepts the mission before taking full ordination and reports back before taking full ordination, one incurs a Dukkata offense. If one accepts the mission before taking full ordination and reports back upon taking full ordination, one incurs a Dukkata offense. If one accepts the mission before taking full ordination and reports back after taking full ordination, one incurs a Thullaccaya offense. If one accepts the mission upon taking full ordination and reports back after taking full ordination, one incurs a Thullaccaya offense. If one accepts the mission after taking full ordination and reports back before taking full ordination, one incurs a Thullaccaya offense. If one accepts the mission after taking full ordination and reports back upon taking full ordination, one incurs a Thullaccaya offense. Question: 'As the Buddha said, a monk who arranges a marriage incurs a Sanghavasesa offense. Are there any cases where a monk arranges a marriage and does not incur a Sanghavasesa offense?' Answer: 'Yes. If one is already a habitual offender, is already in disharmony, is a thief-dweller (imposter), or has defiled a bhikkhuni, one incurs a Dukkata offense.' Question: 'Are there any cases where a person who has not taken full ordination incurs a Sanghavasesa offense by arranging a marriage?' Answer: 'Yes. For example, a novice (Samanera). Arranging a marriage between a human male and a non-human female incurs a Thullaccaya offense. Arranging a marriage between a human female and a non-human male incurs a Thullaccaya offense. Arranging a marriage between non-human individuals incurs a Thullaccaya offense. If a man and woman are already engaged, and they ask a monk, "Have you seen so-and-so woman?" and the monk replies, "Yes, I have. She is in such-and-such place," he incurs a Thullaccaya offense.' Question: 'Is there a case where a monk, while undergoing Parivasa (a period of penance), immediately completes the Parivasa? Is there a case where a monk, while undergoing Manatta (a more severe period of penance), immediately completes the Manatta?' Answer: 'Yes. If a monk commits a Sanghavasesa

沙，不覆藏，往詣僧所乞行摩那埵，僧與摩那埵。彼行摩那埵竟，復犯二僧伽婆尸沙，一一夜覆藏、二二夜覆藏。僧與別住，一夜覆藏別住竟、二夜者未竟，第三夜與摩那埵，行摩那埵竟。」

若比丘自乞作房，不從僧乞，僧伽婆尸沙。乞物作房，不作，偷羅遮。從僧乞已不作，偷羅遮。已作不成，偷羅遮。成他房自住，偷羅遮。未覆為覆，偷羅遮。作未成自殺，若自言：「我沙彌、黃門、二根。」廣說如舍戒，皆犯偷羅遮。大房亦如是。

問：「如佛所說，無根波羅夷謗，僧伽婆尸沙。頗有比丘無根波羅夷謗不犯耶？」答：「有。若手印遣使從他聞謗，皆偷羅遮。」

問：「若比丘自書言：『某甲比丘犯波羅夷。』得何罪？」答：「偷羅遮。若狂癡、散亂心、苦痛心、聾盲瘖啞、眠、入正受，皆犯偷羅遮。何以故？不住自性心故。謗黃門，偷羅遮。」

問：「頗有比丘無根波羅夷謗不犯耶？」答：「有。本犯戒、本不和合、賊住，突吉羅。」「頗有比丘非具戒人謗，犯僧伽婆尸沙耶？」答：「有。謂學戒人。」

問：「若比丘自言：『我作非梵行。以無根教人謗比丘。』犯何罪？」答：「僧伽婆尸沙。展轉如輪。」

「如佛所說，若比丘無根波羅夷謗比丘，僧伽婆尸沙。若比

【現代漢語翻譯】現代漢語譯本：如果一位比丘犯了沙（śrāmaṇera，沙彌戒），沒有覆藏，前往僧團請求行摩那埵（mānatta，懺悔），僧團給予了摩那埵。他行摩那埵結束后，又犯了二僧伽婆尸沙（saṃghāvaśeṣa，僧殘罪），一次一夜覆藏，一次二夜覆藏。僧團給予別住（parivāsa，別住懺悔），一夜覆藏的別住結束后，二夜的別住未結束，第三夜給予摩那埵，行摩那埵結束。

如果比丘自己請求建造房屋，不向僧團請求，犯僧伽婆尸沙。請求物品建造房屋，但不建造，犯偷蘭遮（sthūlātyaya，粗罪）。從僧團請求后不建造，犯偷蘭遮。已經建造但未完成，犯偷蘭遮。建成他人的房屋自己居住，犯偷蘭遮。未覆蓋說成已覆蓋，犯偷蘭遮。建造未完成就自殺，或者自稱：『我是沙彌、黃門（paṇḍaka，無性人）、二根（ubhayavyañjanaka，雙性人）。』詳細的說法如同舍戒，都犯偷蘭遮。大房屋也是如此。

問：『如佛所說，無根波羅夷（mūlāpatti pārājika，無根謗斷頭罪）謗，僧伽婆尸沙。是否有比丘無根波羅夷謗而不犯戒的呢？』答：『有。如果通過手勢、派遣使者從他人處聽到誹謗，都犯偷蘭遮。』

問：『如果比丘自己寫道：『某甲比丘犯波羅夷。』得什麼罪？』答：『偷蘭遮。如果狂癡、散亂心、苦痛心、聾盲瘖啞、睡眠、進入正受（samāpatti，禪定），都犯偷蘭遮。為什麼呢？因為不住于自性心。』誹謗黃門，偷蘭遮。

問：『是否有比丘無根波羅夷謗而不犯戒的呢？』答：『有。原本就犯戒、原本就不和合、賊住（stenavāsin，盜住），突吉羅（duṣkṛta，惡作罪）。』『是否有比丘誹謗非具戒人，犯僧伽婆尸沙呢？』答：『有。指學戒人。』

問：『如果比丘自言：『我作非梵行（abrahmacarya，不凈行）。以無根教人誹謗比丘。』犯什麼罪？』答：『僧伽婆尸沙。輾轉如輪。』

『如佛所說，如果比丘無根波羅夷謗比丘，僧伽婆尸沙。』如果比

【English Translation】 English version: If a bhikkhu commits a śrāmaṇera (沙, novice monk's precepts), does not conceal it, and goes to the Sangha (僧, monastic community) to request mānatta (摩那埵, penance), and the Sangha grants mānatta. After he completes the mānatta, he again commits two saṃghāvaśeṣa (僧伽婆尸沙, offenses requiring initial and subsequent meetings of the Sangha), one with one night of concealment, and one with two nights of concealment. The Sangha grants parivāsa (別住, probation). The parivāsa for the one night of concealment is completed, but the parivāsa for the two nights is not completed. On the third night, mānatta is granted, and the mānatta is completed.

If a bhikkhu requests to build a dwelling for himself without requesting it from the Sangha, it is a saṃghāvaśeṣa. If he requests materials to build a dwelling but does not build it, it is a sthūlātyaya (偷蘭遮, grave offense). If he requests from the Sangha but does not build it, it is a sthūlātyaya. If he builds it but does not complete it, it is a sthūlātyaya. If he completes someone else's dwelling and lives in it himself, it is a sthūlātyaya. If he says it is covered when it is not covered, it is a sthūlātyaya. If he commits suicide before the construction is completed, or if he says, 'I am a śrāmaṇera, a paṇḍaka (黃門, eunuch), or an ubhayavyañjanaka (二根, hermaphrodite),' the detailed explanation is like renouncing the precepts, all are sthūlātyaya. The same applies to a large dwelling.

Question: 'As the Buddha said, unfounded accusation of pārājika (mūlāpatti pārājika, 波羅夷, defeat) is a saṃghāvaśeṣa. Is there a bhikkhu who accuses of unfounded pārājika and does not commit an offense?' Answer: 'Yes. If he hears the slander through gestures or by sending a messenger from someone else, all are sthūlātyaya.'

Question: 'If a bhikkhu writes, 'Bhikkhu so-and-so has committed a pārājika,' what offense does he incur?' Answer: 'Sthūlātyaya. If he is mad, distracted, suffering, deaf, blind, mute, asleep, or in samāpatti (正受, meditative absorption), all are sthūlātyaya. Why? Because he is not abiding in his own nature-mind.' Slandering a paṇḍaka, sthūlātyaya.

Question: 'Is there a bhikkhu who accuses of unfounded pārājika and does not commit an offense?' Answer: 'Yes. Originally committed an offense, originally not in harmony, stenavāsin (賊住, living as a thief), duṣkṛta (突吉羅, wrong-doing).' 'Is there a bhikkhu who accuses a non-fully ordained person and commits a saṃghāvaśeṣa?' Answer: 'Yes. Referring to a trainee.'

Question: 'If a bhikkhu says, 'I have committed abrahmacarya (非梵行, non-celibate act). With unfounded accusations, he teaches people to slander a bhikkhu,' what offense does he commit?' Answer: 'Saṃghāvaśeṣa. Revolving like a wheel.'

'As the Buddha said, if a bhikkhu accuses a bhikkhu of unfounded pārājika, it is a saṃghāvaśeṣa.' If a

丘無根波羅夷謗比丘尼，犯何罪？」答：「僧伽婆尸沙。手印遣信謗，皆偷羅遮。」

問：「若比丘尼無根波羅夷謗比丘尼，僧伽婆尸沙。八事、覆藏粗罪、隨順擯比丘、摩觸身謗，僧伽婆尸沙。若比丘謗式叉摩那，偷羅遮。謗沙彌沙彌尼，偷羅遮。比丘尼謗比丘，僧伽婆尸沙。比丘尼謗式叉摩那、沙彌、沙彌尼，偷羅遮。式叉摩那謗比丘、比丘尼，突吉羅。」

「如世尊所說，比丘無根波羅夷謗比丘，僧伽婆尸沙。無根逆罪謗比丘，得何罪？」答：「僧伽婆尸沙。又說犯僧伽婆尸沙，突吉羅。云何僧伽婆尸沙？謂以殺母父、阿羅漢謗，僧伽婆尸沙。破僧、出佛身血謗，突吉羅。如是說者。一切犯僧伽婆尸沙。何以故？一切無間罪非比丘故。除無間罪，以余法謗，偷羅遮突吉羅。遣使手印展轉無根五逆謗，偷羅遮。比丘自作書，某甲比丘殺母父、阿羅漢、破僧、噁心出佛身血，偷羅遮。」

問：「頗有比丘無根謗不犯耶？」答：「有。謂狂、散亂、重病、聾盲瘖啞、眠、入定謗，皆偷羅遮。何以故？心不住自性故。」

問：「頗有比丘無根波羅夷謗不犯耶？」答：「有。本犯戒、本不和合、賊住、污染比丘尼，突吉羅。比丘自言我殺母殺父謗，僧伽婆尸沙。乃至出佛身血謗，僧伽婆尸沙。展

【現代漢語翻譯】現代漢語譯本：問：『如果比丘尼無根據地以波羅夷罪名誹謗其他比丘尼，犯什麼罪？』答：『僧伽婆尸沙罪（僧團殘罪）。用手勢或書信誹謗，都犯偷蘭遮罪（粗罪）。』

問：『如果比丘尼無根據地以波羅夷罪名誹謗比丘尼，犯僧伽婆尸沙罪。以八事（指八種會導致墮落的行為）、隱瞞粗罪、隨順被擯除的比丘、觸控身體誹謗，都犯僧伽婆尸沙罪。如果比丘尼誹謗式叉摩那（學戒女），犯偷蘭遮罪。誹謗沙彌（小沙彌）或沙彌尼（小沙彌尼），犯偷蘭遮罪。比丘尼誹謗比丘，犯僧伽婆尸沙罪。比丘尼誹謗式叉摩那、沙彌、沙彌尼，犯偷蘭遮罪。式叉摩那誹謗比丘或比丘尼，犯突吉羅罪（惡作罪）。』

『如世尊所說，比丘無根據地以波羅夷罪名誹謗比丘，犯僧伽婆尸沙罪。無根據地以五逆罪（殺父、殺母、殺阿羅漢、破僧、出佛身血）誹謗比丘，得什麼罪？』答：『僧伽婆尸沙罪。』又說犯僧伽婆尸沙罪，也犯突吉羅罪。什麼是僧伽婆尸沙罪？就是以殺母、殺父、殺阿羅漢罪名誹謗，犯僧伽婆尸沙罪。以破僧、惡意出佛身血罪名誹謗，犯突吉羅罪。這樣說的人，一切都犯僧伽婆尸沙罪。為什麼呢？因為一切五逆罪都不是比丘能犯的。除了五逆罪，以其他罪名誹謗，犯偷蘭遮罪和突吉羅罪。派人或用手勢輾轉無根據地以五逆罪誹謗，犯偷蘭遮罪。比丘自己寫書，說某甲比丘殺了母親、父親、阿羅漢、破壞僧團、惡意出佛身血，犯偷蘭遮罪。』

問：『有沒有比丘無根據地誹謗而不犯戒的？』答：『有。就是發狂、精神散亂、重病、聾盲瘖啞、睡眠、入定中誹謗，都犯偷蘭遮罪。為什麼呢？因為心不住于自性。』

問：『有沒有比丘無根據地以波羅夷罪名誹謗而不犯戒的？』答：『有。就是原本就犯戒、原本就不和合、賊住（冒充比丘）、污染比丘尼，犯突吉羅罪。比丘自己說我殺了母親、殺了父親誹謗，犯僧伽婆尸沙罪。乃至說我惡意出佛身血誹謗，犯僧伽婆尸沙罪。輾

【English Translation】 English version: Question: 'If a Bhikkhuni (nun) groundlessly accuses another Bhikkhuni of a Parajika (defeat, expulsion offense), what offense is committed?' Answer: 'Sanghavasesa (formal meeting offense). Accusations made through hand gestures or letters are Thullaccaya (grave offense).'

Question: 'If a Bhikkhuni groundlessly accuses another Bhikkhuni of a Parajika, it is a Sanghavasesa. Accusations involving the eight matters (eight causes of defeat), concealing a grave offense, siding with an expelled Bhikkhu, or touching the body are Sanghavasesa. If a Bhikkhuni accuses a Sikkhamana (probationary nun), it is a Thullaccaya. Accusing a Samanera (male novice) or Samaneri (female novice) is a Thullaccaya. A Bhikkhuni accusing a Bhikkhu (monk) is a Sanghavasesa. A Bhikkhuni accusing a Sikkhamana, Samanera, or Samaneri is a Thullaccaya. A Sikkhamana accusing a Bhikkhu or Bhikkhuni is a Dukkhata (minor offense).'

'As the World-Honored One said, if a Bhikkhu groundlessly accuses another Bhikkhu of a Parajika, it is a Sanghavasesa. What offense is incurred if a Bhikkhu groundlessly accuses another Bhikkhu of an Anantarika-karma (five heinous crimes: patricide, matricide, killing an Arhat, causing schism in the Sangha, shedding the blood of a Buddha)?' Answer: 'Sanghavasesa.' It is also said that committing a Sanghavasesa also incurs a Dukkhata. What constitutes a Sanghavasesa? It is accusing someone of killing one's mother, father, or an Arhat, which is a Sanghavasesa. Accusing someone of causing schism in the Sangha or maliciously shedding the blood of a Buddha is a Dukkhata. Those who say such things all commit a Sanghavasesa. Why? Because none of the Anantarika-karmas can be committed by a Bhikkhu. Apart from the Anantarika-karmas, accusing someone of other offenses incurs a Thullaccaya and a Dukkhata. Sending messengers or using hand gestures to spread groundless accusations of the five heinous crimes incurs a Thullaccaya. If a Bhikkhu writes a letter stating that so-and-so Bhikkhu killed his mother, father, Arhat, caused schism in the Sangha, or maliciously shed the blood of a Buddha, it is a Thullaccaya.'

Question: 'Are there instances where a Bhikkhu makes a groundless accusation without incurring an offense?' Answer: 'Yes. Accusations made while insane, mentally disturbed, seriously ill, deaf, blind, mute, sleeping, or in meditative absorption all incur a Thullaccaya. Why? Because the mind is not abiding in its own nature.'

Question: 'Are there instances where a Bhikkhu makes a groundless accusation of a Parajika without incurring an offense?' Answer: 'Yes. Accusations against someone who has already broken the precepts, is inherently discordant, is a thief-dweller (imposter monk), or has defiled a Bhikkhuni incur a Dukkhata. If a Bhikkhu accuses himself, saying 'I killed my mother' or 'I killed my father,' it is a Sanghavasesa. Even saying 'I maliciously shed the blood of a Buddha' is a Sanghavasesa. Spreading

轉亦如是。比丘尼亦如是。比丘尼謗比丘亦如是。比丘謗式叉摩那乃至沙彌尼，突吉羅。比丘尼亦如是。式叉摩那謗比丘、比丘尼，突吉羅。」

薩婆多部毗尼摩得勒伽卷第八大正藏第 23 冊 No. 1441 薩婆多部毗尼摩得勒伽

薩婆多部毗尼摩得勒伽卷第九

宋元嘉年僧伽跋摩譯

問：「若可信優婆夷語諸比丘：『我見某甲比丘犯四波羅夷。』得用是語治比丘不？」答：「得治。」

問：「若可信優婆夷語諸比丘：『我見某甲比丘身份中作淫。』用是語治不？」答言：「不得。」

問：「可信優婆夷語諸比丘：『某甲比丘共剎利女作淫。』用是語治比丘不？」答：「不得。」「何以故不用是語治耶？」答：「比丘不自言故。若二人共見者，當問二人。若二人語，同比丘自言，可用是語治。如剎利女，婆羅門女、毗舍女、首陀羅女亦如是。」

「若可信優婆夷語諸比丘：『我見某甲去時小便道作淫。』當用是語治不？」答：「若有二人當問，同者應治。口中亦如是。大便道作淫亦如是。」

若可信優婆夷言：「我見某甲比丘非時食怛缽那。」應問是比丘。比丘言：「我食糖。」當用是語治。糖漿、蜜、酒亦如是。

若有比丘非時食糖，可信

【現代漢語翻譯】現代漢語譯本『轉』也是如此。比丘尼也是如此。比丘尼誹謗比丘也是如此。比丘誹謗式叉摩那（受過訓練的女性出家人）乃至沙彌尼（年輕的女性出家人），犯突吉羅（輕罪）。比丘尼也是如此。式叉摩那誹謗比丘、比丘尼，犯突吉羅（輕罪）。』

薩婆多部毗尼摩得勒伽卷第八大正藏第 23 冊 No. 1441 薩婆多部毗尼摩得勒伽

薩婆多部毗尼摩得勒伽卷第九

宋元嘉年僧伽跋摩譯

問：『如果可信的優婆夷（在家女信徒）告訴諸位比丘（出家男眾）：『我看見某甲比丘犯了四波羅夷（最重的罪）。』可以用這句話來懲治比丘嗎？』答：『可以懲治。』

問：『如果可信的優婆夷告訴諸位比丘：『我看見某甲比丘在身體部位上行淫。』可以用這句話來懲治嗎？』答：『不可以。』

問：『可信的優婆夷告訴諸位比丘：『某甲比丘和剎利（貴族）女子行淫。』可以用這句話來懲治比丘嗎？』答：『不可以。』『為什麼不可以用這句話來懲治呢？』答：『因為比丘沒有自己承認。如果兩個人共同看見，應當詢問這二人。如果二人所說相同，等同於比丘自己承認，就可以用這句話來懲治。如剎利女，婆羅門（祭司）女、毗舍（商人）女、首陀羅（奴隸）女也是如此。』

『如果可信的優婆夷告訴諸位比丘：『我看見某甲去小便時在小便道行淫。』應當用這句話來懲治嗎？』答：『如果有兩個人看見，應當詢問，如果二人所說相同，就應當懲治。口中行淫也是如此。大便道行淫也是如此。』

如果可信的優婆夷說：『我看見某甲比丘非時食用怛缽那（一種飲料）。』應當詢問這位比丘。比丘說：『我食用了糖。』就可以用這句話來懲治。糖漿、蜜、酒也是如此。

若有比丘非時食糖，可信

【English Translation】 English version 『The same applies to nuns. The same applies to female monks. The same applies to a female monk slandering a male monk. If a monk slanders a śikṣamāṇā (a female monastic in training) or even a śrāmaṇerikā (a young female monastic), it is a duṣkṛta (minor offense). The same applies to female monks. If a śikṣamāṇā slanders a monk or a nun, it is a duṣkṛta (minor offense).』

Sarvāstivāda Vinaya-mātṛkā, Scroll 8 Taishō Tripiṭaka, Volume 23, No. 1441, Sarvāstivāda Vinaya-mātṛkā

Sarvāstivāda Vinaya-mātṛkā, Scroll 9

Translated by Saṃghavarman during the Song Yuanjia period

Question: 『If a trustworthy upāsikā (female lay devotee) tells the monks: 『I saw so-and-so monk commit one of the four pārājika (defeats, the most serious offenses).』 Can this statement be used to discipline the monk?』 Answer: 『It can be used to discipline him.』

Question: 『If a trustworthy upāsikā tells the monks: 『I saw so-and-so monk engage in sexual activity with a part of his body.』 Can this statement be used to discipline him?』 The answer is: 『It cannot.』

Question: 『A trustworthy upāsikā tells the monks: 『So-and-so monk engaged in sexual activity with a kṣatriya (noble) woman.』 Can this statement be used to discipline the monk?』 Answer: 『It cannot.』『Why can't this statement be used to discipline him?』 Answer: 『Because the monk has not confessed it himself. If two people saw it together, the two should be questioned. If the two say the same thing, it is equivalent to the monk confessing himself, and this statement can be used to discipline him. The same applies to a kṣatriya woman, a brāhmaṇa (priest) woman, a vaiśya (merchant) woman, and a śūdra (slave) woman.』

『If a trustworthy upāsikā tells the monks: 『I saw so-and-so engage in sexual activity in the urinary tract while urinating.』 Should this statement be used to discipline him?』 Answer: 『If there are two people who saw it, they should be questioned, and if they say the same thing, he should be disciplined. The same applies to oral sex. The same applies to sexual activity in the anal passage.』

If a trustworthy upāsikā says: 『I saw so-and-so monk consume tṛptana (a type of drink) at an improper time.』 The monk should be questioned. If the monk says: 『I consumed sugar,』 then this statement can be used to discipline him. The same applies to sugar syrup, honey, and alcohol.

If a monk consumes sugar at an improper time, a trustworthy

優婆夷言：「我見非時食肉。」亦應令是比丘自言已，用是語治。啖酥、啖食亦如是。

比丘齒外出不凈，可信優婆夷見已語諸比丘：「我見某甲比丘口中作淫。」亦應令是比丘自言，用是語治。髀中出精亦如是。大小便處亦如是。

二可信優婆夷共道行，見二比丘共道行，一優婆夷見一比丘出精，一優婆夷見一比丘摩觸身。亦應令是比丘自言，應用是語治二人。見眾多亦如是。坐臥亦如是。優婆夷了了見罪已，可用是語治。

可信優婆夷語諸比丘：「我見某甲比丘犯后四篇罪。」亦應令是比丘自言，用是語治。

又復優婆夷見比丘犯十三僧伽婆尸沙，亦應令是比丘自言，用是語治。后三篇亦如是。

問三十事

問：「若有比丘得少片衣，不受持，應舍不？」答：「不應舍。」「應受持不？」答：「不應受持。」「若比丘失尼薩耆衣，云何懺悔？」答：「尼薩耆悔。」

問：「如佛所說，過十夜衣，尼薩耆波夜提。頗有畜過十夜衣不犯耶？」答：「有。若比丘不凈物雜作衣，謂駱駝毛牛毛，犯突吉羅。」「若比丘得衣已，五日中狂，至何時犯耶？」答：「得本心時。」

問：「如佛所說，過十夜衣，尼薩耆波夜提。頗有終身畜不犯耶？」答：「有。十夜內命終。或

【現代漢語翻譯】現代漢語譯本優婆夷（Upasika，女居士）說：『我看見（有比丘）非時（過了規定的時間）食用肉類。』也應該讓這位比丘自己承認，用這個罪名來懲治他。吃酥油、吃其他食物也一樣。比丘的牙齒外面沾染了不凈之物，可信的優婆夷看見后告訴其他比丘：『我看見某甲比丘口中行淫。』也應該讓這位比丘自己承認，用這個罪名來懲治他。大腿中射精也一樣。大小便處也一樣。兩位可信的優婆夷一起行走，看見兩位比丘一起行走，一位優婆夷看見一位比丘射精，一位優婆夷看見一位比丘摩觸身體。也應該讓這些比丘自己承認，用這個罪名來懲治這兩人。看見眾多比丘也一樣。坐臥時也一樣。優婆夷清楚地看見罪行后，可以用這個罪名來懲治。可信的優婆夷告訴諸位比丘：『我看見某甲比丘犯了后四篇的罪。』也應該讓這位比丘自己承認，用這個罪名來懲治他。此外，優婆夷看見比丘犯了十三僧伽婆尸沙（Sanghavasesa，僧殘罪），也應該讓這位比丘自己承認，用這個罪名來懲治他。后三篇也一樣。問三十事問：『如果有比丘得到少量的布片，不接受持有，應該捨棄嗎？』答：『不應該捨棄。』『應該接受持有嗎？』答：『不應該接受持有。』『如果比丘遺失了尼薩耆（Nissaggiya，捨墮）衣，應該如何懺悔？』答：『尼薩耆悔。』問：『如佛所說，過十夜衣，尼薩耆波夜提（Nissaggiya Pacittiya，捨墮悔過）。難道有儲存超過十夜的衣服而不犯戒的嗎？』答：『有。如果比丘用不凈之物混合製作衣服，比如駱駝毛、牛毛，犯突吉羅（Dukkata，惡作罪）。』『如果比丘得到衣服后，五天內發狂，到什麼時候才算犯戒呢？』答：『恢復本心的時候。』問：『如佛所說，過十夜衣，尼薩耆波夜提。難道有終身儲存而不犯戒的嗎？』答：『有。十夜內命終。或者』

【English Translation】 English version The Upasika (female lay follower) said, 'I saw (a bhikkhu) eating meat at the wrong time (past the prescribed time).' He should also be made to confess this himself, and be punished with this charge. The same applies to eating ghee and other foods. If a bhikkhu's teeth are stained with impurities, and a trustworthy Upasika sees it and tells the other bhikkhus, 'I saw Bhikkhu so-and-so committing adultery in his mouth,' he should also be made to confess this himself, and be punished with this charge. The same applies to ejaculation from the thigh. The same applies to the places of urination and defecation. Two trustworthy Upasikas are walking together, and see two bhikkhus walking together. One Upasika sees one bhikkhu ejaculating, and one Upasika sees one bhikkhu touching his body. These bhikkhus should also be made to confess themselves, and both should be punished with this charge. The same applies if they see many. The same applies to sitting and lying down. After the Upasika clearly sees the offense, she can use this charge to punish them. A trustworthy Upasika tells the bhikkhus, 'I saw Bhikkhu so-and-so committing the last four sections of offenses.' He should also be made to confess this himself, and be punished with this charge. Furthermore, if an Upasika sees a bhikkhu committing the thirteen Sanghavasesa (offenses requiring initial and subsequent meetings of the Sangha), he should also be made to confess this himself, and be punished with this charge. The same applies to the last three sections. Thirty Questions Question: 'If a bhikkhu obtains a small piece of cloth and does not accept it, should it be discarded?' Answer: 'It should not be discarded.' 'Should it be accepted?' Answer: 'It should not be accepted.' 'If a bhikkhu loses a Nissaggiya (requiring forfeiture) robe, how should he confess?' Answer: 'Nissaggiya confession.' Question: 'As the Buddha said, 'A robe kept for more than ten nights is a Nissaggiya Pacittiya (requiring forfeiture and expiation).' Is there any case where keeping a robe for more than ten nights is not an offense?' Answer: 'Yes. If a bhikkhu makes a robe mixed with impure materials, such as camel hair or cow hair, he commits a Dukkata (wrongdoing) offense.' 'If a bhikkhu obtains a robe and is insane for five days, when does he commit the offense?' Answer: 'When he regains his sanity.' Question: 'As the Buddha said, 'A robe kept for more than ten nights is a Nissaggiya Pacittiya.' Is there any case where keeping it for life is not an offense?' Answer: 'Yes. If he dies within ten nights. Or'

