T23n1443_根本說一切有部苾芻尼毗奈耶

大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

No. 1443

根本說一切有部苾芻尼毗奈耶卷第一

三藏法師義凈奉　制譯

毗奈耶序

稽首大悲尊，　　能哀愍一切； 　面滿如初日，　　目凈若青蓮。 　佛生調伏家，　　弟子眾調伏； 　調伏除眾過，　　敬禮法中尊。 　佛說三藏教，　　毗奈耶為首； 　我於此教中，　　略申其讚頌。 　如樹根為最，　　條幹由是生； 　佛說律為本，　　能生諸善法。 　譬如大堤防，　　瀑流不能越； 　戒法亦如是，　　能遮于毀禁。 　諸佛證菩提，　　獨覺身心靜； 　及以阿羅漢，　　咸由律行成。 　三世諸賢聖，　　遠離有為縛； 　皆以律為本，　　能至安隱處。 　若此調伏教，　　安住於世間； 　即是諸如來，　　正法藏不滅。 　戒是能安立，　　如來正法燈； 　離此即便無，　　安隱涅槃路。 　佛游於世間，　　隨處說經法； 　律教不如是，　　故知難值遇。 　如地載群生，　　能長諸卉木； 　律教亦如是，　　能生諸福智。 　佛說由律教，　　能生眾功德； 　奉持得解脫，　　毀破生惡趣。 　像馬若不調，　　制之以鉤策； 　律教亦如是，　　不

【現代漢語翻譯】 現代漢語譯本 No. 1443 根本說一切有部苾芻尼毗奈耶卷第一 三藏法師義凈奉　制譯 毗奈耶序 稽首大悲尊（偉大的慈悲者），　　能哀愍一切； 面滿如初日，　　目凈若青蓮（藍色蓮花）。 佛生調伏家，　　弟子眾調伏； 調伏除眾過，　　敬禮法中尊。 佛說三藏教（佛教的三部分經典），　　毗奈耶（戒律）為首； 我於此教中，　　略申其讚頌。 如樹根為最，　　條幹由是生； 佛說律為本，　　能生諸善法。 譬如大堤防，　　瀑流不能越； 戒法亦如是，　　能遮于毀禁。 諸佛證菩提（覺悟），　　獨覺身心靜； 及以阿羅漢（已證悟者），　　咸由律行成。 三世諸賢聖，　　遠離有為縛； 皆以律為本，　　能至安隱處。 若此調伏教，　　安住於世間； 即是諸如來（佛），　　正法藏不滅。 戒是能安立，　　如來正法燈； 離此即便無，　　安隱涅槃（寂滅）路。 佛游於世間，　　隨處說經法； 律教不如是，　　故知難值遇。 如地載群生，　　能長諸卉木； 律教亦如是，　　能生諸福智。 佛說由律教，　　能生眾功德； 奉持得解脫，　　毀破生惡趣。 象馬若不調，　　制之以鉤策； 律教亦如是，　　不

【English Translation】 English version No. 1443 The Mūlasarvāstivāda Bhikṣuṇī Vinaya, Volume 1 Translated under Imperial Order by the Tripiṭaka Master Yijing Preface to the Vinaya I bow to the Great Compassionate One (the great compassionate one), who can have compassion for all; Whose face is as full as the newly risen sun, whose eyes are as pure as blue lotuses (blue lotus). The Buddha was born into a family of taming, and his disciples are tamed; Taming removes all faults, I respectfully bow to the most honored in the Dharma. The Buddha spoke of the Tripiṭaka (the three collections of Buddhist scriptures), with the Vinaya (discipline) as the foremost; Within this teaching, I briefly express my praise. Just as the root of a tree is the most important, from which branches and trunks grow; The Buddha said that the Vinaya is the foundation, capable of generating all good dharmas. It is like a great embankment, which a torrential flow cannot breach; The precepts are also like this, capable of preventing the breaking of prohibitions. All Buddhas attain Bodhi (enlightenment), and Pratyekabuddhas (solitary Buddhas) have quiet minds and bodies; And Arhats (enlightened beings), all are accomplished through the practice of the Vinaya. The virtuous and holy ones of the three times, are far from the bonds of conditioned existence; All take the Vinaya as the foundation, capable of reaching the place of peace and security. If this teaching of taming abides in the world; Then the Tathāgatas (Buddhas), the treasury of the True Dharma will not perish. The precepts are capable of establishing the lamp of the Tathāgata's True Dharma; Without this, there is no path to peaceful Nirvana (liberation). The Buddha travels in the world, preaching the Sutras (discourses) everywhere; The Vinaya is not like this, therefore it is known to be difficult to encounter. Just as the earth carries all beings, and can grow all plants and trees; The Vinaya is also like this, capable of generating all blessings and wisdom. The Buddha said that through the Vinaya, one can generate all merits; Upholding it leads to liberation, violating it leads to rebirth in evil realms. If elephants and horses are not tamed, they are controlled with hooks and whips; The Vinaya is also like this, not

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調令善順。 　如城有隍塹，　　能御諸怨敵； 　律教亦如是，　　能防于破戒。 　譬如大海水，　　能漂于死屍； 　律教亦如是，　　能除諸破戒。 　律是法中王，　　諸佛之導首； 　苾芻喻商旅，　　此為無價珍。 　破戒逾蛇毒，　　律如阿伽陀； 　盛壯意難調，　　以律為轡勒。 　律于善道處，　　常與作橋樑； 　亦于惡趣海，　　能與為船筏。 　若行於險路，　　戒為善導者； 　若升無畏城，　　以戒為梯嶝。 　大師最勝尊，　　親說于律教； 　此二無差別，　　咸應歸命禮。 　佛及聖弟子，　　咸依律教住； 　于戒生恭敬，　　故我歸命禮。 　我依律讚歎，　　此說應尊重； 　于初首歸依，　　吉祥事成就。 　毗奈耶大海，　　涯際淼難知； 　差別相無窮，　　豈我能詳悉！ 　大師律教海，　　甚深難可測； 　我今隨自能，　　略贊于少分。 　世尊涅槃時，　　普告諸大眾： 　汝於我滅后，　　咸應尊敬戒。 　故我申讚頌，　　欲說毗奈耶； 　仁等應至心，　　善聽調伏教。

別解脫經難得聞，　　經于無量俱胝劫； 　讀誦受持亦如是，　　如說行者更難遇。 　諸佛出現於世樂，　　演說微妙正法樂； 　僧伽一心同見樂，　　和合俱修勇進

【現代漢語翻譯】 現代漢語譯本 調令善順。 如同城市有護城河，能夠抵禦各種怨敵；律教也是如此，能夠防止破戒。 譬如大海水，能夠漂走死屍；律教也是如此，能夠去除各種破戒。 律是佛法中的君王，是諸佛的引導者；比丘（bhiksu，佛教出家男眾）好比商人，律是無價之寶。 破戒勝過蛇毒，律如同阿伽陀（agada，一種藥）；盛壯之年心意難以調伏，用律作為韁繩。 律在善道之處，常常作為橋樑；也在惡趣之海，能夠作為船筏。 如果行走在危險的道路上，戒是好的引導者；如果登上無畏之城，用戒作為梯子。 大師最勝尊（指佛陀），親自宣說律教；這兩者沒有差別，都應該歸命敬禮。 佛和聖弟子，都依靠律教而住；對於戒產生恭敬心，所以我歸命敬禮。 我依靠律來讚歎，這番話應該尊重；在最初就歸依，吉祥的事情就能成就。 毗奈耶（Vinaya，律藏）如同大海，邊際渺茫難以知曉；差別相無窮無盡，我怎麼能夠詳細瞭解！ 大師的律教之海，非常深奧難以測量；我現在隨自己的能力，略微讚歎少許。 世尊涅槃的時候，普遍告訴大眾：你們在我滅度之後，都應該尊敬戒律。 所以我再次讚頌，想要宣說毗奈耶（Vinaya，律藏）；你們應該至誠用心，好好聽聞調伏之教。 別解脫經（Pratimoksha Sutra，戒經）難以聽聞，要經過無量俱胝（koti，印度數字單位，意為千萬）劫；讀誦受持也是如此，如法修行的人更難遇到。 諸佛出現在世間是快樂的，演說微妙正法是快樂的；僧伽（Samgha，僧團）一心同見是快樂的，和合共同修行勇猛精進。

【English Translation】 English version The ordinance is well-ordered and harmonious. Like a city with a moat, it can defend against all hostile enemies; the Vinaya (Vinaya, monastic rules) is also like this, able to prevent transgressions. Just as the ocean can carry away corpses; the Vinaya (Vinaya, monastic rules) is also like this, able to remove all transgressions. The Vinaya (Vinaya, monastic rules) is the king among the Dharma, the guide of all Buddhas; the Bhiksu (bhiksu, a Buddhist monk) is like a merchant, and this is a priceless treasure. Transgressing precepts is worse than snake venom, the Vinaya (Vinaya, monastic rules) is like an Agada (agada, a type of medicine); in youth, the mind is difficult to tame, use the Vinaya (Vinaya, monastic rules) as reins. The Vinaya (Vinaya, monastic rules), in the realm of good paths, always serves as a bridge; also in the ocean of evil destinies, it can serve as a raft. If walking on a dangerous road, precepts are a good guide; if ascending to the city of fearlessness, use precepts as a ladder. The Great Master, the most supreme and venerable (referring to the Buddha), personally proclaimed the Vinaya (Vinaya, monastic rules); these two are no different, and both should be revered and paid homage to. The Buddha and the holy disciples, all abide by the Vinaya (Vinaya, monastic rules); generating reverence for the precepts, therefore I pay homage. I rely on the Vinaya (Vinaya, monastic rules) to praise, these words should be respected; in the very beginning, taking refuge, auspicious things will be accomplished. The Vinaya (Vinaya, monastic rules) is like a vast ocean, its boundaries are distant and difficult to know; the differences are endless, how can I understand them in detail! The Great Master's ocean of Vinaya (Vinaya, monastic rules) is very deep and difficult to fathom; I now, according to my own ability, briefly praise a small portion. When the World Honored One entered Nirvana, he universally told the assembly: After my passing, you should all respect the precepts. Therefore, I again praise, wanting to proclaim the Vinaya (Vinaya, monastic rules); you should be sincere and attentive, and listen well to the teachings of taming. The Pratimoksha Sutra (Pratimoksha Sutra, monastic code) is difficult to hear, it takes countless kotis (koti, a unit of measurement in ancient India, meaning ten million) of kalpas; reading, reciting, and upholding it are also like this, and it is even more difficult to encounter someone who practices accordingly. The appearance of Buddhas in the world is joyful, expounding the subtle and wonderful Dharma is joyful; the Sangha (Samgha, monastic community) being of one mind is joyful, and harmoniously cultivating with courage and diligence.

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樂。 　若見聖人則為樂，　　並與共住亦為樂； 　若不見諸愚癡人，　　是則名為常受樂。 　見具尸羅者為樂，　　若見多聞亦名樂； 　見阿羅漢是真樂，　　由於後有不生故。 　于河津處妙階樂，　　以法降怨戰勝樂； 　證得正慧果生時，　　能除我慢盡為樂。 　若有能為決定意，　　善伏根欲具多聞； 　從少至老處林中，　　寂靜閑居蘭若樂。

合十指恭敬，　　禮釋迦師子； 　別解脫調伏，　　我說仁善聽。 　聽已當正行，　　如大仙所說； 　于諸小罪中，　　勇猛亦勤護。 　心馬難制止，　　勇決恒相續； 　別解脫如銜，　　有百針極利。 　若人違軌則，　　聞教便能止； 　大士若良馬，　　當出煩惱陣。 　若人無此銜，　　亦不曾喜樂； 　彼沒煩惱陣，　　迷轉于生死。

八波羅市迦法

總攝頌曰：

不凈不與取，　　斷人稱上法； 　觸八事覆隨，　　斯皆不共住。

不凈行學處第一

爾時菩薩在睹史天宮，將欲下生，先以五事觀察世間。云何為五？一、觀遠祖，二、觀時節，三、觀方國，四、觀近族，五、觀母氏。時六慾天來至母所，三凈其腹。摩耶夫人因寢，夢見六牙白象來降腹中。於時大地六種震動，於此世間有大光明普皆

【現代漢語翻譯】 現代漢語譯本 樂。 若見到聖人是快樂的，與聖人一起居住也是快樂的； 如果不見到那些愚癡的人，這就是所謂的常受快樂。 見到具有戒行（Sila）的人是快樂的，如果見到博學多聞的人也稱為快樂； 見到阿羅漢（Arahan）才是真正的快樂，因為不再有來世的 জন্ম。 在河流的渡口建造精妙的階梯是快樂的，以佛法降伏怨恨、戰勝煩惱是快樂的； 證得正慧的果實產生之時，能夠去除我慢，一切都是快樂的。 如果有人能夠堅定意志，善於調伏六根和慾望，並且博學多聞； 從年少到年老都住在森林中，寂靜閑居在蘭若（Aranya）是快樂的。 合起十指恭敬地，禮敬釋迦牟尼師子（Sakya-simha）； 關於別解脫戒（Pratimoksa）的調伏，我將講述，請仁者善心傾聽。 聽聞之後應當如法奉行，如同大仙（佛陀）所說； 對於各種小罪，也要勇猛精進地守護。 心如野馬難以控制，要以勇猛的決心持續約束； 別解脫戒就像韁繩，上面有無數鋒利的針。 如果有人違背軌則，聽聞教誨便能停止惡行； 大士（菩薩）就像良馬，應當衝出煩惱的戰場。 如果人沒有這韁繩，也不曾因此而喜悅； 他們會沉沒在煩惱的戰場中，在生死輪迴中迷失方向。 八波羅市迦法（Ashta Parajika Dharma） 總攝頌說： 不凈行、不與取（偷盜），斷人命、自稱證得上法； 觸身、八事、覆藏、隨順，這些都是不共住（不能一起居住）的。 不凈行學處第一 當時菩薩（Bodhisattva）在兜率天宮（Tushita Heaven），將要下生到人間，先用五件事來觀察世間。哪五件事呢？一、觀察遠祖，二、觀察時節，三、觀察方國，四、觀察近族，五、觀察母親。當時六慾天（Six Desire Heavens）來到菩薩母親的住所，使她的腹部變得清凈。摩耶夫人（Maya）因為睡眠，夢見六牙白象降入腹中。當時大地發生六種震動，這個世間充滿了光明。

【English Translation】 English version Joy. It is joyful to see a sage, and it is also joyful to live with them; If one does not see those foolish people, then it is called constant joy. It is joyful to see one who possesses morality (Sila), and it is also called joyful to see one who is learned; Seeing an Arhat (Arahan) is true joy, because there is no rebirth in the future. Building exquisite steps at a river crossing is joyful, subduing resentment with the Dharma and overcoming afflictions is joyful; When the fruit of right wisdom is attained, being able to remove arrogance, everything is joyful. If someone can have a determined will, be good at subduing the senses and desires, and be learned; Living in the forest from youth to old age, dwelling quietly in an Aranya is joyful. Joining the ten fingers in reverence, paying homage to Sakya-simha (Lion of the Sakyas); Regarding the discipline of Pratimoksa (individual liberation), I will speak, may the benevolent ones listen with good hearts. After listening, one should practice accordingly, as the great sage (Buddha) said; Towards all minor offenses, one should also be courageous and diligently protect oneself. The mind is like a wild horse, difficult to control, one must continuously restrain it with courageous resolve; The Pratimoksa is like a bridle, with countless extremely sharp needles. If someone violates the rules, hearing the teachings, they can stop their evil deeds; A great being (Bodhisattva) is like a fine horse, they should break out of the battlefield of afflictions. If a person does not have this bridle, nor has ever rejoiced in it; They will sink into the battlefield of afflictions, lost in the cycle of birth and death. The Eight Parajika Dharmas (Ashta Parajika Dharma) The summary verse says: Unclean conduct, taking what is not given (stealing), taking human life, claiming to have attained superior Dharma; Physical contact, eight matters, concealment, compliance, these are all grounds for not living together (in community). The First Training Rule on Impure Conduct At that time, the Bodhisattva (Bodhisattva) was in the Tushita Heaven (Tushita Heaven), about to descend to the human world, and first observed the world with five things. What are the five things? First, observing the distant ancestors, second, observing the season, third, observing the country, fourth, observing the close relatives, and fifth, observing the mother. At that time, the Six Desire Heavens (Six Desire Heavens) came to the residence of the Bodhisattva's mother, making her womb pure. Maya (Maya) dreamed, because of sleep, of a white elephant with six tusks descending into her womb. At that time, the earth shook in six ways, and this world was filled with great light.

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照耀，世界中間幽闇之所，日月威光不能照處皆悉大明。其中有情由黑闇障之所映蔽，從生至死於自身分尚不能睹，何況余類能互相見。遇斯光已生奇特想，咸作是語：「云何此中忽有眾生？」乃至菩薩初降誕時，大地震動普放光明，如前無異。於此三千大千世界有緣之類見斯光者，歡喜踴躍生希有想。

時有四大國王，各生太子，室羅伐城梵授大王，初誕子時有大光明，便作是念：「由我聖子福德力故，放大光明普照世界，宜與我子名曰勝光。」又王舍城大蓮花王，初誕子時亦有光明，便作是念：「我子福力誠為希有，初生之時大光遍照，猶如日輪影光熾盛，母又名影，宜與我子名為影勝。」又憍閃毗國百軍大王，初誕子時亦見光明，便作是念：「我子福力有大光明，如日初現普照世間，宜與我子名曰出光。」又嗢逝尼國有大輪王，初誕子時亦見光明，便作是念：「我兒生時有勝光彩，猶如燈明能破大闇，宜與我子名曰燈光。」雖彼四王各生喜念，云此神異皆由我子，豈知威光乃是菩薩慈善根力，廣大熏修不可思議福德所致。當於此日，大釋迦氏難陀為先，俱時誕生五百童子，其耶輸陀羅、鹿母、瞿舁此三為首，俱時誕生六萬童女。復有五百侍男闡陀為首，及五百侍女同時而生，又有五百母象建托為首，及五

【現代漢語翻譯】 現代漢語譯本：照耀，世界中間那些幽暗的地方，即使是太陽和月亮的光芒也無法照到的地方，都被這光明照亮。那些被黑暗遮蔽的有情眾生，從出生到死亡都無法看清自己，更何況是看到其他的生命。當他們遇到這光明時，都感到非常驚奇，都說：『為什麼這裡突然出現了眾生？』乃至菩薩（Bodhisattva）初次降生的時候，大地都震動了，普遍放出光明，和之前的情況一樣。在這三千大千世界里，所有有緣的眾生看到這光明，都歡喜雀躍，覺得非常稀有。 當時有四大國王，各自生了太子。室羅伐城（Śrāvastī）的梵授大王（Brahmadatta）初次生子的時候，有大光明出現，於是他想：『這是因為我的聖子有福德的力量，所以放出大光明普照世界，應該給我的兒子取名為勝光（Śrīprabha）。』又王舍城（Rājagṛha）的大蓮花王（Mahāpadma），初次生子的時候也有光明出現，於是他想：『我的兒子有這樣的福力真是稀有，剛出生的時候就有大光明遍照，就像太陽的光芒一樣熾盛，而且他的母親又名叫影，應該給我的兒子取名為影勝（Chāyāśrī）。』又憍閃毗國（Kauśāmbī）的百軍大王（Śatrughna），初次生子的時候也看到了光明，於是他想：『我的兒子有福力，有大光明，就像太陽剛出現的時候普照世間，應該給我的兒子取名為出光（Abhyudgata）。』又嗢逝尼國（Ujjayinī）的大輪王（Mahācakra），初次生子的時候也看到了光明，於是他想：『我的兒子出生的時候有殊勝的光彩，就像燈光一樣能夠破除大黑暗，應該給我的兒子取名為燈光（Pradīpa）。』雖然這四位國王各自都感到歡喜，認為這種神奇的現象都是因為自己的兒子，但他們哪裡知道，這威光其實是菩薩（Bodhisattva）慈善的根力，是菩薩（Bodhisattva）通過廣大地修行積累的不可思議的福德所導致的。就在這一天，以大釋迦氏（Mahāśākya）的難陀（Nanda）為首，同時誕生了五百個童子，以耶輸陀羅（Yaśodharā）、鹿母（Mṛgā）、瞿夷（Gopā）這三位為首，同時誕生了六萬個童女。還有五百個侍男，以闡陀（Chandaka）為首，以及五百個侍女也同時出生，還有五百頭母象，以建托（Kanthaka）為首，以及五