以不凈物雜，如前說。」「過十夜衣，一夜離宿耶？」答：「有。若比丘離衣宿，或頻日得衣。」

問：「得用眾僧衣受作三衣不？」答：「得受。」「若受持已，離宿應舍不？」答：「不得舍，唯作波夜提悔。」

問：「若比丘界內著衣出界外、界外著衣入界內，明相出，離衣宿不？」答：「離衣宿。衣著地，空中，明相出；空中著、衣在地，明相出；亦如是。奇界不離衣宿。」「無界處住，去衣遠近名離衣宿耶？」答：「隨眾僧籬墻大小。或坑塹，比丘於是內著衣，隨意明相出。學戒人三衣、比丘尼五衣、學戒尼五衣亦如是。」

問：「如佛所說，畜一月衣。頗有畜過一月衣不犯尼薩耆波夜提耶？」答：「有。不凈衣，如前說，過一月畜，突吉羅。畜減量衣過一月，突吉羅。」

問：「如佛所說，畜一月衣。何等衣？」答：「謂凈衣。云何凈衣？佛所不遮衣是。」

問：「如佛所說，若使非親里比丘尼浣故衣染打，尼薩耆波夜提。頗有比丘使非親里比丘尼浣染打不犯尼薩耆波夜提耶？」答：「有。已浣更使浣，突吉羅。手印、遣信、展轉使浣，皆突吉羅。使浣未應浣衣、使浣眾僧衣、尼薩耆衣、凈施衣、頻日衣，皆突吉羅。染打亦如是。」

問：「頗有比丘著凈衣入聚落，

【現代漢語翻譯】現代漢語譯本：「如果（三衣）與不凈之物混雜，情況如前所述。」「如果過十夜的衣服，有一夜離開住所呢？」回答：「有這種情況。如果比丘離開衣服過夜，或者頻繁得到衣服。」

問：「可以用眾僧的衣服受作三衣嗎？」答：「可以受。」「如果受持之後，離開住所應該捨棄嗎？」答：「不得捨棄，只能作波夜提悔罪。」

問：「如果比丘在界內穿著衣服出界外、界外穿著衣服入界內，天亮時，算離開衣服過夜嗎？」答：「算離開衣服過夜。衣服放在地上，人在空中，天亮時；人在空中穿著，衣服在地上，天亮時；也是一樣。在奇界不算離開衣服過夜。」「在沒有界限的地方居住，離開衣服遠近多少算離開衣服過夜呢？」答：「隨眾僧籬笆墻的大小。或者坑塹，比丘在這些裡面穿著衣服，隨意天亮。學戒人三衣、比丘尼五衣、學戒尼五衣也是這樣。」

問：「如佛所說，儲藏一個月的衣服。有沒有儲藏超過一個月衣服而不犯尼薩耆波夜提罪的呢？」答：「有。不凈的衣服，如前所述，超過一個月儲藏，犯突吉羅罪。儲藏少於規定數量的衣服超過一個月，犯突吉羅罪。」

問：「如佛所說，儲藏一個月的衣服。是什麼樣的衣服呢？」答：「是指乾淨的衣服。什麼樣的乾淨衣服？佛所不禁止的衣服就是。」

問：「如佛所說，如果讓非親屬的比丘尼洗滌舊衣服、染色、捶打，犯尼薩耆波夜提罪。有沒有比丘讓非親屬的比丘尼洗滌、染色、捶打而不犯尼薩耆波夜提罪的呢？」答：「有。已經洗過的再讓洗，犯突吉羅罪。用手勢、派遣信使、輾轉讓人洗，都犯突吉羅罪。讓人洗不應該洗的衣服、讓人洗眾僧的衣服、尼薩耆衣、凈施衣、頻繁得到的衣服，都犯突吉羅罪。染色、捶打也是這樣。」

問：「有沒有比丘穿著乾淨的衣服進入村落，

【English Translation】 English version: 'If (the three robes) are mixed with impure things, the situation is as described before.' 'If a robe worn for more than ten nights is left away from one's dwelling for one night?' The answer is, 'There is such a case. If a Bhikkhu spends the night away from his robe, or frequently obtains robes.'

Question: 'Is it permissible to use the Sangha's (community of monks) robes to receive and make the three robes?' Answer: 'It is permissible to receive.' 'If after receiving and holding them, should they be abandoned if one spends the night away from one's dwelling?' Answer: 'They must not be abandoned, only a confession of Patayantika (波夜提) is required.'

Question: 'If a Bhikkhu wears a robe within the boundary and goes outside the boundary, or wears a robe outside the boundary and enters the boundary, and dawn breaks, is it considered spending the night away from the robe?' Answer: 'It is considered spending the night away from the robe. If the robe is on the ground and the person is in the air, and dawn breaks; or the person is wearing the robe in the air and the robe is on the ground, and dawn breaks; it is the same. In an irregular boundary, it is not considered spending the night away from the robe.' 'If dwelling in a place without boundaries, how far away from the robe is considered spending the night away from the robe?' Answer: 'It depends on the size of the Sangha's fence or wall. Or a pit or trench, if a Bhikkhu wears a robe inside these, and dawn breaks at will. The three robes for a trainee, the five robes for a Bhikkhuni (比丘尼, female monastic), and the five robes for a trainee nun are also the same.'

Question: 'As the Buddha (佛) said, storing robes for one month. Is there a case where storing robes for more than one month does not constitute a Nissaggiya Pacittiya (尼薩耆波夜提) offense?' Answer: 'There is. Impure robes, as described before, storing them for more than one month constitutes a Dukkata (突吉羅) offense. Storing less than the prescribed amount of robes for more than one month constitutes a Dukkata offense.'

Question: 'As the Buddha said, storing robes for one month. What kind of robes are these?' Answer: 'These refer to clean robes. What are clean robes? Robes that the Buddha does not prohibit are clean robes.'

Question: 'As the Buddha said, if a Bhikkhu causes a Bhikkhuni who is not a relative to wash old robes, dye them, or beat them, it is a Nissaggiya Pacittiya offense. Is there a case where a Bhikkhu causes a Bhikkhuni who is not a relative to wash, dye, or beat robes without incurring a Nissaggiya Pacittiya offense?' Answer: 'There is. If robes have already been washed and are washed again, it is a Dukkata offense. Using gestures, sending messengers, or indirectly causing them to be washed, all constitute Dukkata offenses. Causing robes that should not be washed to be washed, causing the Sangha's robes to be washed, Nissaggiya robes, robes given as pure gifts, or robes frequently obtained to be washed, all constitute Dukkata offenses. Dyeing and beating are also the same.'

Question: 'Is there a case where a Bhikkhu wears clean robes into a village,'

衣不離身，尼薩耆波夜提耶？」答：「有。若比丘入白衣舍，著衣大小行，泥土污，非親里比丘尼為除去，尼薩耆波夜提。使浣不凈衣，突吉羅。使比丘尼浣衣時，比丘尼轉根，突吉羅。染打亦如是。自轉根亦如是。使本犯戒比丘尼浣染打，突吉羅。使賊住、不共住、本不和合、污染比丘尼人浣，皆突吉羅。」

「如佛所說，若比丘非親里居士居士婦邊乞衣，尼薩耆波夜提。頗有從非親里居士居士婦乞衣不犯耶？」答：「有。身動索得衣，突吉羅。從黃門乞衣，突吉羅。俱黃門，突吉羅。俱二根，突吉羅。本犯戒，突吉羅。本不和合、賊住、別住、污染比丘尼亦如是。非親里親里想乞，突吉羅。疑乞，突吉羅。親里非親里想乞，突吉羅。疑乞，突吉羅。遣使、手印、展轉乞，皆突吉羅。未受具戒時乞，未受具戒時得，突吉羅。未受具戒時乞，受具戒時得，突吉羅。未受具戒時乞，受具戒已得，突吉羅。余句亦如是。乞時比丘轉根作比丘尼，突吉羅。比丘尼乞時轉根作比丘，突吉羅。

「若為他作往索得，突吉羅。為比丘尼、式叉摩那、沙彌沙、彌尼作，比丘往索得，突吉羅。為得多比丘作，一人索得，突吉羅。為二人作，索得，突吉羅。為比丘作，比丘尼，式叉摩那，沙彌，沙彌尼索得。突吉羅。

【現代漢語翻譯】現代漢語譯本『如果衣服不離身，是否構成尼薩耆波夜提（Nisaggiya Pacittiya，一種戒律，指因持有不應持有的物品而犯的戒）？』回答：『是的。如果比丘進入在家人的住所，穿著衣服進行大小便，衣服沾染泥土污垢，且不是由親屬比丘尼來清洗，則構成尼薩耆波夜提。』『使喚他人清洗不乾淨的衣服，構成突吉羅（Dukkata，一種輕微的罪過）。使喚比丘尼清洗衣服時，比丘尼變性，構成突吉羅。染色、捶打等情況也一樣。自己變性也一樣。使喚曾經犯戒的比丘尼清洗、染色、捶打，構成突吉羅。使喚盜賊居住者、不共同居住者、原本不和合者、被污染的比丘尼來清洗，都構成突吉羅。』『如佛所說，如果比丘向非親屬的居士或居士婦乞討衣服，構成尼薩耆波夜提。是否也有從非親屬的居士或居士婦乞討衣服而不犯戒的情況？』回答：『有的。因身體不適而索要得到衣服，構成突吉羅。從黃門（Eunuch，指無效能力者）乞討衣服，構成突吉羅。雙方都是黃門，構成突吉羅。雙方都是雙性人，構成突吉羅。曾經犯戒者，構成突吉羅。原本不和合者、盜賊居住者、別住者、被污染的比丘尼也一樣。』『將非親屬誤認為親屬而乞討，構成突吉羅。心存疑慮而乞討，構成突吉羅。將親屬誤認為非親屬而乞討，構成突吉羅。心存疑慮而乞討，構成突吉羅。派遣使者、使用手勢、輾轉乞討，都構成突吉羅。未受具足戒時乞討，未受具足戒時得到，構成突吉羅。未受具足戒時乞討，受具足戒時得到，構成突吉羅。未受具足戒時乞討，受具足戒后得到，構成突吉羅。其餘情況也一樣。乞討時比丘變性成為比丘尼，構成突吉羅。比丘尼乞討時變性成為比丘，構成突吉羅。』『如果為他人前往索要而得到，構成突吉羅。為比丘尼（Bhikkhuni，女性出家人）、式叉摩那（Sikkhamana，預備沙彌尼）、沙彌（Samanera，男性的見習出家人）、沙彌尼（Samaneri，女性的見習出家人）而前往索要得到，構成突吉羅。爲了得到更多的衣服，讓多位比丘去做，一人索要得到，構成突吉羅。為兩人去做，索要得到，構成突吉羅。為比丘去做，由比丘尼、式叉摩那、沙彌、沙彌尼索要得到，構成突吉羅。』

【English Translation】 English version 『If clothing is not kept separate from the body, does it constitute a Nisaggiya Pacittiya (a type of monastic offense involving forfeiture, referring to a precept violated by possessing something that should not be possessed)?』 The answer is: 『Yes. If a bhikkhu (monk) enters a layperson's dwelling, wears clothing while urinating or defecating, the clothing becomes soiled with dirt, and it is not removed by a related bhikkhuni (nun), it constitutes a Nisaggiya Pacittiya.』『Causing others to wash unclean clothing constitutes a Dukkata (a minor offense). When causing a bhikkhuni to wash clothing, if the bhikkhuni changes gender, it constitutes a Dukkata. The same applies to dyeing and beating. The same applies if one changes gender oneself. Causing a bhikkhuni who has previously violated precepts to wash, dye, or beat clothing constitutes a Dukkata. Causing a thief-dweller, a non-cohabitant, someone originally not in harmony, or a polluted bhikkhuni to wash all constitute Dukkata.』『As the Buddha said, if a bhikkhu begs for clothing from a layperson or a laywoman who is not a relative, it constitutes a Nisaggiya Pacittiya. Are there any circumstances in which begging for clothing from a layperson or a laywoman who is not a relative does not constitute an offense?』 The answer is: 『Yes. Obtaining clothing due to physical discomfort constitutes a Dukkata. Begging for clothing from a eunuch constitutes a Dukkata. Both being eunuchs constitutes a Dukkata. Both being hermaphrodites constitutes a Dukkata. Someone who has previously violated precepts constitutes a Dukkata. The same applies to someone originally not in harmony, a thief-dweller, someone living separately, or a polluted bhikkhuni.』『Thinking a non-relative is a relative and begging constitutes a Dukkata. Begging with doubt constitutes a Dukkata. Thinking a relative is a non-relative and begging constitutes a Dukkata. Begging with doubt constitutes a Dukkata. Sending a messenger, using gestures, or begging indirectly all constitute Dukkata. Begging before receiving full ordination, obtaining before receiving full ordination constitutes a Dukkata. Begging before receiving full ordination, obtaining at the time of receiving full ordination constitutes a Dukkata. Begging before receiving full ordination, obtaining after receiving full ordination constitutes a Dukkata. The same applies to the remaining situations. If a bhikkhu changes gender to a bhikkhuni while begging, it constitutes a Dukkata. If a bhikkhuni changes gender to a bhikkhu while begging, it constitutes a Dukkata.』『If obtaining something by going to ask for it on behalf of another, it constitutes a Dukkata. Going to ask for something on behalf of a bhikkhuni (female monastic), a sikkhamana (a female novice undergoing training), a samanera (male novice), or a samaneri (female novice) and obtaining it constitutes a Dukkata. In order to obtain more clothing, having multiple bhikkhus do it, and one person obtaining it constitutes a Dukkata. Having two people do it, and obtaining it constitutes a Dukkata. Doing it for a bhikkhu, and a bhikkhuni, sikkhamana, samanera, or samaneri obtaining it constitutes a Dukkata.』

「未受具戒時為作衣，未受具戒時得，突吉羅。如是應廣說。黃門等亦如前說。

「為非人作衣，索得，突吉羅。為天、龍、夜叉、乾闥婆、緊那羅、餓鬼、鳩槃茶、毗舍遮、富單那作衣，往索得，皆突吉羅。本犯戒人亦如是。比丘尼等亦如是。」

問：「如佛所說，四語五語六語默然索不得，尼薩耆波夜提。頗有過五六語索得不犯耶？」答：「有。從非人索，突吉羅。或人與衣直，著沙門、婆羅門所，過五六語索，突吉羅。非人衣直，著沙門婆羅門所亦如是。沙門婆羅門衣直，著非人所亦如是。本犯戒人乃至污染比丘尼人亦如是。」

「頗有未受具戒人過五六語索犯尼薩耆波夜提耶？」答：「有。學戒人。」

問：「如佛所說，新俱絁耶作敷具，尼薩耆波夜提。頗有比丘新俱絁耶作敷具不犯尼薩耆波夜提耶？」答：「有。為他作，突吉羅。他作未成為成，突吉羅。若不凈物雜作，突吉羅。修伽陀衣等量作，突吉羅。」

問：「如佛所說，若比丘純凈黑羺羊毛作敷具，尼薩耆波夜提。頗有比丘純作不犯耶？」答：「有。如前說。未受具戒時作，未受具戒時成，突吉羅。未受具戒時作，受具戒時成，突吉羅。如是應作七句。本犯戒、本不和合、賊住、污染比丘尼人作，皆突吉羅。」「

【現代漢語翻譯】現代漢語譯本『未受具戒（Upasampada，佛教中的正式出家受戒儀式）時為其製作衣服，未受具戒時得到衣服，犯突吉羅（Dukkata，一種輕罪）。應如是廣泛說明。黃門（Pandaka，指性功能不全者）等情況也如前所述。『為非人（A মনুষ্য，指非人類的眾生）製作衣服，索要得到衣服，犯突吉羅。為天（Deva，神）、龍（Naga，一種神獸）、夜叉（Yaksa，一種守護神）、乾闥婆（Gandharva，一種天神，司音樂）、緊那羅（Kinnara，一種半人半鳥的神）、餓鬼（Preta，一種受苦的鬼魂）、鳩槃茶（Kumbhanda，一種惡鬼）、毗舍遮（Pisaca，一種食肉的鬼）、富單那（Putana，一種惡鬼）製作衣服，前去索要得到衣服，都犯突吉羅。原本犯戒的人也如此。比丘尼（Bhikkhuni，女性出家人）等也如此。』問：『如佛所說，說了四句、五句、六句話后默然索要，犯尼薩耆波夜提（Nissaggiya Pacittiya，一種需要捨棄物品的罪）。難道有超過五六句話索要得到而不犯戒的情況嗎？』答：『有。從非人索要，犯突吉羅。或者有人給衣服的價值，放在沙門（Sramana，出家修行者）、婆羅門（Brahmana，印度教祭司）那裡，超過五六句話索要，犯突吉羅。非人的衣服價值，放在沙門婆羅門那裡也如此。沙門婆羅門的衣服價值，放在非人那裡也如此。原本犯戒的人乃至污染比丘尼的人也如此。』『難道有未受具戒的人超過五六句話索要而犯尼薩耆波夜提嗎？』答：『有。學戒人（Sikkhamana，預備出家的女性）。』問：『如佛所說，用新的俱絁耶（Kusa，一種草）製作敷具（坐臥之具），犯尼薩耆波夜提。難道有比丘用新的俱絁耶製作敷具而不犯尼薩耆波夜提的情況嗎？』答：『有。為他人制作，犯突吉羅。他人制作尚未完成而完成，犯突吉羅。若用不凈之物摻雜製作，犯突吉羅。按照修伽陀衣（Sugata，佛陀的稱號）等的尺寸製作，犯突吉羅。』問：『如佛所說，若比丘用純凈的黑羺羊毛製作敷具，犯尼薩耆波夜提。難道有比丘純粹製作而不犯戒的情況嗎？』答：『有。如前所述。未受具戒時製作，未受具戒時完成，犯突吉羅。未受具戒時製作，受具戒時完成，犯突吉羅。應如是製作七句。原本犯戒、原本不和合、賊住（盜住，指冒充比丘的人）、污染比丘尼的人制作，都犯突吉羅。』

【English Translation】 English version 'Making a robe for someone not yet ordained (Upasampada, the formal Buddhist ordination ceremony), and obtaining it when not yet ordained, is a Dukkata (a minor offense). This should be explained extensively. The same applies to eunuchs (Pandaka, referring to those with impaired sexual function), etc., as mentioned before.' 'Making a robe for a non-human being (A মনুষ্য, referring to non-human entities), and demanding and obtaining it, is a Dukkata. Making a robe for a Deva (god), Naga (a divine serpent), Yaksa (a guardian deity), Gandharva (a celestial musician), Kinnara (a mythical being, half-human and half-bird), Preta (a suffering ghost), Kumbhanda (a demon), Pisaca (a flesh-eating demon), or Putana (a demon), and going to demand and obtain it, all constitute a Dukkata. The same applies to someone who originally violated the precepts. The same applies to Bhikkhunis (female monastics), etc.' Question: 'As the Buddha said, demanding in silence after speaking four, five, or six words constitutes a Nissaggiya Pacittiya (an offense requiring forfeiture). Is there a situation where demanding and obtaining after speaking more than five or six words does not constitute an offense?' Answer: 'Yes. Demanding from a non-human being is a Dukkata. Or if someone gives the value of a robe and it is placed with a Sramana (wandering ascetic), or Brahmana (Hindu priest), demanding it after speaking more than five or six words is a Dukkata. The same applies to the value of a non-human's robe placed with a Sramana or Brahmana. The same applies to the value of a Sramana's or Brahmana's robe placed with a non-human. The same applies to someone who originally violated the precepts, even someone who has defiled a Bhikkhuni.' 'Is there a situation where someone not yet ordained demanding after speaking more than five or six words constitutes a Nissaggiya Pacittiya?' Answer: 'Yes. A trainee (Sikkhamana, a female novice preparing for ordination).' Question: 'As the Buddha said, making a sitting or sleeping mat from new Kusa grass (Kusa, a type of grass) constitutes a Nissaggiya Pacittiya. Is there a situation where a Bhikkhu making a sitting or sleeping mat from new Kusa grass does not constitute a Nissaggiya Pacittiya?' Answer: 'Yes. Making it for someone else is a Dukkata. Completing something that someone else started but hasn't finished is a Dukkata. If it is made with impure materials mixed in, it is a Dukkata. Making it according to the measurements of the Sugata's robe (Sugata, an epithet of the Buddha), etc., is a Dukkata.' Question: 'As the Buddha said, if a Bhikkhu makes a sitting or sleeping mat from pure black wool, it constitutes a Nissaggiya Pacittiya. Is there a situation where a Bhikkhu making it purely does not constitute an offense?' Answer: 'Yes. As mentioned before. Making it when not yet ordained and completing it when not yet ordained is a Dukkata. Making it when not yet ordained and completing it when ordained is a Dukkata. Seven sentences should be made in this way. Making it by someone who originally violated the precepts, someone who was originally not in harmony, a thief-dweller (someone falsely claiming to be a Bhikkhu), or someone who has defiled a Bhikkhuni, all constitute a Dukkata.'

頗有未受具戒人作犯尼薩耆波夜提耶？」答：「有。謂學戒人。」

問：「如佛所說，若比丘減六年更作新敷具，不犯尼薩耆波夜提耶？」答：「有。謂狂癡，不犯。為他作、他作未成為成、不凈雜凈雜凈，皆突吉羅。作方便已罷道，更出家已成，突吉羅。作時轉根作女人，復轉根作男子成，突吉羅。本犯戒人乃至污染比丘尼人，突吉羅。」

問：「頗有未受具戒人作，犯尼薩耆波夜提耶？」答：「有。謂學戒。未受具戒人作方便，未受具戒時成，突吉羅。如是應作七句。」

空中持羊毛去，突吉羅。與化人持去，突吉羅。本犯戒人乃至污染比丘尼人，皆突吉羅。「頗有非具戒人持去，犯尼薩耆波夜提耶？」答：「有。謂學戒人。」

問：「如佛所說，使非親里比丘尼擘羺羊毛，犯尼薩耆波夜提。頗有比丘使非親里比丘尼擘羺羊毛不犯耶？」答：「有。已浣擘更使浣擘，突吉羅。遣使、手印、展轉使浣，皆突吉羅。使他浣，突吉羅。使浣僧物，突吉羅。使浣尼薩耆物，突吉羅。駱駝毛雜，突吉羅。牛毛鹿毛羖羊毛雜者使浣，突吉羅。染擘亦如是。本犯戒乃至污染比丘尼人亦如是。」

問：「頗未受具戒人浣染擘，犯尼薩耆波夜提耶？」答：「有。謂學戒人。」

問：「如佛所說

【現代漢語翻譯】現代漢語譯本：問：『有沒有未受具足戒的人，做出觸犯尼薩耆波逸提罪的事情？』答：『有。指學戒的人。』

問：『如佛所說，如果比丘減少六年而製作新的敷具，不觸犯尼薩耆波逸提罪嗎？』答：『有。指狂人、癡人，不觸犯。為他人制作、他人制作未完成而完成、不凈之物與凈物混雜，都是突吉羅罪。製作方便已經停止修行，再次出家已經完成，突吉羅罪。製作時轉變為女人，又轉變為男人而完成，突吉羅罪。原本是犯戒的人，乃至污染比丘尼的人，都是突吉羅罪。』

問：『有沒有未受具足戒的人做出觸犯尼薩耆波逸提罪的事情？』答：『有。指學戒的人。未受具足戒的人制作方便，在未受具足戒時完成，突吉羅罪。』應當這樣作出七句。

空中拿著羊毛離去，突吉羅罪。交給化人拿著離去，突吉羅罪。原本是犯戒的人，乃至污染比丘尼的人，都是突吉羅罪。『有沒有非具足戒的人拿著離去，觸犯尼薩耆波逸提罪？』答：『有。指學戒的人。』

問：『如佛所說，使非親屬的比丘尼拆分羺羊毛，觸犯尼薩耆波逸提罪。有沒有比丘使非親屬的比丘尼拆分羺羊毛而不觸犯的呢？』答：『有。已經洗過拆分過又使之洗和拆分，突吉羅罪。派遣使者、手勢示意、輾轉使之洗，都是突吉羅罪。使他人洗，突吉羅罪。使之洗僧眾之物，突吉羅罪。使之洗尼薩耆之物，突吉羅罪。摻雜駱駝毛，突吉羅罪。牛毛、鹿毛、羯羊毛摻雜使之洗，突吉羅罪。染色拆分也是這樣。原本是犯戒的人乃至污染比丘尼的人也是這樣。』

問：『有沒有未受具足戒的人洗染拆分，觸犯尼薩耆波逸提罪？』答：『有。指學戒的人。』

問：『如佛所說

【English Translation】 English version: Question: 'Is it possible for someone who has not received the full monastic precepts to commit an offense that incurs a Nissaggiya Pacittiya penalty?' Answer: 'Yes. This refers to a trainee monk (學戒人).'

Question: 'As the Buddha said, if a bhikkhu (比丘 - monk) makes a new sitting cloth in less than six years, does he not commit a Nissaggiya Pacittiya offense?' Answer: 'Yes. This refers to a madman or an idiot, who does not commit an offense. Making it for another, another's making being incomplete and then completed, impure things mixed with pure things, all are Dukkata (突吉羅 - offense of wrong doing). Having made the effort and then abandoned the path, and then ordaining again and completing it, Dukkata. Transforming into a woman while making it, and then transforming back into a man and completing it, Dukkata. Originally a person who has broken the precepts, even one who has defiled a bhikkhuni (比丘尼 - nun), all are Dukkata.'

Question: 'Is it possible for someone who has not received the full monastic precepts to commit an offense that incurs a Nissaggiya Pacittiya penalty?' Answer: 'Yes. This refers to a trainee monk. If a person who has not received the full monastic precepts makes an effort, and it is completed when he has not received the full monastic precepts, it is a Dukkata offense.' Seven sentences should be made in this way.

Taking sheep's wool away in the air, Dukkata. Giving it to a created being to take away, Dukkata. Originally a person who has broken the precepts, even one who has defiled a bhikkhuni, all are Dukkata. 'Is it possible for someone who is not fully ordained to take it away and commit a Nissaggiya Pacittiya offense?' Answer: 'Yes. This refers to a trainee monk.'

Question: 'As the Buddha said, causing a bhikkhuni who is not a relative to separate ram's wool incurs a Nissaggiya Pacittiya penalty. Is there a bhikkhu who causes a bhikkhuni who is not a relative to separate ram's wool and does not commit an offense?' Answer: 'Yes. Having washed and separated it, and then causing it to be washed and separated again, Dukkata. Sending a messenger, using hand gestures, causing it to be washed through intermediaries, all are Dukkata. Causing another to wash it, Dukkata. Causing it to wash Sangha (僧 - monastic community) property, Dukkata. Causing it to wash Nissaggiya property, Dukkata. Mixing camel hair, Dukkata. Causing it to wash mixed cow hair, deer hair, or goat hair, Dukkata. Dyeing and separating is also the same. Originally a person who has broken the precepts, even one who has defiled a bhikkhuni, is also the same.'

Question: 'Is it possible for someone who has not received the full monastic precepts to wash, dye, and separate, and commit a Nissaggiya Pacittiya offense?' Answer: 'Yes. This refers to a trainee monk.'

Question: 'As the Buddha said

，若比丘自手取金銀、若使人取、若教人取，尼薩耆波夜提。頗有比丘自取、使人取、教人取不犯尼薩耆波夜提耶？」答：「有。謂不中用碎者大團，突吉羅。斷壞，突吉羅。似金銀，突吉羅。國土所譏，突吉羅。未壞相，突吉羅。國土不譏，不犯。本犯戒乃至污染比丘尼，皆突吉羅。」

問：「頗有非具戒人取金銀尼薩耆波夜提耶？」答：「有。謂學戒人。」

問：「如佛所說，比丘以種種銀買物，尼薩耆波夜提。頗有比丘以種種銀買物不犯尼薩耆波夜提耶？」答：「有。謂用似銀買物，突吉羅。非人、天、龍、夜叉、乾闥婆、緊那羅、摩睺羅伽、餓鬼、毗舍遮、鳩槃茶、富單那買物、突吉羅。共親里、狂、散亂、苦痛乃至污染比丘尼人買，皆突吉羅。學戒人買，尼薩耆波夜提。比丘買銀時轉根作比丘尼，突吉羅。比丘尼以銀買物，轉根作比丘，亦如是。未受具戒時買銀，未受具戒時得，突吉羅。如是應作七句。」

種種販賣戒亦如是。

問：「如佛所說，畜長缽過十夜，尼薩耆波夜提。頗有過十夜不犯尼薩耆波夜提耶？」答：「有。本犯戒、本不和合、賊住、污染比丘尼，突吉羅。學戒人畜長缽過十夜，尼薩耆波夜提。畜壞缽，突吉羅。畜未熏缽，突吉羅。」

問：「頗有比丘終

身畜長缽，不犯尼薩耆波夜提耶？」答：「有。得缽已十夜內命終。若比丘狂心、散亂心，過十夜，不犯。」

問：「頗有比丘久畜長缽不犯耶？」答：「有。若比丘寄缽未至，或為他畜。」

問：「頗有比丘一夜畜缽犯尼薩耆波夜提耶？」答：「有。比丘轉根作比丘尼。」

問：「如佛所說，比丘尼一夜畜長缽，尼薩耆波夜提。頗有十夜畜不犯耶？」答：「有。謂轉根作比丘，十夜畜，不犯。」

問：「如佛所說，若比丘有缽更乞，尼薩耆波夜提，是缽應眾中舍。若有比丘乞得眾多缽，盡應僧中舍不？」答：「不盡舍。應舍一，餘者應與同意。」「一切缽應行耶？」答：「不應。應行一。何者應行？意所貪樂者。二人共得一缽，突吉羅。遣使手印乞，突吉羅。各相為乞，突吉羅。自物貿缽，突吉羅。知足物貿缽，突吉羅。從外道乞缽，突吉羅。從沙門婆羅門乞，突吉羅。本犯戒乃至污比丘尼人乞，皆突吉羅。學戒人乞，尼薩耆波夜提。未受具戒時乞，未受具戒時得，突吉羅。如是應作七句。」

問：「如佛所說，若比丘與比丘衣已還奪，尼薩耆波夜提。頗有比丘還奪衣不犯耶？」答：「有。謂受法比丘與不受法比丘衣已還奪，突吉羅。奪本犯戒人、本不和合、賊住、污染比丘尼人，

【現代漢語翻譯】問：『擁有過長的缽（patra，比丘用具），不觸犯尼薩耆波夜提耶（Nissaggiya Pacittiya，捨墮）？』答：『有。得到缽后十夜內命終。若比丘狂心、散亂心，過十夜，不犯。』問：『頗有比丘久畜長缽不犯耶？』答：『有。若比丘寄缽未至，或為他畜。』問：『頗有比丘一夜畜缽犯尼薩耆波夜提耶？』答：『有。比丘轉根作比丘尼。』問：『如佛所說，比丘尼一夜畜長缽，尼薩耆波夜提。頗有十夜畜不犯耶？』答：『有。謂轉根作比丘，十夜畜，不犯。』問：『如佛所說，若比丘有缽更乞，尼薩耆波夜提，是缽應眾中舍。若有比丘乞得眾多缽，盡應僧中舍不？』答：『不盡舍。應舍一，餘者應與同意。』『一切缽應行耶？』答：『不應。應行一。何者應行？意所貪樂者。二人共得一缽，突吉羅（Dukkata，惡作罪）。遣使手印乞，突吉羅。各相為乞，突吉羅。自物貿缽，突吉羅。知足物貿缽，突吉羅。從外道乞缽，突吉羅。從沙門婆羅門乞，突吉羅。本犯戒乃至污比丘尼人乞，皆突吉羅。學戒人乞，尼薩耆波夜提。未受具戒時乞，未受具戒時得，突吉羅。如是應作七句。』問：『如佛所說，若比丘與比丘衣已還奪，尼薩耆波夜提。頗有比丘還奪衣不犯耶？』答：『有。謂受法比丘與不受法比丘衣已還奪，突吉羅。奪本犯戒人、本不和合、賊住、污染比丘尼人，不犯。』

【English Translation】 Question: 'Does possessing an extra bowl (patra, a monk's utensil) constitute a Nissaggiya Pacittiya (an offense requiring forfeiture) ?' Answer: 'Yes, unless the monk dies within ten nights of obtaining the bowl, or if the monk is of unsound or distracted mind, then possessing it for more than ten nights is not an offense.' Question: 'Are there instances where a monk can possess an extra bowl for a long time without committing an offense?' Answer: 'Yes, if the bowl that was sent to the monk has not arrived, or if it is being kept for someone else.' Question: 'Are there instances where a monk possessing a bowl for one night commits a Nissaggiya Pacittiya?' Answer: 'Yes, if a monk changes gender and becomes a nun.' Question: 'As the Buddha said, a nun possessing an extra bowl for one night commits a Nissaggiya Pacittiya. Are there instances where possessing it for ten nights is not an offense?' Answer: 'Yes, if she changes gender and becomes a monk, possessing it for ten nights is not an offense.' Question: 'As the Buddha said, if a monk already has a bowl and begs for another, it is a Nissaggiya Pacittiya, and that bowl should be forfeited to the Sangha (monastic community). If a monk begs and obtains many bowls, should all of them be forfeited to the Sangha?' Answer: 'Not all of them should be forfeited. One should be forfeited, and the rest should be given to those who agree. 'Should all the bowls be distributed?' Answer: 'No, only one should be distributed. Which one should be distributed? The one that is most desired. If two people obtain one bowl together, it is a Dukkata (an offense of wrong-doing). Begging through a messenger or with hand gestures is a Dukkata. Begging for each other is a Dukkata. Trading one's own possessions for a bowl is a Dukkata. Trading possessions acquired through contentment for a bowl is a Dukkata. Begging for a bowl from non-Buddhists is a Dukkata. Begging from ascetics or Brahmins is a Dukkata. Begging from someone who has committed offenses, even someone who has defiled a nun, is a Dukkata. Begging by someone who is training in the precepts is a Nissaggiya Pacittiya. Begging before ordination, or obtaining it before ordination, is a Dukkata. Thus, seven categories should be made.' Question: 'As the Buddha said, if a monk gives a robe to another monk and then takes it back, it is a Nissaggiya Pacittiya. Are there instances where a monk takes back a robe without committing an offense?' Answer: 'Yes, if a monk who follows the Dharma gives a robe to a monk who does not follow the Dharma and then takes it back, it is a Dukkata. Taking it back from someone who has committed offenses, someone who is not in harmony, a thief residing in the monastery, or someone who has defiled a nun, is not an offense.'

突吉羅。奪減量衣，突吉羅。施已轉根作比丘尼奪衣，突吉羅。受者轉根作比丘尼，奪衣，突吉羅。比丘尼與衣已轉根作比丘奪衣，突吉羅。受者轉根作比丘，奪衣，突吉羅。」

問：「若阿練若比丘怖畏處，三衣中一一衣著白衣家內，有因緣出界外，作意當還。還時諸難起，不得至衣所。離衣宿不？」答：「不離衣宿。」

問：「頗有比丘離六夜衣宿不犯尼薩耆耶？」答：「有。謂不凈衣，突吉羅。如是應作十句。若僧伽梨作羯磨已，離宿不犯。」

問：「如佛所說，餘一月在乞雨衣，半月中應作雨衣畜。頗有比丘減一月乞過半月畜不犯尼薩耆耶？」答：「有。謂不凈衣，突吉羅。乞減量雨衣，突吉羅。未至一月，二人共乞雨衣，突吉羅。」

問：「自恣已王作閏，得急施衣，當云何？」答：「隨數。安居月過十日，尼薩耆波夜提。急施衣不得作非時衣。」

問：「如佛所說，急施衣過十日，尼薩耆波夜提。頗有過十日不犯耶？」答：「有。若不凈衣，突吉羅。畜不凈縷織衣，突吉羅。畜減量衣，突吉羅。本犯戒畜急施衣過十夜，突吉羅。乃至污染比丘尼人過十夜，突吉羅。學戒人畜過十夜，尼薩耆波夜提。」

「如佛所說，施僧衣已，自迴向己，尼薩耆波夜提。頗有比丘回

【現代漢語翻譯】現代漢語譯本：『突吉羅 (dukkhata，一種輕微的罪過)。』奪減量衣，『突吉羅 (dukkhata)。』施捨的衣服已經轉根，給比丘尼奪衣，『突吉羅 (dukkhata)。』接受者轉根成為比丘尼，奪衣，『突吉羅 (dukkhata)。』比丘尼給的衣服已經轉根，給比丘奪衣，『突吉羅 (dukkhata)。』接受者轉根成為比丘，奪衣，『突吉羅 (dukkhata)。』

問：『如果阿練若 (aranyaka，指居住在森林中的比丘) 比丘在恐怖的地方，將三衣中的任何一件放在白衣 (在家居士) 家中，因為某種原因出界外，並打算回來。回來時遇到各種困難，無法到達放衣服的地方。這樣離開衣服過夜可以嗎？』答：『不可以離開衣服過夜。』

問：『有沒有比丘離開六夜衣過夜而不犯尼薩耆耶 (nissaggiya，捨墮，一種戒律)？』答：『有。』指不乾淨的衣服，『突吉羅 (dukkhata)。』應該這樣造作十句。如果僧伽梨 (sanghati，一種大衣) 已經做了羯磨 (kamma，儀式) ，離開過夜不犯。』

問：『如佛所說，剩餘一個月可以乞雨衣，半個月中應該可以擁有雨衣。有沒有比丘少於一個月乞討，超過半個月擁有雨衣而不犯尼薩耆耶 (nissaggiya)？』答：『有。』指不乾淨的衣服，『突吉羅 (dukkhata)。』乞討減少量的雨衣，『突吉羅 (dukkhata)。』未滿一個月，兩個人一起乞討雨衣，『突吉羅 (dukkhata)。』

問：『自恣 (pravāraṇā，解夏) 之後，國王設定閏月，得到緊急佈施的衣服，應該怎麼辦？』答：『隨（閏月增加的）天數。安居月超過十天，犯尼薩耆波夜提 (nissaggiya pācittiya，捨墮悔過)。緊急佈施的衣服不能做成非時衣。』

問：『如佛所說，緊急佈施的衣服超過十天，犯尼薩耆波夜提 (nissaggiya pācittiya)。有沒有超過十天不犯的情況？』答：『有。』如果不乾淨的衣服，『突吉羅 (dukkhata)。』擁有不乾淨的線織成的衣服，『突吉羅 (dukkhata)。』擁有減少量的衣服，『突吉羅 (dukkhata)。』原本犯戒而擁有緊急佈施的衣服超過十夜，『突吉羅 (dukkhata)。』乃至污染比丘尼的人擁有超過十夜，『突吉羅 (dukkhata)。』學戒的人擁有超過十夜，犯尼薩耆波夜提 (nissaggiya pācittiya)。』

『如佛所說，佈施給僧團的衣服，自己迴向給自己，犯尼薩耆波夜提 (nissaggiya pācittiya)。』有沒有比丘回

【English Translation】 English version: 'Dukkata (dukkhata, a minor offense).』 Taking away a reduced amount of cloth, 『Dukkata (dukkhata).』 Giving away cloth that has changed its basis to a bhikkhuni (female monastic) and taking away the cloth, 『Dukkata (dukkhata).』 The receiver changing their basis to a bhikkhuni, taking away the cloth, 『Dukkata (dukkhata).』 A bhikkhuni giving cloth that has changed its basis to a bhikkhu (male monastic) and taking away the cloth, 『Dukkata (dukkhata).』 The receiver changing their basis to a bhikkhu, taking away the cloth, 『Dukkata (dukkhata).』

Question: 『If an aranyaka (aranyaka, a bhikkhu living in the forest) bhikkhu is in a frightening place and leaves one of the three robes in the house of a layperson (white-clothed person), and due to some reason goes outside the boundary, intending to return. Upon returning, various difficulties arise, and they cannot reach the place where the robe is. Is it permissible to spend the night away from the robe?』 Answer: 『It is not permissible to spend the night away from the robe.』

Question: 『Is there a bhikkhu who can spend the night away from the six-night robe without committing Nissaggiya (nissaggiya, expiation involving forfeiture, a type of monastic rule)?』 Answer: 『Yes.』 Referring to an unclean robe, 『Dukkata (dukkhata).』 Ten such statements should be made. If the sanghati (sanghati, a large outer robe) has already undergone the kamma (kamma, ritual), spending the night away is not an offense.』

Question: 『As the Buddha said, one can request a rain robe for the remaining month, and one should be able to possess a rain robe for half a month. Is there a bhikkhu who can request less than a month and possess a rain robe for more than half a month without committing Nissaggiya (nissaggiya)?』 Answer: 『Yes.』 Referring to an unclean robe, 『Dukkata (dukkhata).』 Requesting a reduced amount of rain cloth, 『Dukkata (dukkhata).』 Before one month has passed, two people together requesting a rain robe, 『Dukkata (dukkhata).』

Question: 『After Pavarana (pravāraṇā, the end of the rains retreat), if the king adds an intercalary month and one receives urgently donated cloth, what should be done?』 Answer: 『Follow the number (of days added by the intercalary month). If the rains retreat month exceeds ten days, it is Nissaggiya Pacittiya (nissaggiya pācittiya, expiation involving forfeiture and confession). Urgently donated cloth cannot be made into untimely robes.』

Question: 『As the Buddha said, if urgently donated cloth exceeds ten days, it is Nissaggiya Pacittiya (nissaggiya pācittiya). Are there cases where exceeding ten days is not an offense?』 Answer: 『Yes.』 If it is unclean cloth, 『Dukkata (dukkhata).』 Possessing cloth woven from unclean thread, 『Dukkata (dukkhata).』 Possessing a reduced amount of cloth, 『Dukkata (dukkhata).』 Originally violating the precepts and possessing urgently donated cloth for more than ten nights, 『Dukkata (dukkhata).』 Even a person who has defiled a bhikkhuni possessing it for more than ten nights, 『Dukkata (dukkhata).』 A trainee possessing it for more than ten nights, it is Nissaggiya Pacittiya (nissaggiya pācittiya).』

『As the Buddha said, having donated cloth to the Sangha (monastic community), redirecting it to oneself, it is Nissaggiya Pacittiya (nissaggiya pācittiya).』 Is there a bhikkhu who redi

向己不犯耶？」答：「有。謂父母衣施僧已迴向己，突吉羅。未至界內迴向己，突吉羅。施三人二人，迴向己亦如是。」

問：「若比丘非時受甘蔗，非時壓、非時漉、非時煮、非時受，得食不？」答：「不得。八種漿、五種脂亦如是。乳、油、肉等亦如是。」

問：「時藥、非時藥、七日藥、終身藥，不手受、不說受，得服不？」答：「不得。」「手受、不說受，得服不？」答：「不經宿，病者得服，不病不得服。」「即此藥共諸藥雜，得服不？」「不得服。」「時藥乃至共終身藥雜，非時得服不？」答：「不得服，時藥力故。七日藥七日服，過七日不得服。終身藥雜七日藥，七日服。時藥時服，非時藥非時藥服。七日藥七日藥服，終身藥終身藥服，施合施應分別。」

三十事竟。

問：「若比丘作外道服式，舍戒不？」答：「不捨戒，犯偷羅遮。若人問：『汝是誰？』答：『是外道。』故妄語，波夜提。」

問：「若比丘作居士形，舍戒不？」答：「不捨戒，犯突吉羅。若人問：『汝是誰？』答：『是居士。』故妄語，波夜提。餘事隨其義說。」

比丘語比丘言：「汝剎利種出家，乃至首陀羅出家。汝是剃師。」故妄語，波夜提。

若比丘天眼舉他罪，突吉羅。天耳

【現代漢語翻譯】現代漢語譯本問：『如果（僧人）將（信徒）供養父母的衣物施捨給僧團后，又迴向給自己，是否犯戒？』答：『是的。如果父母將衣物施捨給僧團后迴向給自己，犯突吉羅（Dukkata，輕罪）。未到達（僧團）界限內就回向給自己，犯突吉羅。施捨給三人或兩人，迴向給自己也是如此。』問：『如果比丘在非時（規定時間之外）接受甘蔗，非時榨取、非時過濾、非時熬煮、非時接受，可以食用嗎？』答：『不可以。八種漿、五種脂也是如此。乳、油、肉等也是如此。』問：『時藥（Yamaka-bhesajja，規定時間內服用的藥）、非時藥（Kālika-bhesajja，隨時可服用的藥）、七日藥（Sattāha-bhesajja，七日內服用的藥）、終身藥（Yāvajīvika-bhesajja，終身可服用的藥），沒有親手接受、沒有說明接受，可以服用嗎？』答：『不可以。』『親手接受、沒有說明接受，可以服用嗎？』答：『不超過隔夜，生病的人可以服用，沒生病的人不可以服用。』『如果將這些藥與其它藥混合，可以服用嗎？』『不可以服用。』『如果將時藥乃至與終身藥混合，在非時可以服用嗎？』答：『不可以服用，因為時藥的效力。七日藥在七日內服用，超過七日不可以服用。終身藥與七日藥混合，在七日內服用。時藥在規定時間內服用，非時藥在非時服用。七日藥在七日內服用，終身藥在終身服用，施捨、結合、施用應該分別清楚。』三十事完畢。問：『如果比丘穿著外道的服裝樣式，是否舍戒？』答：『不捨戒，犯偷蘭遮（Thullaccaya，重罪）。如果有人問：『你是誰？』回答：『是外道。』這是故意妄語，犯波逸提（Pācittiya，單墮罪）。』問：『如果比丘裝扮成居士的模樣，是否舍戒？』答：『不捨戒，犯突吉羅。如果有人問：『你是誰？』回答：『是居士。』這是故意妄語，犯波逸提。其餘的事情根據其意義來解釋。』比丘對比丘說：『你是剎帝利（Kshatriya，印度種姓制度中的第二等級，武士）種姓出家，乃至首陀羅（Shudra，印度種姓制度中的第四等級，奴隸）種姓出家。你是剃頭匠。』這是故意妄語，犯波逸提。如果比丘用天眼（Dibba-cakkhu，超自然視覺能力）揭發他人的罪過，犯突吉羅。用天耳（Dibba-sota，超自然聽覺能力）...

【English Translation】 English version Question: 'If a (monk) donates clothes offered to parents to the Sangha (monastic community) and then dedicates the merit to himself, does he commit an offense?' Answer: 'Yes. If the parents donate clothes to the Sangha and dedicate the merit to himself, he commits a Dukkata (minor offense). If he dedicates the merit to himself before reaching the boundary (of the Sangha), he commits a Dukkata. If he donates to three or two people, dedicating the merit to himself is the same.' Question: 'If a bhikkhu (monk) receives sugarcane at an improper time, extracts, filters, cooks, and receives it at an improper time, can he eat it?' Answer: 'No. The eight kinds of juice and five kinds of fat are also the same. Milk, oil, meat, etc., are also the same.' Question: 'Timely medicine (Yamaka-bhesajja, medicine taken at specific times), untimely medicine (Kālika-bhesajja, medicine taken at any time), seven-day medicine (Sattāha-bhesajja, medicine taken within seven days), lifelong medicine (Yāvajīvika-bhesajja, medicine taken for life), if not received by hand or without declaring acceptance, can they be taken?' Answer: 'No.' 'If received by hand but without declaring acceptance, can they be taken?' Answer: 'If it does not stay overnight, a sick person can take it, but a healthy person cannot.' 'If these medicines are mixed with other medicines, can they be taken?' 'They cannot be taken.' 'If timely medicine is mixed with lifelong medicine, can it be taken at an improper time?' Answer: 'It cannot be taken because of the potency of the timely medicine. Seven-day medicine should be taken within seven days; after seven days, it cannot be taken. Lifelong medicine mixed with seven-day medicine should be taken within seven days. Timely medicine should be taken at the proper time, untimely medicine at the improper time. Seven-day medicine should be taken within seven days, lifelong medicine should be taken for life. Giving, combining, and using should be clearly distinguished.' The thirty matters are completed. Question: 'If a bhikkhu wears the style of clothing of a heretic, does he renounce the precepts?' Answer: 'He does not renounce the precepts, but commits a Thullaccaya (grave offense). If someone asks, 'Who are you?' and he answers, 'I am a heretic,' it is a deliberate lie, and he commits a Pācittiya (expiatory offense).' Question: 'If a bhikkhu dresses like a layman, does he renounce the precepts?' Answer: 'He does not renounce the precepts, but commits a Dukkata. If someone asks, 'Who are you?' and he answers, 'I am a layman,' it is a deliberate lie, and he commits a Pācittiya. Other matters should be explained according to their meaning.' If a bhikkhu says to another bhikkhu, 'You are from the Kshatriya (the second of the four Hindu castes, the warrior caste) caste, or even the Shudra (the fourth of the four Hindu castes, the servant caste) caste. You are a barber.' This is a deliberate lie, and he commits a Pācittiya. If a bhikkhu uses his divine eye (Dibba-cakkhu, supernatural vision) to reveal the faults of others, he commits a Dukkata. With the divine ear (Dibba-sota, supernatural hearing)...

亦如是。若比丘唱言：「僧中有犯戒人。」故妄語，波夜提。「汝是缺戒人、漏戒人、羸戒人、污戒人。」故妄語，波夜提。教誡語，不犯。語婆羅門出家，比丘言：「汝是剃師。」突吉羅。問言：「汝是誰？」答言：「我是比丘尼。」故妄語，波夜提。

「問比丘言：『汝是誰耶？』答：『我是沙彌。』舍戒不？」答：「不捨戒。故妄語，波夜提。我是沙彌尼、白衣、外道、外道出家、夜叉、乾闥婆、緊那羅、摩睺羅伽、鳩槃茶等亦如是。更以餘事，隨其義應當知。」

問：「如佛所說，比丘毀呰語，波夜提。頗有毀呰語不犯耶？」答：「有。謂本犯戒。乃至污染比丘尼毀呰語，突吉羅。非人出家毀呰語，突吉羅。天、龍、夜叉、乾闥婆、緊那羅、摩睺羅伽、毗舍阇、鳩槃茶等出家毀呰語，突吉羅。毀呰如是等出家人，突吉羅。毀呰狂人散亂心苦病人聾啞，中國人毀呰邊地人，不解故，突吉羅。邊地人毀呰中國人，不解，突吉羅。手印遣使，突吉羅。比丘毀呰性住比丘，波夜提。比丘毀呰比丘尼，突吉羅。比丘毀呰式叉摩那、沙彌、沙彌尼，突吉羅。比丘尼毀呰比丘尼，波夜提。比丘尼毀呰比丘，突吉羅。比丘尼毀呰式叉摩那、沙彌、沙彌尼，突吉羅。式叉摩那毀呰比丘、比丘尼，突吉羅。沙彌毀呰比

丘、比丘尼、式叉摩那、沙彌、沙彌尼，突吉羅。沙彌尼亦如是。」

比丘于性住比丘所行兩舌，波夜提。比丘尼于比丘所行兩舌，式叉摩那、沙彌、沙彌尼所行兩舌，皆突吉羅。比丘于比丘尼所行兩舌，式叉摩那、沙彌、沙彌尼所行兩舌，皆突吉羅。五眾如輪亦如是。本犯戒乃至污染比丘尼人，聾盲瘖啞所行兩舌，皆突吉羅。本犯戒人行兩舌，突吉羅。本犯戒比丘尼乃至污染比丘、比丘尼行兩舌，突吉羅。聾盲瘖啞人行兩舌，突吉羅。天、龍、夜叉乃至富單那出家作比丘，行兩舌，突吉羅；如是人所行兩舌，突吉羅。在地向空中人行兩舌，波夜提。在空中向地人行兩舌，波夜提。在界內向界外人兩舌，波夜提。在界外向界內行兩舌，波夜提。中國人向邊地人行兩舌，不解，突吉羅。邊地人向中國人行兩舌，不解，突吉羅。學戒人向性住比丘行兩舌，波夜提。遣使手印兩舌，突吉羅。

問：「如佛所說，僧如法和合滅諍已更發起，波夜提。頗有比丘發起不犯耶？」答：「有。謂本犯戒、本不和合乃至污染比丘尼人更發起，突吉羅。發起學戒諍，波夜提。本犯戒人等發起諍，突吉羅。比丘發起狂心散亂心苦病心諍，突吉羅。發起聾盲瘖啞諍，突吉羅。發起非人出家諍犯，突吉羅。云何非人？天、龍、夜叉乃

【現代漢語翻譯】現代漢語譯本：『比丘（bhiksu，男性出家僧人）、比丘尼（bhiksuni，女性出家僧人）、式叉摩那（siksamana，預備沙彌尼）、沙彌（sramanera，男少年出家人）、沙彌尼（sramanerika，女少年出家人），犯突吉羅（dukkhata，輕罪）。沙彌尼也如此。』

『比丘對比丘說離間語，犯波夜提（payattika，墮罪）。比丘尼對比丘說離間語，式叉摩那、沙彌、沙彌尼說離間語，都犯突吉羅。比丘對比丘尼說離間語，式叉摩那、沙彌、沙彌尼說離間語，都犯突吉羅。五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）之間的情況也像這樣。原本犯戒的人乃至污染比丘尼的人，聾盲瘖啞的人說離間語，都犯突吉羅。原本犯戒的人說離間語，犯突吉羅。原本犯戒的比丘尼乃至污染比丘、比丘尼的人說離間語，犯突吉羅。聾盲瘖啞的人說離間語，犯突吉羅。天（deva）、龍（naga）、夜叉（yaksa）乃至富單那（putana）出家作比丘，說離間語，犯突吉羅；這樣的人說離間語，犯突吉羅。在地上向空中人說離間語，犯波夜提。在空中向地上人說離間語，犯波夜提。在界內向界外人說離間語，犯波夜提。在界外向界內人說離間語，犯波夜提。中國人向邊地人說離間語，對方不理解，犯突吉羅。邊地人向中國人說離間語，對方不理解，犯突吉羅。學戒人向性住比丘說離間語，犯波夜提。派遣使者或用手勢說離間語，犯突吉羅。』

問：『如佛所說，僧團如法和合平息爭端后又重新發起爭端，犯波夜提。有沒有比丘發起爭端不犯戒的呢？』答：『有。就是原本犯戒、原本不和合乃至污染比丘尼的人重新發起爭端，犯突吉羅。發起關於學戒的爭端，犯波夜提。原本犯戒的人等發起爭端，犯突吉羅。比丘發起狂心、散亂心、苦病心的爭端，犯突吉羅。發起聾盲瘖啞的爭端，犯突吉羅。發起非人出家的爭端，犯突吉羅。』什麼是『非人』呢？天、龍、夜叉乃至……

【English Translation】 English version: 'A bhiksu (male monastic), bhiksuni (female monastic), siksamana (probationary nun), sramanera (male novice), or sramanerika (female novice) commits a dukkhata (minor offense). The same applies to a sramanerika.'