【English Translation】 English version: Illuminating those dark places in the middle of the world, places where even the light of the sun and moon cannot reach, were all greatly illuminated. Sentient beings there, obscured by the darkness, could not even see themselves from birth to death, let alone see each other. When they encountered this light, they had a peculiar thought, and all said: 'Why are there suddenly sentient beings here?' Even when the Bodhisattva (Bodhisattva) first descended, the earth shook and emitted light everywhere, just as before. Those beings in this three thousand great thousand worlds who had the affinity to see this light rejoiced and were filled with rare thoughts. At that time, there were four great kings, each of whom had a prince born. King Brahmadatta (Brahmadatta) of Śrāvastī (Śrāvastī), when his first son was born, there was great light, and he thought: 'Because of the power of my holy son's merit, he emits great light that illuminates the world, so I should name my son Śrīprabha (Śrīprabha).' Also, King Mahāpadma (Mahāpadma) of Rājagṛha (Rājagṛha), when his first son was born, there was also light, and he thought: 'My son's merit is truly rare, for at the time of his birth, great light shone everywhere, like the blazing light of the sun, and his mother is also named Shadow, so I should name my son Chāyāśrī (Chāyāśrī).' Also, King Śatrughna (Śatrughna) of Kauśāmbī (Kauśāmbī), when his first son was born, also saw light, and he thought: 'My son has the merit of great light, like the sun appearing for the first time, illuminating the world, so I should name my son Abhyudgata (Abhyudgata).' Also, King Mahācakra (Mahācakra) of Ujjayinī (Ujjayinī), when his first son was born, also saw light, and he thought: 'My son has excellent radiance at birth, like a lamp that can break through great darkness, so I should name my son Pradīpa (Pradīpa).' Although these four kings each felt joy, thinking that these miraculous phenomena were all because of their sons, how could they know that this majestic light was actually the root power of the Bodhisattva's (Bodhisattva) benevolent deeds, brought about by the inconceivable merit accumulated through extensive cultivation. On this day, with Nanda (Nanda) of the Mahāśākya (Mahāśākya) clan as the leader, five hundred boys were born at the same time, and with Yaśodharā (Yaśodharā), Mṛgā (Mṛgā), and Gopā (Gopā) as the leaders, sixty thousand girls were born at the same time. There were also five hundred male attendants, with Chandaka (Chandaka) as the leader, and five hundred female attendants were also born at the same time, and there were also five hundred female elephants, with Kanthaka (Kanthaka) as the leader, and five

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百牝馬各生一子。是時大地忽然自現五百伏藏，諸有邊隅不臣之處咸來賓伏。

是時釋梵大王與諸天眾百千圍繞，恭敬尊重親事菩薩。又諸王都城邑聚落一切長者婆羅門等，咸為瞻仰禮事菩薩普皆雲集。於時凈飯王作如是念：「以我宿福之所招感，今有聖子來生我家，又能成就一切勝事，宜與我子名一切事成。」

爾時摩揭陀國有一大城名尼拘律，安隱豐樂人民熾盛。於此城中有大婆羅門亦名尼拘律，富有財產多諸僕使，金銀珍寶倉庫盈溢，有大力勢如毗沙門王，復有十八廣大聚落以充封祿，十六大邑以充僕使，有六十億上妙真金。其摩揭陀主大蓮花王有千具犁，婆羅門家犁數亦等，恐招過咎，于千數中但減其一。然由宿因福善所感業果成熟，種糠麥子便生金麥，每收果實滿二百餘石。其人每日朝覲王時，恒以一掬金麥獻壽，愿王福命無窮。後於望族娶女為妻，經歷多年了無子息，恒求繼嗣竟未稱心，遂便享祭一切神祇。雖久祈請不能遂意，心懷憂苦掌頰而嘆：「我今家資巨億，既無繼嗣將欲付誰？終被官收自無毫分。」母曰：「汝今何故如是長嘆？」答曰：「我今身心豈得安隱？資產豐贍世所希有，現無子息形命難保，一旦壽終咸皆散失。」母曰：「且止勿憂，示汝方便。我見世間無子息者，或自祈請

【現代漢語翻譯】 現代漢語譯本 一百匹母馬各自生下一個孩子。這時，大地上忽然自然顯現出五百個伏藏（埋藏的寶藏），所有邊遠地區不臣服的地方都來歸順。

這時，釋梵大王（Śakra and Brahmā，佛教中的兩位重要護法神）與諸天眾成百上千地圍繞著，恭敬尊重地侍奉菩薩。又有各個王都、城邑、村落的一切長者、婆羅門等，都來瞻仰禮拜菩薩，普皆雲集。當時凈飯王（Śuddhodana，釋迦牟尼的父親）這樣想：『憑藉我宿世的福報所感應，如今有聖子降生我家，又能成就一切殊勝之事，應該給我的兒子取名為一切事成。』

當時摩揭陀國（Magadha，古印度十六雄國之一）有一座大城名叫尼拘律（Nigrodha），安穩豐樂，人民興盛。在這座城中有一位大婆羅門也名叫尼拘律（Nigrodha），富有財產，有很多僕人使喚，金銀珍寶倉庫盈滿，有很大的勢力，如同毗沙門王（Vaiśravaṇa，佛教中的北方守護神），又有十八個廣大的村落作為封地，十六個大邑作為僕人的供給，有六十億上等的純金。那摩揭陀國主大蓮花王（Padma，國王名）有一千具犁，婆羅門家的犁的數量也相等，（婆羅門）恐怕招致過錯，在千數中只減少了一具。然而由於宿世的因緣，福善所感，業果成熟，種下糠麥的種子便生出金麥，每次收穫的果實滿二百多石。這個人每天早晨朝見國王時，總是用一掬金麥獻給國王祝壽，愿國王福壽無疆。後來在望族娶了女子為妻，經歷多年沒有子息，一直尋求後代繼承家業，始終沒有如願，於是便享祭一切神祇。雖然很久地祈請也不能如願，心中懷著憂愁，用手掌托著臉頰嘆息：『我現在家資巨億，既然沒有後代，將要交給誰呢？最終會被官府收走，自己沒有絲毫的份。』母親說：『你現在因為什麼緣故這樣長嘆？』回答說：『我現在身心怎麼能安穩呢？資產豐厚，世上少有，現在沒有子息，性命難保，一旦壽命終結，全部都會散失。』母親說：『暫且停止憂愁，告訴你一個方法。我看到世上沒有子息的人，或者自己祈請

【English Translation】 English version A hundred mares each gave birth to a foal. At that time, five hundred hidden treasures (Vast repositories of wealth) suddenly appeared on the earth, and all the outlying areas that were not submissive came to pay homage.

At that time, King Śakra and Brahmā (Two important protector deities in Buddhism) , surrounded by hundreds of thousands of celestial beings, respectfully honored and attended to the Bodhisattva. Furthermore, all the elders, Brahmins, and others from various royal capitals, cities, towns, and villages gathered to behold and pay homage to the Bodhisattva. At that time, King Śuddhodana (Father of Siddhartha Gautama) thought to himself: 'Due to the merit I have accumulated in past lives, a holy son has been born into my family, and he will accomplish all auspicious deeds. I should name my son 'Sarvārthasiddha' (He who accomplishes all goals).'

At that time, there was a large city in the kingdom of Magadha (One of the sixteen Mahajanapadas of ancient India) called Nigrodha, which was peaceful, prosperous, and densely populated. In this city, there was a great Brahmin also named Nigrodha, who was wealthy, had many servants, and whose storehouses were filled with gold, silver, and precious jewels. He possessed great power, like King Vaiśravaṇa (The Buddhist guardian of the north), and had eighteen large villages as fiefs, sixteen large towns to provide for his servants, and sixty billion units of excellent pure gold. The ruler of Magadha, King Padma (Lotus), had a thousand plows, and the Brahmin's household had the same number of plows. Fearing that this might be considered excessive, the Brahmin reduced the number by one. However, due to the karmic results of his past good deeds, when he planted chaff and wheat seeds, they grew into golden wheat, and each harvest yielded more than two hundred 'shi' (unit of dry measure). Every day, when this man went to pay homage to the king, he would offer a handful of golden wheat to wish the king long life and prosperity. Later, he married a woman from a noble family, but after many years, they had no children. He constantly sought an heir to continue his lineage but was never satisfied. Therefore, he offered sacrifices to all the deities. Although he prayed for a long time, his wishes were not fulfilled. He was filled with sorrow and sighed, resting his cheek on his palm: 'Now I have immense wealth, but since I have no heir, to whom shall I leave it? Eventually, it will be seized by the government, and I will have no share in it.' His mother said, 'Why are you sighing like this?' He replied, 'How can I be at peace? My wealth is abundant, rare in the world, but now I have no children, and my life is uncertain. Once I die, everything will be lost.' His mother said, 'Stop worrying for now, and I will show you a way. I have seen people in the world who have no children either pray

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或令他求，發殷重心無愿不果。」子白母曰：「其事如何？」母曰：「我先無子，求尼拘律樹遂便有汝。汝今宜於神樹竭力祈請，但求一子必當遂意。」

時婆羅門奉母教已，於後園內畢缽羅樹下，廣設珍羞具申祈請曰：「伏惟樹神早授我子。若稱願者，請於此處廣立神堂，並設大會慶謝殊恩。」于日日中常作如是祈請發願，又告神曰：「若不遂意，我當連根伐樹，令汝無依。」於時天神知此慇勤心生惶懼，念：「我無力，當如之何？」即便速往毗沙門處，白言：「大天！有婆羅門為求子故，於我住處欲為斬伐，幸愿垂恩曲存愍濟。」天王聞已，自念無力，即往上天，白帝釋曰：「愿見聽察！今我所管居住之處，有人求子不能遂心欲為斬伐，既有斯厄幸愿哀憐。」天主聞已告輔佐曰：「若有天子衰相現前，須來報我。」作是教已敬承天命，後於異時有一天子五衰相現，即便速往告天主曰：「今有天子死相現前。」命來告曰：「汝今宜往瞻部州內尼拘律城大婆羅門家而往受生。」作是語已，天子啟曰：「大天當知！彼婆羅門自恃尊貴深生放逸，然佛大師出興於世，化緣若畢當入涅槃，我有宿願於世尊處專修凈行，恐生於彼為我障礙。」天主告曰：「汝勿憂慮，我當助汝於一切時令無放逸。」彼命終已，便往尼拘律

【現代漢語翻譯】 現代漢語譯本 或者讓他向其他神靈祈求，只要誠心誠意，沒有願望不能實現的。』兒子問母親說：『事情是怎樣的呢？』母親說：『我先前沒有兒子，向尼拘律樹（榕樹）祈求，於是就有了你。你現在應該向神樹竭盡全力地祈請，只要祈求一個兒子，必定能夠如願。』 當時，婆羅門聽從母親的教導后，在後花園內的畢缽羅樹（菩提樹）下，擺設豐盛的珍饈美味，懇切地祈請說：『希望樹神早日賜予我兒子。如果能夠如願，請允許我在這裡廣建神堂，並舉辦盛大的法會，慶賀感謝您的特殊恩德。』每天都這樣祈請發願，又告訴神說：『如果不能如我所愿，我就要連根砍伐這棵樹，讓你無所依靠。』當時，天神知道他如此慇勤，心中感到惶恐，心想：『我沒有力量，該怎麼辦呢？』就立刻前往毗沙門（多聞天王）處，稟告說：『大天！有個婆羅門爲了求子，在我居住的地方想要砍伐我，希望您能垂恩憐憫救濟。』天王聽后，心想自己沒有力量，就前往上天，稟告帝釋（因陀羅）說：『希望您能明察！現在我所管轄居住的地方，有人求子不能如願，想要砍伐樹木，既然有這樣的危難，希望您能哀憐。』天主聽后，告訴輔佐說：『如果有天子出現衰敗的徵兆，必須來稟告我。』這樣吩咐后，恭敬地聽從天命。後來，在其他時候，有一天子出現五衰相（天人將死時的五種徵兆），就立刻前往稟告天主說：『現在有個天子出現將死的徵兆。』天主命令來稟告的人說：『你現在應該前往瞻部州（閻浮提）內的尼拘律城（榕樹城）大婆羅門家去投胎受生。』說完這些話后，天子稟告說：『大天應該知道！那個婆羅門自恃尊貴，非常放縱，然而佛陀大師將要出現於世，教化因緣如果完畢就要進入涅槃，我有個宿願要在世尊處專心修行凈行，恐怕出生在他家會成為我的障礙。』天主告訴他說：『你不要憂慮，我會在一切時候幫助你，讓你不會放縱。』那個天子死後，就前往尼拘律（榕樹）。

【English Translation】 English version 'Or let him seek from other deities; with sincere and earnest hearts, no wish will go unfulfilled.' The son asked his mother, 'How is this so?' The mother replied, 'I was childless before, and after praying to the Nigrodha tree (banyan tree), I conceived you. Now you should earnestly pray to the sacred tree with all your might; if you seek a son, your wish will surely be granted.' At that time, the Brahmin, following his mother's instructions, set up a lavish display of delicacies under the Pippala tree (bodhi tree) in the back garden and earnestly prayed, saying, 'I humbly beseech the tree spirit to grant me a son soon. If my wish is fulfilled, please allow me to build a grand shrine here and hold a great assembly to celebrate and thank you for your special grace.' He made such prayers and vows daily, and also told the spirit, 'If my wish is not fulfilled, I will cut down this tree by its roots, leaving you with no support.' At that time, the deity, knowing his earnestness, felt fearful and thought, 'I have no power; what should I do?' He immediately went to Vaishravana (the Guardian King of the North) and reported, 'Great King! A Brahmin, seeking a son, intends to cut me down in my dwelling place. I hope you will show mercy and compassion to save me.' Upon hearing this, the Heavenly King thought to himself that he had no power, so he went to the upper heavens and reported to Indra (Shakra), 'I hope you will investigate! In the place I govern, someone is seeking a son but cannot fulfill his wish and intends to cut down the tree. Since there is such a calamity, I hope you will have pity.' Upon hearing this, the Lord of Heaven told his assistants, 'If any deva shows signs of decline, you must report it to me.' After giving these instructions, he respectfully obeyed the heavenly mandate. Later, at another time, a deva showed the five signs of decay (the five signs indicating the impending death of a deva), and they immediately went to report to the Lord of Heaven, 'Now a deva is showing signs of death.' The Lord commanded the one who came to report, 'Now you should go to the Nigrodha city (Banyan Tree City) in Jambudvipa (the continent south of Mount Meru) and be reborn in the house of the great Brahmin.' After saying these words, the deva reported, 'Great King, you should know! That Brahmin is arrogant and self-important, and very indulgent. However, the Buddha Master will appear in the world, and when his teaching is complete, he will enter Nirvana. I have a past vow to diligently cultivate pure conduct at the place of the World Honored One, and I fear that being born in his house will be an obstacle for me.' The Lord of Heaven told him, 'Do not worry, I will help you at all times so that you will not be indulgent.' After that deva died, he went to Nigrodha (Banyan Tree).

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氏托蘊受生。

聰慧女人有五奇智。何謂為五？一、知男子有欲心，二、知時節，三、知從某人得娠，四、知是男，五、知是女。於時彼婦既有娠已心大歡喜，告其夫曰：「仁者知不？今有善子來入我胎，宜大慶悅。」夫聞說已喜遍身心，高聲唱言：「善哉安樂！我從昔來終日竟夜一心願得承家之子，百年之後隨己力分修諸福業咸稱我名，令此功德資助父母所生之處福樂無盡。凡我家務有所付囑。」作是語已，于高樓上敷設寶座安置其妻，專使名醫調和將護，衣服飲食觸事合宜，兼令一切冷暖澀滑酸咸之類，輕重適時溫涼得所。遍身莊嚴上妙瓔珞，塗飾花鬘光彩超絕，譬如天女居歡喜園。凡所游踐皆在床褥，往來未曾足履于地，耳目所經終不聽視邪惡聲色。月滿生男，姿容超絕，光相炳耀如贍部金。頂圓如蓋臂長過膝，鼻修且直眉高而長，額廣平正眾相具足。三七日後諸親歡會：「此兒今者欲作何字？」相與議曰：「今此孩子，本於畢缽羅樹求得，應名畢缽羅。又從氏族可名迦攝波。」由此時人稱畢缽羅，或云迦攝波。便以孩子授八養母，隨其所須不令闕乏。給以乳藥酥膏及餘眾妙資養之物，速便長大如蓮出水。至童子位將付明師，習學技藝及諸典籍，一經耳目記持不忘。執捉凈瓶威儀進止無不明察，翁聲蓬聲

【現代漢語翻譯】 現代漢語譯本 氏托蘊受生（母親因受精而懷孕）。

聰慧的女人有五種奇異的智慧。哪五種呢？一、知道男子有性慾，二、知道時節（受孕的時機），三、知道是從哪個男子那裡受孕，四、知道懷的是男孩，五、知道懷的是女孩。當時，那位婦人懷孕后，心中非常歡喜，告訴她的丈夫說：『您知道嗎？現在有個好孩子來進入我的胎中，應該大大地慶祝喜悅。』丈夫聽了這話，喜悅遍滿身心，高聲唱道：『太好了，真安樂！我從以前到現在，整天整夜一心希望得到能繼承家業的兒子，百年之後，他能隨自己的能力，廣修各種福業，都稱我的名字，讓這些功德資助父母所生之處，福樂無窮。凡是我家的事務，都有所付託。』說完這些話，就在高樓上鋪設寶座，安置他的妻子，專門派遣名醫調和護理，衣服飲食各方面都合宜，並且使一切冷暖澀滑酸咸之類的食物，輕重適時，溫涼得所。遍身裝飾著上妙的瓔珞，塗飾著花鬘，光彩超絕，譬如天女居住在歡喜園。凡是所遊玩踐踏的地方，都在床褥上，往來沒有用腳踩在地上，耳目所接觸的，始終不聽不看邪惡的聲色。滿月後生了個男孩，姿容超絕，光彩炳耀，像贍部金（一種金子）。頭頂圓滿像傘蓋，手臂長過膝蓋，鼻子修長而且挺直，眉毛高挑而長，額頭寬廣平正，各種相好都具備。三七日後，各位親戚歡聚一堂：『這個孩子現在要取什麼名字？』大家相互商議說：『現在這個孩子，本來是從畢缽羅樹（一種樹）那裡求得的，應該名叫畢缽羅（Pippala）。又可以從氏族來命名，叫迦攝波（Kashyapa）。』因此當時的人稱他為畢缽羅，或者叫迦攝波。便把孩子交給八個乳母，隨他所需要的，不讓他缺乏。供給乳汁、藥物、酥油膏以及其他各種美妙的滋養之物，迅速長大，像蓮花出於水中。到了童子的時候，就交給明師，學習技藝以及各種典籍，一經耳目，就能記住不忘。拿著凈瓶，威儀進退都非常明察，翁聲蓬聲（形容聲音洪亮）。

【English Translation】 English version The clan relied on conception for birth.

Intelligent women possess five extraordinary wisdoms. What are the five? First, knowing that men have desires; second, knowing the seasons (the right time for conception); third, knowing from which man she conceived; fourth, knowing if it is a boy; fifth, knowing if it is a girl. At that time, the woman, having conceived, was overjoyed and told her husband, 'Do you know? Now a good child has entered my womb; we should greatly rejoice.' The husband, hearing this, was filled with joy throughout his body and mind, and exclaimed loudly, 'Excellent, peaceful! From the past until now, day and night, I have wholeheartedly wished for a son to inherit the family lineage. After a hundred years, he will, according to his ability, cultivate various meritorious deeds, all bearing my name, so that these merits will support the place where his parents were born, with endless blessings and happiness. All my family affairs will be entrusted to him.' Having said these words, he set up a precious throne in a high tower and placed his wife upon it, specially assigning famous doctors to harmonize and care for her, ensuring that her clothing and food were all suitable, and that everything cold, warm, astringent, smooth, sour, and salty was provided in appropriate amounts, with the right balance of temperature. She was adorned with exquisite necklaces and decorated with floral garlands, her radiance surpassing all others, like a celestial maiden dwelling in a pleasure garden. Wherever she walked, it was always on bedding, never setting foot on the ground. Her ears and eyes were never exposed to evil sounds or sights. After a full term, she gave birth to a boy, whose appearance was extraordinary, his radiance shining like Jāmbūnada gold (a type of gold). His head was round like a canopy, his arms long, reaching past his knees, his nose was long and straight, his eyebrows high and long, his forehead broad and even, possessing all the auspicious marks. After three weeks, all the relatives gathered together and asked, 'What name shall we give this child?' They discussed among themselves, saying, 'This child was originally sought from the Pippala tree (a type of tree), so he should be named Pippala. Also, according to the clan, he can be named Kashyapa.' Therefore, people at that time called him Pippala, or Kashyapa. Then they entrusted the child to eight wet nurses, providing everything he needed without any lack. They provided milk, medicine, ghee, and other wonderful nourishing things, so that he grew quickly, like a lotus emerging from the water. When he reached boyhood, he was entrusted to a wise teacher to learn skills and various scriptures, remembering everything he heard and saw. Holding a clean bottle, his deportment and movements were all very discerning, with a booming voice.

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及四薜陀悉皆明瞭，所謂：一、頡力薜陀，二、耶樹薜陀，三、娑摩薜陀，四、阿健薜陀(薜陀譯為明智。若解此四則智無不周、用無不備。應云四明論，總有十萬余頌，口相傳授，不合書于紙葉。其中義者，初、廣明作業，二、盛陳讚頌，三、說祭藥法式，四、治國養身。諸婆羅門咸多誦習。斯之四號無可正翻，為此俱存梵字。翁聲即是咒術發端之句。蓬聲乃是命召神祇之言。其薜陀聲韻，外道執以為常，起乎自然來從無始，此聲常住恒在虛空，人口發出即是無常。舊云四圍陀者，訛也)。于諸世間在地居空考諸祥變，復閑方法：謂自祭祀、教他祭祀，自習誦、教他習誦，或自佈施及受他物，於此六事無不明曉，並屬四明所有支派究暢皆盡。能顯自宗善破他論，智識分明利同於火。眾推先俊請為師導，教婆羅門子五百餘人。

年既長大，其父告曰：「迦攝波！汝今知不？年既長成宜遵婚禮。」答曰：「世間欲樂，非我所愿。」父又誨曰：「夫為人子須紹家業，敬事祖禰無令絕嗣。」迦攝波曰：「父豈不聞，古仙論曰：『樂隱遁者其神清升至究竟處。』」父曰：「嫁娶之儀豈非正典？」答曰：「此是近伐俗論，非古仙法。」時迦攝波即便嘆曰：「我於今者何期禍哉！一陷欲泥永劫難出，父母恩重複不可違，此乃

【現代漢語翻譯】 現代漢語譯本 並且對四種《薜陀》（Veda，明智）都非常明瞭，這四種是：一、《頡力薜陀》（Rigveda），二、《耶樹薜陀》（Yajurveda），三、《娑摩薜陀》（Samaveda），四、《阿健薜陀》（Atharvaveda）。如果理解這四種《薜陀》，那麼智慧將無所不周，運用將無所不備。應該叫做『四明論』，總共有十萬多頌，通過口頭相傳，不寫在紙上。其中的意義是：第一，廣泛闡明作業；第二，盛大地陳述讚頌；第三，講述祭祀用藥的方法和程式；第四，治理國家和養護身心。各個婆羅門都 많이 誦讀學習。《薜陀》的這四個名稱無法準確翻譯，因此保留梵文。『翁』（Om）的聲音是咒術開始的語句。『蓬』（Bhum）的聲音是命令和召喚神祇的語言。《薜陀》的聲音和韻律，外道認為它是永恒不變的，起源於自然，來自無始之初，這種聲音常住于虛空之中，從人口中發出就是無常的。舊時所說的『四圍陀』是訛傳。 對於世間的事情，無論是地上的居住還是空中的祥瑞變化，都能夠考察，並且熟悉各種方法：包括自己祭祀、教他人祭祀，自己學習誦讀、教他人學習誦讀，或者自己佈施以及接受他人的物品，對於這六件事沒有不明白曉暢的，並且對『四明』所有的分支都研究透徹。能夠彰顯自己的宗派，善於駁倒他人的論點，知識清晰明瞭，鋒利如同火焰。大家推舉他為傑出的人才，請他作為導師，教授婆羅門子弟五百多人。 年齡漸漸長大后，他的父親告訴他說：『迦攝波（Kashyapa）！你現在知道嗎？年齡已經長大成人，應該遵循婚禮。』他回答說：『世間的慾望和快樂，不是我所希望的。』父親又勸導他說：『作為人家的兒子，必須繼承家業，尊敬侍奉祖先，不要讓後代斷絕。』迦攝波說：『父親難道沒有聽說過，古代仙人的論述說：『喜歡隱居的人，他們的精神清明，能夠上升到最高的境界。』父親說：『嫁娶的禮儀難道不是正統的經典嗎？』他回答說：『這是近代庸俗的論調，不是古代仙人的法則。』當時，迦攝波就嘆息說：『我如今怎麼會遭遇這樣的禍事啊！一旦陷入慾望的泥潭，永劫都難以脫身，父母的恩情又深重，不可違背，這真是……』

【English Translation】 English version And he was thoroughly versed in the four Vedas (Veda means 'wisdom'), namely: 1. Rigveda, 2. Yajurveda, 3. Samaveda, 4. Atharvaveda. If one understands these four Vedas, then wisdom will be all-encompassing, and its application will be complete. It should be called the 'Four Wisdom Discourses,' totaling over one hundred thousand verses, transmitted orally and not written on paper. The meanings within them are: first, to extensively explain actions; second, to grandly present praises; third, to describe the methods and procedures for sacrificial medicines; fourth, to govern the country and nourish the body. Many Brahmins diligently recite and study them. These four names of the Vedas cannot be accurately translated, so the Sanskrit words are retained. The sound 'Om' is the beginning phrase of incantations. The sound 'Bhum' is the language of commanding and summoning deities. The heterodox believe that the sound and rhythm of the Vedas are constant, originating from nature, coming from the beginningless past; this sound constantly dwells in the void, and when uttered by human mouths, it becomes impermanent. The old saying 'Four Encircling Vedas' is a corruption. Regarding worldly matters, whether dwelling on earth or auspicious changes in the sky, he could examine them and was familiar with various methods: including performing sacrifices himself, teaching others to perform sacrifices, studying and reciting himself, teaching others to study and recite, or giving alms himself and receiving things from others. He was clear and knowledgeable about these six matters, and he had thoroughly studied all the branches of the 'Four Wisdoms.' He could manifest his own sect and was skilled at refuting the arguments of others, his knowledge was clear and sharp like fire. Everyone recommended him as an outstanding talent and invited him to be a teacher, instructing over five hundred Brahmin disciples. As he grew older, his father told him, 'Kashyapa! Do you know now? You are now grown up and should follow the customs of marriage.' He replied, 'Worldly desires and pleasures are not what I wish for.' His father then advised him, 'As a son, you must inherit the family business, respect and serve the ancestors, and not let the lineage be cut off.' Kashyapa said, 'Father, have you not heard the ancient sages say, 'Those who love seclusion, their spirits are pure and can ascend to the highest realm'?' The father said, 'Are the rituals of marriage not orthodox scriptures?' He replied, 'These are modern vulgar arguments, not the laws of ancient sages.' At that time, Kashyapa sighed and said, 'How could I encounter such misfortune today! Once trapped in the mire of desire, it will be difficult to escape for eons, and the kindness of my parents is profound and cannot be disobeyed, this is truly...'

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進退逃避無路。」時父再三慇勤誨示，其人恭順不敢違命，覆自思惟：「設何方便得免斯縛？」遂啟父曰：「今若見逼為婚娶者，請以紫金鑄一女像。」父速為造應時成就，色相分明容儀可愛，量如人等。時迦攝波既觀金女，報其父曰：「若得如此女人，我當隨教共為婚匹。」父聞語已，內懷愁惱以手掌頰嘆息而住：「禍哉！我今何處卒可求得知斯美女？」時諸學徒見其憂苦，問曰：「何意長者如是憂愁？」便以事告：「誰能獲此端正女耶？」學徒告曰：「可為求覓，遍觀世間未見有器而無蓋者，如迦攝波具眾福德，如斯妙女應亦可求。」時諸學徒即說頌曰：

「於此大地廣無邊，　　如是之人必應有； 　此子既是大福德，　　今為求婚愿勿憂。

「應可更造三金女像，我等擎持周遍四方，必望得見如斯美女。」時諸學徒持一金像，號曰「金神」，鳴鼓吹螺盛興供養，花蓋云布周遍城邑，在處尋訪漸次行至劫比羅城。於此城中有大婆羅門亦名劫比羅，富有資財多諸僕使，廣如前說。乃于望族娶女為妻，未久同居便生一女，顏容超絕人所樂觀。於時父母欲與立名，然此小女容儀可愛，端正無雙稟性賢善，復是劫比羅女，應名妙賢。

於時妙賢年漸長大，妍花婦德四遠咸知。時諸學徒持金女像，所至城邑

【現代漢語翻譯】 現代漢語譯本：進退逃避都沒有出路。』當時父親再三慇勤地教誨開示，那個人恭順不敢違背父命，反覆自己思量：『用什麼方法才能免除這種束縛呢？』於是稟告父親說：『現在如果一定要逼迫我結婚，請用紫金鑄造一個女像。』父親迅速為他製造，應時完成，顏色相貌分明，容儀可愛，大小如同真人。當時迦攝波（Kashyapa，人名）觀看金女后，告訴他的父親說：『如果能得到這樣的女人，我當聽從教導與她結為夫妻。』父親聽了這話后，內心愁苦煩惱，用手掌托著臉頰嘆息著停住了：『糟糕了！我現在到哪裡才能突然求得知曉這樣的美女呢？』當時眾學徒看見他憂愁痛苦，問道：『什麼緣故長者如此憂愁？』便把事情告訴了他們：『誰能找到這樣端莊美麗的女子呢？』學徒們說：『可以去尋找，遍觀世間，沒有見過只有器皿而沒有蓋子的，像迦攝波（Kashyapa，人名）這樣具備眾多福德的人，像這樣的妙女也應該可以找到。』當時眾學徒就說了頌： 『在這廣闊無邊的大地上，這樣的人必定是有的； 這孩子既然是大福德之人，現在為他求婚，愿您不要憂愁。 『應該可以再造三個金女像，我們擎著它周遍四方，必定有望見到這樣的美女。』當時眾學徒拿著一個金像，號叫做『金神』，鳴鼓吹螺，盛大地興辦供養，花蓋如雲般分佈，周遍城邑，到處尋訪，漸漸地行至劫比羅城（Kapilavastu，地名）。在這個城中，有一位大婆羅門也名叫劫比羅（Kapila，人名），富有資財，有很多僕人，情況如前所述。便在望族娶了女子為妻，沒過多久同居便生了一個女兒，容顏超絕，令人樂觀喜愛。當時父母想要為她取名，然而這個小女兒容儀可愛，端正無雙，稟性賢善，又是劫比羅（Kapila，人名）的女兒，應該名叫妙賢。 當時妙賢（Myoxian，人名）年紀漸漸長大，妍麗如花，婦德遠揚，四方都知道。當時眾學徒拿著金女像，所到的城邑

【English Translation】 English version: 'There is no way to advance, retreat, escape, or avoid.' At that time, his father repeatedly and earnestly instructed him, and the person respectfully dared not disobey his father's command, repeatedly pondering to himself: 'What method can I use to avoid this bondage?' Then he reported to his father, saying: 'Now, if I am forced to marry, please cast a female statue out of purple gold.' The father quickly made it for him, and it was completed in due course, with clear colors and features, a lovely appearance, and the size of a real person. At that time, Kashyapa (迦攝波, a name) after viewing the golden woman, told his father, saying: 'If I can obtain such a woman, I will follow your teachings and marry her.' After hearing these words, the father was inwardly worried and distressed, resting his cheek on his palm and sighing: 'Alas! Where can I suddenly seek and find such a beautiful woman?' At that time, the disciples, seeing his worry and suffering, asked: 'Why is the elder so worried?' He then told them the matter: 'Who can find such an upright and beautiful woman?' The disciples said: 'We can search for her. Looking throughout the world, we have not seen a vessel without a lid. Like Kashyapa (迦攝波, a name), who possesses many merits, such a wonderful woman should also be found.' At that time, the disciples spoke the verse: 'In this vast and boundless earth, such a person must exist; Since this child is a person of great merit, now we seek a marriage for him, may you not worry. 'We should make three more golden female statues, and we will carry them around in all directions, surely hoping to see such a beautiful woman.' At that time, the disciples took a golden statue, called 'Golden God', beating drums and blowing conch shells, grandly holding offerings, with flower canopies spread like clouds, throughout the cities, searching everywhere, gradually traveling to Kapilavastu (劫比羅城, a place name). In this city, there was a great Brahmin also named Kapila (劫比羅, a name), rich in wealth, with many servants, as described earlier. He married a woman from a noble family, and soon after living together, she gave birth to a daughter, whose appearance was outstanding and pleasing to people. At that time, the parents wanted to give her a name, but this little girl had a lovely appearance, was upright and unparalleled, and had a virtuous nature. Moreover, she was the daughter of Kapila (劫比羅, a name), so she should be named Myoxian (妙賢, a name). At that time, Myoxian (妙賢, a name) gradually grew older, her beauty was like a flower, and her virtues as a woman were known far and wide. At that time, the disciples carried the golden female statue to the cities they arrived at.

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大聲遍告諸士女曰：「君等當知！若有能以香花妙物供養天神者，此神能與五種大愿：一者當生富貴家，二者娉于貴族，三者不被夫輕，四者生有德子，五者夫常隨意。」既聞告已，諸有少女各持香花，詣金神處咸申敬奉。時妙賢父告其女曰：「諸人咸往供養天神，汝亦宜應往申獻奉。」妙賢答曰：「何意當須供養于彼？」父曰：「奉彼金神能滿五愿：生富貴家、娉于貴族、夫不見輕、生有德子、夫主隨意。」於時妙賢告其父曰：「我性不是貪慾之女，誰能輒往禮彼天神？」父告女曰：「雖無所望，禮亦何損？宜可暫去與眾同觀。」其女敬順不違父意，遂將諸女以為伴屬詣天神處。既至彼已，此女威光赫耀映蔽金神如聚黑鐵。時諸學徒既見斯事各生希有，共相議曰：「我神威光今向何處？為是天龍八部神等吸將去耶？為是此女映奪使然？如何紫金變成黑鐵？」妙賢見已共伴歸家，此女天像神還復金色。時諸學徒共觀斯事並嘆希奇，問諸人曰：「此誰家女容彩無雙？由彼威光變金成鐵。」諸人報曰：「斯乃是彼大婆羅門劫比羅女，名曰妙賢，威光之力。」諸徒既聞各懷驚喜，遂便共詣大婆羅門家，稽首拜已，白言：「長者！南方有城名尼拘律，於此城中有大婆羅門亦名尼拘律，富有財產多諸僕使，金銀珍寶庫藏盈溢，有

【現代漢語翻譯】 現代漢語譯本 大聲地告訴各位男女：『你們應當知道！如果有人能用香花美好的物品供養天神，這位天神能給予五種大愿：一是當生在富貴人家，二是嫁給貴族，三是不被丈夫輕視，四是生下有德行的兒子，五是丈夫常常順從自己的心意。』大家聽了宣告后，許多少女各自拿著香花，到金神那裡都恭敬地獻上供奉。當時妙賢的父親告訴他的女兒說：『大家都去供養天神，你也應該去獻上供奉。』妙賢回答說：『為什麼要供養他呢？』父親說：『供奉金神能滿足五個願望：生在富貴人家、嫁給貴族、不被丈夫輕視、生下有德行的兒子、丈夫順從自己的心意。』這時妙賢告訴她的父親說：『我不是貪圖享樂的女子，誰能隨便去禮拜那位天神呢？』父親告訴女兒說：『即使沒有什麼期望，禮拜一下又有什麼損失呢？可以暫時去和大家一起看看。』她的女兒恭敬順從不違背父親的意思，於是帶著一些女子作為伴侶前往天神那裡。到了那裡之後，這位女子的威光赫赫閃耀，遮蔽了金神，如同聚集的黑鐵。當時那些學徒們看到這件事都覺得非常稀有，一起議論說：『我們天神的威光現在到哪裡去了？是被天龍八部神等吸走了嗎？還是被這位女子映照奪走了？為什麼紫金變成了黑鐵？』妙賢看到后和同伴一起回家，這位女子的天像離開后，金神又恢復了金色。當時那些學徒們看到這件事都感嘆稀奇，問其他人說：『這是誰家的女兒，容貌光彩無雙？因為她的威光把金子變成了鐵。』其他人回答說：『這是那位大婆羅門劫比羅的女兒，名叫妙賢，是她的威光的力量。』那些學徒們聽了之後都感到驚喜，於是就一起到大婆羅門家，叩頭拜見后，說道：『長者！南方有一座城名叫尼拘律（榕樹），在這座城中有一位大婆羅門也名叫尼拘律（榕樹），富有財產，有很多僕人，金銀珍寶倉庫滿滿的，有』

【English Translation】 English version He loudly proclaimed to all men and women: 'You should know! If anyone can offer fragrant flowers and wonderful objects to the heavenly deity, this deity can grant five great wishes: first, to be born into a wealthy and noble family; second, to marry into an aristocratic family; third, not to be despised by her husband; fourth, to give birth to a virtuous son; and fifth, for her husband to always be agreeable.' Having heard the proclamation, many young women each took fragrant flowers and went to the golden deity to respectfully offer their devotion. At that time, the father of Miaoxian (Wonderful Virtue) told his daughter, 'Everyone is going to offer to the heavenly deity; you should also go and offer your devotion.' Miaoxian (Wonderful Virtue) replied, 'Why should I offer to him?' The father said, 'Worshipping the golden deity can fulfill five wishes: to be born into a wealthy and noble family, to marry into an aristocratic family, not to be despised by her husband, to give birth to a virtuous son, and for her husband to be agreeable.' At that time, Miaoxian (Wonderful Virtue) told her father, 'I am not a greedy woman; who would casually go to worship that heavenly deity?' The father told his daughter, 'Even if you have no expectations, what harm is there in worshipping? You can temporarily go and observe with everyone.' His daughter respectfully obeyed and did not disobey her father's intention, so she took some women as companions and went to the heavenly deity. After arriving there, this woman's majestic light shone brightly, obscuring the golden deity like a mass of black iron. At that time, the disciples, seeing this event, all felt it was rare and wondered together, 'Where has our deity's majestic light gone now? Has it been absorbed by the gods of the eight divisions of devas and nagas? Or is it because this woman's radiance has eclipsed it? How has the purple gold turned into black iron?' Miaoxian (Wonderful Virtue), having seen this, returned home with her companions. After this woman's image left, the golden deity returned to its golden color. At that time, the disciples, seeing this event, all marveled at its strangeness and asked the others, 'Whose daughter is this, with unparalleled beauty? Because of her majestic light, she turned gold into iron.' The others replied, 'This is the daughter of the great Brahmin Kapila (Tawny), named Miaoxian (Wonderful Virtue); it is the power of her majestic light.' The disciples, having heard this, were all pleasantly surprised, and so they went together to the great Brahmin's house, bowed their heads in obeisance, and said, 'Elder! There is a city in the south named Nigrodha (Banyan Tree), and in this city there is a great Brahmin also named Nigrodha (Banyan Tree), who is rich in property, has many servants, and whose storehouses are full of gold, silver, and jewels. He has'

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大力勢如毗沙門王，乃有十八廣大聚落以充封祿，十六大邑以充僕使，有六十億上妙真金。其摩伽陀主大蓮花王有犁千具，婆羅門犁數與王等，恐招過咎但減於一。其人有子名迦攝波，容貌希奇聰睿無匹，明四薜陀並閑雜術，能建自宗善摧他論，智識猛利事同炬火，未有婚匹故遠相求。」時婆羅門劫比羅，早以欽承迦攝波德，今聞殷富喜副先心，報諸人曰：「敬隨來意，共結親婚。」時諸學徒既蒙許已，喜還本宅告大婆羅門曰：「我等已為迦攝波求得賢室端正無雙，劫比羅城大婆羅門女名曰妙賢。」其婆羅門聞是語已生大喜慶，答曰：「我比所求今蒙遂意。」

其迦攝波聞已便念：「為我求妻，雖言已得，傳聞殊勝未審何如？我今宜可自往觀察。」遂詣父母，稽首白言：「二尊當知！我今暫欲遊觀他處。」父母告曰：「我等二人有汝一子，愛念情重、婚時復至，暫隨遊觀可速歸還。」時迦攝波辭父母已，往劫比羅城，易服變形、縫小葉器、巡行乞丐，問知其舍，至彼門首。然而此國凡施食時，令少女持出。於時妙賢聞有乞者，遂自手擎食授與乞人。時迦攝波既見女已生希有想，遂便嘆曰：「如斯美貌舉世無雙，虛棄光華甚為難事。」妙賢聞已，便告彼曰：「豈所許者身已亡耶？」迦攝波曰：「彼人現在。」女曰

【現代漢語翻譯】 現代漢語譯本：大力士如同毗沙門天王（佛教護法神），擁有十八個廣大的聚落作為封地，十六個大城市作為僕役的來源，還有六十億上等的純金。摩伽陀國主大蓮花王擁有一千張犁，婆羅門擁有的犁的數量與國王相等，但恐怕招致過失，所以比國王少一張。他有一個兒子名叫迦攝波（人名），容貌奇異，聰慧無比，精通四吠陀（古印度經典）並熟悉各種雜術，能夠建立自己的宗派，善於駁倒他人的理論，智慧敏銳如同火炬，因為還沒有婚配，所以遠方來求親。當時婆羅門劫比羅，早就欽佩迦攝波的德行，現在聽說他如此富有，心中非常高興，回覆那些人說：『我願意順從你們的來意，共同締結婚姻。』當時那些學徒們得到允許后，高興地回到本宅，告訴大婆羅門說：『我們已經為迦攝波求得一位賢淑的妻子，端莊美麗無與倫比，是劫比羅城大婆羅門家的女兒，名叫妙賢。』那位婆羅門聽到這些話后，非常高興，回答說：『我一直所期望的，現在終於如願以償了。』 迦攝波聽到這些話后，心中想：『為我求妻，雖然說已經得到了，但傳聞中的美貌到底如何呢？我應該親自去觀察一下。』於是前往父母那裡，稽首稟告說：『二位尊長請知道，我現在想暫時去其他地方遊覽。』父母告訴他說：『我們二人只有你一個兒子，非常疼愛，而且婚期將至，暫時去遊覽可以，但要儘快回來。』當時迦攝波辭別父母后，前往劫比羅城，改變服裝和容貌，縫製了一個小葉器，四處乞討，打聽到妙賢的住所，來到她家門口。然而這個國家凡是佈施食物的時候，都讓少女拿著食物出來。當時妙賢聽到有乞丐，就親自拿著食物給予乞丐。當時迦攝波見到妙賢后，心中生起稀有的想法，於是讚歎說：『如此美麗的容貌舉世無雙，白白浪費她的光華實在可惜。』妙賢聽到后，就問他說：『難道所許配的人已經去世了嗎？』迦攝波說：『那個人現在還活著。』女子說：