'A bhiksu who engages in divisive speech against a stable bhiksu commits a payattika (expiation offense). A bhiksuni who engages in divisive speech against a bhiksu, or a siksamana, sramanera, or sramanerika who engages in divisive speech, all commit a dukkhata. A bhiksu who engages in divisive speech against a bhiksuni, or a siksamana, sramanera, or sramanerika who engages in divisive speech, all commit a dukkhata. The same applies to the five assemblies (bhiksus, bhiksunis, siksamana, sramaneras, and sramanerikas) among themselves. A person who has committed a fundamental offense, or even one who has defiled a bhiksuni, or a deaf, blind, or mute person who engages in divisive speech, all commit a dukkhata. A person who has committed a fundamental offense who engages in divisive speech commits a dukkhata. A bhiksuni who has committed a fundamental offense, or even one who has defiled a bhiksu or bhiksuni, who engages in divisive speech commits a dukkhata. A deaf, blind, or mute person who engages in divisive speech commits a dukkhata. A deva (god), naga (serpent deity), yaksa (demi-god), or even a putana (demon) who ordains as a bhiksu and engages in divisive speech commits a dukkhata; such a person who engages in divisive speech commits a dukkhata. A person on the ground who engages in divisive speech against a person in the air commits a payattika. A person in the air who engages in divisive speech against a person on the ground commits a payattika. A person within the boundary who engages in divisive speech against a person outside the boundary commits a payattika. A person outside the boundary who engages in divisive speech against a person within the boundary commits a payattika. A Chinese person who engages in divisive speech against a person from a border region, and the latter does not understand, commits a dukkhata. A person from a border region who engages in divisive speech against a Chinese person, and the latter does not understand, commits a dukkhata. A person in training who engages in divisive speech against a stable bhiksu commits a payattika. Sending a messenger or using hand gestures to engage in divisive speech commits a dukkhata.'

Question: 'As the Buddha said, if the Sangha (community) lawfully and harmoniously settles a dispute and then it is re-ignited, it is a payattika. Is there a bhiksu who can re-ignite a dispute without committing an offense?' Answer: 'Yes. That is, a person who has committed a fundamental offense, who was originally not in harmony, or even one who has defiled a bhiksuni, who re-ignites a dispute commits a dukkhata. Re-igniting a dispute about training precepts is a payattika. People who have committed fundamental offenses, etc., who re-ignite a dispute commit a dukkhata. A bhiksu who re-ignites a dispute due to a deranged mind, a distracted mind, or a mind afflicted by suffering commits a dukkhata. Re-igniting a dispute about a deaf, blind, or mute person commits a dukkhata. Re-igniting a dispute about a non-human ordaining commits a dukkhata.' What is a 'non-human'? A deva, naga, yaksa, or even...

至富單那。中國人發起邊地人罪，不解故，突吉羅。邊地人發起亦如是。手印遣使展轉發，突吉羅。比丘語學戒人言：『汝非學戒人。』突吉羅。比丘發起比丘尼諍，突吉羅。發起式叉摩那、沙彌、沙彌尼諍，突吉羅。比丘尼發起比丘諍，突吉羅。發起式叉摩那乃至沙彌尼諍，突吉羅。式叉摩那發起沙彌、沙彌尼乃至比丘尼，展轉如輪亦如是。」

問：「如佛所說，無凈人為女人說法。云何非凈人？」「若謂癡狂、邊地人、眠醉放逸、入定人，不解不聞故非凈人，以此等為凈人說法，突吉羅。手印遣使，突吉羅。女人凈、凈人不凈，為說法，突吉羅。女人不凈、凈人凈，為說法，突吉羅。無凈人為黃門說法，突吉羅。聾盲瘖啞狂散亂心重病、天龍夜叉乃至富單那等為凈人，為女說法，突吉羅。本犯戒乃至污染比丘尼人，為女說法，突吉羅。學戒人無凈人為女說法，波夜提。」

問：「如佛所說，若比丘共未受具戒人誦經，波夜提。頗有共未受具戒人誦不犯波夜提耶？」答：「有。共畜生誦，突吉羅。狂心散亂心重病人、天龍夜叉乃至富單那等比丘共誦，突吉羅。本犯戒乃至污染比丘尼人共誦，突吉羅。學戒人共誦，波夜提。共聾盲瘖啞人誦，突吉羅。比丘共比丘誦，突吉羅。比丘共比丘尼乃至共沙彌尼誦

【現代漢語翻譯】現代漢語譯本：對富單那（Putana，一種惡鬼）而言。如果中國人指責邊地人（邊遠地區的人）犯罪，但不瞭解情況，犯突吉羅（Dukkata，一種輕罪）。邊地人指責中國人也一樣。用手勢或派遣使者輾轉傳達指責，犯突吉羅。比丘（Bhikkhu，佛教僧侶）對比丘學戒人說：『你不是學戒人。』犯突吉羅。比丘發起與比丘尼（Bhikkhuni，佛教女尼）的爭端，犯突吉羅。發起與式叉摩那（Siksamana，預備沙彌尼）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramaneri，小沙彌尼）的爭端，犯突吉羅。比丘尼發起與比丘的爭端，犯突吉羅。發起與式叉摩那乃至沙彌尼的爭端，犯突吉羅。式叉摩那發起與沙彌、沙彌尼乃至比丘尼的爭端，像輪子一樣輾轉相傳也是如此。

問：『如佛所說，沒有清凈的人為女人說法。』什麼樣的人是非清凈的人？答：『如果認為癡狂的人、邊地人、睡眠或醉酒放逸的人、入定的人，因為他們不理解也不聽聞，所以是非清凈的人。如果讓這些人給女人說法，犯突吉羅。用手勢或派遣使者，犯突吉羅。女人清凈、說法的人不清凈，為女人說法，犯突吉羅。女人不清凈、說法的人清凈，為女人說法，犯突吉羅。沒有清凈的人為黃門（宦官）說法，犯突吉羅。聾子、盲人、啞巴、精神錯亂、心神散亂、重病的人、天（Deva，天神）、龍（Naga，龍神）、夜叉（Yaksa，夜叉神）乃至富單那（Putana）等為清凈的人，為女人說法，犯突吉羅。曾經犯戒乃至污染過比丘尼的人，為女人說法，犯突吉羅。學戒人沒有清凈的人為女人說法，犯波夜提（Payantika，一種較重的罪）。』

問：『如佛所說，如果比丘與未受具戒的人一起誦經，犯波夜提。有沒有與未受具戒的人一起誦經而不犯波夜提的情況？』答：『有。與畜生一起誦經，犯突吉羅。精神錯亂、心神散亂、重病的人、天（Deva）、龍（Naga）、夜叉（Yaksa）乃至富單那（Putana）等比丘一起誦經，犯突吉羅。曾經犯戒乃至污染過比丘尼的人一起誦經，犯突吉羅。學戒人一起誦經，犯波夜提。與聾子、盲人、啞巴一起誦經，犯突吉羅。比丘與比丘一起誦經，犯突吉羅。比丘與比丘尼乃至與沙彌尼一起誦經，犯突吉羅。

【English Translation】 English version: To Putana (Putana, a type of evil spirit). If a Chinese person accuses a borderland person (person from a remote area) of a crime, but does not understand the situation, it is a Dukkata (Dukkata, a minor offense). The same applies if a borderland person accuses a Chinese person. Using gestures or sending messengers to convey accusations back and forth is a Dukkata. If a Bhikkhu (Bhikkhu, Buddhist monk) says to a Bhikkhu trainee: 'You are not a trainee,' it is a Dukkata. If a Bhikkhu initiates a dispute with a Bhikkhuni (Bhikkhuni, Buddhist nun), it is a Dukkata. Initiating a dispute with a Siksamana (Siksamana, a female novice preparing to become a nun), a Sramanera (Sramanera, a male novice), or a Sramaneri (Sramaneri, a female novice), it is a Dukkata. If a Bhikkhuni initiates a dispute with a Bhikkhu, it is a Dukkata. Initiating a dispute with a Siksamana, or even a Sramaneri, it is a Dukkata. If a Siksamana initiates a dispute with a Sramanera, a Sramaneri, or even a Bhikkhuni, it is the same as if it were passed around like a wheel.

Question: 'As the Buddha said, a non-pure person should not preach to a woman. Who is considered a non-pure person?' Answer: 'If someone is considered insane, a borderland person, someone who is sleeping, drunk, or negligent, or someone in meditation, because they do not understand or hear, they are considered non-pure. If these people preach to a woman, it is a Dukkata. Using gestures or sending messengers is a Dukkata. If the woman is pure and the preacher is not pure, preaching to the woman is a Dukkata. If the woman is not pure and the preacher is pure, preaching to the woman is a Dukkata. A non-pure person should not preach to a eunuch, it is a Dukkata. If a deaf person, a blind person, a mute person, someone who is mentally disturbed, someone who is scattered in mind, someone who is seriously ill, a Deva (Deva, a god), a Naga (Naga, a dragon god), a Yaksa (Yaksa, a Yaksha god), or even a Putana (Putana) are considered pure and preach to a woman, it is a Dukkata. Someone who has previously broken precepts or even defiled a Bhikkhuni should not preach to a woman, it is a Dukkata. If a trainee without purity preaches to a woman, it is a Payantika (Payantika, a more serious offense).'

Question: 'As the Buddha said, if a Bhikkhu recites scripture with someone who has not received full ordination, it is a Payantika. Are there any situations where reciting scripture with someone who has not received full ordination is not a Payantika?' Answer: 'Yes. Reciting scripture with an animal is a Dukkata. If a Bhikkhu who is insane, scattered in mind, seriously ill, a Deva (Deva), a Naga (Naga), a Yaksa (Yaksa), or even a Putana recites scripture together, it is a Dukkata. If someone who has previously broken precepts or even defiled a Bhikkhuni recites scripture together, it is a Dukkata. If a trainee recites scripture together, it is a Payantika. Reciting scripture with a deaf person, a blind person, or a mute person is a Dukkata. If a Bhikkhu recites scripture with a Bhikkhu, it is a Dukkata. If a Bhikkhu recites scripture with a Bhikkhuni or even a Sramaneri, it is a Dukkata.'

，突吉羅。比丘尼亦如是。式叉摩那、沙彌、沙彌尼亦如是。」

問：「如佛所說，比丘未受具戒人前說粗惡罪，波夜提。頗有說粗惡罪不犯耶？」答：「有。未受具戒人前自說己粗惡罪，突吉羅。比丘尼前說，突吉羅。式叉摩那乃至沙彌尼前說粗惡罪，突吉羅。比丘未受具戒人前說比丘尼粗惡罪，突吉羅。比丘尼乃至沙彌尼作句亦如是。天龍等出家作比丘，說己粗惡罪，突吉羅。天龍等出家，說比丘粗罪，亦如是。說本犯戒乃至污染比丘尼人罪，突吉羅。彼人等出家，說比丘粗罪，突吉羅。說學戒人粗罪，突吉羅。在地向未受具戒人說空中比丘粗罪，波夜提。在空中說地人粗罪亦如是。界內界外亦如是。中國人向邊地人、邊地人向中國人說，不解，突吉羅。遣使手印，突吉羅。」

問：「如佛所說，向未受具戒人說實過人法，波夜提。頗有比丘向未受具戒人說不犯耶？」答：「有。謂向天龍乃至富單那等說，突吉羅。向狂心散亂心重病人聾盲瘖啞乃至污染比丘尼說實過人法，突吉羅。中國人向邊地人說、邊地人向中國人說，不解，突吉羅。手印遣使，皆突吉羅。比丘漏盡，未受具戒人問漏盡不？手中捉果核，彼言：『得是。』不犯。如是隨其義說。」

問：「如佛所說，若比丘僧施他物，回與余

【現代漢語翻譯】現代漢語譯本：『突吉羅（Dukkata，輕罪）。比丘尼亦如是。式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）亦如是。』

問：『如佛所說，比丘在未受具戒人前說粗惡罪，犯波夜提（Pacittiya，墮罪）。有沒有說粗惡罪而不犯的情況呢？』答：『有。未受具戒人前自說自己的粗惡罪，突吉羅。在比丘尼前說，突吉羅。式叉摩那乃至沙彌尼前說粗惡罪，突吉羅。比丘在未受具戒人前說比丘尼的粗惡罪，突吉羅。比丘尼乃至沙彌尼這樣做也是一樣。天龍等出家成為比丘，說自己的粗惡罪，突吉羅。天龍等出家，說比丘的粗罪，也是一樣。說原本犯戒乃至污染比丘尼的人的罪，突吉羅。那些人等出家，說比丘的粗罪，突吉羅。說學戒人的粗罪，突吉羅。在地上向未受具戒人說在空中的比丘的粗罪，犯波夜提。在空中說地上人的粗罪也是一樣。界內界外也是一樣。中國人向邊地人、邊地人向中國人說，對方不理解，突吉羅。派遣使者或用手勢表達，突吉羅。』

問：『如佛所說，向未受具戒人說真實的過人功德，犯波夜提。有沒有比丘向未受具戒人說而不犯的情況呢？』答：『有。比如向天龍乃至富單那（Putana，臭鬼）等說，突吉羅。向狂心、散亂心、重病人、聾盲瘖啞乃至污染比丘尼說真實的過人功德，突吉羅。中國人向邊地人說、邊地人向中國人說，對方不理解，突吉羅。用手勢或派遣使者，都突吉羅。比丘漏盡，未受具戒人問是否漏盡？手中拿著果核，（比丘）說：『得到這個。』不犯。像這樣隨順其意義來說。』

問：『如佛所說，如果比丘僧團將物品施捨給他人，又轉而給其他人』

【English Translation】 English version: 'Dukkata (Dukkata, minor offense). The same applies to Bhikkhunis (female monks). The same applies to Siksamana (Siksamana, a female novice observing the precepts), Sramanera (Sramanera, a male novice), and Sramanerika (Sramanerika, a female novice).'

Question: 'As the Buddha said, if a Bhikkhu speaks of a grave offense in front of someone who is not fully ordained, it is a Pacittiya (Pacittiya, an offense entailing expiation). Are there any cases where speaking of a grave offense does not constitute an offense?' Answer: 'Yes. If one speaks of one's own grave offense in front of someone who is not fully ordained, it is a Dukkata. Speaking in front of a Bhikkhuni, it is a Dukkata. Speaking of a grave offense in front of a Siksamana, or even a Sramanerika, it is a Dukkata. If a Bhikkhu speaks of a Bhikkhuni's grave offense in front of someone who is not fully ordained, it is a Dukkata. The same applies to Bhikkhunis and even Sramanerikas. If a Deva (god), Naga (dragon), etc., becomes a Bhikkhu and speaks of their own grave offense, it is a Dukkata. If a Deva, Naga, etc., becomes ordained and speaks of a Bhikkhu's grave offense, it is the same. Speaking of the offense of someone who originally broke the precepts or even defiled a Bhikkhuni, it is a Dukkata. If those people become ordained and speak of a Bhikkhu's grave offense, it is a Dukkata. Speaking of the grave offense of someone observing the precepts, it is a Dukkata. Speaking on the ground to someone who is not fully ordained about the grave offense of a Bhikkhu in the air, it is a Pacittiya. Speaking in the air about the grave offense of someone on the ground is the same. The same applies within and outside the boundary. If a Chinese person speaks to someone from the borderlands, or someone from the borderlands speaks to a Chinese person, and the other person does not understand, it is a Dukkata. Sending a messenger or using hand gestures, it is a Dukkata.'

Question: 'As the Buddha said, speaking of real superhuman qualities to someone who is not fully ordained is a Pacittiya. Are there any cases where a Bhikkhu speaks to someone who is not fully ordained and does not commit an offense?' Answer: 'Yes. For example, speaking to Devas, Nagas, or even Putanas (Putana, a type of demon), it is a Dukkata. Speaking of real superhuman qualities to someone who is mad, of scattered mind, seriously ill, deaf, blind, mute, or even to someone who has defiled a Bhikkhuni, it is a Dukkata. If a Chinese person speaks to someone from the borderlands, or someone from the borderlands speaks to a Chinese person, and the other person does not understand, it is a Dukkata. Using hand gestures or sending a messenger, it is all a Dukkata. If a Bhikkhu has attained the extinction of outflows (arahantship), and someone who is not fully ordained asks if they have attained the extinction of outflows, and (the Bhikkhu) is holding a fruit pit in their hand and says, 'Got this,' it is not an offense. It is not an offense to speak in this way, according to the meaning.'

Question: 'As the Buddha said, if the Sangha (community of monks) gives something to someone, and then gives it to someone else'

人，波夜提。頗有比丘迴向不犯耶？」答：「有。比丘尼僧物，迴向與他，突吉羅。非人出家物，比丘迴向與他，突吉羅。非人迴向比丘，乃至沙彌尼物，突吉羅。非人者，天龍乃至富單那等。狂心散亂心重病人等物迴向他，突吉羅。本犯戒人乃至污染比丘尼人物迴向他，突吉羅。彼亦如是。非學戒人迴向他物，波夜提。中國人迴向邊地人物、邊地人迴向中國人物亦如是。」

若比丘以沙土覆生草，突吉羅。若比丘打熟果落，突吉羅；打生果落，波夜提。手印遣使斫樹，突吉羅。比丘折樹枝，波夜提。學戒人打熟果落，突吉羅；生果落，波夜提。比丘以神力折樹枝，突吉羅。手作相使折，突吉羅。比丘言：「汝某甲來折，如是如是。」突吉羅。若比丘以暖湯澆草，草死，波夜提；不死，突吉羅。若比丘殺五種種，五波夜提。以風吹日曝五種子，五突吉羅。火炙五種種，不死，五突吉羅；死，五波夜提。本犯戒乃至污染比丘尼人殺，突吉羅。水漬、火燒、舂搗，皆突吉羅。學戒人殺草木，波夜提；斷須，突吉羅；擲物殺草木，突吉羅。

問：「如佛所說，嫌罵，波夜提。頗有比丘嫌罵不犯耶？」答：「有。謂非人出家嫌罵性住比丘，突吉羅。性住比丘嫌罵非人出家，突吉羅。非人者，天龍乃至富單那等。」

【現代漢語翻譯】現代漢語譯本人，波夜提（一種戒律名稱）。有沒有比丘迴向（將功德轉移給他人）而不犯戒的呢？」回答：「有。比丘尼的僧物，迴向給他人，突吉羅（一種輕罪）。非人（指天龍八部等）出家之物，比丘迴向給他人，突吉羅。非人迴向給比丘，乃至沙彌尼之物，突吉羅。非人是指天龍，乃至富單那（一種鬼神）等。狂心、散亂心、重病之人等之物迴向給他人，突吉羅。本犯戒之人，乃至污染比丘尼之人等之物迴向給他人，突吉羅。他們的情況也一樣。非學戒之人迴向他人之物，波夜提。中國人迴向給邊地之人財物、邊地之人迴向給中國之人財物也是如此。

如果比丘用沙土覆蓋生草，突吉羅。如果比丘打落成熟的果實，突吉羅；打落未成熟的果實，波夜提。用手勢示意使者砍樹，突吉羅。比丘折斷樹枝，波夜提。學戒之人打落成熟的果實，突吉羅；打落未成熟的果實，波夜提。比丘用神力折斷樹枝，突吉羅。用手勢示意他人折斷樹枝，突吉羅。比丘說：『你某甲來折斷，像這樣這樣。』突吉羅。如果比丘用暖湯澆草，草死了，波夜提；沒死，突吉羅。如果比丘殺死五種種（指五種穀物種子），五次波夜提。用風吹日曬五種種，五次突吉羅。用火烤五種種，沒死，五次突吉羅；死了，五次波夜提。本犯戒之人乃至污染比丘尼之人殺死（草木），突吉羅。用水浸泡、火燒、舂搗，都是突吉羅。學戒之人殺死草木，波夜提；剪斷鬍鬚，突吉羅；投擲東西殺死草木，突吉羅。

問：『如佛所說，嫌罵，波夜提。有沒有比丘嫌罵而不犯戒的呢？』答：『有。如果非人出家嫌罵性住比丘（指原本就是比丘的人），突吉羅。性住比丘嫌罵非人出家，突吉羅。非人是指天龍，乃至富單那等。』

【English Translation】 English version A person, pāyattika (a type of precept). Is there a bhikkhu who, in dedicating (transferring merit to others), does not commit an offense?' Answer: 'Yes. A bhikkhuni's sangha property, dedicated to another, is a dukkaṭa (a minor offense). Property of a non-human (referring to devas, nāgas, etc.) who has left home, dedicated by a bhikkhu to another, is a dukkaṭa. A non-human dedicating to a bhikkhu, even property of a sāmaṇerī, is a dukkaṭa. Non-humans refer to devas, nāgas, even pūtanas (a type of ghost), etc. Property of a person with a deranged mind, a distracted mind, or a seriously ill person, dedicated to another, is a dukkaṭa. Property of a person who has committed an offense, even a person who has defiled a bhikkhuni, dedicated to another, is a dukkaṭa. Their situation is the same. A person not observing the precepts dedicating another's property, is a pāyattika. A Chinese person dedicating property to a person in a border region, or a person in a border region dedicating property to a person in China, is also the same.'

If a bhikkhu covers living grass with sand, it is a dukkaṭa. If a bhikkhu knocks down ripe fruit, it is a dukkaṭa; knocking down unripe fruit, it is a pāyattika. Signaling a messenger to chop down a tree, it is a dukkaṭa. A bhikkhu breaking a tree branch, it is a pāyattika. A person observing the precepts knocking down ripe fruit, it is a dukkaṭa; knocking down unripe fruit, it is a pāyattika. A bhikkhu breaking a tree branch with supernatural power, it is a dukkaṭa. Signaling someone to break it, it is a dukkaṭa. A bhikkhu saying, 'You, so-and-so, come and break it, like this, like that,' it is a dukkaṭa. If a bhikkhu pours warm water on grass, and the grass dies, it is a pāyattika; if it does not die, it is a dukkaṭa. If a bhikkhu kills five kinds of seeds (referring to five types of grain seeds), it is five pāyattikas. Blowing wind or exposing five kinds of seeds to the sun, it is five dukkaṭas. Roasting five kinds of seeds with fire, if they do not die, it is five dukkaṭas; if they die, it is five pāyattikas. A person who has committed an offense, even a person who has defiled a bhikkhuni, killing (plants), it is a dukkaṭa. Soaking in water, burning with fire, pounding, all are dukkaṭas. A person observing the precepts killing plants, it is a pāyattika; cutting off a beard, it is a dukkaṭa; throwing something and killing plants, it is a dukkaṭa.

Question: 'As the Buddha said, reviling, it is a pāyattika. Is there a bhikkhu who reviles and does not commit an offense?' Answer: 'Yes. If a non-human who has left home reviles a bhikkhu who is a permanent resident (referring to someone who was originally a bhikkhu), it is a dukkaṭa. A permanent resident bhikkhu reviling a non-human who has left home, it is a dukkaṭa. Non-humans refer to devas, nāgas, even pūtanas, etc.'

「頗有比丘罵人比丘，不犯波夜提耶？」答：「有。謂本犯戒乃至污染比丘尼人，突吉羅。本犯戒乃至污染比丘尼人罵他，突吉羅。比丘罵聾盲瘖啞狂癡散亂心重病人，突吉羅。聾盲等罵性住比丘，突吉羅。學戒人嫌罵，波夜提。中國人罵邊地人、邊地人罵中國人，不解，波夜提。獨非獨想、非獨獨想、獨獨想罵，突吉羅。罵性住比丘，不聞，突吉羅。」

問：「如佛所說，比丘惱他，波夜提。頗有惱他不犯耶？」答：「有。除罪事，以餘事惱比丘，突吉羅。狂心散亂心重病聾盲瘖啞等惱他，皆突吉羅。非人出家惱他，突吉羅。非人者，乃至富單那。本犯戒乃至污染比丘尼惱他，突吉羅。惱如是人，突吉羅。學戒惱他，波夜提。中國人惱邊地人、邊地人惱中國人，突吉羅。除比丘，惱餘人，突吉羅。遣使手印惱他，突吉羅。」

問：「如佛所說，比丘用僧臥具，露地自敷使人敷，不自舉不使人舉，波夜提。頗有比丘不自舉不使人舉不犯波夜提耶？」答：「有。不凈者，不自舉不使舉，突吉羅。駱駝毛牛毛、羖羊毛鹿毛雜作，不自舉不使舉，突吉羅。臥具量乃至長八指若過，坐臥已，不自舉不使舉，突吉羅。本犯戒乃至污染比丘尼，寺舍中比丘敷臥具不自舉不使舉，突吉羅。本犯戒乃至污染比丘尼

【現代漢語翻譯】現代漢語譯本問：『是否有比丘辱罵其他比丘，卻不犯波夜提耶？』答：『有。如果被罵的比丘本身已經犯戒，乃至是玷污比丘尼的人，罵人者犯突吉羅。如果本身犯戒乃至玷污比丘尼的人辱罵他人，犯突吉羅。比丘辱罵聾子、瞎子、啞巴、瘋子、精神錯亂者或重病患者，犯突吉羅。聾子、瞎子等辱罵正常的比丘，犯突吉羅。學戒人（Siksamana）被嫌棄辱罵，犯波夜提。中國人辱罵邊地人、邊地人辱罵中國人，彼此不理解對方的意思，犯波夜提。獨想、非獨想、非獨獨想、獨獨想狀態下辱罵他人，犯突吉羅。辱罵正常的比丘，但對方沒有聽到，犯突吉羅。』問：『如佛所說，比丘惱亂他人，犯波夜提。是否有惱亂他人而不犯戒的情況？』答：『有。除了爲了處理罪行之外，因為其他事情惱亂比丘，犯突吉羅。精神錯亂、散亂心、重病、聾盲瘖啞等人惱亂他人，都犯突吉羅。非人出家惱亂他人，犯突吉羅。這裡的非人，乃至包括富單那（Putana）。本身犯戒乃至玷污比丘尼的人惱亂他人，犯突吉羅。惱亂這樣的人，犯突吉羅。學戒人惱亂他人，犯波夜提。中國人惱亂邊地人、邊地人惱亂中國人，犯突吉羅。除了比丘之外，惱亂其他人，犯突吉羅。派遣使者或用手勢惱亂他人，犯突吉羅。』問：『如佛所說，比丘使用僧眾的臥具，在露天自己鋪設或讓人鋪設，不自己收起也不讓人收起，犯波夜提。是否有比丘不自己收起也不讓人收起，而不犯波夜提耶？』答：『有。不乾淨的臥具，不自己收起也不讓人收起，犯突吉羅。用駱駝毛、牛毛、羖羊毛、鹿毛等混雜製作的臥具，不自己收起也不讓人收起，犯突吉羅。臥具的尺寸，乃至長度超過八指，坐臥之後，不自己收起也不讓人收起，犯突吉羅。本身犯戒乃至玷污比丘尼的人，在寺舍中比丘鋪設臥具，不自己收起也不讓人收起，犯突吉羅。本身犯戒乃至玷污比丘尼的人』

【English Translation】 English version Question: 'Is there a case where a Bhikkhu (monk) insults another Bhikkhu without incurring a Payattika (minor offense)?' Answer: 'Yes. If the Bhikkhu being insulted has already violated precepts, even to the point of defiling a Bhikkhuni (nun), the one who insults incurs a Dukkata (minor offense). If someone who has violated precepts, even to the point of defiling a Bhikkhuni, insults another, they incur a Dukkata. If a Bhikkhu insults a deaf person, a blind person, a mute person, a mad person, someone with a distracted mind, or a seriously ill person, they incur a Dukkata. If a deaf person, a blind person, etc., insults a Bhikkhu who is of sound mind, they incur a Dukkata. If a Siksamana (a female novice undergoing training) is disliked and insulted, it is a Payattika. If a Chinese person insults a person from the borderlands, or a person from the borderlands insults a Chinese person, and they do not understand each other, it is a Payattika. Insulting in a state of single thought, non-single thought, non-non-single thought, or single-single thought incurs a Dukkata. Insulting a Bhikkhu of sound mind, but he does not hear it, incurs a Dukkata.' Question: 'As the Buddha said, if a Bhikkhu annoys another, it is a Payattika. Is there a case where annoying another does not constitute an offense?' Answer: 'Yes. Except for matters concerning offenses, if one annoys a Bhikkhu with other matters, it is a Dukkata. If someone with a deranged mind, a distracted mind, a serious illness, or who is deaf, blind, or mute annoys another, it is a Dukkata. If a non-human who has become a renunciant annoys another, it is a Dukkata. 'Non-human' here includes even a Putana (a type of demon). If someone who has violated precepts, even to the point of defiling a Bhikkhuni, annoys another, it is a Dukkata. Annoying such a person incurs a Dukkata. If a Siksamana annoys another, it is a Payattika. If a Chinese person annoys a person from the borderlands, or a person from the borderlands annoys a Chinese person, it is a Dukkata. If one annoys someone other than a Bhikkhu, it is a Dukkata. Annoying another by sending a messenger or using hand gestures incurs a Dukkata.' Question: 'As the Buddha said, if a Bhikkhu uses the Sangha's (community's) bedding, spreading it out himself or having someone else spread it out in an open space, and does not pick it up himself or have someone else pick it up, it is a Payattika. Is there a case where a Bhikkhu does not pick it up himself or have someone else pick it up, and does not incur a Payattika?' Answer: 'Yes. If the bedding is unclean, not picking it up oneself or having someone else pick it up incurs a Dukkata. If the bedding is made of mixed materials such as camel hair, cow hair, goat hair, or deer hair, not picking it up oneself or having someone else pick it up incurs a Dukkata. If the bedding exceeds the prescribed size, even by eight finger-widths, and after sitting or lying on it, one does not pick it up oneself or have someone else pick it up, it is a Dukkata. If someone who has violated precepts, even to the point of defiling a Bhikkhuni, spreads out bedding in a monastery and does not pick it up himself or have someone else pick it up, it is a Dukkata. If someone who has violated precepts, even to the point of defiling a Bhikkhuni.'

等，至比丘寺中亦如是。比丘敷白衣臥具，不舉，突吉羅。敷自臥具，不舉，突吉羅。比丘比丘尼寺中敷臥具，去時不舉，突吉羅。如是異沙門婆羅門寺中敷臥具，不舉，突吉羅。」

薩婆多部毗尼摩得勒伽卷第九大正藏第 23 冊 No. 1441 薩婆多部毗尼摩得勒伽

薩婆多部毗尼摩得勒伽卷第十

宋元嘉年僧伽跋摩譯

問：「如佛所說，若比丘比丘房舍中敷草若樹葉，去時不自舉不使舉，波夜提。頗有不自舉不使舉不犯耶？」答：「有。本犯戒乃至污染比丘尼房中敷，不自舉不使舉，突吉羅。本犯戒乃至污染比丘尼，至比丘房中亦如是。比丘尼寺房中亦如是。外道房中亦如是。」

問：「如佛所說，若比丘知僧寺中先有比丘，往到彼逼坐令惱，波夜提。頗有比丘逼坐不犯耶？」答：「有。逼本犯戒乃至污染比丘尼，突吉羅。本犯戒等惱性住比丘，突吉羅。非人出家逼惱性住比丘，突吉羅。性住比丘逼惱非人等出家，突吉羅。比丘，比丘尼寺中逼惱比丘比丘尼，突吉羅。除如來弟子僧房舍內，余寺內逼惱，突吉羅。私房逼惱，突吉羅。」

問：「如佛所說，比丘瞋恚，寺內自挽出使人挽出，波夜提。頗有自挽出使人挽出不犯耶？」答：「有。謂挽出非人作比丘

【現代漢語翻譯】現代漢語譯本等，在比丘寺廟中也一樣。比丘鋪設白布臥具，不收起，犯突吉羅（輕罪）。鋪設自己的臥具，不收起，犯突吉羅。比丘在比丘尼寺廟中鋪設臥具，離開時不收起，犯突吉羅。像這樣在其他沙門（出家修行者）或婆羅門（祭司）的寺廟中鋪設臥具，不收起，犯突吉羅。

《薩婆多部毗尼摩得勒伽》卷第九大正藏第 23 冊 No. 1441 《薩婆多部毗尼摩得勒伽》

《薩婆多部毗尼摩得勒伽》卷第十

宋元嘉年僧伽跋摩譯

問：『如佛所說，如果比丘在比丘房舍中鋪草或樹葉，離開時不自己收起也不讓別人收起，犯波夜提（墮罪）。有沒有不自己收起也不讓別人收起而不犯戒的情況呢？』答：『有。如果原本就犯戒，乃至在污染比丘尼的房中鋪設，不自己收起也不讓別人收起，犯突吉羅。原本就犯戒，乃至污染比丘尼，到比丘房中也一樣。在比丘尼寺廟的房中也一樣。在外道（佛教以外的宗教）的房中也一樣。』

問：『如佛所說，如果比丘知道僧寺中先有比丘，前往那裡強行擠坐，使對方惱怒，犯波夜提。有沒有比丘強行擠坐而不犯戒的情況呢？』答：『有。如果強行擠坐的對象是原本就犯戒，乃至污染比丘尼的人，犯突吉羅。如果原本就犯戒等，惱怒安住的比丘，犯突吉羅。非人（非人類眾生）出家，強行擠坐惱怒安住的比丘，犯突吉羅。安住的比丘強行擠坐惱怒非人等出家者，犯突吉羅。比丘在比丘尼寺廟中強行擠坐惱怒比丘或比丘尼，犯突吉羅。除了如來弟子僧的房舍內，在其他寺廟內強行擠坐惱怒他人，犯突吉羅。在私人的房舍內強行擠坐惱怒他人，犯突吉羅。』

問：『如佛所說，比丘因嗔恚，在寺內自己拉扯他人出去或指使他人拉扯他人出去，犯波夜提。有沒有自己拉扯他人出去或指使他人拉扯他人出去而不犯戒的情況呢？』答：『有。如果拉扯出去的是變成比丘的非人』

【English Translation】 English version Etc., it is the same in a Bhikkhu (monk) monastery. If a Bhikkhu spreads out a white cloth bedding and does not remove it, it is a Dukkhata (minor offense). If he spreads out his own bedding and does not remove it, it is a Dukkhata. If a Bhikkhu spreads out bedding in a Bhikkhuni (nun) monastery and does not remove it when leaving, it is a Dukkhata. Similarly, if he spreads out bedding in other Sramana (ascetic) or Brahmana (priest) monasteries and does not remove it, it is a Dukkhata.'

Sarvastivada Vinaya Matrika, Volume 9 Taisho Tripitaka, Volume 23, No. 1441, Sarvastivada Vinaya Matrika

Sarvastivada Vinaya Matrika, Volume 10

Translated by Sanghavarman during the Song Yuanjia period

Question: 'As the Buddha said, if a Bhikkhu spreads grass or leaves in a Bhikkhu's dwelling and does not remove it himself or have someone else remove it when leaving, it is a Payattika (offense entailing expiation). Is there a case where not removing it himself or having someone else remove it is not an offense?' Answer: 'Yes. If he originally committed an offense, even to the point of spreading it in a Bhikkhuni's dwelling that he has defiled, not removing it himself or having someone else remove it is a Dukkhata. If he originally committed an offense, even to the point of defiling a Bhikkhuni, it is the same when he goes to a Bhikkhu's dwelling. It is the same in a Bhikkhuni monastery's dwelling. It is the same in a heretical (non-Buddhist) dwelling.'

Question: 'As the Buddha said, if a Bhikkhu knows that there is already a Bhikkhu in a Sangha (monastic community) monastery, and goes there and forces himself to sit, causing annoyance, it is a Payattika. Is there a case where a Bhikkhu forces himself to sit without committing an offense?' Answer: 'Yes. If the person he forces himself to sit with is someone who originally committed an offense, even to the point of defiling a Bhikkhuni, it is a Dukkhata. If he originally committed an offense, etc., and annoys a resident Bhikkhu, it is a Dukkhata. If a non-human being who has become a monk forces himself to sit and annoys a resident Bhikkhu, it is a Dukkhata. If a resident Bhikkhu forces himself to sit and annoys a non-human being who has become a monk, it is a Dukkhata. If a Bhikkhu forces himself to sit and annoys a Bhikkhu or Bhikkhuni in a Bhikkhuni monastery, it is a Dukkhata. Except within the dwellings of the Tathagata's (Buddha's) disciples, forcing oneself to sit and annoy others within other monasteries is a Dukkhata. Forcing oneself to sit and annoy others in private dwellings is a Dukkhata.'

Question: 'As the Buddha said, if a Bhikkhu, out of anger, pulls another person out of the monastery himself or has someone else pull another person out, it is a Payattika. Is there a case where pulling another person out himself or having someone else pull another person out is not an offense?' Answer: 'Yes. If the person being pulled out is a non-human being who has become a Bhikkhu.'

乃至污染比丘尼，突吉羅。乃至污染比丘尼比丘挽出性住比丘，突吉羅。狂心散亂心聾盲瘖啞挽出比丘，突吉羅。性住比丘挽出彼人，波夜提。挽出惡比丘衣缽，突吉羅。比丘尼僧中挽出比丘比丘尼，突吉羅。除如來弟子寺舍，余寺舍中挽出，突吉羅。」

比丘有蟲水澆草土瞿摩耶，波夜提。土草中有蟲亦如是。

問：「如佛所說，比丘僧重閣上尖腳床上坐臥，波夜提。頗有比丘坐尖腳床上不犯耶？」答：「有。謂非人出家乃至污染比丘尼人坐臥，突吉羅。學戒人坐臥，波夜提。聾盲瘖啞，突吉羅。」「頗有比丘坐臥尖腳床不犯耶？」答：「有。癡狂散亂心重病，不犯。自重閣上坐尖腳床，突吉羅。閣下坐尖腳床，不犯。除如來寺舍，余寺舍坐尖腳床，突吉羅。」

問：「頗有比丘過二三覆不犯耶？」答：「有。謂用草覆、板覆不犯。」

問：「如佛所說，僧不差，教誡比丘尼，波夜提。頗有不差教誡不犯耶？」答：「有。本犯戒乃至污染比丘尼，不差，教誡，突吉羅。僧不差，教誡本犯戒比丘尼乃至污染比丘尼人，突吉羅。學戒人，僧不差，教誡，波夜提。聾盲瘖啞，教誡，突吉羅。僧不差，教誡聾盲瘖啞比丘尼，突吉羅。教誡狂癡乃至重病比丘尼，突吉羅。非人出家比丘教誡比丘尼，突

【現代漢語翻譯】現代漢語譯本：乃至污染比丘尼（bhikkhuni，女性出家人），突吉羅（dukkhata，輕罪）。乃至污染比丘尼，比丘挽出性住比丘（擁有堅定信仰的比丘），突吉羅。狂心、散亂心、聾盲瘖啞者挽出比丘，突吉羅。性住比丘挽出彼人，波夜提（payattika，墮罪）。挽出惡比丘衣缽，突吉羅。比丘尼僧中挽出比丘、比丘尼，突吉羅。除如來弟子寺舍，其餘寺舍中挽出，突吉羅。

比丘有蟲水澆草土瞿摩耶（gomaya，牛糞），波夜提。土草中有蟲亦如是。

問：『如佛所說，比丘僧重閣上尖腳床上坐臥，波夜提。頗有比丘坐尖腳床上不犯耶？』答：『有。謂非人出家乃至污染比丘尼人坐臥，突吉羅。學戒人坐臥，波夜提。聾盲瘖啞，突吉羅。』『頗有比丘坐臥尖腳床不犯耶？』答：『有。癡狂散亂心重病，不犯。自重閣上坐尖腳床，突吉羅。閣下坐尖腳床，不犯。除如來寺舍，其餘寺舍坐尖腳床，突吉羅。』

問：『頗有比丘過二三覆不犯耶？』答：『有。謂用草覆、板覆不犯。』

問：『如佛所說，僧不差，教誡比丘尼，波夜提。頗有不差教誡不犯耶？』答：『有。本犯戒乃至污染比丘尼，不差，教誡，突吉羅。僧不差，教誡本犯戒比丘尼乃至污染比丘尼人，突吉羅。學戒人，僧不差，教誡，波夜提。聾盲瘖啞，教誡，突吉羅。僧不差，教誡聾盲瘖啞比丘尼，突吉羅。教誡狂癡乃至重病比丘尼，突吉羅。非人出家比丘教誡比丘尼，突

【English Translation】 English version: Even defiling a bhikkhuni (female monastic), dukkata (an offense). Even defiling a bhikkhuni, if a bhikkhu pulls out a bhikkhu who is steadfast in the precepts, dukkata. If someone with a deranged mind, a scattered mind, or who is deaf, blind, or mute pulls out a bhikkhu, dukkata. If a bhikkhu steadfast in the precepts pulls out such a person, payattika (an offense entailing expiation). Pulling out the robes and bowl of an evil bhikkhu, dukkata. Pulling out a bhikkhu or bhikkhuni from the bhikkhuni sangha (community), dukkata. Except for the monastery of the Tathagata's (the Buddha's) disciples, pulling out from other monasteries, dukkata.

If a bhikkhu waters grass or earth with water containing insects, or with gomaya (cow dung), payattika. It is the same if there are insects in the earth or grass.

Question: 'As the Buddha said, if a bhikkhu sits or lies on a bed with pointed legs in a multi-storied building, payattika. Is there any bhikkhu who sits on a bed with pointed legs and does not commit an offense?' Answer: 'Yes. That is, if a non-human who has gone forth, or even someone who defiles a bhikkhuni, sits or lies down, dukkata. If someone training in the precepts sits or lies down, payattika. If someone is deaf, blind, or mute, dukkata.' 'Is there any bhikkhu who sits or lies on a bed with pointed legs and does not commit an offense?' Answer: 'Yes. If someone is deluded, mad, has a scattered mind, or is seriously ill, there is no offense. If one sits on a bed with pointed legs in a multi-storied building, dukkata. If one sits on a bed with pointed legs below the multi-storied building, there is no offense. Except for the monastery of the Tathagata, sitting on a bed with pointed legs in other monasteries, dukkata.'

Question: 'Is there any bhikkhu who covers more than two or three times and does not commit an offense?' Answer: 'Yes. That is, if one covers with grass or boards, there is no offense.'

Question: 'As the Buddha said, if the Sangha (community) does not appoint someone to admonish a bhikkhuni, payattika. Is there any case where admonishing without appointment is not an offense?' Answer: 'Yes. If one admonishes someone who has committed a primary offense, even defiling a bhikkhuni, without being appointed, dukkata. If the Sangha does not appoint someone to admonish a bhikkhuni who has committed a primary offense, even someone who defiles a bhikkhuni, dukkata. If one admonishes someone training in the precepts without being appointed by the Sangha, payattika. If one admonishes someone who is deaf, blind, or mute, dukkata. If the Sangha does not appoint someone to admonish a bhikkhuni who is deaf, blind, or mute, dukkata. Admonishing a bhikkhuni who is mad, deluded, or even seriously ill, dukkata. If a non-human who has gone forth admonishes a bhikkhuni, dukkata.'

吉羅。教誡非人出家比丘尼，突吉羅。非人者，如前說。

「若比丘尼邊地人、比丘中國人，教誡不解，突吉羅。比丘邊地人、比丘尼中國人，教誡不解，突吉羅。遣使手印教戒，突吉羅。日沒教誡，廣說亦如是。有五德成就，應差教誡。」

問：「如佛所說，若比丘言：『諸比丘為利養故教誡比丘尼。』波夜提。頗有比丘作是語不犯耶？」答：「有。謂語非人出家作比丘、語性住比丘，突吉羅。語本犯戒乃至污染比丘尼人，突吉羅。彼語性住比丘，亦突吉羅。語聾盲瘖啞，突吉羅。彼語性住比丘亦如是。語癡狂乃至重病，突吉羅。彼語性住比丘，不犯。學戒語，波夜提。中國人語邊地人、邊地人語中國人，不解，突吉羅。遣使手印，突吉羅。受法語不受法，突吉羅。」

問：「如佛所說，若比丘與非親里比丘尼作衣，波夜提。頗有為作不犯耶？」答：「有。謂本犯戒乃至污染比丘尼為作衣，突吉羅。為本犯戒乃至污染比丘尼人作衣，突吉羅。比丘聾啞、比丘尼聾啞亦如是。狂癡乃至重病為作衣，不犯。學戒人為作衣，波夜提。非人出家為非親里比丘尼作衣，突吉羅。為非人出家比丘尼作衣，突吉羅。非人者，如前說。受法比丘為不受法比丘尼作衣，突吉羅。相違亦如是。與衣戒亦如是廣說。」

【現代漢語翻譯】現代漢語譯本吉羅（輕罪）。教誡非人（非人類）出家的比丘尼（女性僧侶），犯突吉羅（輕罪）。非人（非人類）的定義，如前所述。

『如果比丘尼（女性僧侶）是邊地人，比丘（男性僧侶）是中國人，教誡后對方不理解，犯突吉羅（輕罪）。比丘（男性僧侶）是邊地人，比丘尼（女性僧侶）是中國人，教誡后對方不理解，犯突吉羅（輕罪）。派遣使者或用手勢教誡，犯突吉羅（輕罪）。日落後進行教誡，以及其他相關細節，也同樣適用。具備五種功德的比丘（男性僧侶），才應被派遣去教誡。』

問：『如佛陀所說，如果比丘（男性僧侶）說：「諸位比丘（男性僧侶）爲了獲得供養才教誡比丘尼（女性僧侶）。」犯波夜提（墮罪）。是否在某些情況下，比丘（男性僧侶）說這樣的話不構成犯罪？』答：『有。如果說的是非人（非人類）出家成為比丘（男性僧侶），或者說的是性住比丘（生理性別不符的比丘），犯突吉羅（輕罪）。如果說的是原本就犯戒甚至玷污比丘尼（女性僧侶）的人，犯突吉羅（輕罪）。如果他所說的是性住比丘（生理性別不符的比丘），也犯突吉羅（輕罪）。如果說的是聾、盲、啞的比丘（男性僧侶），犯突吉羅（輕罪）。如果他所說的是性住比丘（生理性別不符的比丘），也同樣如此。如果說的是癡呆、瘋狂甚至身患重病的比丘（男性僧侶），犯突吉羅（輕罪）。如果他所說的是性住比丘（生理性別不符的比丘），則不構成犯罪。如果是學習戒律的人說這樣的話，犯波夜提（墮罪）。如果是中國人對比丘尼（女性僧侶）邊地人說話，或者邊地人對比丘尼（女性僧侶）中國人說話，對方不理解，犯突吉羅（輕罪）。派遣使者或用手勢，犯突吉羅（輕罪）。接受佛法但不遵守佛法，犯突吉羅（輕罪）。』

問：『如佛陀所說，如果比丘（男性僧侶）為非親屬的比丘尼（女性僧侶）製作衣服，犯波夜提（墮罪）。是否在某些情況下，為她們製作衣服不構成犯罪？』答：『有。如果是為原本就犯戒甚至玷污比丘尼（女性僧侶）的人制作衣服，犯突吉羅（輕罪）。如果是為原本就犯戒甚至玷污比丘尼（女性僧侶）的人制作衣服，犯突吉羅（輕罪）。如果比丘（男性僧侶）是聾啞人，或者比丘尼（女性僧侶）是聾啞人，也同樣如此。如果是為癡呆、瘋狂甚至身患重病的比丘尼（女性僧侶）製作衣服，不構成犯罪。如果是為學習戒律的人制作衣服，犯波夜提（墮罪）。如果非人（非人類）出家的比丘（男性僧侶）為非親屬的比丘尼（女性僧侶）製作衣服，犯突吉羅（輕罪）。如果是為非人（非人類）出家的比丘尼（女性僧侶）製作衣服，犯突吉羅（輕罪）。非人（非人類）的定義，如前所述。如果接受佛法的比丘（男性僧侶）為不接受佛法的比丘尼（女性僧侶）製作衣服，犯突吉羅（輕罪）。反之亦然。給予衣服的戒律也同樣適用。』

【English Translation】 English version Dukkata (minor offense). To instruct a Bhikkhuni (female monastic) who is a non-human, is a Dukkata (minor offense). The definition of 'non-human' is as previously stated.

'If a Bhikkhuni (female monastic) is from a border region and a Bhikkhu (male monastic) is from the central region, and the instruction is not understood, it is a Dukkata (minor offense). If a Bhikkhu (male monastic) is from a border region and a Bhikkhuni (female monastic) is from the central region, and the instruction is not understood, it is a Dukkata (minor offense). To send a messenger or use hand gestures for instruction is a Dukkata (minor offense). To give instruction after sunset, and other related details, also apply. A Bhikkhu (male monastic) who possesses five qualities should be sent to give instruction.'

Question: 'As the Buddha said, if a Bhikkhu (male monastic) says: "The Bhikkhus (male monastics) instruct the Bhikkhunis (female monastics) for the sake of gain," it is a Payattika (offense entailing expiation). Are there any circumstances in which a Bhikkhu (male monastic) saying this does not constitute an offense?' Answer: 'Yes. If he is speaking about a non-human who has become a Bhikkhu (male monastic), or if he is speaking about a gender identity Bhikkhu (male monastic), it is a Dukkata (minor offense). If he is speaking about someone who has originally broken the precepts or even defiled a Bhikkhuni (female monastic), it is a Dukkata (minor offense). If he is speaking about a gender identity Bhikkhu (male monastic), it is also a Dukkata (minor offense). If he is speaking about a deaf, blind, or mute Bhikkhu (male monastic), it is a Dukkata (minor offense). If he is speaking about a gender identity Bhikkhu (male monastic), it is the same. If he is speaking about a foolish, insane, or seriously ill Bhikkhu (male monastic), it is a Dukkata (minor offense). If he is speaking about a gender identity Bhikkhu (male monastic), it is not an offense. If someone learning the precepts says this, it is a Payattika (offense entailing expiation). If a person from the central region speaks to a Bhikkhuni (female monastic) from a border region, or a person from a border region speaks to a Bhikkhuni (female monastic) from the central region, and it is not understood, it is a Dukkata (minor offense). To send a messenger or use hand gestures is a Dukkata (minor offense). To accept the Dharma but not follow the Dharma is a Dukkata (minor offense).'

Question: 'As the Buddha said, if a Bhikkhu (male monastic) makes a robe for a Bhikkhuni (female monastic) who is not a relative, it is a Payattika (offense entailing expiation). Are there any circumstances in which making a robe for them does not constitute an offense?' Answer: 'Yes. If he makes a robe for someone who has originally broken the precepts or even defiled a Bhikkhuni (female monastic), it is a Dukkata (minor offense). If he makes a robe for someone who has originally broken the precepts or even defiled a Bhikkhuni (female monastic), it is a Dukkata (minor offense). If the Bhikkhu (male monastic) is deaf and mute, or the Bhikkhuni (female monastic) is deaf and mute, it is the same. If he makes a robe for a Bhikkhuni (female monastic) who is foolish, insane, or seriously ill, it does not constitute an offense. If he makes a robe for someone learning the precepts, it is a Payattika (offense entailing expiation). If a non-human Bhikkhu (male monastic) makes a robe for a Bhikkhuni (female monastic) who is not a relative, it is a Dukkata (minor offense). If he makes a robe for a non-human Bhikkhuni (female monastic), it is a Dukkata (minor offense). The definition of 'non-human' is as previously stated. If a Bhikkhu (male monastic) who accepts the Dharma makes a robe for a Bhikkhuni (female monastic) who does not accept the Dharma, it is a Dukkata (minor offense). The opposite is also true. The precept regarding giving robes is also broadly applicable.'