【English Translation】 English version: The mighty one, like Vaishravana (a Buddhist guardian deity), possesses eighteen vast settlements as fiefs, sixteen large cities as sources of servants, and sixty billion superior pure gold. The ruler of Magadha, King Great Lotus, has a thousand plows, and the number of plows owned by the Brahmins is equal to the king's, but fearing to incur fault, they have one less than the king. This person has a son named Kashyapa (a personal name), whose appearance is extraordinary, whose intelligence is unparalleled, who is proficient in the four Vedas (ancient Indian scriptures) and familiar with various miscellaneous arts, who can establish his own sect and is good at refuting others' theories, whose wisdom is sharp like a torch, and because he is not yet married, people from afar seek his hand in marriage.' At that time, the Brahmin Kapila had long admired Kashyapa's virtue, and now hearing of his wealth, he was very pleased and replied to those people, 'I am willing to follow your intention and form a marriage together.' At that time, those students, having received permission, happily returned to their homes and told the great Brahmin, 'We have sought a virtuous wife for Kashyapa, whose beauty is unparalleled, the daughter of the great Brahmin of the city of Kapila, named Myohken.' When that Brahmin heard these words, he was overjoyed and replied, 'What I have been seeking, I have now achieved.' When Kashyapa heard these words, he thought, 'A wife has been sought for me, and although it is said that she has been obtained, what is her rumored beauty really like? I should go and observe her myself.' So he went to his parents, bowed and reported, 'Venerable parents, please know that I now wish to travel to other places temporarily.' His parents told him, 'We two have only you as our son, and we love you dearly, and the time for marriage is approaching, so you may travel temporarily, but return quickly.' At that time, Kashyapa bid farewell to his parents and went to the city of Kapila, changed his clothes and appearance, sewed a small leaf vessel, and went around begging, inquiring about Myohken's residence, and came to her door. However, in this country, whenever food is given, a young girl is sent out to give it. At that time, Myohken heard that there was a beggar, so she personally held food and gave it to the beggar. When Kashyapa saw Myohken, he had a rare thought in his heart, and then praised, 'Such a beautiful appearance is unparalleled in the world, it is a pity to waste her glory.' When Myohken heard this, she asked him, 'Has the person promised to me passed away?' Kashyapa said, 'That person is still alive.' The girl said:

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：「若爾何緣忽作斯語？」復告人曰：「彼雖現在，情不樂欲。」女聞此語，亦驚歎曰：「實為希有！實為善事！我亦至誠不樂行欲。」迦攝波曰：「賢女！必如此者我是其人，我今與爾共立盟誓，父母之教誠不可違，除初婚時暫爾執手，過斯已后所有身份誓不相觸。」時迦攝波共立契已，歸會宗親以成大禮。妻歸之後，於一柱觀敷設床座男女同居，隨處一邊各修善業，共厭世事專求出道，曾無一念起染欲心。時迦攝波，告妙賢曰：

「遍觀生死諸過患，　　咸由愛染作因緣； 　世人皆悉共行非，　　豈悟長淪三有海？」

又告妻曰：「賢首！凡是女人性多惛睡，初夜后夜汝可安眠，于中夜時我暫訊息。」後於異時妙賢正臥垂手床前，其迦攝波或時經行或坐思惟。時天帝釋見此事已，作如是念：「吾今自往試迦攝波，為是詐妄欲邀名利？為是真實求解脫乎？」即從天下化作一蛇，張口吐毒現可畏相，向妙賢處欲嚙其臂。迦攝波見已，乃疾疾行至妙賢所，將寶扇柄舉手置床。是時妙賢從睡驚覺，告其夫曰：「聖子！勿虧盟誓！勿虧盟誓！」迦攝波曰：「豈汝不見黑毒蛇來？」於時妙賢以頌答曰：

「寧使我身遭毒蛇，　　慎勿虧誓來相觸； 　蛇毒但令一身死，　　染毒淪沒無邊際。」

時迦攝波告

【現代漢語翻譯】 現代漢語譯本： 迦攝波問：『你為什麼忽然說這樣的話？』又告訴別人說：『她雖然現在和我在一起，但心裡並不喜歡。』聽到這話的人，也驚歎說：『真是稀有！真是善事！我也是真心不喜歡行男女之事。』迦攝波說：『賢女！如果真是這樣，我就是這樣的人，我現在和你共同立下盟誓，父母的教誨實在不可違背，除了初婚時暫時拉著你的手，過了這之後，所有的身體部位發誓都不互相接觸。』當時，迦攝波共同立下盟約后，回家會見宗親以完成婚禮。妻子過門之後，在一根柱子的房屋裡鋪設床座，男女同住，各自在床的一邊修行善業，共同厭惡世俗之事，專心尋求出離世間之道，從來沒有一念生起染污情慾之心。當時，迦攝波告訴妙賢（迦攝波之妻）說： 『遍觀生死輪迴的各種過患，都是由於愛戀染著作為因緣；世人全都一起做不正當的事，哪裡醒悟到將長久沉淪在三有（欲有、色有、無色有）的苦海之中？』 又告訴妻子說：『賢首（對妻子的尊稱）！凡是女人大多昏沉嗜睡，初夜和后夜你可以安心睡眠，于中夜時我暫時休息。』後來在其他時候，妙賢正躺著，手垂在床前，迦攝波有時經行，有時坐著思惟。當時，天帝釋（佛教護法神）見到這件事後，這樣想：『我現在親自去試探迦攝波，看他是虛假做作想要獲得名利？還是真實地求解脫呢？』隨即從天下化作一條蛇，張開嘴巴吐出毒液，顯現出可怕的樣子，向妙賢處想要咬她的手臂。迦攝波見到后，就趕快走到妙賢那裡，將寶扇的柄舉起放在床上。這時妙賢從睡夢中驚醒，告訴她的丈夫說：『聖子！不要違背盟誓！不要違背盟誓！』迦攝波說：『難道你沒看見黑毒蛇來了嗎？』當時妙賢用偈頌回答說： 『寧願讓我的身體遭受毒蛇的傷害，千萬不要違背誓言來互相接觸；蛇毒只不過使我一個人死去，而染污的毒害會使人沉淪墮落沒有邊際。』 當時迦攝波告訴

【English Translation】 English version: Kashyapa asked, 'Why do you suddenly say such things?' He further told others, 'Although she is with me now, she is not happy in her heart.' Upon hearing this, people exclaimed in astonishment, 'Truly rare! Truly a virtuous deed! I also sincerely dislike engaging in sexual acts.' Kashyapa said, 'Virtuous woman! If that is the case, then I am such a person. I now make a vow with you that the teachings of our parents are truly not to be disobeyed. Except for briefly holding your hand during the initial wedding, after that, I vow that no part of our bodies will touch each other.' At that time, after Kashyapa made this vow together with her, he returned home to meet with his relatives to complete the wedding ceremony. After his wife came to live with him, they set up a bed in a room with a single pillar, and the man and woman lived together, each cultivating virtuous deeds on their side of the bed, together detesting worldly affairs and focusing on seeking the path to liberation, never once arising a thought of defiled desire. At that time, Kashyapa said to Miao Xian (Kashyapa's wife): 'Observing all the faults and sufferings of birth and death, they all arise from love and attachment as the cause; the people of the world all together do what is wrong, how can they awaken to the fact that they will be forever submerged in the sea of the Three Realms (the desire realm, the form realm, and the formless realm)?' He also told his wife, 'Virtuous one (an honorific for his wife)! Women are generally prone to drowsiness and sleepiness. You may sleep peacefully during the early and late parts of the night, and I will rest briefly during the middle of the night.' Later, at another time, Miao Xian was lying down, her hand hanging down in front of the bed, while Kashyapa was sometimes walking around and sometimes sitting in contemplation. At that time, Sakra, Lord of the Devas (a Buddhist protector deity), saw this and thought, 'I will now personally test Kashyapa to see if he is falsely pretending to seek fame and gain, or if he is truly seeking liberation.' Immediately, he transformed from the sky into a snake, opening its mouth and spitting venom, appearing in a terrifying form, and wanting to bite her arm at Miao Xian's location. Upon seeing this, Kashyapa quickly went to Miao Xian's side and raised the handle of a precious fan and placed it on the bed. At this time, Miao Xian awoke from her sleep and told her husband, 'Holy son! Do not break our vow! Do not break our vow!' Kashyapa said, 'Did you not see the black poisonous snake coming?' At that time, Miao Xian replied with a verse: 'I would rather let my body suffer the harm of a poisonous snake, than break our vow and touch each other; the poison of the snake only causes the death of one person, while the poison of defilement causes one to sink and fall without end.' At that time, Kashyapa told

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其妻曰：「賢首！汝至誠心共修凈行。」乃說頌曰：

「履刀入火事雖難，　　對女修行難於是； 　若能守志無虧犯，　　此實世間希有事。」

時迦攝波更以其事告妙賢曰：「非我欲心故觸于汝，然以扇柄舉手避蛇。」時彼帝主見生嗟嘆，遂往天宮。於是二人居一柱觀，經十二年修清凈行。如佛所說：

「積聚皆消散，　　崇高必墮落； 　合會終別離，　　有命咸歸死。」

其迦攝波父母俱亡，遂知家事。復于異時往營田處觀其耕地，而說頌曰：

「觀此耕犁處，　　損地害諸蟲； 　牛力復勤勞，　　愍念如親屬。 　農夫苦憔悴，　　風日損形容； 　作務倦耕耘，　　見此心酸楚。」

時迦攝波問耕人曰：「斯是誰家田作之處？」耕人答曰：「是迦攝波。」迦攝波曰：「我家寧得有斯田業？」耕人曰：「是父舊事，今猶未息。」聞斯語已告耕夫曰：「我從今日並放汝等，不為仆隸恣意遊行，及諸牛畜任隨水草亦無繫縛。」時迦攝波見此無益，便說頌曰：

「所食無過一升飯，　　眠臥唯須一小床； 　兩張㲲布足遮身，　　自外並是愚癡物。」

時迦攝波告其妻曰：「賢首！我今有愿舍俗出家。所以者何？在家迫窄猶如牢獄，恒被一切苦惱嬰纏，諸惡知識之所隨從，造

【現代漢語翻譯】 現代漢語譯本 其妻說：『賢首（妻子對丈夫的尊稱）！你以至誠之心共同修行清凈之行。』於是說了頌偈： 『即使是履刀入火的事情雖然艱難，但對於女子修行來說更加困難； 如果能夠堅守志向沒有虧損違犯，這實在是世間稀有之事。』 當時，迦攝波（Kashyapa）又把這件事告訴妙賢（Miao Xian）說：『我不是因為慾念才觸碰你，而是用扇柄舉手避開蛇。』當時那位帝釋天主（帝釋天主，釋迦牟尼佛的護法）見到后驚歎不已，於是前往天宮。於是二人居住在一根柱子的觀舍中，經過十二年修行清凈之行。正如佛所說： 『積聚的終將消散，崇高的必定墮落； 聚合的終將別離，有生命的都將歸於死亡。』 後來，迦攝波（Kashyapa）的父母都去世了，於是他開始掌管家事。又有一次，他前往田地觀察耕作的情況，並說了頌偈： 『觀看這耕犁之處，損害土地傷害各種蟲類； 牛的力氣又很勤勞，應該憐憫它們如同親屬。 農夫辛苦憔悴，風吹日曬損傷容顏； 勞作疲倦地耕耘，見到這些心中酸楚。』 當時，迦攝波（Kashyapa）問耕田的人說：『這是誰家的田地？』耕田的人回答說：『是迦攝波（Kashyapa）家的。』迦攝波（Kashyapa）說：『我家怎麼會有這樣的田地產業？』耕田的人說：『這是你父親以前的事業，現在還沒有停止。』聽到這些話后，迦攝波（Kashyapa）告訴耕夫們說：『從今天起，我全部放你們自由，不再做奴僕，可以隨意行動，以及那些牛和牲畜，也任憑它們隨意吃草喝水，不再束縛它們。』當時，迦攝波（Kashyapa）看到這些沒有益處，便說了頌偈： 『所吃的不過一升飯，睡覺只需要一張小床； 兩張毛氈布足夠遮身，除此之外的都是愚癡之物。』 當時，迦攝波（Kashyapa）告訴他的妻子說：『賢首（妻子對丈夫的尊稱）！我現在有願望捨棄世俗出家。為什麼呢？因為在家中感到逼迫狹窄，猶如牢獄一般，經常被一切苦惱纏繞，被各種惡知識所跟隨，造

【English Translation】 English version His wife said, 'Worthy One! (a respectful term for husband) You are sincerely practicing pure conduct together.' Then she spoke a verse: 'Entering fire and treading on knives, though difficult, Practicing chastity with a woman is even more difficult; If one can guard one's will without transgression, This is truly a rare thing in the world.' Then Kashyapa (Kashyapa) told Miao Xian (Miao Xian) about this matter, saying, 'It was not out of desire that I touched you, but I raised my hand with the fan handle to avoid the snake.' At that time, the Lord Shakra (帝釋天主, a protector of Buddhism) saw this and sighed in admiration, and then went to the heavenly palace. Thereupon, the two lived in a single-pillared hermitage, practicing pure conduct for twelve years. As the Buddha said: 'Accumulations will all dissipate, The lofty will surely fall; Meetings will eventually lead to separation, Those with life will all return to death.' Later, both of Kashyapa's (Kashyapa) parents passed away, and he took charge of the household affairs. Another time, he went to the fields to observe the plowing and spoke a verse: 'Observing this plowing place, It harms the land and injures various insects; The strength of the oxen is also diligent, One should have compassion for them as if they were relatives. The farmers are weary and haggard, The wind and sun damage their appearance; Working tiredly at plowing, Seeing this, my heart aches.' At that time, Kashyapa (Kashyapa) asked the plowmen, 'Whose field is this being worked?' The plowmen replied, 'It belongs to Kashyapa (Kashyapa).' Kashyapa (Kashyapa) said, 'How could my family have such fields and property?' The plowmen said, 'This is your father's old business, and it has not yet stopped.' Having heard these words, Kashyapa (Kashyapa) told the plowmen, 'From today on, I release all of you, and you will no longer be servants. You may act as you please, and the cattle and livestock may graze and drink freely without being bound.' At that time, Kashyapa (Kashyapa) saw that this was of no benefit, and he spoke a verse: 'What is eaten is no more than a pint of rice, Sleeping requires only a small bed; Two woolen cloths are enough to cover the body, Everything else is foolishness.' At that time, Kashyapa (Kashyapa) told his wife, 'Worthy One! (a respectful term for husband) I now have a wish to renounce the world and become a monk. Why? Because being at home is confining and narrow, like a prison, constantly entangled by all kinds of suffering, followed by various evil companions, creating

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業因緣終無休息。出家寬曠猶若虛空，任運能修清凈梵行，速能圓滿至解脫處。」乃為頌曰：

「山林多寂靜，　　坦然無畏懼； 　於此可勤修，　　能離諸纏縛。 　正見與邪見，　　皆從心所生； 　安處空閑林，　　智者當觀察。 　若人貪俗務，　　諸苦常隨逐； 　超然離塵網，　　能往涅槃宮。」

作是語已命掌庫人曰：「汝當與我一最下衣，我欲舍家修出離業。」彼開庫藏撿閱諸衣，悉皆無價，唯有一假最下㲲布，略準其價，猶直一億金錢，持奉迦攝波。彼既受已從舍而去。

爾時菩薩遍觀一切老病死已，諸天圍繞，便於夜半逾城出家往勤苦林。時迦攝波亦於此時，棄捨家業修出離行，作如是念：「若於世間是阿羅漢者，我當依彼敬心承事。」既出家已，時人號為隱士。迦攝波住多子制底邊。是時菩薩住阿蘭若，於六年中修苦行已，知是無益徒為勞倦。次於歡喜、歡喜力二牧牛女處，食十六倍乳糜，龍王讚歎，于負芻人吉祥之處受柔軟草，即便往詣菩提樹下，于金剛座自敷草座，結跏趺坐端身正念如睡龍王。以慈悲仗降彼三十六億天魔兵眾，證無上覺。次往婆羅痆斯國仙人墮處施鹿林中，為五苾芻及以隨五，三轉十二行法輪。次於大軍婆羅門及二牧牛女，為說妙法令生正見，皆證初果

【現代漢語翻譯】 現代漢語譯本： 『業的因緣始終沒有止息。出家修行是多麼的寬廣，就像虛空一樣，順其自然地修行清凈的梵行，能夠快速圓滿到達解脫的境地。』於是用偈頌說道： 『山林中多麼寂靜，坦然自若沒有畏懼；在這裡可以勤奮修行，能夠脫離各種纏縛。 正見和邪見，都是從心中產生；安住在空閑的山林，智者應當仔細觀察。 如果有人貪戀世俗事務，各種痛苦常常跟隨；超脫塵世的羅網，就能前往涅槃的宮殿。』 說完這些話后，（他）命令掌管倉庫的人說：『你應當給我一件最差的衣服，我想要捨棄家庭去修行出離的行業。』那人打開倉庫檢查所有的衣服，全部都是無價之寶，只有一件假的、最差的毛布，大致估算它的價格，仍然值一億金錢，（他）拿著奉獻給迦攝波（Kasyapa，人名）。他接受后就離開了住所。 當時，菩薩（Bodhisattva，指釋迦牟尼佛成佛前）普遍觀察了一切老、病、死後，在諸天的圍繞下，就在半夜逾越城墻出家，前往勤苦林。這時，迦攝波（Kasyapa，人名）也在此時，拋棄家庭產業修行出離之行，心中這樣想：『如果世間有阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），我應當依靠他，以恭敬心承事。』出家后，當時的人們稱他為隱士。迦攝波（Kasyapa，人名）住在多子制底（Bahputraka-caitya，佛塔名）旁邊。這時，菩薩（Bodhisattva，指釋迦牟尼佛成佛前）住在阿蘭若（Aranya，寂靜處），在六年之中修行苦行后，知道這是沒有益處，只是徒勞疲倦。接著在歡喜（Nanda，人名）、歡喜力（Bala，人名）兩位牧牛女處，食用十六倍的乳糜，龍王（Naga king，龍族之王）讚歎，在負芻人（Ajapala，人名）吉祥的地方接受柔軟的草，就前往菩提樹下，在金剛座上自己鋪設草座，結跏趺坐，端正身心，像沉睡的龍王一樣。以慈悲的力量降伏了三十六億天魔兵眾，證得了無上正覺。接著前往婆羅痆斯國（Varanasi，古印度城市名）仙人墮處施鹿林中，為五位比丘（Bhikkhu，佛教出家男眾）以及跟隨的五位，三轉十二行法輪。接著為大軍婆羅門（Mahasena Brahmana，人名）和兩位牧牛女，宣說微妙的佛法，使他們生起正見，都證得了初果（Sotapanna，須陀洹，小乘四果中的第一果）。

【English Translation】 English version: 『The karmic causes and conditions never cease. Renouncing the household life is as vast as the empty sky. Naturally cultivating pure Brahma conduct, one can quickly and completely reach the place of liberation.』 Then he spoke in verse: 『The mountains and forests are very quiet, peaceful and without fear; here one can diligently cultivate and be free from all entanglements. Right view and wrong view both arise from the mind; dwelling in a secluded forest, the wise should observe carefully. If one is greedy for worldly affairs, all kinds of suffering constantly follow; transcending the net of dust, one can go to the palace of Nirvana.』 After saying these words, he ordered the storehouse keeper, 『You should give me the worst piece of clothing, as I want to renounce my home and cultivate the path of liberation.』 The keeper opened the storehouse and examined all the clothes, all of which were priceless. There was only one fake, worst woolen cloth, which, roughly estimated, was still worth one hundred million gold coins. He took it and offered it to Kasyapa (Kasyapa, name of a person). After receiving it, he left his dwelling. At that time, the Bodhisattva (Bodhisattva, referring to Shakyamuni Buddha before enlightenment), having thoroughly observed all the old age, sickness, and death, surrounded by devas, left the city at midnight to renounce his home and go to the Uruvela forest. At this time, Kasyapa (Kasyapa, name of a person) also abandoned his family business to cultivate the path of liberation, thinking, 『If there is an Arhat (Arhat, a saint who has exhausted all afflictions and attained liberation) in the world, I should rely on him and serve him with reverence.』 After renouncing his home, people at that time called him a hermit. Kasyapa (Kasyapa, name of a person) lived near the Bahputraka-caitya (Bahputraka-caitya, name of a stupa). At this time, the Bodhisattva (Bodhisattva, referring to Shakyamuni Buddha before enlightenment) lived in Aranya (Aranya, a quiet place), and after practicing asceticism for six years, he knew that it was useless and only caused fatigue. Then, at the place of the two cowherd girls, Nanda (Nanda, name of a person) and Bala (Bala, name of a person), he ate sixteen times the milk porridge. The Naga king (Naga king, king of the dragon clan) praised him. At the auspicious place of Ajapala (Ajapala, name of a person), he received soft grass and then went to the Bodhi tree. On the Vajrasana, he spread the grass seat himself, sat in the lotus position, upright in body and mind, like a sleeping dragon king. With the power of compassion, he subdued the thirty-six billion demon soldiers and attained unsurpassed enlightenment. Then he went to the Deer Park in Isipatana (Varanasi, name of an ancient Indian city), where the immortals had fallen, and for the five Bhikkhus (Bhikkhu, Buddhist monks) and the five who followed, he turned the Dharma wheel of twelve aspects in three turns. Then, for Mahasena Brahmana (Mahasena Brahmana, name of a person) and the two cowherd girls, he preached the wonderful Dharma, causing them to generate right view, and they all attained the first fruit (Sotapanna).