問：「如佛所說，若有比丘共比丘尼道行，除因緣，波夜提。頗有比丘共道行不犯耶？」答：「有。非人出家作比丘共道行，突吉羅；共非人比丘尼亦如是。非人者，如前說。本犯戒乃至污染比丘尼人共道行，突吉羅。共本犯戒比丘尼乃至污染比丘尼人共道行，突吉羅。共狂癡乃至重病比丘尼共道行，突吉羅。比丘狂癡乃至重病共行，不犯。比丘聾盲瘖啞共道行，突吉羅；比丘尼聾盲亦如是。受法比丘共不受法比丘尼共道行，突吉羅；相違亦如是。學戒人共道行，波夜提。共黃門比丘尼道行，突吉羅。乘船戒亦如是應廣說。」

問：「如佛所說，若比丘共女人屏處坐，犯波夜提。頗有共坐不犯波夜提耶？」答：「有。謂本犯戒乃至污染比丘尼，突吉羅。比丘狂癡乃至重病共屏處坐，不犯。聾盲瘖啞及非人等出家共屏處坐，突吉羅。非人者，如前說。共天女坐，突吉羅；乃至富單那女坐亦如是。共黃門二根童女屏處坐，突吉羅。比丘共聾盲瘖啞乃至狂癡重病屏處坐，皆突吉羅。學戒共女人屏處坐，波夜提。共比丘尼屏處坐戒亦如是，除童女。」

問：「如佛所說，若比丘，比丘尼讚歎得食，波夜提。頗有比丘得讚歎食不犯耶？」答：「有。謂本犯戒乃至污染比丘尼人得食食，突吉羅。比丘狂癡乃至重

【現代漢語翻譯】現代漢語譯本問：『如佛所說，若有比丘（bhikkhu，男性出家人）與比丘尼（bhikkhuni，女性出家人）一同行走，除非有正當理由，否則犯波夜提（pāyattika，一種戒律）。是否有比丘一同行走而不犯戒的情況？』答：『有。如果非人（amanussa，非人類眾生）出家成為比丘，與比丘尼一同行走，犯突吉羅（dukkata，一種輕微的過失）；與非人比丘尼一同行走也是如此。非人的定義如前所述。如果與已經犯戒乃至被污染的比丘尼一同行走，犯突吉羅。與已經犯戒的比丘尼乃至被污染的比丘尼一同行走，犯突吉羅。與瘋狂、癡呆乃至身患重病的比丘尼一同行走，犯突吉羅。如果比丘瘋狂、癡呆乃至身患重病，一同行走，不犯戒。如果比丘是聾子、盲人、啞巴，一同行走，犯突吉羅；比丘尼是聾子、盲人也是如此。如果受過具足戒的比丘與未受具足戒的比丘尼一同行走，犯突吉羅；反之亦然。如果學戒人（sikkhamana，預備比丘尼）一同行走，犯波夜提。如果與黃門（pandaka，無性者）比丘尼一同行走，犯突吉羅。關於乘船的戒律也應如此廣泛解釋。』問：『如佛所說，如果比丘與女人在隱蔽的地方坐在一起，犯波夜提。是否有一起坐而不犯波夜提的情況？』答：『有。如果與已經犯戒乃至被污染的比丘尼一起，犯突吉羅。如果比丘瘋狂、癡呆乃至身患重病，一起在隱蔽的地方坐，不犯戒。如果聾子、盲人、啞巴以及非人等出家之人一起在隱蔽的地方坐，犯突吉羅。非人的定義如前所述。如果與天女（devakanya，天上的女子）一起坐，犯突吉羅；乃至與富單那女（putana，一種惡鬼）一起坐也是如此。如果與黃門、兩性人、童女在隱蔽的地方坐，犯突吉羅。如果比丘與聾子、盲人、啞巴乃至瘋狂、癡呆、身患重病的人在隱蔽的地方坐，都犯突吉羅。如果學戒人與女人在隱蔽的地方坐，犯波夜提。與比丘尼在隱蔽的地方坐的戒律也是如此，除了童女。』問：『如佛所說，如果比丘、比丘尼讚歎食物而獲得食物，犯波夜提。是否有比丘獲得讚歎的食物而不犯戒的情況？』答：『有。如果已經犯戒乃至被污染的比丘尼獲得食物並食用，犯突吉羅。如果比丘瘋狂、癡呆乃至重

【English Translation】 English version Question: 'As the Buddha said, if a bhikkhu (male monastic) walks together with a bhikkhuni (female monastic), except for a valid reason, it is a pāyattika (an offense requiring confession). Is there a case where a bhikkhu walks together without committing an offense?' Answer: 'Yes. If a non-human (amanussa, a non-human being) ordains as a bhikkhu and walks together with a bhikkhuni, it is a dukkata (a minor offense); it is the same if walking with a non-human bhikkhuni. The definition of 'non-human' is as previously stated. If walking together with a bhikkhuni who has committed an offense or has been defiled, it is a dukkata. If walking together with a bhikkhuni who has committed an offense or has been defiled, it is a dukkata. If walking together with a bhikkhuni who is insane, demented, or seriously ill, it is a dukkata. If a bhikkhu is insane, demented, or seriously ill, walking together does not constitute an offense. If a bhikkhu is deaf, blind, or mute, walking together is a dukkata; it is the same for a bhikkhuni who is deaf or blind. If a bhikkhu who has received full ordination walks together with a bhikkhuni who has not received full ordination, it is a dukkata; the opposite is also true. If a sikkhamana (a female novice undergoing training) walks together, it is a pāyattika. If walking together with a pandaka (a eunuch) bhikkhuni, it is a dukkata. The precept regarding boats should also be explained extensively in this way.' Question: 'As the Buddha said, if a bhikkhu sits in a secluded place with a woman, it is a pāyattika. Is there a case of sitting together without committing a pāyattika?' Answer: 'Yes. If it is with a bhikkhuni who has committed an offense or has been defiled, it is a dukkata. If a bhikkhu is insane, demented, or seriously ill and sits in a secluded place together, it is not an offense. If a deaf, blind, or mute person, or a non-human, etc., who has ordained sits in a secluded place together, it is a dukkata. The definition of 'non-human' is as previously stated. If sitting with a devakanya (a celestial maiden), it is a dukkata; it is the same if sitting with a putana (a type of demoness). If sitting in a secluded place with a pandaka, a hermaphrodite, or a young girl, it is a dukkata. If a bhikkhu sits in a secluded place with a deaf, blind, or mute person, or someone who is insane, demented, or seriously ill, it is a dukkata. If a sikkhamana sits in a secluded place with a woman, it is a pāyattika. The precept regarding sitting in a secluded place with a bhikkhuni is also the same, except for a young girl.' Question: 'As the Buddha said, if a bhikkhu or bhikkhuni praises food and obtains food, it is a pāyattika. Is there a case where a bhikkhu obtains praised food without committing an offense?' Answer: 'Yes. If a bhikkhuni who has committed an offense or has been defiled obtains food and eats it, it is a dukkata. If a bhikkhu is insane, demented, or seriously

病得食食，不犯。聾盲人得食食，突吉羅。學戒人得食食，波夜提。非人出家得食食，突吉羅。非人出家作比丘尼，比丘于彼得食食，突吉羅。知為他作得食食，突吉羅；不知不犯。本犯戒乃至污染比丘尼人所讚歎得食食，突吉羅。受法不受法展轉，亦突吉羅。遣使手印亦如是。」

問：「如佛所說，比丘處處食，除因緣，波夜提。頗有比丘二處受請不犯波夜提耶？」答：「有。若比丘先受無衣請食，后受有衣請食，不犯。二處有衣食受請食，不犯。一得衣一覓衣受請食，不犯。語比丘言：『就此食。當爲汝覓衣食食。』不犯。語比丘：『此間食，余處隨意食食。』不犯。除五種食，隨意食餘食。不犯。」

問：「頗有比丘二處受無衣食不犯耶？」答：「有。謂本犯戒乃至污染比丘尼人受二請，突吉羅。聾盲瘖啞乃至非人出家受一請，突吉羅。狂癡乃至重病，不犯。」

問：「如佛所說，一宿處無病比丘聽一食，過一食，波夜提。頗有比丘過一食不犯耶？」答：「有。謂非人宿處無病再食，不犯。非人者，如前說。比丘作宿處過一食，不犯。余沙門婆羅門食處過一食，突吉羅。親里食處再食，不犯。黃門二根乃至聾盲瘖啞食處再食，突吉羅。癡狂乃至重病再食，不犯。學戒再食，波夜提。」

【現代漢語翻譯】現代漢語譯本：

病者得食，不犯。聾盲人得食，突吉羅（輕罪）。學戒人得食，波夜提（墮罪）。非人出家得食，突吉羅。非人出家作為比丘尼，比丘從她那裡得食，突吉羅。知道是為他人準備的食物而食用，突吉羅；不知道則不犯。對於犯根本戒乃至污染比丘尼的人所讚歎的食物而食用，突吉羅。接受或不接受供養的輾轉相授，也是突吉羅。派遣使者或使用手勢也是如此。

問：『如佛所說，比丘到處食用食物，除非有因緣，否則犯波夜提。是否有比丘在兩個地方接受邀請而食用食物，卻不犯波夜提呢？』答：『有。如果比丘先接受沒有衣服的邀請而食用食物，之後接受有衣服的邀請而食用食物，不犯。在兩個地方接受有衣服的食物邀請而食用食物，不犯。一個地方得到衣服，一個地方正在尋找衣服時接受邀請而食用食物，不犯。對比丘說：「就在這裡食用食物。我將為你尋找衣服和食物。」而食用食物，不犯。對比丘說：「在這裡食用食物，其餘地方隨意食用食物。」不犯。除了五種特定的食物，可以隨意食用其餘食物，不犯。』

問：『是否有比丘在兩個地方接受沒有衣服的食物邀請而不犯戒呢？』答：『有。對於犯根本戒乃至污染比丘尼的人接受兩次邀請，突吉羅。聾盲瘖啞乃至非人出家接受一次邀請，突吉羅。狂癡乃至重病者，不犯。』

問：『如佛所說，在一個住宿處，沒有疾病的比丘只能食用一份食物，超過一份食物，犯波夜提。是否有比丘超過一份食物而不犯戒呢？』答：『有。如果非人在住宿處沒有疾病而再次食用食物，不犯。非人的定義如前所述。比丘自己作為住宿處，超過一份食物，不犯。在其他沙門婆羅門的食用食物之處超過一份食物，突吉羅。在親戚家食用食物之處再次食用食物，不犯。黃門、二根人乃至聾盲瘖啞在食用食物之處再次食用食物，突吉羅。癡狂乃至重病者再次食用食物，不犯。學戒者再次食用食物，波夜提。』

【English Translation】 English version:

If a sick person eats food, there is no offense. If a deaf or blind person eats food, it is a Ṭhullaćcaya (minor offense). If a novice under training eats food, it is a Pāyantika (offense entailing expiation). If a non-human ordained eats food, it is a Ṭhullaćcaya. If a non-human ordained becomes a Bhikkhuni (female monastic), and a Bhikkhu (male monastic) receives food from her, it is a Ṭhullaćcaya. If one knows the food is prepared for another and eats it, it is a Ṭhullaćcaya; if one does not know, there is no offense. Eating food praised by someone who has committed a fundamental offense or defiled a Bhikkhuni is a Ṭhullaćcaya. Giving or receiving offerings through intermediaries is also a Ṭhullaćcaya. Sending a messenger or using hand gestures is also the same.

Question: 'As the Buddha said, a Bhikkhu eating food everywhere, except for a reason, commits a Pāyantika. Is there a Bhikkhu who accepts invitations and eats food in two places without committing a Pāyantika?' Answer: 'Yes. If a Bhikkhu first accepts an invitation without robes and eats food, then accepts an invitation with robes and eats food, there is no offense. Accepting invitations and eating food with robes in two places, there is no offense. Receiving robes in one place and seeking robes in another place, accepting invitations and eating food, there is no offense. Saying to a Bhikkhu, 'Eat food here. I will find robes and food for you,' and eating food, there is no offense. Saying to a Bhikkhu, 'Eat food here, eat food freely in other places,' there is no offense. Except for five specific types of food, eating other food freely, there is no offense.'

Question: 'Is there a Bhikkhu who accepts invitations for food without robes in two places without committing an offense?' Answer: 'Yes. For someone who has committed a fundamental offense or defiled a Bhikkhuni accepting two invitations, it is a Ṭhullaćcaya. For a deaf, blind, mute, or non-human ordained person accepting one invitation, it is a Ṭhullaćcaya. For someone who is insane, mentally ill, or seriously ill, there is no offense.'

Question: 'As the Buddha said, in one lodging place, a Bhikkhu without illness is allowed one meal; exceeding one meal, it is a Pāyantika. Is there a Bhikkhu who exceeds one meal without committing an offense?' Answer: 'Yes. If a non-human in a lodging place without illness eats again, there is no offense. The definition of non-human is as previously stated. If a Bhikkhu himself is the lodging place and exceeds one meal, there is no offense. Exceeding one meal in the eating place of other Śrāmaṇas (ascetics) or Brahmins (priests), it is a Ṭhullaćcaya. Eating again in the eating place of relatives, there is no offense. A eunuch, a hermaphrodite, or a deaf, blind, or mute person eating again in the eating place, it is a Ṭhullaćcaya. Someone who is insane, mentally ill, or seriously ill eating again, there is no offense. A novice under training eating again, it is a Pāyantika.'

問：「如佛所說，若比丘入白衣舍乞食，諸信向婆羅門居士自恣與眾多餅食，比丘應取二三缽，過取波夜提。頗有過取不犯耶？」答：「有。謂天、龍、夜叉、外道家過取，突吉羅。在彼坐食，不犯。取二三缽已更乞，突吉羅。受法比丘到不受法比丘檀越家，取過二三缽，突吉羅；相違亦如是。乃至非人出家亦如是。本犯戒四人等亦如是。聾盲等亦如是。學戒人過取，波夜提。」

問：「如佛所說，若比丘食已自恣，不受殘食法更食，波夜提。頗有比丘更食不犯耶？」答：「有。謂病食不足，酥蜜亦如是。食不凈食已自恣，受殘食法不成受食者，波夜提。不凈食者，謂五正食。」

問：「頗有比丘食已自恣，更受殘食法，食中數數自恣，不犯波夜提耶？」答：「有。謂本犯戒乃至污染比丘尼，突吉羅。學戒人食中數數自恣食，波夜提。」

問：「如佛所說，若比丘別眾食，波夜提。頗有比丘別眾食，不犯波夜提耶？」答：「有。謂六種因緣，一一因緣食者，不犯。除五正食，食餘食不犯。」

問：「如佛所說，若比丘非時食，波夜提。頗有比丘非時食不犯耶？」答：「有。三方用閻浮提時食，不犯。」

問：「弗于逮、俱耶尼宿食，得食不？」答：「不得食。」「郁單越宿食，得食

【現代漢語翻譯】現代漢語譯本問：『如佛所說，如果比丘進入在家信徒的住所乞食，那些信仰虔誠的婆羅門（Brahmin，印度教祭司）居士們隨意給予大量的餅食，比丘應該取二三缽的量，超過這個量就犯波夜提（Pāyantika，一種戒律）。有沒有超過這個量而不犯戒的情況呢？』答：『有。如果是從天人（Deva）、龍（Nāga）、夜叉（Yaksa，一種鬼神）、外道（Tirthika，佛教以外的修行者）的住所超過量取食，則犯突吉羅（Duṣkṛta，一種輕罪）。在他們那裡坐著吃，不犯戒。取了二三缽之後再乞討，犯突吉羅。已經受具足戒的比丘到沒有受具足戒的比丘的施主家乞食，超過二三缽的量，犯突吉羅；反過來也是一樣。乃至非人（amanussa，非人類眾生）出家也是一樣。原本就犯戒的四種人等也是一樣。聾啞人等也是一樣。學戒人超過量取食，犯波夜提。』問：『如佛所說，如果比丘吃完食物后已經隨意（自恣，Pravāraṇa，允許他人指出自己的過失），不接受剩餘食物的規定而再次食用，犯波夜提。有沒有比丘再次食用而不犯戒的情況呢？』答：『有。如果是生病了，食物不足，酥油（Ghee）和蜂蜜（Honey）也是一樣。吃了不凈的食物后已經隨意，接受剩餘食物的規定不成立，再食用就犯波夜提。不凈的食物，指的是五種正食。』問：『有沒有比丘吃完食物后已經隨意，又接受剩餘食物的規定，在用餐期間多次隨意，而不犯波夜提呢？』答：『有。如果是原本就犯戒的人，乃至是玷污了比丘尼（Bhikkhuni，女性出家人）的人，犯突吉羅。學戒人在用餐期間多次隨意食用，犯波夜提。』問：『如佛所說，如果比丘離開僧眾單獨食用，犯波夜提。有沒有比丘離開僧眾單獨食用，而不犯波夜提呢？』答：『有。如果是由於六種因緣，因為每一種因緣而食用，就不犯戒。除了五種正食，食用剩餘的食物不犯戒。』問：『如佛所說，如果比丘在非時食用，犯波夜提。有沒有比丘在非時食用而不犯戒呢？』答：『有。如果三個地方使用閻浮提（Jambudvipa，我們所居住的大陸）的時間來食用，就不犯戒。』問：『在弗于逮（Pūrvavideha，四大部洲之一）、俱耶尼（Aparagodānīya，四大部洲之一）隔夜的食物，可以食用嗎？』答：『不可以食用。』『在郁單越（Uttarakuru，四大部洲之一）隔夜的食物，可以食用嗎？』

【English Translation】 English version Question: 'As the Buddha said, if a Bhikkhu (Buddhist monk) enters the house of a lay follower to beg for food, and the faithful Brahmin (Brahmin, a Hindu priest) householders freely give many cakes, the Bhikkhu should take two or three bowls; taking more than that incurs a Pāyantika (Pāyantika, a type of monastic offense). Is there a case where taking more than that is not an offense?' Answer: 'Yes. If it is taking more than the prescribed amount from the houses of Devas (Deva, a type of deity), Nāgas (Nāga, a serpent-like being), Yakshas (Yaksa, a type of spirit), or Tirthikas (Tirthika, non-Buddhist practitioners), it incurs a Duṣkṛta (Duṣkṛta, a minor offense). Sitting and eating there is not an offense. Begging again after taking two or three bowls incurs a Duṣkṛta. A Bhikkhu who has received ordination going to the house of a donor who supports Bhikkhus who have not received ordination, taking more than two or three bowls incurs a Duṣkṛta; the opposite is also the same. Even a non-human (amanussa, non-human beings) who has become a monk is the same. The four types of people who have originally committed offenses are also the same. The deaf and blind are also the same. A trainee taking more than the prescribed amount incurs a Pāyantika.' Question: 'As the Buddha said, if a Bhikkhu, having eaten and made Pravāraṇa (Pravāraṇa, invitation to point out faults), eats again without accepting the rule of remaining food, it incurs a Pāyantika. Is there a Bhikkhu who eats again without committing an offense?' Answer: 'Yes. If one is sick and the food is not enough, ghee (Ghee, clarified butter) and honey (Honey) are also the same. Having eaten impure food and made Pravāraṇa, the acceptance of the rule of remaining food is not established; eating again incurs a Pāyantika. Impure food refers to the five staple foods.' Question: 'Is there a Bhikkhu who, having eaten and made Pravāraṇa, then accepts the rule of remaining food, and makes Pravāraṇa frequently during the meal, without incurring a Pāyantika?' Answer: 'Yes. If it is someone who has originally committed an offense, even someone who has defiled a Bhikkhuni (Bhikkhuni, a female monastic), it incurs a Duṣkṛta. A trainee who makes Pravāraṇa and eats frequently during the meal incurs a Pāyantika.' Question: 'As the Buddha said, if a Bhikkhu eats separately from the Sangha (monastic community), it incurs a Pāyantika. Is there a Bhikkhu who eats separately from the Sangha without incurring a Pāyantika?' Answer: 'Yes. If it is due to six causes, eating because of each cause does not incur an offense. Except for the five staple foods, eating the remaining food does not incur an offense.' Question: 'As the Buddha said, if a Bhikkhu eats at an improper time, it incurs a Pāyantika. Is there a Bhikkhu who eats at an improper time without incurring an offense?' Answer: 'Yes. If three regions use the time of Jambudvipa (Jambudvipa, the continent we live on) to eat, it does not incur an offense.' Question: 'In Pūrvavideha (Pūrvavideha, one of the four great continents) and Aparagodānīya (Aparagodānīya, one of the four great continents), is it permissible to eat food that has been kept overnight?' Answer: 'It is not permissible to eat.' 'In Uttarakuru (Uttarakuru, one of the four great continents), is it permissible to eat food that has been kept overnight?'

不？」答：「得食。」

問：「幾種宿食比丘不得食？」答：「三種。謂僧、比丘、學戒。四種宿食得食，謂比丘尼、式叉摩那、學戒比丘尼、沙彌。沙彌尼、比丘尼亦如是。」

問：「若缽極膩，用瞿摩耶土屑極用意三洗，膩故不去，得食不？」答：「得食。何以故？非食膩故。」

問：「若比丘捉酥油瓶，應棄不？得食不？」答：「或得或不得。二種人：有慚、無慚。無慚者捉得食，有慚者誤捉得食。」「若比丘取食慾與沙彌，沙彌與比丘，得食不？」答：「得食。」「沙彌不與，得索不？」答：「不得索。」「比丘舉沙彌食與沙彌，沙彌與比丘，得食不？」答：「得食。」「鹹水應受不？」答：「更著鹽應受，不著不須受。濁水見面不須受，不見面應受。」「受法學戒人與不受法比丘食，得食不？」答：「不得食。」「不受法學戒得與受法比丘食不？」答：「不得食。」「不受法比丘與受法比丘食得食不？」答：「不得。相違亦如是。」

問：「如佛所說，若比丘無病索美食，波夜提。頗有比丘索美食不犯耶？」答：「有。從親里索，不犯。若比丘飲蟲水，隨飲殺蟲，隨得爾所波夜提。」

問：「頗有比丘食家中坐食犯邊罪耶？」答：「有。食慾食，犯波羅夷。」

問：

【現代漢語翻譯】現代漢語譯本問：『不（否定疑問）？』答：『得食（可以食用）。』

問：『幾種宿食（隔夜的食物）比丘不得食？』答：『三種。謂僧（僧團）、比丘（出家男眾）、學戒（正在學習戒律者）。四種宿食得食，謂比丘尼（出家女眾）、式叉摩那（正學女，預備成為比丘尼的女子）、學戒比丘尼、沙彌（出家男童）。沙彌尼（出家女童）、比丘尼亦如是。』

問：『若缽（食器）極膩（非常油膩），用瞿摩耶（牛糞）土屑極用意三洗，膩故不去（因為油膩所以洗不掉），得食不？』答：『得食。何以故（為什麼）？非食膩故（不是食物本身的油膩）。』

問：『若比丘捉酥油瓶（如果比丘觸控了酥油瓶），應棄不（應該丟棄嗎）？得食不？』答：『或得或不得（有時可以食用，有時不可以）。二種人：有慚（有慚愧心）、無慚（沒有慚愧心）。無慚者捉得食，有慚者誤捉得食（不小心觸控到可以食用）。』『若比丘取食慾與沙彌（如果比丘拿食物想給沙彌），沙彌與比丘（沙彌又給比丘），得食不？』答：『得食。』『沙彌不與（沙彌不給），得索不（可以索要嗎）？』答：『不得索（不可以索要）。』『比丘舉沙彌食與沙彌（比丘拿起沙彌的食物給沙彌），沙彌與比丘（沙彌又給比丘），得食不？』答：『得食。』『鹹水（鹽水）應受不（應該接受嗎）？』答：『更著鹽應受（如果再加鹽就可以接受），不著不須受（不加鹽就不需要接受）。濁水見面不須受（渾濁的水能看到雜質就不用接受），不見面應受（看不到雜質就應該接受）。』『受法學戒人與不受法比丘食（已經受戒正在學戒的人給沒有受戒的比丘食物），得食不？』答：『不得食（不可以食用）。』『不受法學戒得與受法比丘食不（沒有受戒的學戒人可以給受戒的比丘食物嗎）？』答：『不得食（不可以食用）。』『不受法比丘與受法比丘食得食不（沒有受戒的比丘給受戒的比丘食物可以食用嗎）？』答：『不得（不可以）。相違亦如是（反過來也是一樣）。』

問：『如佛所說，若比丘無病索美食（如果比丘沒有生病卻索要美食），波夜提（一種罪名）。頗有比丘索美食不犯耶（有沒有比丘索要美食而不犯戒的）？』答：『有。從親里索（從親戚那裡索要），不犯（不犯戒）。若比丘飲蟲水（如果比丘喝了有蟲子的水），隨飲殺蟲（每喝一口就殺死蟲子），隨得爾所波夜提（就得到相應的波夜提罪）。』

問：『頗有比丘食家中坐食犯邊罪耶（有沒有比丘在家中坐著吃飯犯邊罪的）？』答：『有。食慾食（吃想吃的食物），犯波羅夷（最重的罪）。』

問：

【English Translation】 English version Question: 'No?' Answer: 'Edible (can be eaten).'

Question: 'Which types of leftover food are not allowed for Bhikkhus (monks) to eat?' Answer: 'Three types. Namely, Sangha (monastic community), Bhikkhu (ordained male), and those learning the precepts. Four types of leftover food are allowed to be eaten, namely, Bhikkhuni (ordained female), Siksamana (female trainee, a woman preparing to become a Bhikkhuni), female trainees learning the precepts, and Sramanera (novice monk). Sramanerika (novice nun) and Bhikkhuni are the same.'

Question: 'If the bowl (eating utensil) is extremely greasy, and it is washed three times with great effort using Gomaya (cow dung) powder, but the grease remains, is it edible?' Answer: 'It is edible. Why? Because it is not the grease of the food itself.'

Question: 'If a Bhikkhu touches a ghee (clarified butter) bottle, should it be discarded? Is it edible?' Answer: 'Sometimes it is edible, sometimes not. Two types of people: those with shame and those without shame. Those without shame can eat it if they touch it, those with shame can eat it if they accidentally touch it.' 'If a Bhikkhu takes food intending to give it to a Sramanera (novice monk), and the Sramanera gives it back to the Bhikkhu, is it edible?' Answer: 'It is edible.' 'If the Sramanera does not give it back, can it be requested?' Answer: 'It cannot be requested.' 'If a Bhikkhu picks up the Sramanera's food and gives it to the Sramanera, and the Sramanera gives it back to the Bhikkhu, is it edible?' Answer: 'It is edible.' 'Should salty water be accepted?' Answer: 'If more salt is added, it should be accepted; if not, it need not be accepted. Turbid water should not be accepted if the impurities are visible; it should be accepted if they are not visible.' 'If a person learning the precepts who has received the precepts gives food to a Bhikkhu who has not received the precepts, is it edible?' Answer: 'It is not edible.' 'Can a person learning the precepts who has not received the precepts give food to a Bhikkhu who has received the precepts?' Answer: 'It is not edible.' 'Can a Bhikkhu who has not received the precepts give food to a Bhikkhu who has received the precepts?' Answer: 'It is not edible. The opposite is also the same.'

Question: 'As the Buddha said, if a Bhikkhu without illness asks for delicious food, it is a Payattika (an offense). Are there any Bhikkhus who can ask for delicious food without committing an offense?' Answer: 'Yes. Asking from relatives does not constitute an offense. If a Bhikkhu drinks water with insects, killing insects with each sip, he incurs a Payattika offense for each insect killed.'

Question: 'Are there any Bhikkhus who commit a border offense by sitting and eating in a house?' Answer: 'Yes. Eating what one desires to eat constitutes a Parajika (the most severe offense).'