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。並留髻外道一千人等，並令歸佛出家近圓，頻婆娑羅王亦住見諦。次詣王舍城住竹林園，度大目連及舍利子。

次往室羅伐城，為勝光王說《少年經》令其調伏。次為勝鬘夫人、毗盧將軍及仙授等，咸令見諦。無上世尊常法如是，觀察世間無不聞見，恒起大悲利益一切，于救護中最為第一，最為雄猛無有二言，依定慧住顯發三明，善修三學善調三業。渡四瀑流安四神足，于長夜中修四攝行。舍除五蓋、遠離五支、超越五道，六根具足六度圓滿，七財普施開七覺花，離世八法示八正路，永斷九結明閑九定，充滿十力名聞十方。諸自在中最為殊勝，得法無畏降伏魔怨，振大雷音作師子吼，晝夜六時常以佛眼觀察世間，誰增？誰減？誰遭苦厄？誰向惡趣？誰陷欲泥？誰堪受化？作何方便拔濟令出？無聖財者令得聖財，以智安膳那破無明眼膜，無善根者令種善根，有善根者令更增長，置人天路安隱無礙趣涅槃城。如有頌言：

「假使大海潮，　　或失於期限； 　佛于所化者，　　濟度不過時。 　如母有一兒，　　常護其身命； 　佛于所化者，　　愍念過于彼。 　佛于諸有情，　　慈念不舍離； 　思濟其苦難，　　如母牛隨犢。」

爾時世尊作如是念：「隱士迦攝波今應受化。」即往佛栗氏國人間游

【現代漢語翻譯】 現代漢語譯本：然後，佛陀度化了一千名留著髮髻的外道，讓他們皈依佛門，受具足戒。頻婆娑羅王（Bimbisara，古印度摩揭陀國國王）也證得了見諦。之後，佛陀前往王舍城（Rajagrha），住在竹林園（Veluvana），度化了大目犍連（Mahamaudgalyayana）和舍利弗（Sariputra）。 接著，佛陀前往室羅伐城（Sravasti），為勝光王（King Prasenajit）宣說《少年經》，使其調伏。之後，又為勝鬘夫人（Queen Srimala）、毗盧將軍（General Viru）以及仙授（Devadatta）等人說法，使他們都證得了見諦。無上世尊的常法就是這樣，觀察世間沒有不聞不見的，恒常生起大悲心利益一切眾生，在救護眾生中最為第一，最為雄猛沒有二話，依定慧而住，顯發三明，善於修習三學，善於調伏三業。渡過四種瀑流，安住於四神足，在漫長的黑夜中修習四攝法。捨棄五蓋、遠離五支、超越五道，六根具足，六度圓滿，普遍佈施七財，開啟七覺支之花，遠離世間的八法，指示八正道，永遠斷除九結，明瞭通達九次第定，充滿十力，名聞十方。在一切自在之中最為殊勝，得到法的無畏，降伏魔怨，發出巨大的雷鳴之音，作獅子吼，日夜六時常用佛眼觀察世間，誰在增長？誰在減少？誰遭遇苦難？誰走向惡趣？誰陷入慾望的泥潭？誰堪能接受教化？用什麼方便來拔濟他們令其脫離？對於沒有聖財的人，令其獲得聖財，用智慧的安膳那（anjana，眼藥）來破除無明的眼膜，沒有善根的人，令其種植善根，有善根的人，令其更加增長，安置於人天之路，安穩無礙地趣向涅槃之城。如有頌說： 『縱然大海的潮水，或許會失去期限；佛陀對於所要度化的人，救濟度脫不會錯過時機。如同母親只有一個孩子，常常保護他的身命；佛陀對於所要度化的人，憐憫愛念勝過母親。佛陀對於一切有情眾生，慈悲愛念不捨離；想著救濟他們的苦難，如同母牛跟隨小牛。』 這時，世尊作這樣的念頭：『隱士迦攝波（Kasyapa）現在應該接受教化了。』於是前往佛栗氏國（Uruvilva）人間游化。

【English Translation】 English version: Then, the Buddha converted a thousand ascetics with topknots, ordaining them into the Buddhist order and granting them full ordination. King Bimbisara (Bimbisara, King of Magadha in ancient India) also attained the vision of truth. After that, the Buddha went to Rajagrha and stayed in the Bamboo Grove (Veluvana), converting Mahamudgalyayana and Sariputra. Next, the Buddha went to Sravasti, where he preached the 'Young Man Sutra' to King Prasenajit, leading him to be tamed. Afterward, he taught the Dharma to Queen Srimala, General Viru, and Devadatta, enabling them all to attain the vision of truth. Such is the constant practice of the Supreme World Honored One, observing the world without anything escaping his notice, constantly arising with great compassion to benefit all beings, being the foremost in protecting beings, the most valiant without speaking differently, abiding in Samadhi and Wisdom, manifesting the Threefold Knowledge, skillfully cultivating the Three Learnings, skillfully taming the Three Karmas. Crossing the Four Torrents, abiding in the Four Bases of Supernatural Power, cultivating the Four Embracing Dharmas in the long night. Abandoning the Five Coverings, distancing from the Five Branches, transcending the Five Paths, possessing the Six Roots completely, perfecting the Six Paramitas, universally bestowing the Seven Treasures, opening the flowers of the Seven Factors of Enlightenment, distancing from the Eight Worldly Dharmas, indicating the Eightfold Noble Path, eternally severing the Nine Bonds, clearly understanding the Nine Successive Absorptions, filled with the Ten Powers, his name heard in the Ten Directions. Among all freedoms, he is the most supreme, obtaining the fearlessness of the Dharma, subduing the demonic adversaries, emitting a great thunderous sound, roaring like a lion, day and night, six times a day, he constantly observes the world with his Buddha-eye, who is increasing? Who is decreasing? Who is encountering suffering? Who is heading towards the evil realms? Who is trapped in the mud of desire? Who is capable of being transformed? What skillful means can be used to rescue them and lead them out? For those without sacred wealth, he enables them to obtain sacred wealth, using the wisdom of Anjana (eye medicine) to break through the membrane of ignorance, for those without good roots, he enables them to plant good roots, for those with good roots, he enables them to further increase them, placing them on the path of humans and gods, peacefully and without obstruction heading towards the city of Nirvana. As the verse says: 'Even if the tides of the great ocean, might lose their appointed time; the Buddha, in saving those to be transformed, does not miss the opportune moment. Like a mother with only one child, constantly protects his life; the Buddha, towards those to be transformed, has compassion and love exceeding that of a mother. The Buddha, towards all sentient beings, has compassion and love without abandoning; thinking of saving them from their suffering, like a mother cow following her calf.' At that time, the World Honored One had this thought: 'The hermit Kasyapa should now be converted.' Then he went to the country of Uruvilva to wander among the people.

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行，到廣嚴城多子塔邊在樹下座，為欲引導迦攝波故，舉身光照如妙金山，晃耀希奇周遍赫奕。時迦攝波見是事已，尋光而去到世尊所，遙見如來儀貌端正相好殊倫，諸根湛寂一心無亂，譬如山王金色照耀，歡喜踴躍高聲唱言：「此是我師，我是弟子。」世尊告曰：「如是，如是！迦攝波！我是汝師，汝是弟子，殷心禮敬。」佛復告言：「實是無知詐言有知，實未曾見詐言曾見，實非大師自言是師，實非羅漢言是羅漢，實非薄伽梵云是薄伽梵，非三佛陀云是三佛陀，此詐偽人，頭便破裂以為七分。汝迦攝波！我是知者說言我知，我是見者說言我見，我是大師說言大師，我是阿羅漢說言阿羅漢，我是三佛陀說言三佛陀。我有因緣為諸聲聞宣說法要非無因緣，是真出離非不出離，是所歸依非不歸依，是實超越非不超越，是有神通非無神通。由是因緣，汝迦攝波應如是學，當作是念：『我所聽法與善相應，我皆恭敬專心而聽，尊重存念一想不移。攝取締思敬心而受，於五取蘊我實觀知是生滅苦，於六觸處我見是集是冥沒故，於四念處善住心故，於七菩提分我當修習多修習故，於八解脫我當身證得圓滿故。我于大師及有智者同梵行處，恒起殷重極慚愧心，我之正見唸唸相續，于身隨轉不令間斷。』汝迦攝波！應如是學。」

【現代漢語翻譯】 現代漢語譯本：於是，（我）到達廣嚴城（Vaishali，古印度城市名）的多子塔（a stupa with many small pagodas）邊，在一棵樹下坐定。爲了引導迦攝波（Kashyapa，人名，佛教中的重要弟子）的緣故，（我）全身放出光芒，如同美妙的金山一般，光芒四射，非常希奇，周遍照耀。當時，迦攝波見到這種景象后，順著光芒而去，到達世尊（Bhagavan，佛的尊稱）所在之處。遠遠地看見如來（Tathagata，佛的稱號）儀容端正，相好莊嚴，與衆不同，諸根寂靜，一心不亂，就像山王一樣，金色光芒照耀。他歡喜踴躍，高聲唱道：『這是我的老師，我是他的弟子。』世尊告訴他：『是的，是的！迦攝波！我是你的老師，你是我的弟子，要慇勤地禮敬。』 佛又告訴他：『實際上無知卻假裝有知，實際上未曾見過卻假裝見過，實際上不是大師卻自稱是大師，實際上不是阿羅漢（Arhat，已證得涅槃的修行者）卻自稱是阿羅漢，實際上不是薄伽梵（Bhagavan，佛的尊稱）卻自稱是薄伽梵，不是三佛陀（Three Buddhas）卻自稱是三佛陀，這種虛偽的人，頭會破裂成七份。你，迦攝波！我是知者，所以我說我知道；我是見者，所以我說我見到；我是大師，所以我說我是大師；我是阿羅漢，所以我說我是阿羅漢；我是三佛陀，所以我說我是三佛陀。我因為有因緣才為諸位聲聞（Shravaka，聽聞佛法而修行的弟子）宣說佛法要義，不是沒有因緣；這是真正的出離，不是不出離；這是所應歸依之處，不是不應歸依之處；這是真實的超越，不是不超越；這是有神通，不是沒有神通。因為這個緣故，你，迦攝波，應該這樣學習，應當這樣想：『我所聽聞的佛法與善法相應，我都要恭敬地專心聽聞，尊重地存念，一心不移。攝取、仔細地思考，以恭敬心接受，對於五取蘊（Five Aggregates of Clinging，構成個體經驗的五種要素），我確實觀知它們是生滅之苦；對於六觸處（Six Sense Spheres，六種感官與外界的接觸），我見到這是（苦的）集起，因為（苦）的止息；對於四念處（Four Foundations of Mindfulness，四種觀照的處所），因為善於安住於心；對於七菩提分（Seven Factors of Enlightenment，七種通往覺悟的要素），我應當修習，多多修習；對於八解脫（Eight Deliverances，八種禪定狀態），我應當親身證得圓滿。我對於大師以及有智慧的同修梵行（Brahmacharya，清凈的修行生活）者，恒常生起殷重和極大的慚愧心，我的正見（Right View，正確的見解）唸唸相續，隨著身（的行動）而運轉，不令間斷。』你，迦攝波！應當這樣學習。』

【English Translation】 English version: Then, (I) arrived at the Many-Children Pagoda (a stupa with many small pagodas) near the city of Vaishali (an ancient Indian city), and sat down under a tree. In order to guide Kashyapa (Kashyapa, a name, an important disciple in Buddhism), (I) emitted light from my whole body, like a wonderful golden mountain, shining brightly, extraordinarily rare, and illuminating everywhere. At that time, Kashyapa, seeing this event, followed the light and arrived at the place where the World Honored One (Bhagavan, a title for the Buddha) was. From afar, he saw the Tathagata (Tathagata, an epithet of the Buddha) with dignified appearance, excellent features, extraordinary, the senses tranquil, the mind undisturbed, like a mountain king, golden light shining. He rejoiced and leaped, loudly proclaiming: 'This is my teacher, I am his disciple.' The World Honored One told him: 'Yes, yes! Kashyapa! I am your teacher, you are my disciple, diligently pay homage.' The Buddha further told him: 'In reality, being ignorant but pretending to be knowledgeable, in reality, having never seen but pretending to have seen, in reality, not being a master but calling oneself a master, in reality, not being an Arhat (Arhat, a practitioner who has attained Nirvana) but calling oneself an Arhat, in reality, not being a Bhagavan (Bhagavan, a title for the Buddha) but calling oneself a Bhagavan, not being a Three Buddhas but calling oneself a Three Buddhas, such a deceitful person, their head will break into seven pieces. You, Kashyapa! I am a knower, so I say I know; I am a seer, so I say I have seen; I am a master, so I say I am a master; I am an Arhat, so I say I am an Arhat; I am a Three Buddhas, so I say I am a Three Buddhas. I have a cause and condition to expound the Dharma essentials to all the Shravakas (Shravaka, disciples who practice by listening to the Buddha's teachings), not without cause and condition; this is true liberation, not non-liberation; this is the place to take refuge, not a place not to take refuge; this is true transcendence, not non-transcendence; this is having supernatural powers, not not having supernatural powers. Because of this reason, you, Kashyapa, should learn in this way, you should think like this: 'The Dharma I hear is in accordance with goodness, I will respectfully listen with all my heart, respectfully remember, with unwavering focus. Grasp, carefully contemplate, and receive with reverence. Regarding the Five Aggregates of Clinging (Five Aggregates of Clinging, the five elements that constitute individual experience), I truly observe and know that they are the suffering of arising and ceasing; regarding the Six Sense Spheres (Six Sense Spheres, the contact between the six senses and the external world), I see that this is the arising (of suffering), because of the cessation (of suffering); regarding the Four Foundations of Mindfulness (Four Foundations of Mindfulness, the four places of contemplation), because of skillfully dwelling in the mind; regarding the Seven Factors of Enlightenment (Seven Factors of Enlightenment, the seven elements leading to enlightenment), I should cultivate, cultivate much; regarding the Eight Deliverances (Eight Deliverances, eight states of meditative absorption), I should personally realize and attain perfection. Towards the master and those wise fellow practitioners of the pure life (Brahmacharya, pure spiritual practice), I constantly generate deep respect and great shame, my Right View (Right View, correct understanding) continues uninterrupted, following the movement of the body, not allowing interruption.' You, Kashyapa! Should learn in this way.'

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根本說一切有部苾芻尼毗奈耶卷第一 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第二

三藏法師義凈奉　制譯不凈行學處之餘

爾時薄伽梵，為迦攝波宣暢法要，示教利喜已從座而去。時具壽摩訶迦攝波隨從佛去，作如是念：「若佛坐時，我當奉此僧伽胝衣疊以充座。」是時便有五百群賊，隨逐其後欲為劫奪。世尊知已於路側欲坐，時迦攝波往世尊處，速即疊衣為佛敷座。世尊便坐，即命迦攝波曰：「此布僧伽胝，極是輕妙極是柔軟。」白言：「如是世尊！此衣實是輕軟，愿哀納受。」世尊告曰：「汝能著我麻糞掃衣不？」答曰：「唯愿世尊哀愍我故為受輕衣，世尊所賜麻糞掃衣我當披服。」是時世尊哀愍為受。時迦攝波如是次第，於八日中無所證獲，乞食自持，至第九日得阿羅漢果。

爾時妙賢，既無所依不閑時務，但睹外相便生敬重，遂詣無衣外道而為出家。此女容儀端正無匹，外道既見咸生染心，雖極厭污不能遠離，遂被五百無衣外道共行非法。妙賢罵曰：「仁等作此鄙惡之行，豈成修道。」女身柔軟，既被輕辱受苦難堪，即以其事告無衣外道女。諸女答曰：「汝可往詣大師晡刺拏處具述斯事。」女聞此教，便詣

【現代漢語翻譯】 現代漢語譯本 《根本說一切有部苾芻尼毗奈耶》第一卷 大正藏第23冊 No. 1443 《根本說一切有部苾芻尼毗奈耶》

《根本說一切有部苾芻尼毗奈耶》第二卷

三藏法師義凈奉 敕譯 不凈行學處之餘

那時，薄伽梵（Bhagavan，世尊）為迦攝波（Kashyapa，人名）宣講精妙的佛法要義，以開示教導使他歡喜，之後便從座位上離開了。當時，具壽摩訶迦攝波（Mahakashyapa，大迦葉）跟隨佛陀離去，心中想著：『如果佛陀要坐下，我應當將這件僧伽胝衣（Sanghati，一種袈裟）疊起來作為座位。』這時，有五百個強盜，跟隨在他們後面想要搶劫。世尊知道后，便在路邊想要坐下，這時迦攝波來到世尊處，迅速地將衣服疊好為佛陀鋪設座位。世尊便坐了下來，隨即告訴迦攝波說：『這件布做的僧伽胝衣，極其輕盈美妙，極其柔軟。』迦攝波回答說：『正是這樣，世尊！這件衣服確實輕柔，希望您慈悲地接受。』世尊告訴他說：『你能夠穿我的麻布糞掃衣嗎？』迦攝波回答說：『唯愿世尊慈悲憐憫我，接受這件輕妙的衣服，世尊所賜的麻布糞掃衣我應當披著。』這時，世尊慈悲地接受了。當時迦攝波就這樣次第修行，在八天中沒有獲得任何證悟，靠乞食維持生活，到了第九天證得了阿羅漢果。

當時，妙賢（Myoxian，人名）既無所依靠，又不熟悉世事，只是看到外表便生起敬重之心，於是前往無衣外道那裡出家。這個女子容貌端正，舉世無雙，外道們見到她都生起染污之心，雖然極其厭惡這種行為，卻不能遠離，於是被五百個無衣外道共同行非法之事。妙賢罵道：『你們做這種卑鄙惡劣的行為，怎麼能成就修道？』女子身體柔軟，被如此輕辱，痛苦難以忍受，便將此事告訴了無衣外道女。那些女子回答說：『你可以前往大師晡刺拏（Purnah，人名）處，詳細地陳述這件事。』女子聽了這些話，便前往

【English Translation】 English version The First Volume of the Mūlasarvāstivāda-bhikṣuṇī-vinaya Taisho Tripitaka Volume 23 No. 1443 Mūlasarvāstivāda-bhikṣuṇī-vinaya

The Second Volume of the Mūlasarvāstivāda-bhikṣuṇī-vinaya

Translated under Imperial Decree by the Tripiṭaka Master Yijing, remaining precepts regarding impure conduct.

At that time, the Bhagavan (Bhagavan, the World-Honored One) expounded the essence of the Dharma to Kashyapa (Kashyapa, a personal name), instructing, teaching, and gladdening him, and then departed from his seat. At that time, the Venerable Mahakashyapa (Mahakashyapa, Great Kashyapa) followed the Buddha as he left, thinking to himself: 'If the Buddha sits down, I shall fold this Sanghati robe (Sanghati, a type of monastic robe) to serve as a seat.' At that time, there were five hundred bandits following behind them, intending to rob them. The World-Honored One, knowing this, intended to sit down by the side of the road. At this time, Kashyapa went to the World-Honored One and quickly folded the robe to prepare a seat for the Buddha. The World-Honored One then sat down and immediately said to Kashyapa: 'This Sanghati robe made of cloth is extremely light and wonderful, extremely soft.' Kashyapa replied: 'Indeed, World-Honored One! This robe is truly light and soft, may you compassionately accept it.' The World-Honored One said: 'Can you wear my hempen rag robe?' Kashyapa replied: 'May the World-Honored One have compassion on me and accept this light robe, and I shall wear the hempen rag robe bestowed by the World-Honored One.' At that time, the World-Honored One compassionately accepted it. At that time, Kashyapa practiced in this order, without attaining any realization for eight days, sustaining himself by begging for food, and on the ninth day, he attained the fruit of Arhat.