Question:

「頗有比丘知食家中強坐，不犯波夜提耶？」答：「有。天龍家坐，突吉羅。乃至富單那等家中亦如是。童女、黃門、二根、壞根，皆突吉羅。三種人不犯，聾盲等五種人及非人出家亦如是。立亦如是，除請食，不犯。」

「如佛所說，若比丘，裸形外道女自手與食，波夜提。頗有自手與食不犯耶？」答：「有。與宿食，犯突吉羅。使他與，突吉羅。欲教化與，不犯。與親里，突吉羅。放地與，突吉羅。作分已著地，語言：『隨意食。』突吉羅。」

問：「如佛所說，若比丘往看軍，波夜提。頗有比丘觀軍不犯耶？」答：「有。若捉得多賊，比丘為厭故往看，不犯。看天龍乃至富單那軍，突吉羅。過再宿或看鬥戰戒亦如是。」

問：「如佛所說，若比丘瞋恚打比丘，波夜提。頗有比丘打不犯耶？」答：「有。打本犯戒等四種人、聾盲等，突吉羅。彼打性住比丘亦如是。打天龍亦如是，天龍等出家打比丘亦如是。性住比丘打彼比丘亦如是。」「頗有比丘打比丘得百千罪耶？」答：「有。若比丘大眾中瞋恚，手把沙豆等擲諸比丘，隨所著，隨得爾所波夜提。不著者，突吉羅。」

問：「如佛所說，若比丘知粗罪覆藏，波夜提。頗有覆藏不犯耶？」答：「有。覆藏本犯戒乃至污染比丘尼人粗罪，突

【現代漢語翻譯】現代漢語譯本『有沒有比丘明知在施主家不宜久坐，但仍然強行坐著，卻不犯波夜提（Pāyantika，一種戒律）？』回答：『有。如果是在天（Deva）、龍（Nāga）等家中強坐，犯突吉羅（Duṣkṛta，一種輕罪）。乃至在富單那（Pūtanā，一種惡鬼）等家中也是如此。對於童女、黃門（閹人）、二根人（雙性人）、壞根人（性功能喪失者），都犯突吉羅。有三種人不犯戒：聾子、盲人等五種人，以及非人出家者也是如此。站立的情況也是一樣，除非是應邀赴食，否則不犯。』

『如佛所說，如果比丘接受裸形外道女親手給予的食物，犯波夜提。有沒有接受自手給予的食物而不犯戒的？』回答：『有。如果給予的是隔夜的食物，犯突吉羅。如果是讓他人給予，犯突吉羅。如果是爲了教化而給予，不犯。如果是給予親屬，犯突吉羅。如果是放在地上給予，犯突吉羅。如果是將食物分成幾份放在地上，然後說：「隨意食用」，犯突吉羅。』

問：『如佛所說，如果比丘前去觀看軍隊，犯波夜提。有沒有比丘觀看軍隊而不犯戒的？』回答：『有。如果抓獲了很多盜賊，比丘爲了厭惡（盜賊）的緣故前去觀看，不犯。觀看天、龍乃至富單那的軍隊，犯突吉羅。如果超過兩夜，或者觀看爭鬥的戒律也是如此。』

問：『如佛所說，如果比丘因嗔恚而毆打比丘，犯波夜提。有沒有比丘毆打他人而不犯戒的？』回答：『有。毆打已經觸犯根本戒等四種人、聾子、盲人等，犯突吉羅。毆打具有忍辱之性的比丘也是如此。毆打天、龍也是如此，天、龍等出家者毆打比丘也是如此。具有忍辱之性的比丘毆打其他比丘也是如此。』『有沒有比丘毆打比丘而犯下百千種罪的？』回答：『有。如果比丘在大眾中因嗔恚，用手抓起沙石等投擲其他比丘，隨所擊中之處，隨之犯下相應的波夜提。如果沒有擊中，犯突吉羅。』

問：『如佛所說，如果比丘明知他人犯了重罪而加以隱瞞，犯波夜提。有沒有隱瞞罪行而不犯戒的？』回答：『有。隱瞞已經觸犯根本戒，乃至玷污比丘尼的人所犯的重罪，犯突』

【English Translation】 English version 『Is there a Bhikkhu (monk) who, knowing it is inappropriate to sit for long in a donor's house, still sits there forcibly, without violating a Pāyantika (an offense)?』 Answer: 『Yes. If sitting forcibly in the house of a Deva (god), Nāga (dragon), etc., it is a Duṣkṛta (minor offense). It is the same even in the house of a Pūtanā (a type of demon), etc. For a virgin, a eunuch, a hermaphrodite, or someone with damaged sexual organs, it is all Duṣkṛta. Three types of people do not commit an offense: the deaf, the blind, and five other types of people, as well as non-humans who have become monks. The same applies to standing, except when invited to eat, there is no offense.』

『As the Buddha said, if a Bhikkhu receives food given by the hand of a naked heretical woman, it is a Pāyantika. Is there a case where receiving food given by one's own hand is not an offense?』 Answer: 『Yes. If giving leftover food, it is a Duṣkṛta. If having someone else give it, it is a Duṣkṛta. If giving it to teach, there is no offense. If giving it to a relative, it is a Duṣkṛta. If placing it on the ground and giving it, it is a Duṣkṛta. If dividing the food and placing it on the ground, saying, 'Eat as you please,' it is a Duṣkṛta.』

Question: 『As the Buddha said, if a Bhikkhu goes to watch an army, it is a Pāyantika. Is there a Bhikkhu who can watch an army without committing an offense?』 Answer: 『Yes. If many thieves are captured, and the Bhikkhu goes to watch out of disgust (for the thieves), there is no offense. Watching the army of Devas, Nāgas, or even Pūtanās, it is a Duṣkṛta. If it exceeds two nights, or watching the precepts of battle, it is also the same.』

Question: 『As the Buddha said, if a Bhikkhu strikes another Bhikkhu out of anger, it is a Pāyantika. Is there a Bhikkhu who can strike without committing an offense?』 Answer: 『Yes. Striking four types of people who have committed fundamental offenses, the deaf, the blind, etc., it is a Duṣkṛta. Striking a Bhikkhu who possesses patience is also the same. Striking a Deva or Nāga is also the same; if a Deva or Nāga who has become a monk strikes a Bhikkhu, it is also the same. If a Bhikkhu who possesses patience strikes another Bhikkhu, it is also the same.』『Is there a Bhikkhu who strikes another Bhikkhu and commits hundreds of thousands of offenses?』 Answer: 『Yes. If a Bhikkhu, in anger in the assembly, throws sand or pebbles at other Bhikkhus, wherever it hits, he commits the corresponding Pāyantika. If it does not hit, it is a Duṣkṛta.』

Question: 『As the Buddha said, if a Bhikkhu knowingly conceals a serious offense, it is a Pāyantika. Is there a case of concealing an offense without committing an offense?』 Answer: 『Yes. Concealing a serious offense committed by someone who has committed a fundamental offense, or even someone who has defiled a Bhikkhuni (nun), it is a Duṣ

吉羅。彼五種人覆藏比丘粗罪亦如是。學戒人覆藏粗罪，波夜提。覆藏非人出家粗罪、聾盲等粗罪，突吉羅。彼覆藏比丘粗罪亦如是。」

問：「如佛所說，語比丘：『汝來當與汝多美食。』彼作是言：『汝去。』是事應廣說。頗有比丘作是語不犯波夜提耶？」答：「有。遣本犯戒等五種人、非人出家等遣還，突吉羅；彼等遣還亦如是。聾盲等亦如是。中國人遣邊地人、邊地人遣中國人亦如是。遣使手印亦如是。及余沙門婆羅門亦如是。」

問：「如佛所說，若比丘無病露地然火，波夜提。頗有比丘露地然火不犯耶？」答：「有。本犯戒人乃至污染比丘尼，突吉羅。非人等出家然火，突吉羅。三種人等然火，不犯。聾盲等然火，突吉羅。中國人為邊地人、邊地人為中國人然火，突吉羅。遣使手印然火，突吉羅。燒酥油石蜜等，突吉羅。諸賊、天龍乃至富單那等使然火，不犯。為眾僧、為性住比丘然火，不犯。」

問：「如佛所說，比丘共未受具戒人過二夜宿，波夜提。頗有比丘過二夜宿不犯耶？」答：「有。共黃門、二根過二夜宿，突吉羅。共化人過二夜宿，突吉羅。本犯戒乃至污染比丘尼人，共未受具戒人宿過二夜，突吉羅。比丘聾盲瘖啞共未受具戒人宿過二夜，突吉羅。非人出家作比丘，性住

【現代漢語翻譯】現代漢語譯本：吉羅（Kiluo）。那五種人隱瞞比丘的粗罪也是這樣。學戒人隱瞞粗罪，犯波夜提（Payatī，一種罪名）。隱瞞非人出家者的粗罪、聾盲等人的粗罪，犯突吉羅（Dukkata，一種輕罪）。他們隱瞞比丘的粗罪也是這樣。

問：如佛所說，對比丘說：『你來，我將給你很多美食。』他卻說：『你走。』這件事應該詳細說明。有沒有比丘說了這樣的話而不犯波夜提罪的呢？答：有。遣送原本犯戒等五種人、非人出家等人回去，犯突吉羅；遣送他們回去也是這樣。聾盲等人也是這樣。中國人遣送邊地人、邊地人遣送中國人也是這樣。遣送使者送信也是這樣。以及其餘沙門（Śrāmaṇa，出家求道者）婆羅門（Brāhmaṇa，祭司）也是這樣。

問：如佛所說，如果比丘無病在露天點火，犯波夜提。有沒有比丘在露天點火而不犯戒的呢？答：有。原本犯戒的人乃至污染比丘尼的人，犯突吉羅。非人等出家點火，犯突吉羅。三種人等點火，不犯。聾盲等人點火，犯突吉羅。中國人為邊地人、邊地人為中國人點火，犯突吉羅。遣送使者送信點火，犯突吉羅。燒酥油、石蜜等，犯突吉羅。諸賊、天龍（Nāga，蛇神）乃至富單那（Pūtanā，一種惡鬼）等使人點火，不犯。為眾僧、為性住比丘點火，不犯。

問：如佛所說，比丘和未受具足戒的人一起過兩夜，犯波夜提。有沒有比丘過兩夜而不犯戒的呢？答：有。和黃門（Paṇḍaka，太監）、二根人（Ubhaya-byañjanaka，雙性人）一起過兩夜，犯突吉羅。和化人一起過兩夜，犯突吉羅。原本犯戒乃至污染比丘尼的人，和未受具足戒的人一起過兩夜，犯突吉羅。比丘聾盲瘖啞和未受具足戒的人一起過兩夜，犯突吉羅。非人出家作為比丘，性住

【English Translation】 English version: Kiluo. It is the same for those five types of people who conceal a Bhikkhu's (monk) gross offense. If a trainee conceals a gross offense, it is a Payatī (an offense requiring confession). Concealing the gross offense of a non-human ordained person, or the gross offense of a deaf-blind person, etc., is a Dukkata (a minor offense). It is the same for them concealing a Bhikkhu's gross offense.

Question: As the Buddha said, if one says to a Bhikkhu: 'Come, I will give you much delicious food,' and he replies: 'Go away,' this matter should be explained in detail. Is there a Bhikkhu who speaks in this way and does not commit a Payatī offense? Answer: Yes. Sending back the original offender and the five types of people, sending back a non-human ordained person, etc., is a Dukkata; sending them back is also like that. It is also like that for the deaf-blind, etc. It is also like that if a Chinese person sends away a borderland person, or a borderland person sends away a Chinese person. It is also like that for sending a messenger with a seal. And it is also like that for other Śrāmaṇas (ascetics) and Brāhmaṇas (priests).

Question: As the Buddha said, if a Bhikkhu without illness lights a fire in the open, it is a Payatī. Is there a Bhikkhu who lights a fire in the open and does not commit an offense? Answer: Yes. For the original offender, even one who has defiled a Bhikkhunī (nun), it is a Dukkata. If a non-human, etc., ordained person lights a fire, it is a Dukkata. If the three types of people, etc., light a fire, there is no offense. If the deaf-blind, etc., light a fire, it is a Dukkata. If a Chinese person lights a fire for a borderland person, or a borderland person lights a fire for a Chinese person, it is a Dukkata. If one sends a messenger with a seal to light a fire, it is a Dukkata. Burning ghee, rock candy, etc., is a Dukkata. If thieves, Nāgas (serpent deities), or even Pūtanās (a type of evil spirit), etc., cause a fire to be lit, there is no offense. Lighting a fire for the Sangha (monastic community), or for a resident Bhikkhu, there is no offense.

Question: As the Buddha said, if a Bhikkhu sleeps with someone who has not received full ordination for more than two nights, it is a Payatī. Is there a Bhikkhu who sleeps for more than two nights and does not commit an offense? Answer: Yes. Sleeping with a Paṇḍaka (eunuch) or an Ubhaya-byañjanaka (hermaphrodite) for more than two nights is a Dukkata. Sleeping with a created being for more than two nights is a Dukkata. For the original offender, even one who has defiled a Bhikkhunī, sleeping with someone who has not received full ordination for more than two nights is a Dukkata. If a Bhikkhu who is deaf, blind, or mute sleeps with someone who has not received full ordination for more than two nights, it is a Dukkata. If a non-human ordained as a Bhikkhu, a resident

比丘共宿過二夜，突吉羅；相違亦如是。非人，如前說。學戒人共未受具戒人宿過二夜，突吉羅。」

問：「如佛所說，若比丘如法僧事與欲竟，後言不與，波夜提。頗有與已後言不與不犯耶？」答：「有。受法比丘與不受法比丘欲已，後言不與，突吉羅；相違亦如是。本犯戒乃至污染比丘尼、聾盲瘖啞及非人出家等作比丘，與欲已，後言不與，皆突吉羅。學戒人與欲已，後言不與，波夜提。」

若比丘于擯比丘邊出罪共法食，波夜提。于狂癡乃至重病比丘所出罪，突吉羅。

「若有沙彌作是語：『我知如來法。』是事應廣說。諸比丘與作滅羯磨，后沙彌懺悔已，應舍不？」答：「應舍。」

問：「如佛所說，若比丘得新衣，應三種壞色。不壞色，波夜提。頗有比丘不壞色不犯耶？」答：「有。謂不凈衣。」

問：「如佛所說，若比丘自取寶，波夜提。頗有比丘自取寶犯僧伽婆尸沙耶？」答：「有。謂取女寶、似女寶，犯僧伽婆尸沙。盜心取，波羅夷。取輪寶、摩尼寶，突吉羅。捉象寶、馬寶，不犯。非人金銀坐臥具得坐臥，器得用食。」

問：「如佛所說，半月應浴。半月內浴，波夜提。頗有比丘減半月內浴不犯耶？」答：「有。若被雨所漬因緣等，不犯。」

問：「

【現代漢語翻譯】現代漢語譯本：比丘（bhikkhu，佛教僧侶）共宿超過兩夜，犯突吉羅（dukkhata，一種輕罪）；與此相反的情況也是如此。對於非人，如前所述。學戒人與未受具戒人共宿超過兩夜，犯突吉羅。

問：『如佛所說，若比丘如法僧事與欲竟，後言不與，波夜提（pacittiya，一種較重的罪）。』難道有比丘給予同意后又說不同意而不犯戒的嗎？答：『有。』受過戒的比丘給予未受過戒的比丘同意后，又說不同意，犯突吉羅；與此相反的情況也是如此。原本就犯戒，乃至污染比丘尼（bhikkhuni，佛教女僧侶）、聾盲瘖啞以及非人出家等而成為比丘的人，給予同意后又說不同意，都犯突吉羅。學戒人給予同意后又說不同意，犯波夜提。

若比丘對於被擯除的比丘，允許其參與出罪共法食，犯波夜提。對於狂癡乃至重病的比丘允許其出罪，犯突吉羅。

『若有沙彌（sramanera，佛教小沙彌）說：『我知道如來（Tathagata，佛陀的稱號）的法。』這件事應該廣泛討論。諸比丘給予其滅羯磨（nirodha-kamma，一種懲罰）后，沙彌懺悔了，應該捨棄嗎？』答：『應該捨棄。』

問：『如佛所說，若比丘得到新衣，應該用三種方法破壞其顏色。不破壞顏色，犯波夜提。』難道有比丘不破壞顏色而不犯戒的嗎？答：『有。』指的是不凈衣。

問：『如佛所說，若比丘自己拿取寶物，犯波夜提。』難道有比丘自己拿取寶物而犯僧伽婆尸沙（sanghadisesa，一種需要僧團懺悔的罪）的嗎？答：『有。』指的是拿取女寶、類似女寶的物品，犯僧伽婆尸沙。以盜竊的心拿取，犯波羅夷（parajika，一種斷頭罪）。拿取輪寶、摩尼寶（mani-ratna，一種寶珠），犯突吉羅。拿取象寶、馬寶，不犯。非人得到金銀坐臥具可以坐臥，得到器皿可以使用來飲食。

問：『如佛所說，半個月應該沐浴一次。半個月內沐浴，犯波夜提。』難道有比丘少於半個月就沐浴而不犯戒的嗎？答：『有。』如果因為被雨淋濕等原因，不犯。

問：

【English Translation】 English version: If a bhikkhu (Buddhist monk) sleeps together for more than two nights, it is a dukkata (an offense). The opposite is also the same. For non-humans, as previously stated. If a trainee sleeps with someone who has not received full ordination for more than two nights, it is a dukkata.

Question: 'As the Buddha said, if a bhikkhu, after lawfully giving consent in a Sangha matter, later says he did not give it, it is a pacittiya (a more serious offense).' Is there a bhikkhu who, having given consent, can later say he did not give it without committing an offense? Answer: 'Yes.' If a bhikkhu who has received ordination gives consent to a bhikkhu who has not received ordination, and later says he did not give it, it is a dukkata; the opposite is also the same. If someone who has already committed an offense, even defiling a bhikkhuni (Buddhist nun), or is deaf, blind, mute, or a non-human ordained as a bhikkhu, gives consent and later says he did not give it, it is all dukkata. If a trainee gives consent and later says he did not give it, it is a pacittiya.

If a bhikkhu allows an expelled bhikkhu to participate in the communal act of purification and shared food, it is a pacittiya. Allowing a mad, insane, or seriously ill bhikkhu to be purified is a dukkata.

'If a sramanera (Buddhist novice) says: 'I know the Dharma of the Tathagata (title of the Buddha),' this matter should be discussed extensively. After the bhikkhus have given him a nirodha-kamma (a type of punishment), and the sramanera has repented, should he be abandoned?' Answer: 'He should be abandoned.'

Question: 'As the Buddha said, if a bhikkhu obtains new robes, he should spoil the color in three ways. If he does not spoil the color, it is a pacittiya.' Is there a bhikkhu who does not spoil the color and does not commit an offense? Answer: 'Yes.' This refers to impure robes.

Question: 'As the Buddha said, if a bhikkhu takes treasure himself, it is a pacittiya.' Is there a bhikkhu who takes treasure himself and commits a sanghadisesa (an offense requiring a Sangha meeting for penance)? Answer: 'Yes.' This refers to taking a female treasure or something similar to a female treasure, which is a sanghadisesa. Taking it with the intention of stealing is a parajika (an offense resulting in expulsion). Taking a wheel treasure or a mani-ratna (jewel treasure) is a dukkata. Touching an elephant treasure or a horse treasure is not an offense. Non-humans who obtain gold and silver bedding can sit and lie on it, and those who obtain utensils can use them for eating.

Question: 'As the Buddha said, one should bathe every half month. Bathing within half a month is a pacittiya.' Is there a bhikkhu who bathes in less than half a month and does not commit an offense? Answer: 'Yes.' If it is due to being soaked by rain or other reasons, it is not an offense.

Question:

如佛所說，若比丘故奪畜生命，波夜提。頗有故奪畜生命不犯耶？」答：「有。狂癡乃至重病，不犯。本犯戒人乃至非人出家，故奪畜生命，突吉羅。學戒人故奪命，波夜提。沙彌故奪命，突吉羅。」

問：「如佛所說，若比丘故令他比丘疑悔，波夜提。頗有比丘故令他疑悔不犯耶？」答：「有。除受具足戒，以餘事令疑悔，突吉羅。本犯戒人令性住比丘疑悔，突吉羅。乃至遣使手印，突吉羅。中國人令邊地人、邊地人令中國人疑悔，突吉羅。」

問：「如佛所說，若比丘指挃，波夜提。頗有比丘指挃不犯耶？」答：「有。若比丘身根壞挃，突吉羅。以水渧身根，突吉羅。俱身根壞挃，突吉羅。挃未受具戒人，突吉羅。本犯戒等挃比丘，突吉羅；相違亦如是。」

問：「如佛所說，若比丘水中戲，波夜提。頗有比丘水中戲不犯耶？」答：「有。本犯戒人乃至非人等出家，水中戲，突吉羅。除水，餘事戲，突吉羅。學戒人戲，波夜提。戲有五種，戲、笑、樂、掉、沒。」

問：「如佛所說，若比丘共女人宿，波夜提。云何女人？」答：「身可捉者，共天女宿，突吉羅。龍女、畜生女等共宿，突吉羅。若比丘草林樹林竹林樹孔中共女人宿，突吉羅。學戒人共女人宿，波夜提。本犯戒人共女人宿，

【現代漢語翻譯】現代漢語譯本佛說，如果比丘故意殺害畜生，犯波夜提罪（一種懺悔罪）。難道有故意殺害畜生而不犯戒的情況嗎？』回答：『有。如果比丘是狂人、癡呆或身患重病，則不犯戒。如果是原本就犯戒的人，甚至是天人或非人出家為比丘，故意殺害畜生，犯突吉羅罪（一種輕罪）。如果是學戒人故意殺害畜生，犯波夜提罪。如果是沙彌故意殺害畜生，犯突吉羅罪。』

問：『佛說，如果比丘故意使其他比丘產生懷疑和後悔，犯波夜提罪。難道有比丘故意使他人產生懷疑和後悔而不犯戒的情況嗎？』回答：『有。除了受具足戒（成為正式比丘）之外，因為其他事情使他人產生懷疑和後悔，犯突吉羅罪。如果是原本就犯戒的人使具有清凈戒律的比丘產生懷疑和後悔，犯突吉羅罪。乃至派遣使者或使用手勢，犯突吉羅罪。如果是中國人使邊地人、邊地人使中國人產生懷疑和後悔，犯突吉羅罪。』

問：『佛說，如果比丘用手指指點，犯波夜提罪。難道有比丘用手指指點而不犯戒的情況嗎？』回答：『有。如果比丘的身體器官損壞而指點，犯突吉羅罪。如果用水滴身體器官，犯突吉羅罪。如果兩個身體器官都損壞而指點，犯突吉羅罪。如果指點未受具足戒的人，犯突吉羅罪。如果是原本就犯戒的人等指點比丘，犯突吉羅罪；反過來也是一樣。』

問：『佛說，如果比丘在水中嬉戲，犯波夜提罪。難道有比丘在水中嬉戲而不犯戒的情況嗎？』回答：『有。如果是原本就犯戒的人，甚至是天人或非人等出家為比丘，在水中嬉戲，犯突吉羅罪。除了水之外，因為其他事情嬉戲，犯突吉羅罪。如果是學戒人嬉戲，犯波夜提罪。嬉戲有五種：戲弄、笑、快樂、掉舉、沉沒。』

問：『佛說，如果比丘與女人同宿，犯波夜提罪。什麼是女人？』回答：『身體可以觸控者。如果與天女同宿，犯突吉羅罪。與龍女、畜生女等同宿，犯突吉羅罪。如果比丘在草叢、樹林、竹林、樹洞中與女人同宿，犯突吉羅罪。如果是學戒人與女人同宿，犯波夜提罪。如果是原本就犯戒的人與女人同宿，

【English Translation】 English version As the Buddha said, if a Bhikkhu intentionally takes the life of an animal, it is a Pāyantika (an offense requiring confession). Is there a case where intentionally taking the life of an animal is not an offense?' The answer is, 'Yes. If the Bhikkhu is insane, demented, or seriously ill, it is not an offense. If someone who was originally an offender, or even a Deva (god) or non-human who has become a Bhikkhu, intentionally takes the life of an animal, it is a Dukkaṭa (a minor offense). If a trainee intentionally takes a life, it is a Pāyantika. If a Śrāmaṇera (novice) intentionally takes a life, it is a Dukkaṭa.'

Question: 'As the Buddha said, if a Bhikkhu intentionally causes another Bhikkhu to have doubt and regret, it is a Pāyantika. Is there a case where a Bhikkhu intentionally causes another to have doubt and regret and it is not an offense?' Answer: 'Yes. Except for the matter of receiving the full ordination (becoming a fully ordained Bhikkhu), causing doubt and regret through other matters is a Dukkaṭa. If someone who was originally an offender causes a Bhikkhu with pure conduct to have doubt and regret, it is a Dukkaṭa. Even sending a messenger or using hand gestures is a Dukkaṭa. If a Chinese person causes a border region person, or a border region person causes a Chinese person to have doubt and regret, it is a Dukkaṭa.'

Question: 'As the Buddha said, if a Bhikkhu points with a finger, it is a Pāyantika. Is there a case where a Bhikkhu points with a finger and it is not an offense?' Answer: 'Yes. If a Bhikkhu's bodily organ is damaged and he points, it is a Dukkaṭa. If water drips on a bodily organ, it is a Dukkaṭa. If both bodily organs are damaged and he points, it is a Dukkaṭa. Pointing at someone who has not received full ordination is a Dukkaṭa. If someone who was originally an offender, etc., points at a Bhikkhu, it is a Dukkaṭa; the reverse is also the same.'

Question: 'As the Buddha said, if a Bhikkhu plays in the water, it is a Pāyantika. Is there a case where a Bhikkhu plays in the water and it is not an offense?' Answer: 'Yes. If someone who was originally an offender, or even a Deva or non-human, etc., who has become a Bhikkhu, plays in the water, it is a Dukkaṭa. Playing with things other than water is a Dukkaṭa. If a trainee plays, it is a Pāyantika. There are five types of play: teasing, laughing, joy, restlessness, and drowning.'

Question: 'As the Buddha said, if a Bhikkhu sleeps with a woman, it is a Pāyantika. What is a woman?' Answer: 'One whose body can be touched. If sleeping with a Deva woman, it is a Dukkaṭa. Sleeping with a Nāga (dragon) woman, an animal woman, etc., is a Dukkaṭa. If a Bhikkhu sleeps with a woman in a grassy area, a forest, a bamboo grove, or a tree hollow, it is a Dukkaṭa. If a trainee sleeps with a woman, it is a Pāyantika. If someone who was originally an offender sleeps with a woman,

突吉羅。天女、緊那羅女、鬼女等共宿亦如是。」

問：「如佛所說，若比丘恐怖比丘，波夜提。頗有比丘恐怖比丘不犯耶？」答：「有。恐怖非人出家比丘，突吉羅。非人出家恐怖比丘，突吉羅。中國人怖邊地人、邊地人怖中國人，突吉羅。遣使手印怖，突吉羅。」

問：「如佛所說，若比丘藏比丘衣缽等，波夜提。頗有比丘藏衣缽等物不犯耶？」答：「有。藏非人出家衣缽等物，突吉羅；相違亦如是。遣使手印藏亦如是。藏尼薩耆衣缽，突吉羅。藏癡狂乃至重病人衣缽等物，突吉羅。受法比丘藏不受法比丘衣缽等物，突吉羅。藏諸餘沙門婆羅門衣物等，突吉羅。」

受法比丘與不受法比丘衣已，不語輒用，突吉羅；相違亦如是。本犯戒乃至污染比丘尼非人，乃至富單那等出家，與衣已，不語輒用，突吉羅。學戒與比丘衣已輒用，波夜提。性住比丘與彼衣已，不語輒用，突吉羅。

問：「幾種人受持衣？」答：「五種人凈施七種人。」

問：「如佛所說，若比丘以無根僧殘罪謗比丘，波夜提。頗有謗不犯耶？」答：「有。謗非人出家、非人出家謗比丘，皆突吉羅。學戒人謗，波夜提。謗學戒人，突吉羅。謗癡狂乃至中國人，中國人謗邊地人、邊地人謗中國人，皆突吉羅。」

【現代漢語翻譯】現代漢語譯本『突吉羅 (Dukkata)』。天女、緊那羅女 (Kinnara，一種半人半鳥的神)、鬼女等共同居住也是如此。

問：『如佛所說，若比丘恐嚇比丘，犯波夜提 (Payattika，一種罪名)。是否有比丘恐嚇比丘而不犯戒的？』答：『有。恐嚇非人出家的比丘，犯突吉羅。非人出家者恐嚇比丘，犯突吉羅。中國人恐嚇邊地人、邊地人恐嚇中國人，犯突吉羅。派遣使者以手勢恐嚇，犯突吉羅。』

問：『如佛所說，若比丘藏匿比丘的衣缽等物，犯波夜提。是否有比丘藏匿衣缽等物而不犯戒的？』答：『有。藏匿非人出家者的衣缽等物，犯突吉羅；反之亦然。派遣使者以手勢藏匿也是如此。藏匿尼薩耆 (Nissaggiya，捨墮) 的衣缽，犯突吉羅。藏匿癡狂乃至重病人的衣缽等物，犯突吉羅。已受具足戒的比丘藏匿未受具足戒比丘的衣缽等物，犯突吉羅。藏匿其他沙門 (Sramana，出家修行者)、婆羅門 (Brahmana，印度教祭司) 的衣物等，犯突吉羅。』

已受具足戒的比丘將衣服給予未受具足戒的比丘后，不告知就擅自使用，犯突吉羅；反之亦然。原本犯戒乃至污染比丘尼的非人，乃至富單那 (Putana，一種惡鬼) 等出家者，給予衣服后，不告知就擅自使用，犯突吉羅。學戒者將衣服給予比丘后擅自使用，犯波夜提。性住比丘 (擁有固定住所的比丘) 將衣服給予對方后，不告知就擅自使用，犯突吉羅。

問：『有幾種人接受和持有衣服？』答：『五種人接受凈施，七種人接受。』

問：『如佛所說，若比丘以無根據的僧殘罪 (Sanghadisesa，僅次於波羅夷的重罪) 誹謗比丘，犯波夜提。是否有誹謗而不犯戒的？』答：『有。誹謗非人出家者、非人出家者誹謗比丘，都犯突吉羅。學戒人誹謗，犯波夜提。誹謗學戒人，犯突吉羅。誹謗癡狂者乃至中國人，中國人誹謗邊地人、邊地人誹謗中國人，都犯突吉羅。』

【English Translation】 English version 『Dukkata (Dukkata, a minor offense).』 It is the same if goddesses, Kinnara women (Kinnara, a mythical being, part human and part bird), or female demons dwell together.