At that time, Myoxian (Myoxian, a personal name), having no support and being unfamiliar with worldly affairs, developed respect simply by seeing outward appearances, and thus went to the naked ascetics to become a renunciate. This woman had an unparalleled beautiful appearance, and the naked ascetics, upon seeing her, all developed defiled minds. Although they extremely detested this behavior, they could not stay away from it, and thus she was subjected to unlawful acts by five hundred naked ascetics. Myoxian scolded them, saying: 'How can you accomplish the path of cultivation by doing such vile and wicked deeds?' The woman's body was soft, and being so dishonored, she suffered unbearable pain, and thus she told the naked ascetic women about this matter. Those women replied: 'You can go to the master Purnah (Purnah, a personal name) and describe this matter in detail.' Upon hearing these words, the woman went to

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師所禮雙足已，作如是言：「我今遭厄極受辛苦，幸愿慈悲曲垂恩濟。」彼便報曰：「我由斯眾恭敬尊重多獲利養，如其制約悉皆分散，令我門徒遂成衰減，任隨彼意我不能知。」既見慇勤遂行泥印，令二百五十人以為番次，時此女人稍減憂惱。

其王舍城有歡會事，妙賢乃與露形外道一處隨行。時迦攝波于王舍城，在阿蘭若小室中住，于日初分執持衣缽，入城乞食忽見妙賢，問言：「賢首！汝比頗得安樂而住，修凈行不？」是時妙賢見迦攝波，涕泣盈目悲不自持，飲淚言曰：「與誰為伴？欲於何處修凈行耶？昔我與仁居一柱觀，十二年內堅修妙業，凈行嚴潔始終不逾。初無染心以手相觸，一從乖異濫投於此，雜穢群聚事同畜生，不成出家何有凈行？」時迦攝波重問其故，妙賢致敬猶如慈父，以事白知。彼作是念：「此女頗有宿善根不？」斂念觀已知有解脫分善根，「誰當濟度？」知屬於己，報言：「賢首！何不於此善說法律而為出家？」答曰：「聖者！勿令此中還傳印法。」答言：「止！止！賢首！勿作是說，今我大師萬德圓滿滅一切障，是真福田是歸依處，微妙寂靜證真解脫，豈容將彼極下劣法而相比耶？」妙賢聞已歡喜隨行，遂將妙賢付大世主，告言：「聖者！此妙賢女心欣勝法，極善作意，可與出家。

【現代漢語翻譯】 現代漢語譯本：妙賢禮拜了他的雙足后，這樣說道：『我現在遭遇困境，承受極大的痛苦，希望您能慈悲憐憫，施恩救濟。』他回答說：『我因為這些人的恭敬尊重，獲得了很多利益供養，如果按照你的要求將他們全部驅散，會使我的門徒逐漸衰減，任憑他們去吧，我無法干預。』妙賢見他態度懇切，於是施行泥印法，讓二百五十人輪流值班，這時這個女人的憂愁煩惱稍微減輕。

當時王舍城有歡慶聚會的活動，妙賢竟然與裸形外道一起參加。這時，迦攝波（Kashyapa，佛陀的弟子）在王舍城的一處阿蘭若（Aranya，寂靜處）小室中居住，在每天清晨拿著衣缽，進入城中乞食，忽然看見了妙賢，問道：『賢首（賢者），你最近過得安樂嗎？是否還在修行清凈的梵行？』這時，妙賢見到迦攝波，眼淚盈眶，悲傷得不能自已，含淚說道：『我和誰為伴？又要在哪裡修行清凈的梵行呢？過去我和您一起住在一柱觀（Ekathambaka，一種修行場所），十二年內堅持修行妙業，清凈的梵行嚴謹純潔始終沒有改變。當初我們沒有絲毫染污之心，甚至沒有用手互相觸碰，自從那次意外變故，我錯誤地投入到這裡，與污穢的人群混雜在一起，所做的事情和畜生一樣，根本不像出家人，哪裡還有什麼清凈的梵行可言？』這時，迦攝波再次詢問其中的緣故，妙賢恭敬地對待他，就像對待慈父一樣，將事情的經過全部告訴了他。迦攝波心想：『這個女子或許有往昔的善根吧？』於是集中精神觀察，知道她有能夠解脫的善根，心想『誰應該來救度她呢？』知道這件事情屬於自己，於是回答說：『賢首，為什麼不在這裡好好宣說法律，然後出家呢？』妙賢回答說：『聖者，不要讓這裡再傳播印法了。』迦攝波回答說：『停止！停止！賢首，不要這樣說，現在我的大師萬德圓滿，能夠滅除一切障礙，是真正的福田，是歸依之處，微妙寂靜，能夠證得真正的解脫，怎麼能將那些極其下劣的法與他相比呢？』妙賢聽了之後，歡喜地跟隨他而去，於是迦攝波將妙賢交給大世主（Mahaprajapati，佛陀的姨母），告訴她說：『聖者，這位妙賢女子內心欣慕殊勝的佛法，非常善於用心思考，可以讓她出家。』

【English Translation】 English version: After paying homage to his feet, Miaoxian (name of a woman) said, 'I am now in dire straits and suffering greatly. I hope you will be merciful and compassionate, and bestow grace to save me.' He replied, 'Because of the respect and reverence of these people, I have obtained many benefits and offerings. If I were to disperse them all according to your request, it would cause my disciples to gradually decline. Let them be, I cannot interfere.' Seeing his earnestness, Miaoxian then performed the mudra (hand gesture) ritual, assigning two hundred and fifty people to take turns on duty, at which point the woman's worries and troubles were slightly reduced.

At that time, there was a festive gathering in Rajagriha (name of a city), and Miaoxian actually participated with the naked ascetics. At this time, Kashyapa (name of a disciple of the Buddha) was residing in a small aranya (secluded place) chamber in Rajagriha. Every morning, he would carry his robes and bowl and enter the city to beg for food. He suddenly saw Miaoxian and asked, 'Virtuous one, are you living in peace and practicing pure conduct?' At this time, Miaoxian saw Kashyapa, her eyes filled with tears, and she was overcome with grief. She said with tears, 'Who am I to be with? Where can I practice pure conduct? In the past, I lived with you in Ekathambaka (name of a place), and for twelve years, I diligently cultivated wonderful deeds. My pure conduct was strict and pure, and it never changed. Initially, we had no defiled thoughts and did not even touch each other's hands. Since that accidental change, I have mistakenly thrown myself into this place, mingling with filthy crowds, doing things like animals. I am not like a renunciate at all, so how can there be any pure conduct?' At this time, Kashyapa asked again about the reason. Miaoxian treated him with respect, like a compassionate father, and told him the whole story. Kashyapa thought to himself, 'This woman may have good roots from the past.' He concentrated his mind and observed, knowing that she had the good roots for liberation. He thought, 'Who should save her?' Knowing that it was his responsibility, he replied, 'Virtuous one, why not preach the Dharma well here and then become a renunciate?' Miaoxian replied, 'Venerable one, do not let the mudra ritual be spread here again.' Kashyapa replied, 'Stop! Stop! Virtuous one, do not say that. Now my master is perfect in all virtues, able to eliminate all obstacles, is a true field of merit, is a place of refuge, is subtle and tranquil, and can attain true liberation. How can those extremely inferior practices be compared to him?' After hearing this, Miaoxian happily followed him. Then Kashyapa handed Miaoxian over to Mahaprajapati (Buddha's aunt), telling her, 'Venerable one, this woman Miaoxian admires the supreme Dharma in her heart and is very good at focusing her mind. You can let her become a renunciate.'

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」時大世主敬受其教，即便與彼五衣等物，授諸學處及近圓已，告曰：「汝今宜可於佛境界乞食資身善修凈行。」是時妙賢于日初分，執持衣缽入城乞食。時此女人儀貌端正人間希有，眾人見時共生嗟嘆：「何意此女姿態絕倫，虛棄年華不受欲樂，能捨榮好而為出家？」妙賢聞已遂生慚恥，自是之後不復入城而為乞食。時迦攝波因與相見，問曰：「賢首！得安樂不？」妙賢具答，彼聞說已作如是語：「若佛許我乞食減半與妙賢者，我當分與。」白諸苾芻，苾芻白佛，佛言：「隨意與半。」尊者聞已授其半食以相拯濟。時吐罹難陀尼見斯事已遂生輕笑，謗言：「聖者大迦攝波先與妙賢居一柱觀，十二年中凈修梵行，乃於今日翻有私情，乞食相濟。」時迦攝波聞斯事已，至妙賢處教其法要：「此事應作、此不應作，宜善用心。」遂舍而去。是時妙賢發大勇猛，于初后夜正念相應，克責自心無暫停息，即便證得阿羅漢果，轉成清凈無生之女。

爾時迦攝波見而告曰：「汝今由我善知識故，其所作者皆已作訖，宜於佛境界乞食自資。」是時妙賢于日初分，執持衣缽入王舍城次第乞食。時未生怨王枉殺其父，生大追悔懷憂在室。雖有種種鼓樂絃歌，無釋愁惱。時彼大臣遇見妙賢儀貌端正容色殊勝，便作是念：「今此美女特

【現代漢語翻譯】 現代漢語譯本 當時，大世主恭敬地接受了他的教導，立即將五衣等物授予妙賢，並傳授了學處和近圓戒后，告訴她說：『你現在應該在佛的教化區域內乞食，以此來維持生活，好好地修習清凈的德行。』當時，妙賢在清晨時分，拿著衣缽進入城中乞食。這時，這位女子的容貌端莊美麗，人間罕見，眾人見到她時都感嘆道：『為何這位女子姿態如此絕倫，卻要虛度年華，不享受世俗的快樂，能夠捨棄榮華美好而出家呢？』妙賢聽到這些話后，感到慚愧羞恥，從此以後不再入城乞食。當時，迦攝波（Kashyapa，佛陀十大弟子之一，以頭陀苦行著稱）因為與她相見，問道：『賢首（Xian Shou，對出家人的尊稱）！你安樂嗎？』妙賢詳細地回答了他，迦攝波聽了之後這樣說：『如果佛允許我將乞食所得減半分給妙賢，我就分給她。』迦攝波將此事稟告了眾比丘（Bhiksu，出家受具足戒的男性佛教徒），比丘稟告了佛陀，佛陀說：『可以隨意分一半給她。』尊者迦攝波聽后，便將一半的食物分給她，以此來救濟她。當時，吐罹難陀尼（Tulanandani，一位比丘尼的名字）見到這件事後，便輕蔑地嘲笑，誹謗說：『聖者大迦攝波（Mahakashyapa）先前與妙賢居住在一柱觀中，十二年中清凈地修習梵行，到了今天竟然有了私情，用乞食來互相救濟。』當時，迦攝波聽到這件事後，來到妙賢處，教導她佛法的要義：『這件事應該做，這件事不應該做，應該好好用心。』說完便離開了。這時，妙賢發起了大勇猛心，在初夜和后夜都正念相應，克制自己的心，沒有絲毫停息，隨即證得了阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者），轉變成清凈無生的女子。 當時，迦攝波見到她后告訴她說：『你現在因為我的善知識（Kalyanamitra，指引修行的人）的緣故，該做的事情都已經做完了，應該在佛的教化區域內乞食，以此來維持生活。』當時，妙賢在清晨時分，拿著衣缽進入王舍城（Rajagrha，古印度摩揭陀國的首都）依次乞食。當時，未生怨王（Ajatashatru，古印度摩揭陀國的國王）冤枉地殺害了他的父親，產生了極大的追悔，心中憂愁，待在宮室裡。雖然有各種各樣的鼓樂絃歌，也無法排解他的愁惱。當時，那位大臣遇見了妙賢，見她儀容端正，容貌殊勝，便這樣想：『如今這位美女特別

【English Translation】 English version At that time, the Great World Lord respectfully accepted his teachings, and immediately bestowed upon Miao Xian the five robes and other items. After instructing her in the precepts and the Upasampada ordination, he told her: 'Now you should beg for food within the Buddha's realm to sustain yourself and diligently cultivate pure conduct.' At that time, Miao Xian, in the early morning, carried her robes and bowl and entered the city to beg for food. This woman's appearance was so dignified and beautiful, rare in the human world, that when people saw her, they all sighed: 'Why is this woman so extraordinarily beautiful, yet she wastes her youth, not enjoying worldly pleasures, and is able to renounce glory and beauty to become a renunciate?' Upon hearing these words, Miao Xian felt ashamed and embarrassed, and from then on, she no longer entered the city to beg for food. At that time, Kashyapa (Kashyapa, one of the ten great disciples of the Buddha, known for his ascetic practices) met her and asked: 'Virtuous One! Are you at peace?' Miao Xian answered him in detail, and Kashyapa, upon hearing her reply, said: 'If the Buddha allows me to give half of my alms to Miao Xian, I will share them with her.' Kashyapa reported this matter to the Bhikshus (Bhiksu, a male Buddhist monastic who has taken full ordination), and the Bhikshus reported it to the Buddha. The Buddha said: 'You may freely give her half.' Upon hearing this, the Venerable Kashyapa gave her half of his food to help her. At that time, Tulanandani (Tulanandani, the name of a Bhikkhuni) saw this and laughed scornfully, slandering: 'The Holy One Mahakashyapa (Mahakashyapa) previously lived with Miao Xian in a one-pillar dwelling, practicing pure conduct for twelve years, and now he has private affection, helping her with alms.' At that time, Kashyapa, upon hearing this, went to Miao Xian and taught her the essentials of the Dharma: 'This should be done, this should not be done, you should be mindful.' Then he left. At that time, Miao Xian generated great courage, and in the first and last watches of the night, she was mindful and diligent, restraining her mind without pause, and immediately attained the fruit of Arhat (Arhat, a saint who has extinguished all defilements and attained liberation), transforming into a pure and unborn woman. At that time, Kashyapa saw her and said: 'Now, because of my guidance as a Kalyanamitra (Kalyanamitra, a spiritual friend or mentor), you have completed all that needs to be done. You should beg for food within the Buddha's realm to sustain yourself.' At that time, Miao Xian, in the early morning, carried her robes and bowl and entered Rajagrha (Rajagrha, the capital of the ancient Indian kingdom of Magadha) to beg for food in an orderly manner. At that time, King Ajatashatru (Ajatashatru, the king of Magadha in ancient India) had unjustly killed his father, and he was filled with great remorse, dwelling in his palace with sorrow. Although there were various kinds of drums, music, and stringed instruments, they could not dispel his grief. At that time, the minister met Miao Xian, and seeing her dignified appearance and extraordinary beauty, he thought: 'This beautiful woman is particularly

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異常人，宜可進王冀除憂戚。」作是念已將近王室，強逼妙賢脫去法衣，著諸彩服具備瓔珞涂拭名香，令親侍人進至王所。時未生怨王才觀此女姿容妙絕，遂釋憂懷。復由妙賢惡業時熟，如瀑流水無能止遏，遂被惡王強見陵辱，如中毒箭生大憂苦。是時大世主於十五日欲褒灑陀，遍觀尼眾不見妙賢，入定觀知在王宮內遭大辛苦非常被辱。諸尼問言：「聖者！妙賢今何所在，獨不見耶？」時大世主即便命彼蓮花色尼曰：「汝應斂念觀彼妙賢。」既聞語已觀知所在，猶如壯士屈伸臂頃，于尼眾沒王宮中出，在高樓上空中而住，遙告妙賢曰：「姊妹！汝已能破諸煩惱魔，何不發起大神通事，受斯陵辱？」時蓮花色尼便授其法，如是應作如是應修，速自調心發起通力。是時妙賢繫念除亂，于須臾間獲得神足，著俗綵衣乘空而去。時蓮花色便共妙賢至長凈處，時十二眾苾芻尼，見已生大嫌恥，作輕笑言：「我實不能與此宮人同處長凈。」時大世主聞斯語已，告妙賢曰：「具壽！宜往白王，著先法服速還來此。」於時妙賢即乘神通至王寢處，其王猶睡，在於空中彈指作聲。王聞覺已，便大驚怖身毛皆豎，作如是言：「汝為是誰？為天龍耶？為神鬼耶？」作是語已，是時妙賢空中對曰：「我非天龍神鬼等，但是大師聲聞眾中妙賢苾芻

【現代漢語翻譯】 現代漢語譯本 『此人非同尋常，或許可以獻給國王，以消除他的憂愁。』打定主意后，她來到王宮附近，強迫妙賢脫下僧衣，換上華麗的彩服，佩戴各種瓔珞，塗抹名貴的香料，讓她由親近的侍女帶領去見國王。當時，未生怨王（Ajatasatru，頻婆娑羅王的兒子）一見到妙賢的絕世容貌，便消除了憂愁。然而，由於妙賢的惡業成熟，就像瀑布流水一樣無法阻擋，她被惡王強行凌辱，如同中了毒箭，內心充滿了巨大的痛苦。當時，大世主（Mahaprajapati，佛陀的姨母）在十五日想要舉行布薩（Posadha，一種佛教儀式），遍尋比丘尼僧團卻不見妙賢。她入定觀察，得知妙賢在王宮內遭受巨大的痛苦和非人的侮辱。其他比丘尼問道：『聖者！妙賢現在在哪裡？怎麼不見她？』大世主立即命令蓮花色比丘尼（Utpalavarna，一位神通廣大的比丘尼）說：『你應該集中意念觀察妙賢。』蓮花色比丘尼聽了之後，觀察到妙賢的所在，就像壯士屈伸手臂一樣迅速，從比丘尼僧團中消失，出現在王宮的高樓上空，遙遙地告訴妙賢說：『姊妹！你已經能夠破除各種煩惱魔，為何不發起大神通，忍受這種凌辱？』蓮花色比丘尼便傳授給她方法，告訴她應該如何做，應該如何修行，迅速地調伏內心，發起神通力。當時，妙賢集中意念，排除雜念，在很短的時間內獲得了神足通，穿著世俗的綵衣，乘空而去。蓮花色比丘尼便和妙賢一起回到長凈處（Posadhagara，舉行布薩的場所）。十二位比丘尼見到她后，感到非常羞恥，輕蔑地笑著說：『我們實在不能和這種宮女一起舉行布薩。』大世主聽到這些話后，告訴妙賢說：『具壽（Ayusmati，對年長比丘尼的尊稱）！你應該去告訴國王，穿上原來的法衣，迅速回到這裡。』於是，妙賢立即運用神通來到國王的寢宮，當時國王還在睡覺。她在空中彈指作聲。國王聽到聲音醒來后，非常驚恐，汗毛都豎了起來，說道：『你是誰？是天龍嗎？是神鬼嗎？』說完這些話，妙賢在空中回答說：『我不是天龍神鬼等，而是大師（佛陀）聲聞弟子中的妙賢比丘尼。』

【English Translation】 English version 『This person is extraordinary and may be presented to the king to dispel his sorrows.』 Having made this decision, she approached the royal palace and forcibly removed Myohyun's (name of a Bhikkhuni) monastic robes, dressing her in colorful garments adorned with various ornaments and applying fragrant perfumes. She then instructed a close attendant to lead her to the king. At that time, King Ajatasatru (son of King Bimbisara) was captivated by Myohyun's exquisite beauty and his worries were alleviated. However, due to the ripening of Myohyun's negative karma, like an unstoppable waterfall, she was forcibly violated by the wicked king, causing her immense suffering, like being struck by a poisoned arrow. At that time, Mahaprajapati (Buddha's aunt), on the fifteenth day, intended to perform Posadha (a Buddhist observance), but could not find Myohyun among the Bhikkhuni (Buddhist nun) community. Through meditative insight, she discovered that Myohyun was in the royal palace, enduring great suffering and extreme humiliation. The other Bhikkhunis asked, 『Venerable one! Where is Myohyun now? Why is she not here?』 Mahaprajapati immediately instructed the Bhikkhuni Utpalavarna (a Bhikkhuni known for her supernatural powers), saying, 『You should focus your mind and observe Myohyun.』 Upon hearing this, Utpalavarna perceived Myohyun's location and, as quickly as a strong man extends his arm, vanished from the Bhikkhuni community and appeared above the royal palace, calling out to Myohyun, 『Sister! You have the ability to overcome all the demons of affliction. Why do you not manifest your great supernatural powers and endure this humiliation?』 Utpalavarna then imparted the method to her, instructing her on what to do and how to cultivate, to quickly subdue her mind and generate supernatural abilities. At that moment, Myohyun focused her mind, eliminating distractions, and within a short time, attained supernatural powers. Dressed in secular garments, she flew into the sky. Utpalavarna then accompanied Myohyun to the Posadhagara (hall for Uposatha observance). Upon seeing her, the twelve Bhikkhunis felt great shame and laughed scornfully, saying, 『We cannot possibly perform Posadha with this palace woman.』 Upon hearing these words, Mahaprajapati told Myohyun, 『Ayusmati (term of respect for senior Bhikkhunis)! You should go and inform the king, put on your former monastic robes, and quickly return here.』 Thereupon, Myohyun immediately used her supernatural powers to reach the king's chamber, where he was still asleep. She snapped her fingers in the air, making a sound. The king, hearing the sound, awoke in great fear, his hair standing on end, and said, 『Who are you? Are you a Deva (god) or a Naga (serpent deity)? Are you a spirit or a ghost?』 After saying these words, Myohyun replied from the air, 『I am not a Deva, Naga, spirit, or ghost, but Myohyun Bhikkhuni, a disciple of the Great Master (Buddha).』

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尼。」時王聞已以頌答曰：

「現無法衣並應器，　　容狀復不似尼形； 　相貌既同倡艷女，　　法俗相違當爲說。」

是時妙賢縱身而下，以事告曰：

「大王非理相陵逼，　　強奪我缽並法衣； 　宜應見授父母財，　　我欲速歸為長凈。」

時未生怨王聞是語已，悶絕躄地。以冷水灑面方能醒悟，便禮雙足求哀致謝，即索衣缽敬授妙賢。既受得已即還本處，與諸尼眾而為長凈。

爾時諸苾芻尼以妙賢事告諸苾芻，苾芻白佛。世尊以此因緣集苾芻尼，諸佛常法知而故問、依時問非時不問、有利問非利不問、破決堤防為除疑惑，告妙賢苾芻尼曰：「汝實作斯不端嚴事耶？」白言：「實爾。世尊！」世尊復問：「汝受樂不？」白言：「世尊！我已離欲豈容受樂？」佛言：「汝今無犯，然苾芻尼作不凈行，犯波羅市迦。如蘇陣那。我觀十利廣說如上，乃至顯揚正法廣利人天，為諸聲聞苾芻尼弟子，于毗奈耶中制其學處，應如是說：

「若復苾芻尼，與諸苾芻尼同得學處，不捨學處、學羸不自說，作不凈行兩交會法，乃至共傍生，此苾芻尼亦得波羅市迦不應共住。」

若復苾芻尼者，有其五種：一、名字苾芻尼，二、自言苾芻尼，三、乞求苾芻尼，四、破煩惱苾芻尼，五、白四羯磨

【現代漢語翻譯】 現代漢語譯本： 阿阇世王（Ajatasattu，未生怨王）聽了這些話后，用偈頌回答說： 『你現在沒有穿著法衣，也沒有拿著應器（缽），你的容貌和形態也不像比丘尼； 你的相貌如同妓院裡妖艷的女子，你所作所為與出家修行的規矩相違背，你應該解釋清楚。』 這時，妙賢（Myohyeon）縱身跳下，把事情的經過告訴國王說： 『大王您不講道理，欺凌逼迫，強行奪走我的缽和法衣； 你應該把父母留給我的財產還給我，我想要儘快回去進行長凈（恢復清凈）。』 這時，阿阇世王聽了這些話后，昏厥倒地。用冷水灑在他的臉上才醒過來，便禮拜妙賢的雙足，請求她的原諒，並把法衣和缽恭敬地還給了妙賢。妙賢接受后，立即回到原來的地方，與眾比丘尼一起進行長凈。 這時，眾比丘尼把妙賢的事情告訴了眾比丘，比丘又稟告了佛陀。世尊因為這件事召集了比丘尼，諸佛通常的做法是，明知故問，應該問的時候才問，不應該問的時候不問，有利益的時候才問，沒有利益的時候不問，爲了消除疑惑，就像決堤一樣。佛陀告訴妙賢比丘尼說：『你真的做了這種不端莊的事情嗎？』妙賢回答說：『確實如此，世尊！』世尊又問：『你享受了其中的快樂嗎？』妙賢回答說：『世尊！我已經斷絕了慾望，怎麼會享受快樂呢？』佛陀說：『你現在沒有犯戒，但是比丘尼如果行不凈行，就犯了波羅夷罪（Parajika）。就像蘇陣那（Sudinna）一樣。我觀察到十種利益，詳細的說明如上文所述，乃至彰顯弘揚正法，廣泛利益人天，爲了聲聞比丘尼弟子，在毗奈耶（Vinaya，戒律）中制定學處，應該這樣說： 『如果比丘尼，與其他比丘尼共同得到學處，不捨棄學處，或者身體虛弱不能自己說明，行不凈行，發生兩性交合的行為，乃至與畜生髮生性行為，這位比丘尼也犯了波羅夷罪，不應該共同居住。』 『如果比丘尼，有五種：一、名字比丘尼，二、自稱比丘尼，三、乞求比丘尼，四、破煩惱比丘尼，五、白四羯磨（Baisi Karma）

【English Translation】 English version: Then King Ajatasattu (Ajatasattu, meaning 'unborn enemy') replied with a verse: 'Now you have no Dharma robes or alms bowl, and your appearance does not resemble that of a Bhikkhuni (nun); Your appearance is like that of a seductive woman from a brothel, your actions contradict the rules of monastic practice, you should explain yourself clearly.' At that time, Myohyeon (Myohyeon) jumped down and told the king what had happened: 'Great King, you are being unreasonable, oppressing and coercing me, forcibly taking away my alms bowl and Dharma robes; You should return the property my parents left me, I want to quickly return to perform purification (restore purity).' At that time, King Ajatasattu, upon hearing these words, fainted and fell to the ground. He was revived by splashing cold water on his face, then he prostrated himself at Myohyeon's feet, begged for her forgiveness, and respectfully returned her Dharma robes and alms bowl. After receiving them, Myohyeon immediately returned to her original place and performed purification with the other Bhikkhunis. At that time, the Bhikkhunis told the Bhikkhus about Myohyeon's affair, and the Bhikkhus reported it to the Buddha. The World Honored One gathered the Bhikkhunis because of this matter. The usual practice of all Buddhas is to ask even when they know, to ask when it is appropriate, not to ask when it is inappropriate, to ask when it is beneficial, not to ask when it is not beneficial, to dispel doubts like breaking a dam. The Buddha said to Bhikkhuni Myohyeon: 'Did you really do this unseemly thing?' Myohyeon replied: 'Indeed, World Honored One!' The World Honored One asked again: 'Did you enjoy the pleasure in it?' Myohyeon replied: 'World Honored One! I have already severed desires, how could I enjoy pleasure?' The Buddha said: 'You have not committed an offense now, but if a Bhikkhuni engages in impure conduct, she commits the Parajika (Parajika) offense. Like Sudinna (Sudinna). I have observed ten benefits, the detailed explanation is as described above, even to manifesting and propagating the Dharma, widely benefiting humans and devas, for the Sravaka (Sravaka) Bhikkhuni disciples, the training rules are established in the Vinaya (Vinaya, monastic discipline), it should be said as follows: 'If a Bhikkhuni, together with other Bhikkhunis, obtains the training rules, does not abandon the training rules, or is physically weak and cannot explain herself, engages in impure conduct, engages in sexual intercourse, even with animals, this Bhikkhuni also commits the Parajika offense and should not live together.' 'If a Bhikkhuni, there are five types: 1. Name Bhikkhuni, 2. Self-proclaimed Bhikkhuni, 3. Begging Bhikkhuni, 4. Broken Affliction Bhikkhuni, 5. Baisi Karma (Baisi Karma)'

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苾芻尼。名字苾芻尼者，如人立字名作苾芻尼、或世共許、或是苾芻尼種族，因此喚為苾芻尼，是謂名字苾芻尼。云何自言苾芻尼？若人實非苾芻尼，自言我是苾芻尼，或是賊住等自稱苾芻尼，是謂自言苾芻尼。云何乞求苾芻尼？如諸俗人常為乞求以自活命，是名乞求苾芻尼。云何破煩惱苾芻尼？若能斷諸漏，所有焦熱諸苦異熟，未來生死能善了知，永除根本如斷多羅樹頭證不生法，是名破煩惱苾芻尼。云何白四羯磨近圓苾芻尼？謂身無障難、作法圓滿是不應呵，是名羯磨苾芻尼。今此所言苾芻尼義者，意取第五。言復者，謂更有餘如是流類。

與諸苾芻尼者，謂共諸餘苾芻尼輩。

同得學處者，若有先受近圓已經百歲，所應學事與新受者等無有異。若新受近圓所應學事，與百歲者事亦不殊，所謂尸羅學處持犯軌儀，咸皆相似而得，故名同得學處。

言不捨學處者，齊何名為不捨學處？謂對顛狂、心亂、痛惱所纏、聾啞癡人而舍學處，皆不名為舍。若中方人對邊方人作中方語，舍不成舍；若解成舍。若邊方人對中方人作邊方語；若中方人對中方人作邊方語，舍不成舍，若解成舍。若邊方人對邊方人作中方語，準上應知。若於獨靜處作獨靜想，或於獨靜處作不獨靜想，或於不獨靜處作獨靜想，皆非舍

【現代漢語翻譯】 現代漢語譯本

比丘尼（Bhikkhuni）：什麼是名字比丘尼？就像人起名字，叫做比丘尼，或者世俗共同認可，或者是比丘尼種族，因此稱呼為比丘尼，這叫做名字比丘尼。什麼是自稱比丘尼？如果有人實際上不是比丘尼，卻自稱我是比丘尼，或者是盜住者等自稱比丘尼，這叫做自稱比丘尼。什麼是乞求比丘尼？就像那些俗人經常爲了乞求而以此為生，這叫做乞求比丘尼。什麼是破煩惱比丘尼？如果能夠斷除各種煩惱，所有焦熱的痛苦異熟，對於未來的生死能夠完全瞭解，永遠去除根本就像砍斷多羅樹頭一樣，證得不生之法，這叫做破煩惱比丘尼。什麼是白四羯磨近圓比丘尼？就是指身無障礙，作法圓滿，不應該被呵責，這叫做羯磨比丘尼。現在這裡所說的比丘尼的意義，意在選取第五種。說『復』，是指還有其餘像這樣的流類。 與諸比丘尼，是指和其餘的比丘尼們在一起。 同得學處，如果有人先受了近圓戒已經一百年，所應該學習的事項和新受戒的人一樣沒有區別。如果新受近圓戒的人所應該學習的事項，和一百年的人也沒有不同，所說的尸羅（Sila，戒律）學處、持犯軌儀，全部都相似而得到，所以叫做同得學處。 說不捨學處，到什麼程度叫做不捨學處？就是指對於癲狂、心亂、被痛苦纏繞、聾啞癡人而捨棄學處，都不叫做捨棄。如果中方人對著邊方人說中方話，捨棄不成捨棄；如果理解了就成捨棄。如果邊方人對著中方人說邊方話；如果中方人對著中方人說中方話，捨棄不成捨棄，如果理解了就成捨棄。如果邊方人對著邊方人說中方話，參照上面應該知道。如果在獨靜處作獨靜想，或者在獨靜處作不獨靜想，或者在不獨靜處作獨靜想，都不是捨棄。

【English Translation】 English version

Bhikkhuni (Bhikkhuni): What is a 'name Bhikkhuni'? It's like when a person is given a name, called Bhikkhuni, or is commonly recognized by the world, or is from a Bhikkhuni lineage, and is therefore called Bhikkhuni. This is called a 'name Bhikkhuni'. What is a 'self-proclaimed Bhikkhuni'? If someone is not actually a Bhikkhuni but claims 'I am a Bhikkhuni,' or is a thief-dweller (someone who falsely claims to be a monastic) and calls themselves a Bhikkhuni, this is called a 'self-proclaimed Bhikkhuni'. What is a 'begging Bhikkhuni'? It's like those laypeople who constantly beg for a living; this is called a 'begging Bhikkhuni'. What is a 'Bhikkhuni who has broken through afflictions'? If one can cut off all defilements, all the burning, painful results of karma, and fully understand future births and deaths, permanently removing the root like cutting off the top of a tala tree, attaining the unarisen Dharma, this is called a 'Bhikkhuni who has broken through afflictions'. What is a 'Bhikkhuni who has received full ordination through the white four karmas'? It refers to someone who is free from obstacles, whose procedures are complete, and who should not be criticized; this is called a 'karma Bhikkhuni'. The meaning of Bhikkhuni spoken of here refers to the fifth type. The word 'further' means there are other similar categories. With the Bhikkhunis means being together with the other Bhikkhunis. Sharing the same training rules means that if someone has received full ordination for a hundred years, the things they should learn are no different from those who have newly received ordination. If the things that a newly ordained person should learn are no different from those of a hundred-year-old, the so-called Sila (Sila, moral discipline), training rules, observances of precepts, and deportment are all similar and attained; therefore, it is called 'sharing the same training rules'. Saying 'not abandoning the training rules,' to what extent is it called 'not abandoning the training rules'? It means that abandoning the training rules to someone who is insane, mentally disturbed, afflicted by pain, deaf, mute, or an idiot is not considered abandonment. If a person from the central region speaks the language of the central region to someone from the border region, the abandonment is not valid; if they understand, it is valid. If a person from the border region speaks the language of the border region to someone from the central region; if a person from the central region speaks the language of the central region to someone from the central region, the abandonment is not valid; if they understand, it is valid. If a person from the border region speaks the language of the central region to someone from the border region, it should be understood according to the above. If in a solitary place, one thinks of it as solitary, or in a solitary place, one thinks of it as not solitary, or in a non-solitary place, one thinks of it as solitary, it is not abandonment.

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學處。若對睡眠、入定、非人、天等變化傍生及諸形像，或時鬧亂、或不審共住本性人，皆不成舍。

言學羸不說者，應為四句：有非舍學處學羸而說，有舍學處非學羸而說，有舍學處學羸而說，有不捨學處非學羸而說。云何非舍學處學羸而說？如有苾芻尼情懷歡戀意欲還俗，于沙門處無愛樂心，為沙門所苦羞慚厭背。諸苾芻尼所作如是言：「大德知不？梵行難立，靜處難居，獨一難住，難居林野受惡臥具。我憶父母兄弟姊妹受業師主，我欲學諸工巧及營本業，於我家族情希紹繼，心不樂住。」若苾芻尼雖作如是追悔言辭，然而不云：「我舍學處。」是名學羸而說，非舍學處。云何有舍學處非學羸而說？如有苾芻尼，詣苾芻尼所作如是言：「大德存念！我某甲今舍學處。」是名舍學處。或云：「我舍佛法僧。」或云：「我舍蘇坦羅、毗奈耶、摩咥里迦。」或云：「我舍鄔波馱耶、阿遮利耶。」或云：「知我是求寂女、知我是俗人、扇侘半擇迦女、污苾芻、殺父害母、殺阿羅漢、破和合僧、噁心出佛身血、是外道女是趣外道女、賊住、別住、不共住人。」乃至說云：「我于諸姊妹等同法同梵行者，非是伴類。」是名舍學處非學羸而說。云何學羸而說亦舍學處？如有苾芻尼，情懷顧戀，乃至作追悔言而云：「我舍學

【現代漢語翻譯】 現代漢語譯本 學處：如果（比丘尼）對睡眠狀態、入定狀態、被非人（鬼神）或天等變化的傍生（動物）以及各種形像所擾亂，或者有時被吵鬧擾亂，或者不確定是否與具有本性的人共同居住，這些情況都不構成舍戒（放棄學處）。

關於『學羸不說』（因虛弱而未明確舍戒）的情況，應該分為四種情況：有非舍學處但學羸而說，有舍學處但非學羸而說，有舍學處且學羸而說，有不捨學處且非學羸而說。

什麼是非舍學處但學羸而說呢？例如，有比丘尼心懷歡戀，想要還俗，對沙門（出家人）沒有愛樂之心，被沙門所苦，感到羞慚厭惡。於是對比丘尼們說這樣的話：『大德們知道嗎？梵行（清凈的修行生活）難以建立，靜處難以居住，獨自一人難以安住，難以居住在林野，忍受惡劣的臥具。我思念父母兄弟姊妹、受業師父和師長，我想學習各種工巧技藝，經營本來的事業，我的家族希望我能繼承家業，我的心不樂意住在這裡。』如果比丘尼雖然說了這樣追悔的話，但是沒有說：『我捨棄學處。』這就是學羸而說，但並非捨棄學處。

什麼是舍學處但非學羸而說呢？例如，有比丘尼去到其他比丘尼那裡，這樣說：『大德們請記住！我某甲現在捨棄學處。』這就是捨棄學處。或者說：『我捨棄佛法僧。』或者說：『我捨棄蘇坦羅（經藏）、毗奈耶（律藏）、摩咥里迦（論藏）。』或者說：『我捨棄鄔波馱耶（親教師）、阿遮利耶（軌範師）。』或者說：『知道我是求寂女（沙彌尼）、知道我是俗人、扇侘半擇迦女（不能行淫的女人）、污比丘尼、殺父害母、殺阿羅漢、破壞和合僧團、惡意使佛出血、是外道女、是趣向外道的女人、賊住（以盜竊為生的人）、別住（與僧團隔離的人）、不共住的人。』乃至說：『我與諸位姊妹等，雖然同法同梵行，但不是同伴。』這就是捨棄學處但非學羸而說。

什麼是學羸而說且捨棄學處呢？例如，有比丘尼心懷顧戀，乃至說了追悔的話，並且說：『我捨棄學

【English Translation】 English version Precepts: If (a Bhikkhuni) is disturbed by sleep, entering into Samadhi, non-human beings (spirits), or transformed beings such as Devas (gods), as well as various forms, or is sometimes disturbed by noise, or is uncertain whether to live with people of inherent nature, these situations do not constitute abandonment (of the precepts).

Regarding the situation of 'speaking weakly without abandoning the precepts' (due to weakness, not explicitly abandoning the precepts), it should be divided into four cases: there is speaking weakly without abandoning the precepts, there is abandoning the precepts without speaking weakly, there is abandoning the precepts and speaking weakly, and there is not abandoning the precepts and not speaking weakly.

What is speaking weakly without abandoning the precepts? For example, a Bhikkhuni cherishes affection and desires to return to lay life, has no love for the Shramanas (monks), is troubled by the Shramanas, and feels ashamed and disgusted. Then she says to the Bhikkhunis: 'Venerable ones, do you know? The Brahmacharya (pure monastic life) is difficult to establish, quiet places are difficult to live in, it is difficult to live alone, it is difficult to live in the wilderness and endure poor bedding. I miss my parents, brothers, sisters, teachers, and masters. I want to learn various crafts and manage my original business. My family hopes that I can inherit the family business, and my heart is not happy to live here.' If the Bhikkhuni, although saying such regretful words, does not say: 'I abandon the precepts.' This is speaking weakly, but not abandoning the precepts.

What is abandoning the precepts without speaking weakly? For example, a Bhikkhuni goes to other Bhikkhunis and says: 'Venerable ones, please remember! I, so-and-so, now abandon the precepts.' This is abandoning the precepts. Or she says: 'I abandon the Buddha, Dharma, and Sangha.' Or she says: 'I abandon the Sutras (Sutranla), the Vinaya (Vinaya), and the Matrikas (Matrika).' Or she says: 'I abandon the Upadhyaya (preceptor) and the Acharya (teacher).' Or she says: 'Know that I am a female novice (Sramaneri), know that I am a layperson, a Sandha Panaka woman (a woman who cannot have intercourse), a defiled Bhikkhuni, a parricide, a matricide, a killer of Arhats, a destroyer of the Sangha, one who maliciously shed the Buddha's blood, a heretical woman, a woman who inclines towards heresy, a thief, one who lives separately (from the Sangha), one who does not live in harmony.' Even saying: 'I am not a companion to the sisters who share the same Dharma and Brahmacharya.' This is abandoning the precepts without speaking weakly.

What is speaking weakly and abandoning the precepts? For example, a Bhikkhuni cherishes affection, and even says regretful words, and says: 'I abandon the precepts.'

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處。」廣說如前，乃至非是伴類，是名學羸而說亦舍學處。云何不捨學處非學羸而說？謂除前相，是謂學羸不說。

言作不凈行者，即是行淫。

言淫慾者，謂兩相交會。法者，此據非法名法。身業行非名作。

乃至共傍生，謂獼猴等。

此者，謂指其人。

苾芻尼者，謂得苾芻尼性。云何苾芻尼性？謂受近圓。云何近圓？謂白四羯磨，于所作事如法成就，將近涅槃故名近圓。又其進受人，以圓滿心希求具戒，要期誓受情無恚恨。以言表白語業彰顯，究竟滿足故名圓具。

波羅市迦者，是極重罪，極可厭惡，是可嫌棄不可愛樂。若苾芻尼才犯之時，即非沙門女、非釋迦女，失苾芻尼體、乖涅槃性，墮落崩倒被他所勝不可救濟，如截多羅樹頭更不復生不能郁茂增長廣大，故名波羅市迦。

言不共住者，謂此犯人，不得與諸苾芻尼而作共住、若褒灑陀、若隨意事、若單白、白二、白四羯磨、若眾有事應差十二種人此非差限、若法若食不共受用，是應擯棄。由此名為不應共住。

此中犯相其事云何？

攝頌曰：

於三處行淫、　　三瘡隔不隔、 　壞不壞死活、　　半擇迦女男、 　見他睡行淫、　　或與酒藥等、 　被逼樂不樂、　　犯不犯應知。

【現代漢語翻譯】 現代漢語譯本： 『處。』（指之前所說的處所）詳細的解釋如前所述，乃至如果不是同類（指沒有共同戒律的），這就叫做因為學習不夠精進而說出捨棄學處的話。什麼情況是不捨棄學處，但又不是因為學習不夠精進而說出捨棄學處的話呢？就是排除上述情況，這叫做因為學習不夠精進而沒有說出捨棄學處的話。

說到『作不凈行』，就是指行淫。

說到『淫慾』，是指兩性交合。『法』，這裡指的是非法行為稱之為『法』。『身業行非』指的是身體的行為不符合正法。

乃至與傍生（指動物），比如獼猴等。

『此』，指的是這個人。

『苾芻尼』（bhikshuni，比丘尼），指的是獲得比丘尼身份的人。什麼是比丘尼身份呢？指的是受了近圓戒。什麼是近圓戒呢？指的是通過白四羯磨（bái sì jiémó，四次宣告羯磨）的儀式，對於所做的事情如法成就，接近涅槃（nirvana）所以叫做近圓。而且接受戒律的人，以圓滿的心希求具足戒，要期誓願接受戒律，心中沒有嗔恨。用語言表達，用語言的行為彰顯，最終滿足所有條件，所以叫做圓具。

『波羅市迦』（parajika，斷頭罪），是最重的罪，極其令人厭惡，是應該嫌棄不可喜愛的事情。如果比丘尼一旦犯了這種罪，就不是沙門女（shāmén nǚ，出家女）、不是釋迦女（shìjiā nǚ，釋迦牟尼佛的弟子），失去比丘尼的身份，違背涅槃的性質，墮落崩塌被其他事物所勝，不可救濟，就像砍斷了多羅樹的樹頭，再也不會生長，不能郁茂增長廣大，所以叫做波羅市迦。

說到『不共住』，指的是這個犯了罪的人，不得與其他的比丘尼一起共同居住，不能一起參加布薩（bùsà，每半月舉行的誦戒儀式）、不能一起參加自恣（zìzì，僧眾解除結界的儀式）、不能一起進行單白羯磨（dānbái jiémó，簡單宣告羯磨）、白二羯磨（bái èr jiémó，兩次宣告羯磨）、白四羯磨，如果僧團有事需要差遣十二種人，這個人不在差遣的範圍之內，無論是佛法還是食物都不能共同享用，是應該被擯棄的。因為這個原因，所以叫做不應共住。

這裡面所犯的罪相，具體情況是怎樣的呢？

總結的偈頌說：

在三種地方行淫， 三種瘡隔與不隔， 壞與不壞死與活， 半擇迦（bànzéjiā，不男）女與男， 見他人睡著行淫， 或者給予酒和藥物等， 被強迫快樂與不樂， 犯與不犯應當知。

【English Translation】 English version: 『Place.』 (Refers to the previously mentioned place). The detailed explanation is as before, even to the extent that if it is not a companion (referring to those who do not share the same precepts), this is called speaking of abandoning the precepts due to insufficient learning. What situation is it that one does not abandon the precepts, but it is not because of insufficient learning that one speaks of abandoning the precepts? It is to exclude the above situation, this is called not speaking of abandoning the precepts due to insufficient learning.