Question: 『As the Buddha said, if a Bhikkhu (Bhikkhu, Buddhist monk) intimidates another Bhikkhu, it is a Payattika (Payattika, an offense). Is there a Bhikkhu who intimidates another Bhikkhu without committing an offense?』 Answer: 『Yes. Intimidating a non-human ordained Bhikkhu incurs a Dukkata. A non-human ordained person intimidating a Bhikkhu incurs a Dukkata. A Chinese person intimidating a borderland person, or a borderland person intimidating a Chinese person, incurs a Dukkata. Sending a messenger with intimidating gestures incurs a Dukkata.』

Question: 『As the Buddha said, if a Bhikkhu hides the robes and alms bowl of another Bhikkhu, it is a Payattika. Is there a Bhikkhu who hides robes and alms bowl without committing an offense?』 Answer: 『Yes. Hiding the robes and alms bowl of a non-human ordained person incurs a Dukkata; the reverse is also the same. Hiding them by sending a messenger with gestures is also the same. Hiding Nissaggiya (Nissaggiya, requiring forfeiture) robes and alms bowl incurs a Dukkata. Hiding the robes and alms bowl of an insane person or a seriously ill person incurs a Dukkata. A fully ordained Bhikkhu hiding the robes and alms bowl of a not-yet-fully-ordained Bhikkhu incurs a Dukkata. Hiding the belongings of other Sramanas (Sramana, wandering ascetics) or Brahmanas (Brahmana, priests in Hinduism) incurs a Dukkata.』

If a fully ordained Bhikkhu, having given robes to a not-yet-fully-ordained Bhikkhu, uses them without informing him, it incurs a Dukkata; the reverse is also the same. If a non-human who originally violated precepts or defiled a Bhikkhuni (Bhikkhuni, Buddhist nun), or a Putana (Putana, a type of demon) who is ordained, having given robes, uses them without informing, it incurs a Dukkata. If a trainee Bhikkhu, having given robes to a Bhikkhu, uses them, it is a Payattika. If a Bhikkhu with a fixed residence, having given robes to another, uses them without informing, it incurs a Dukkata.

Question: 『How many types of people receive and hold robes?』 Answer: 『Five types of people receive pure offerings, and seven types of people receive.』

Question: 『As the Buddha said, if a Bhikkhu accuses another Bhikkhu of a groundless Sanghadisesa (Sanghadisesa, a formal meeting of the Sangha) offense, it is a Payattika. Is there an accusation that does not constitute an offense?』 Answer: 『Yes. Accusing a non-human ordained person, or a non-human ordained person accusing a Bhikkhu, both incur a Dukkata. A trainee accusing incurs a Payattika. Accusing a trainee incurs a Dukkata. Accusing an insane person or a Chinese person, or a Chinese person accusing a borderland person, or a borderland person accusing a Chinese person, all incur a Dukkata.』

問：「如佛所說，若比丘無男子共女人道行，波夜提。頗有比丘共女人道行不犯耶？」答：「有。共化女道行，突吉羅。天女乃至富單那女共道行，突吉羅。非人等出家，共女人道行，突吉羅。非人者，如前說。本犯戒乃至聾盲瘖啞等，共女人道行，突吉羅。共童女、黃門、三根道行，突吉羅。」

問：「如佛所說，若比丘共賊道行，波夜提。頗有共賊道行不犯耶？」答：「有。本犯戒，乃至污染比丘尼、聾盲瘖啞，乃至非人等，賊共道行，突吉羅。非人出家，共賊道行亦如是。」

問：「如佛所說，若比丘，不滿二十年人與受具戒，波夜提。頗有與不滿二十年人受具戒不犯耶？」答：「有。不滿二十年作滿想，與受具足戒，共食共住，不犯。」「共彼人？幾時住？」答：「乃至未決定時。決定知已，應不令在比丘地，應更與受具戒。若不與受具戒，經三布薩、若白四羯磨，是名賊住，應滅擯。」

問：「如佛所說，若比丘自手掘地使人掘，波夜提。掘何等地？」「若不燒不壞地。掘燒壞地，突吉羅。」

問：「如佛所說，若比丘過四月受請，波夜提。頗有過四月受不犯耶？」答：「有。受四月請，四事中一一請已，于中索余，突吉羅。過四月已，餘事請、索餘事，波夜提。安居中請食，更

【現代漢語翻譯】問：『如佛所說，若比丘無男子共女人行淫，犯波夜提罪。那麼，有沒有比丘與女人行淫而不犯戒的情況呢？』答：『有。與化女（由變化而來的女子）行淫，犯突吉羅罪。與天女乃至富單那女（一種女鬼）行淫，犯突吉羅罪。非人（非人類眾生）出家者，與女人行淫，犯突吉羅罪。非人的定義如前所述。原本已犯戒者，乃至聾盲瘖啞者等，與女人行淫，犯突吉羅罪。與童女、黃門（閹人）、具有三種性器官者行淫，犯突吉羅罪。』問：『如佛所說，若比丘與盜賊同行，犯波夜提罪。那麼，有沒有與盜賊同行而不犯戒的情況呢？』答：『有。原本已犯戒者，乃至污染比丘尼者、聾盲瘖啞者，乃至非人等，與盜賊同行，犯突吉羅罪。非人出家者，與盜賊同行，也同樣犯突吉羅罪。』問：『如佛所說，若比丘為不滿二十歲的人授具足戒，犯波夜提罪。那麼，有沒有為不滿二十歲的人授具足戒而不犯戒的情況呢？』答：『有。如果誤以為不滿二十歲的人已滿二十歲，而為他授了具足戒，並一起吃飯、一起居住，則不犯戒。』『與這個人一起居住多久呢？』答：『直到確定他實際年齡為止。一旦確定他未滿二十歲，就不應讓他留在比丘的行列中，應該重新為他授具足戒。如果不重新為他授具足戒，經過三次布薩（每半月舉行的誦戒儀式）或白四羯磨（一種僧團會議），這就叫做盜住，應該驅逐出僧團。』問：『如佛所說，若比丘親手掘地或指使他人掘地，犯波夜提罪。掘什麼樣的地呢？』『如果是不曾燒過或破壞過的土地。如果掘燒過或破壞過的土地，犯突吉羅罪。』問：『如佛所說，若比丘接受超過四個月的邀請，犯波夜提罪。那麼，有沒有接受超過四個月的邀請而不犯戒的情況呢？』答：『有。接受四個月的邀請，在四種供養（食物、衣服、臥具、醫藥）中接受了一種邀請后，又從中索取其他的，犯突吉羅罪。超過四個月后，邀請其他的事情，或索取其他的事情，犯波夜提罪。在安居期間邀請食物，再

【English Translation】 Question: 'As the Buddha said, if a Bhikkhu engages in sexual intercourse with a woman without a man, it is a Pāyantika offense. Is there a case where a Bhikkhu engages in sexual intercourse with a woman and does not commit an offense?' Answer: 'Yes. Engaging in sexual intercourse with a transformed woman (a woman created by transformation) is a Dukkaṭa offense. Engaging in sexual intercourse with a celestial woman, even a Pūtanā woman (a type of female ghost), is a Dukkaṭa offense. A non-human (non-human being) who has become a monk, engaging in sexual intercourse with a woman, is a Dukkaṭa offense. 'Non-human' is as previously defined. One who has already broken the precepts, even a deaf, blind, or mute person, engaging in sexual intercourse with a woman, is a Dukkaṭa offense. Engaging in sexual intercourse with a virgin, a eunuch (hermaphrodite), or one with three sexual organs, is a Dukkaṭa offense.' Question: 'As the Buddha said, if a Bhikkhu travels on the road with a thief, it is a Pāyantika offense. Is there a case where traveling on the road with a thief is not an offense?' Answer: 'Yes. One who has already broken the precepts, even one who has defiled a Bhikkhuni, a deaf, blind, or mute person, even a non-human, traveling on the road with a thief, is a Dukkaṭa offense. A non-human who has become a monk, traveling on the road with a thief, is also the same (a Dukkaṭa offense).' Question: 'As the Buddha said, if a Bhikkhu ordains someone who is not yet twenty years old with full ordination, it is a Pāyantika offense. Is there a case where ordaining someone who is not yet twenty years old with full ordination is not an offense?' Answer: 'Yes. If one thinks that someone who is not yet twenty years old is actually twenty years old, and ordains him with full ordination, and eats and lives with him, it is not an offense.' 'How long does one live with that person?' Answer: 'Until the time it is determined (that he is not twenty). Once it is determined that he is not yet twenty years old, he should not be allowed to remain in the community of Bhikkhus, and he should be given full ordination again. If he is not given full ordination again, after three Uposatha (fortnightly recitation of the precepts) ceremonies or a formal act of the Sangha (community) with four motions, this is called 'thieving residence,' and he should be expelled.' Question: 'As the Buddha said, if a Bhikkhu digs the ground himself or causes someone else to dig, it is a Pāyantika offense. What kind of ground is being dug?' 'If it is ground that has not been burned or destroyed. Digging ground that has been burned or destroyed is a Dukkaṭa offense.' Question: 'As the Buddha said, if a Bhikkhu accepts an invitation for more than four months, it is a Pāyantika offense. Is there a case where accepting an invitation for more than four months is not an offense?' Answer: 'Yes. Accepting an invitation for four months, having accepted one of the four requisites (food, clothing, lodging, medicine), and then asking for others within that, is a Dukkaṭa offense. After four months have passed, inviting for other things, or asking for other things, is a Pāyantika offense. Inviting for food during the Rainy Season Retreat, then

索食，突吉羅。病索，不犯。」

問：「如佛所說，若比丘是中應學、應廣說。頗有比丘作是語不犯耶？」答：「有。若使學非法，不學，不犯。受法比丘使不受法比丘學五法，不學，不犯。不受法比丘語受法比丘學是法，我不學，突吉羅。語非人出家，乃至中國語邊地、邊地語中國，突吉羅。學戒人語，波夜提。」

問：「如佛所說，若比丘，諸比丘斗諍，默然屏處聽，波夜提。頗有比丘屏處聽不犯耶？」答：「有。聽比丘尼斗諍，突吉羅。乃至聽沙彌尼斗諍亦如是。比丘尼亦如是。本犯戒乃至污染比丘尼聽斗諍，突吉羅。學戒聽，波夜提。」

問：「如佛所說，若比丘僧斷事時默然起去，波夜提。頗有默然起去不犯耶？」答：「有。若比丘未作白，起至大小行處，還語已去，不犯。去時不捨聞處，不犯。」

問：「如佛所說，若比丘不恭敬上座，波夜提。頗有比丘語上座不犯波夜提耶？」答：「有。若上座斷事時中間說非法事，年少比丘說法于中語，不犯；相違亦如是。」

問：「米苦酒澄清無膩，非時得飲不？」答：「不得飲。」

問：「根漿華莖果漿，非時得飲不？」答：「得。得幾時飲？乃至未舍自性得飲，過時不得飲。」

問：「幾處不白入聚落不犯耶？」

【現代漢語翻譯】現代漢語譯本：索要食物，犯突吉羅（Dukkata，一種輕微的罪過）。生病索要，不犯。

問：『如佛所說，如果比丘應該學習、應該廣泛宣說。有沒有比丘說了這些話而不犯戒的呢？』答：『有。如果讓他學習非法，不學，不犯。受過具足戒的比丘讓未受具足戒的比丘學習五法，不學，不犯。未受具足戒的比丘告訴受過具足戒的比丘學習這個法，我不學，犯突吉羅。告訴非人類出家，乃至中國話和邊地話互譯，邊地話和中國話互譯，犯突吉羅。告訴學戒人，犯波夜提（Payantika，一種較重的罪過）。』

問：『如佛所說，如果有比丘，諸比丘發生爭鬥，默然在隱蔽的地方聽，犯波夜提。有沒有比丘在隱蔽的地方聽而不犯戒的呢？』答：『有。聽比丘尼爭鬥，犯突吉羅。乃至聽沙彌尼爭鬥也是這樣。比丘尼也是這樣。原本犯戒乃至污染比丘尼聽爭鬥，犯突吉羅。學戒人聽，犯波夜提。』

問：『如佛所說，如果有比丘在僧團斷事的時候默然起身離開，犯波夜提。有沒有默然起身離開而不犯戒的呢？』答：『有。如果比丘未作白（宣佈），起身去大小便的地方，回來告知后離開，不犯。離開時沒有捨棄聽聞處，不犯。』

問：『如佛所說，如果有比丘不恭敬上座（長老），犯波夜提。有沒有比丘對上座說話不犯波夜提的呢？』答：『有。如果上座在斷事的時候中間說非法的事情，年輕比丘說法在其中說話，不犯；相反的情況也是這樣。』

問：『用米釀造的苦酒澄清且不油膩，非時可以飲用嗎？』答：『不可以飲用。』

問：『根莖漿、花莖漿、果漿，非時可以飲用嗎？』答：『可以。可以飲用多久？乃至未失去自身性質可以飲用，過了時辰不可以飲用。』

問：『有幾處不告知（僧團）進入村落不犯戒呢？』

【English Translation】 English version: 'Soliciting food, Dukkata (a minor offense). Soliciting when ill, no offense.'

Question: 'As the Buddha said, if a Bhikkhu (monk) should learn and widely proclaim. Is there a Bhikkhu who speaks thus without committing an offense?' Answer: 'Yes. If he is asked to learn what is not Dharma (law), and he does not learn, no offense. If a Bhikkhu who has received ordination asks a Bhikkhu who has not received ordination to learn the five Dharmas, and he does not learn, no offense. If a Bhikkhu who has not received ordination tells a Bhikkhu who has received ordination to learn this Dharma, and he says, 'I will not learn,' Dukkata. Speaking to a non-human who has left home, even translating between Chinese and border languages, or border languages and Chinese, Dukkata. Speaking to a trainee, Payantika (a heavier offense).'

Question: 'As the Buddha said, if a Bhikkhu, when Bhikkhus are quarreling, silently listens in a secluded place, Payantika. Is there a Bhikkhu who listens in a secluded place without committing an offense?' Answer: 'Yes. Listening to a Bhikkhuni (nun) quarreling, Dukkata. Even listening to a Samaneri (female novice) quarreling is the same. The same applies to Bhikkhunis. Originally committing an offense, even defiling a Bhikkhuni, listening to quarreling, Dukkata. A trainee listening, Payantika.'

Question: 'As the Buddha said, if a Bhikkhu silently gets up and leaves when the Sangha (community) is deciding a matter, Payantika. Is there getting up and leaving silently without committing an offense?' Answer: 'Yes. If a Bhikkhu has not made a formal announcement (Bai), gets up to go to the toilet, returns and informs (the Sangha) before leaving, no offense. If he does not abandon the place of hearing when leaving, no offense.'

Question: 'As the Buddha said, if a Bhikkhu does not respect a Thera (elder), Payantika. Is there a Bhikkhu who speaks to a Thera without committing Payantika?' Answer: 'Yes. If the Thera is speaking of non-Dharma matters in the middle of deciding a matter, and a younger Bhikkhu speaks Dharma in the middle of it, no offense; the opposite is also the same.'

Question: 'Can clear, non-greasy bitter wine made from rice be drunk at an improper time?' Answer: 'It cannot be drunk.'

Question: 'Can root juice, flower stalk juice, and fruit juice be drunk at an improper time?' Answer: 'Yes. For how long can it be drunk? It can be drunk until it does not lose its own nature; it cannot be drunk after the time has passed.'

Question: 'In how many places is it not an offense to enter a village without informing (the Sangha)?'

答：「三處，謂阿練若處、聚落中、神足空中行，不白入，不犯。伴不解性住比丘語，不白入聚落，不犯。在地白空中入，不犯；相違亦如是。界內界外白入，不犯。有比丘，不白入，波夜提。不白非人出家入，不犯。乃至污染比丘尼及余沙門婆羅門等不白入，不犯。」

問：「頗有比丘受請已，食前食后不白去，至二三家，不犯耶？」答：「有。若有衣食請去，不犯。非五種食，不犯。」

問：「若比丘夜未曉未藏寶至城門，突吉羅。至四天王夜叉等城門，突吉羅。」

「若比丘說戒時作是言：『我始知是戒。』不犯耶？」答：「有。謂不共戒。共戒者，波夜提。比丘尼亦如是。」

「若比丘以角牙齒骨作針房，波夜提。頗有作不犯耶？」「為他作，突吉羅。他作與，不犯。」

問：「頗有過修伽陀八指作床腳不犯波夜提耶？」答：「有。若用牙、摩尼作，突吉羅。」

問：「如佛所說，若眾僧坐床臥床，自以兜羅絮縫著床解去，波夜提悔。頗有不解去不犯耶？」答：「有。若以余物作，突吉羅。雨衣戒、覆瘡衣戒、尼師檀戒、佛衣等量戒，不凈亦如是。」

問波夜提竟。

問波羅提提舍尼事

白衣舍，從三種人邊受食，突吉羅，謂賊住人、本犯戒人、本

【現代漢語翻譯】現代漢語譯本答：『有三種情況，即在阿練若處（遠離人煙的處所）、聚落中（村落中）、以神足通在空中行走，沒有告知就進入，不犯戒。如果同伴是不懂規矩的比丘，沒有告知就進入聚落，不犯戒。在地面上告知后從空中進入，不犯戒；反之亦然。在界內或界外告知後進入，不犯戒。如果有比丘沒有告知就進入，犯波夜提罪（一種戒律）。沒有告知非人出家者就進入，不犯戒。乃至污染比丘尼以及其他沙門婆羅門等，沒有告知就進入，不犯戒。』

問：『是否有比丘接受邀請后，在飯前飯後沒有告知就去兩三家，不犯戒呢？』答：『有。如果有衣食的邀請而去，不犯戒。如果不是五種食物（飯、麥飯、大麥飯、豆飯、雜飯），不犯戒。』

問：『如果比丘在夜晚未亮或未藏好寶物時到達城門，犯突吉羅罪（一種輕罪）。到達四天王或夜叉等守護的城門，犯突吉羅罪。』

『如果比丘在說戒時說：『我才剛知道這條戒律。』不犯戒嗎？』答：『有。指不共戒（非共同宣說的戒律）。如果是共戒（共同宣說的戒律），犯波夜提罪。比丘尼也一樣。』

『如果比丘用角、牙齒、骨頭做針房，犯波夜提罪。是否有做了不犯戒的情況呢？』『為他人做，犯突吉羅罪。他人做好后給予，不犯戒。』

問：『是否有超過修伽陀（佛陀）八指長度做床腳而不犯波夜提罪的情況呢？』答：『有。如果用牙、摩尼（寶珠）製作，犯突吉羅罪。』

問：『如佛所說，如果眾僧坐床或臥床，自己用兜羅絮（一種棉絮）縫在床上又解去，犯波夜提罪並需要懺悔。是否有不解去而不犯戒的情況呢？』答：『有。如果用其他材料製作，犯突吉羅罪。雨衣戒、覆瘡衣戒、尼師檀戒（坐具戒）、佛衣等量戒，不凈物也一樣。』

問波夜提罪問答結束。

問波羅提提舍尼（一種懺悔法）事

在白衣（在家信徒）家，從三種人那裡接受食物，犯突吉羅罪，即賊住人（住在盜賊出沒地方的人）、本犯戒人（曾經犯戒的人）、本

【English Translation】 English version Answer: 'In three places, namely, in the Aranya (secluded place), in the village, and walking in the air by means of supernatural powers, entering without informing does not constitute an offense. If a companion is a Bhikkhu (monk) who does not understand the rules, entering a village without informing does not constitute an offense. Entering from the ground into the air after informing does not constitute an offense; the opposite is also the same. Entering after informing within or outside the boundary does not constitute an offense. If a Bhikkhu enters without informing, it is an offense of Payattika (a type of monastic offense). Entering without informing a non-human who has taken ordination does not constitute an offense. Even polluting a Bhikkhuni (nun) and other Sramanas (ascetics) and Brahmanas (priests), entering without informing does not constitute an offense.'

Question: 'Is there a Bhikkhu who, having received an invitation, goes to two or three houses before or after the meal without informing, and does not commit an offense?' Answer: 'Yes. If going because of an invitation for clothing or food, it does not constitute an offense. If it is not one of the five kinds of food (rice, wheat rice, barley rice, bean rice, mixed rice), it does not constitute an offense.'

Question: 'If a Bhikkhu arrives at the city gate before dawn or before concealing treasures, it is an offense of Dukkata (a minor offense). Arriving at the city gate guarded by the Four Heavenly Kings or Yakshas (spirits), it is an offense of Dukkata.'

'If a Bhikkhu, when reciting the precepts, says: 'I have only just learned this precept,' does it not constitute an offense?' Answer: 'Yes. It refers to a non-common precept (a precept not recited in common). If it is a common precept (a precept recited in common), it is an offense of Payattika. The same applies to Bhikkhunis.'

'If a Bhikkhu makes a needle case from horn, teeth, or bone, it is an offense of Payattika. Is there a case where making it does not constitute an offense?' 'Making it for another, it is an offense of Dukkata. If another makes it and gives it, it does not constitute an offense.'

Question: 'Is there a case where making bed legs exceeding eight Sugata (Buddha) finger-widths does not constitute an offense of Payattika?' Answer: 'Yes. If made of ivory or Mani (jewels), it is an offense of Dukkata.'

Question: 'As the Buddha said, if the Sangha (monastic community) sits on a bed or lies on a bed, and one sews Tula cotton (a type of cotton) onto the bed and then removes it, it is an offense of Payattika and requires repentance. Is there a case where not removing it does not constitute an offense?' Answer: 'Yes. If made of other materials, it is an offense of Dukkata. The precept regarding rain cloaks, the precept regarding covering wound cloths, the precept regarding Nishidana (sitting cloth), the precept regarding the measure of the Buddha's robe, and impure things are also the same.'

End of questions and answers regarding Payattika offenses.

Questions regarding Patidesaniya (a type of confession)

In the house of a layman (lay follower), receiving food from three types of people is an offense of Dukkata, namely, a thief-dweller (a person living in a place frequented by thieves), a person who has previously violated precepts, a person who has

不和合人。比丘在空中受食，比丘在界內從界外比丘尼邊受食，不犯。從親里受食，不犯。非親里同意受，不犯。遣使手印受，不犯。

若比丘入白衣家乞食，比丘尼語居士言：「與是比丘食。」比丘受食，突吉羅。為他受食，突吉羅。遣使手印受，突吉羅。親里，不犯。

若怖畏阿練若處不病內受食，突吉羅。如佛所說，比丘語居士言：「此中有怖畏。」居士問比丘言：「此中有賊不？有者我當語王。」比丘應言：「無。」界外受，不犯。若道中食，不犯。比丘遮居士言：「莫入。」自入不犯。比丘若狂，不犯。

問：「頗有比丘學家中受食不犯耶？」答：「有。若先請、若病，不犯。」

波羅提提舍尼竟。

毗尼摩得勒伽略說七千偈，一偈有三十二字，七千偈便有二十二萬四千言，十卷成。

薩婆多部毗尼摩得勒伽卷第十

【現代漢語翻譯】現代漢語譯本對於不和合的人，比丘在空中接受食物，或者比丘在戒律範圍之內從戒律範圍之外的比丘尼處接受食物，這些都不算違犯戒律。從親屬那裡接受食物，不算違犯戒律。非親屬但彼此同意接受食物，不算違犯戒律。通過派遣使者或手勢接受食物，不算違犯戒律。如果比丘進入在家居士的家中乞食，比丘尼對居士說：『給這位比丘食物。』比丘接受了食物，犯突吉羅（Dukkata，輕罪）。爲了他人接受食物，犯突吉羅。通過派遣使者或手勢接受食物，犯突吉羅。從親屬那裡接受食物，不算違犯戒律。如果在令人恐懼的阿練若（Aranya，寂靜處）處，沒有生病卻在內部接受食物，犯突吉羅。如同佛陀所說，比丘對居士說：『這裡有怖畏。』居士問比丘說：『這裡有賊嗎？如果有，我應當告訴國王。』比丘應當回答說：『沒有。』在戒律範圍之外接受食物，不算違犯戒律。如果在道路中食用，不算違犯戒律。比丘阻止居士說：『不要進入。』自己進入不算違犯戒律。如果比丘發狂，不算違犯戒律。問：『是否有比丘在居士家中接受食物而不算違犯戒律的情況呢？』答：『有。如果事先被邀請，或者生病，不算違犯戒律。』波羅提提舍尼（Patidesaniya，應懺悔法）結束。《毗尼摩得勒伽》（Vinaya Matrika，律母）略說有七千偈頌，一偈頌有三十二字，七千偈頌便有二十二萬四千字，共十卷完成。《薩婆多部毗尼摩得勒伽》（Sarvastivada Vinaya Matrika，一切有部律母）卷第十

【English Translation】 English version For those who are not in harmony, it is not an offense if a Bhikkhu (monk) receives food in the air, or if a Bhikkhu within the boundary receives food from a Bhikkhuni (nun) outside the boundary. It is not an offense to receive food from relatives. It is not an offense if non-relatives agree to give and receive food. It is not an offense to receive food through a messenger or by hand gestures. If a Bhikkhu enters a householder's home to beg for food, and a Bhikkhuni says to the householder, 'Give food to this Bhikkhu,' and the Bhikkhu receives the food, it is a Dukkata (wrongdoing). To receive food for another, it is a Dukkata. To receive food through a messenger or by hand gestures, it is a Dukkata. Receiving from relatives is not an offense. If, in a frightening Aranya (secluded place), one receives food internally without being ill, it is a Dukkata. As the Buddha said, if a Bhikkhu says to a householder, 'There is fear here,' and the householder asks the Bhikkhu, 'Are there thieves here? If so, I should tell the king,' the Bhikkhu should say, 'No.' Receiving outside the boundary is not an offense. Eating on the road is not an offense. If a Bhikkhu prevents a householder, saying, 'Do not enter,' it is not an offense for him to enter himself. If a Bhikkhu is insane, it is not an offense. Question: 'Are there cases where a Bhikkhu can receive food in a householder's home without committing an offense?' Answer: 'Yes. If previously invited, or if ill, it is not an offense.' The Patidesaniya (offenses to be confessed) is complete. The Vinaya Matrika (matrix of the Vinaya) is briefly explained in seven thousand verses, with thirty-two characters per verse, totaling two hundred and twenty-four thousand characters, completed in ten volumes. Sarvastivada Vinaya Matrika (Sarvastivada's matrix of the Vinaya), volume ten.