Speaking of 『performing impure acts,』 it refers to engaging in sexual activity.

Speaking of 『sexual desire,』 it refers to the union of two sexes. 『Dharma』 (dharma), here it refers to illegal acts being called 『dharma.』 『Bodily action not』 refers to bodily actions that do not conform to the Dharma.

Even with animals, such as monkeys, etc.

『This』 refers to this person.

『Bhikshuni』 (bhikshuni), refers to someone who has obtained the status of a Bhikshuni. What is the status of a Bhikshuni? It refers to receiving the near-complete ordination. What is the near-complete ordination? It refers to the ritual of the white four karmas (bái sì jiémó, four announcements of karma), for the things done to be accomplished in accordance with the Dharma, approaching Nirvana (nirvana), hence it is called near-complete. Moreover, the person receiving the precepts, with a complete heart, hopes for the full precepts, vowing to accept the precepts, with no hatred in the heart. Expressing it in words, manifesting it through verbal actions, ultimately fulfilling all conditions, hence it is called fully ordained.

『Parajika』 (parajika, expulsion), is the heaviest offense, extremely disgusting, it is something to be disgusted with and not loved. If a Bhikshuni commits this offense, she is no longer a Shramana woman (shāmén nǚ, a female renunciate), not a Shakya woman (shìjiā nǚ, a disciple of Shakyamuni Buddha), loses the status of a Bhikshuni, violates the nature of Nirvana, falls and collapses, is overcome by other things, and cannot be saved, like cutting off the head of a Tala tree, it will never grow again, cannot flourish, grow, and expand, hence it is called Parajika.

Speaking of 『not living together,』 it refers to this person who has committed the offense, not being allowed to live together with other Bhikshunis, not being able to participate in the Posadha (bùsà, bi-monthly recitation of precepts), not being able to participate in the Pravāraṇā (zìzì, ceremony of lifting the boundary), not being able to perform single white karma (dānbái jiémó, simple announcement of karma), white two karmas (bái èr jiémó, two announcements of karma), white four karmas, if the Sangha has matters that require the dispatch of twelve types of people, this person is not within the scope of dispatch, whether it is Dharma or food, they cannot be shared, and they should be expelled. For this reason, it is called not living together.

What are the specific circumstances of the offenses committed here?

The summarizing verse says:

Committing sexual acts in three places, Three sores, separated or not, Broken or unbroken, dead or alive, Pandaka (bànzéjiā, eunuch), female and male, Seeing others asleep and committing sexual acts, Or giving alcohol and drugs, etc., Being forced, happy or unhappy, Offense or no offense should be known.

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若苾芻尼，于其三處作不凈行行淫慾法，即得波羅市迦。云何三處？謂大、小便道及口。若苾芻尼共三種人行淫慾法，三處才入作不凈行，即得波羅市迦。云何為三？謂人男、非人男、傍生男。若苾芻尼作行欲心，為受樂意隨順慾念，于活人男起染污意，入不壞三瘡，以有隔入有隔、以有隔入無隔、以無隔入有隔、以無隔入無隔，入大小便道及口，即得波羅市迦。如於人男，如是應知非人男、傍生男亦爾。若苾芻尼，于死人男三瘡損壞隔等同前入，得窣吐羅底也罪。如於人男，如是應知非人男、傍生男亦爾。

若苾芻尼，于眠睡苾芻行不凈行。睡苾芻于初中后不覺不知及不受樂無犯，行淫者得根本罪。若苾芻尼詣睡苾芻所，若初中知后不知無犯，其行淫者得根本罪。若初中后皆知而無心受樂者無犯，其行淫者得根本罪。若初中后皆知有心受樂者，二俱得根本罪。如尼既爾，正學女、求寂女事並同然；苾芻、求寂男準事應悉。若苾芻尼以諸酒與苾芻令醉著作不凈行，而醉苾芻于初中后，有知不知受樂不樂，得罪輕重有犯無犯，乃至餘眾與酒令醉，如上睡眠廣說。如醉既爾，若以咒術及藥令彼迷亂，于彼諸境作不凈行，乃至餘眾互為，得罪有無如上。若苾芻尼強逼他苾芻共行不凈行，若被逼者，初入之時作心受樂，

二俱滅擯。若入時不樂入已樂，二俱滅擯。若入時不樂入已不樂出時樂，二俱滅擯。若被逼者三時不樂無犯。逼他者滅擯。如逼苾芻，若逼求寂、白衣，及下餘眾，事並準前。若苾芻尼等互相陵逼，如上應知。

時諸苾芻咸皆有疑，請世尊曰：「尊者大迦攝波、妙賢先作何業，由彼業力二俱少欲？」佛告諸苾芻：「而彼二人先所作業還當自受，廣說如余，汝當善聽。汝等苾芻！乃往昔時，于聚落中有農夫住，晨朝牽牛向田耕植，妻至食時為其送食，因往林所採取柴薪。時有獨覺於此林中樹下而住，其妻乃於他日入林採薪，見彼獨覺身心寂靜容色端然，即禮其足瞻仰而坐。農夫怪遲作如是念：『妻今何故時久不來？』即持耕鞭詣彼林所，遂見其婦在獨覺前，告言：『汝與此人作非法事。』時彼大士聞斯語已，為哀愍故，如大鵝王騰身空界現其神變，上發火光下流清水。農夫見已深生慚愧，投身於地如大樹崩長跪合掌遙致敬言：『惟愿大聖真清凈者，降大慈悲受我供養。』獨覺哀愍從空而下。白言：『大士！我懷疑慮作非理言，愿垂容恕。』即持上饌奉施獨覺，合掌足下而發誓愿：『我起惡念皆由欲心，愿我二人生生常得少諸欲染。』汝等苾芻于意云何？往時農夫者豈異人乎？今具壽迦攝波是，其妻即妙賢是。從是

【現代漢語翻譯】 現代漢語譯本：如果進入禪定時不快樂，進入后卻快樂，則二者都應被驅逐出僧團（二俱滅擯）。如果進入禪定時不快樂，進入后也不快樂，但離開禪定時快樂，則二者都應被驅逐出僧團。如果受到脅迫，在三個時間段（入定前、入定時、出定后）都不快樂，則沒有犯戒。脅迫他人者應被驅逐出僧團。如同脅迫比丘一樣，如果脅迫沙彌（求寂）、在家居士（白衣）以及其他下屬人員，處理方式都與之前相同。如果比丘尼等互相脅迫，處理方式也應如上所述。

當時，各位比丘都感到疑惑，於是請問世尊說：『尊者摩訶迦葉波（Mahākāśyapa，大迦攝波）和妙賢（Myoxian）過去做了什麼業，因為那樣的業力，他們二人都很少有慾望？』佛陀告訴各位比丘說：『他們二人過去所造的業，最終還是要自己承受。』詳細情況如同其他經典所說，你們應當仔細聽。各位比丘！在很久以前，在一個村落里住著一位農夫，每天早晨牽著牛去田里耕種，他的妻子在吃飯的時候為他送飯，並順便去樹林里採集柴火。當時有一位獨覺（Pratyekabuddha，辟支佛）住在這片樹林的樹下，他的妻子有一天進入樹林採柴，看到那位獨覺身心寂靜，容貌端莊，就禮拜他的腳，仰慕地坐在旁邊。農夫奇怪妻子遲遲不來，心想：『妻子今天為什麼這麼久還不來？』於是拿著耕鞭來到樹林里，就看見他的妻子在獨覺面前，便說：『你和這個人做不正當的事情。』當時那位大士（菩薩）聽到這些話后，爲了哀憫他，像大鵝王一樣騰身飛到空中，顯現神通變化，上方發出火光，下方流出清水。農夫看到后，深感慚愧，投身於地，像大樹倒塌一樣，長跪合掌，遙遠地向獨覺致敬說：『希望大聖、真正清凈的人，降下大慈悲，接受我的供養。』獨覺哀憫他，從空中下來。農夫懺悔說：『大士！我懷疑顧慮，說了不合道理的話，希望您能寬恕。』隨即拿著準備好的食物供養獨覺，合掌在他的腳下發誓願：『我產生惡念都是因為慾望，希望我們二人世世代代都能很少有慾望的污染。』各位比丘，你們認為怎麼樣？當時的農夫難道是別人嗎？就是現在的具壽迦葉波（Kāśyapa），他的妻子就是妙賢。從那以後……』

【English Translation】 English version: If one is not happy when entering meditation but is happy after entering, both should be expelled from the Sangha (both are banished). If one is not happy when entering meditation, is not happy after entering, but is happy when leaving, both should be expelled from the Sangha. If one is coerced and unhappy at all three times (before, during, and after meditation), there is no offense. The one who coerces others should be expelled from the Sangha. Just as with coercing a Bhikshu (monk), if one coerces a Shramanera (novice), a layperson (white-clad), or other subordinates, the handling should be the same as before. If Bhikshunis (nuns) or others coerce each other, the handling should be as described above.

At that time, the Bhikshus all had doubts and asked the World Honored One, 'Venerable Mahākāśyapa (大迦葉波) and Myoxian (妙賢) what karma did they create in the past, that due to that karmic force, they both have few desires?' The Buddha told the Bhikshus, 'The karma that they both created in the past, they must ultimately bear themselves.' The details are as described in other sutras, you should listen carefully. Bhikshus! In the distant past, in a village, there lived a farmer who led his ox to the field to plow every morning. His wife would bring him food at mealtime and would also go to the forest to collect firewood. At that time, there was a Pratyekabuddha (獨覺, Solitary Buddha) living under a tree in this forest. One day, his wife entered the forest to collect firewood and saw that the Pratyekabuddha was peaceful in body and mind, and his appearance was dignified. She bowed at his feet and sat beside him with admiration. The farmer was surprised that his wife was late and thought, 'Why hasn't my wife come for so long today?' So he took his plow whip and went to the forest, and he saw his wife in front of the Pratyekabuddha, and he said, 'You are doing improper things with this person.' At that time, that Bodhisattva (大士) heard these words and, out of compassion, soared into the sky like a great goose king, displaying his supernatural powers, with fire emanating from above and clear water flowing from below. The farmer, seeing this, felt deeply ashamed and threw himself to the ground like a collapsing tree, kneeling with his palms together, respectfully saying from afar, 'May the Great Sage, the truly pure one, bestow great compassion and accept my offerings.' The Pratyekabuddha, out of compassion, descended from the sky. The farmer repented and said, 'Great Sage! I was suspicious and said unreasonable words, I hope you can forgive me.' Then he took the prepared food and offered it to the Pratyekabuddha, and with his palms together at his feet, he made a vow, 'My evil thoughts arise from desire, I hope that we both will always be free from the defilement of desires in every lifetime.' Bhikshus, what do you think? Was the farmer of that time someone else? It is the current Venerable Kāśyapa (迦葉波), and his wife is Myoxian. From then on...'

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以來乃至於今二俱少欲。

「汝等復聽！乃往古昔于聚落中，有一長者大富多財，後於異時三春屆節百卉敷榮，茂林清池花鳥交映，孔雀、鸚鵡、鵝雁、鴛鴦，雜類哀鳴群飛合響。長者與諸家眷出遊芳園，佛不在世獨覺出現，情懷哀愍，受下臥具為上福田，樂居閑靜不共俗交，如大犀牛離群獨住。時彼獨覺于芳園所樹下而坐，時彼長者將妻既至林中共其行欲，為色荒迷不見大士。獨覺聞聲從定而起，長者遂見獨覺，深起羞慚情生悔謝，為設供養合掌發願：『我作惡事皆由耽欲，愿我二人當來俱得少欲果報。』汝等苾芻于意云何？昔時長者豈異人乎？今具壽大迦攝波是，其妻即妙賢，由是發願故二俱少欲。」

諸苾芻曰：「希有世尊！具壽大迦攝波及妙賢女二俱出家。」佛告諸苾芻：「非但今生二俱舍俗而為出家，乃往古昔亦復如是。汝等諦聽，我為汝說。于婆羅痆斯城有一陶師，其作坊內有四獨覺來為求止宿。時諸大士前後而至互不相知，時一獨覺入火光定遂即遙見，共相問曰：『仁今是誰？』一人答曰：『仁等頗聞有王名曰杖瓶，其王復有無量億千象兵圍繞不？』報言：『曾聞。』答言：『我是。』問曰：『仁緣何事而作出家？』答言：『我在高樹乃見鴟鳥持肉而飛，群類隨從遞相爭擊。鴟棄其肉而向

【現代漢語翻譯】 現代漢語譯本：從過去到現在，他們兩個都是少欲知足的。

『你們再聽！過去很久以前，在一個村落中，有一位長者非常富有。後來到了春天，各種花草樹木都欣欣向榮，茂盛的樹林和清澈的池塘，花鳥相互輝映，孔雀、鸚鵡、鵝雁、鴛鴦等各種鳥類鳴叫飛翔，聲音交織在一起。長者和家人一起到花園遊玩。當時沒有佛在世，只有一位獨覺（Pratyekabuddha，不依師自悟的聖者）出現，長者心懷哀憫，拿出臥具供養他，視他為殊勝的福田，因為獨覺喜歡居住在清凈的地方，不與世俗交往，就像大犀牛一樣離群索居。當時那位獨覺在花園的樹下打坐，長者帶著妻子來到樹林中，和她行淫慾之事，因為沉迷於美色而沒有看見大士（Mahasattva，指獨覺）。獨覺聽到聲音就從禪定中起身，長者這才看見獨覺，深感羞愧，心生悔意，於是為獨覺設定供養，合掌發願：『我所作的惡事都是因為貪圖淫慾，愿我和我的妻子將來都能得到少欲的果報。』你們這些比丘（Bhikkhu，佛教出家男眾），你們認為怎麼樣？過去的那位長者難道是別人嗎？他就是現在的具壽（Ayushman，對年長有德者的尊稱）大迦葉波（Mahakasyapa，釋迦摩尼佛的大弟子之一），他的妻子就是妙賢（Bhadrakapi），因為他們發了這個愿，所以今生都少欲知足。』

眾比丘說：『稀有啊，世尊！具壽大迦葉波和妙賢女都出家了。』佛告訴眾比丘：『不只是今生他們兩個都捨棄世俗而出家，過去很久以前也是這樣。你們仔細聽，我為你們說。在波羅奈斯城（Varanasi，古印度城市）有一個陶師，他的作坊里來了四位獨覺，請求借宿。當時這些大士前後到來，互不相識，當時一位獨覺進入火光定（Tejo-dhatu Samadhi，一種禪定），於是遠遠地看見了他們，互相問道：『您是誰？』其中一人回答說：『你們聽說過一位國王名叫杖瓶（Danda-kalasa），這位國王有無量億千的象兵圍繞嗎？』他們回答說：『聽說過。』那人回答說：『我就是。』他們問道：『您因為什麼事而出家呢？』他回答說：『我在高高的樹上看見一隻鴟鳥（chī niǎo，貓頭鷹）抓著一塊肉飛，一群鳥跟在後面互相爭搶攻擊。鴟鳥丟棄了肉，然後』

【English Translation】 English version: From then until now, both of them have been content with little.

『Listen again, all of you! In the ancient past, in a village, there was a wealthy elder. Later, in the spring season, all kinds of flowers and trees flourished, with lush forests and clear ponds, flowers and birds reflecting each other. Peacocks, parrots, geese, and mandarin ducks, various kinds of birds cried and flew together, their sounds intermingling. The elder and his family went to the fragrant garden for an outing. At that time, there was no Buddha in the world, but a Pratyekabuddha (one who attains enlightenment independently) appeared. The elder, with a compassionate heart, offered his bedding to him, regarding him as a supreme field of merit, because the Pratyekabuddha liked to live in quiet places, not associating with worldly affairs, like a great rhinoceros living alone. At that time, that Pratyekabuddha was sitting under a tree in the fragrant garden. The elder brought his wife to the forest and engaged in sexual activity with her, blinded by lust and not seeing the great being (Mahasattva, referring to the Pratyekabuddha). The Pratyekabuddha heard the sound and arose from his meditation. The elder then saw the Pratyekabuddha, felt deep shame, and repented. He then set up offerings for the Pratyekabuddha, joined his palms, and made a vow: 『All the evil deeds I have done are due to my indulgence in lust. May my wife and I both attain the fruit of contentment with little in the future.』 What do you bhikkhus (Buddhist monks) think? Was that elder in the past someone else? He is now the venerable Mahakasyapa (one of the Buddha's great disciples), and his wife is Bhadrakapi. Because they made this vow, they are both content with little in this life.』

The bhikkhus said, 『It is rare, O Blessed One! The venerable Mahakasyapa and the maiden Bhadrakapi have both renounced the world.』 The Buddha told the bhikkhus, 『It is not only in this life that they have both renounced the world and become homeless; it was also like this in the ancient past. Listen carefully, and I will tell you. In the city of Varanasi (an ancient Indian city), there was a potter. In his workshop, four Pratyekabuddhas came to seek lodging. At that time, these great beings arrived one after another, not knowing each other. Then one Pratyekabuddha entered the Fire Element Samadhi (a type of meditation), and thus saw them from afar. They asked each other, 『Who are you?』 One person replied, 『Have you heard of a king named Danda-kalasa (Staff-Vessel), who is surrounded by countless billions of elephant soldiers?』 They replied, 『We have heard of him.』 That person replied, 『I am he.』 They asked, 『Why did you renounce the world?』 He replied, 『While I was on a tall tree, I saw an owl (chī niǎo) carrying a piece of meat, and a flock of birds followed, fighting and attacking each other. The owl dropped the meat, and then』

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一邊，其餘眾鳥共相牽掣。我見斯事情生厭舍，作如是念：「何用如此無益之事？」悉皆棄捨而為出家。復說頌曰：

「『見彼鴟銜肉，　　眾鳥共交爭； 　　棄之得安寧，　　是故舍榮位。 　　慾念無真實，　　猶如夢想倒； 　　獨步如犀牛，　　而在一邊住。』

「次問第二獨覺曰：『仁今是誰？』彼即答言：『仁等頗聞有王名曰醜面，其王復有無量億千馬兵圍繞不？』答曰：『曾聞。』報言：『我是。』復問彼曰：『仁以何緣而作出家？』答言：『我在宮中無量億千兵馬圍繞，見二特牛逐一牸牛，共相牴觸軀體傷損，一牛角折退走而去。我既見已情甚嗟嘆，而作是念：「諸有過患，貪慾為本、心為惱害。」深生厭患便即出家。復說頌曰：

「『我見二牛爭一牸，　　互相牴觸體損傷； 　　一牛舍離得安寧，　　有情為欲常懷怖。 　　我若犀牛恒獨步，　　閑曠安然住一邊； 　　不為諸欲之所牽，　　得至自在無為處。』

「次問第三獨覺曰：『仁今是誰？』彼即答言：『仁等頗聞婆羅痆斯城有王名曰梵授，其王復有無量億千人眾圍繞不？』答言：『曾聞。』報曰：『我是。』問曰：『仁以何緣而作出家？』答言：『我因三春屆節百卉敷榮，茂林清池花鳥交映，孔雀、鸚鵡、鵝雁、

【現代漢語翻譯】 現代漢語譯本： 一邊，其餘的鳥一起爭搶那塊肉。我看到這種情況，心生厭惡，心想：『做這種無益的事情有什麼用呢？』於是全部捨棄，選擇出家。並說了這樣一首偈： 『看見那隻鴟（chī，貓頭鷹）叼著肉，眾鳥一起爭搶；丟棄那塊肉就能得到安寧，所以我捨棄了榮華富貴。慾望沒有真實性，就像夢境一樣虛幻顛倒；像犀牛一樣獨自前行，獨自居住在一邊。』 接著問第二位獨覺（dú jué，獨自覺悟的人）說：『您現在是誰？』他回答說：『你們聽說過一位名叫醜面的國王嗎？這位國王有數不清的馬兵圍繞著。』回答說：『聽說過。』他說：『我就是。』又問他：『您因為什麼原因而出家呢？』他回答說：『我在王宮中，被無數的兵馬圍繞著，看見兩頭公牛爲了爭奪一頭母牛，互相牴觸，身體受傷，一頭牛角被折斷，退走了。我看到后非常感嘆，心想：「各種過患，都是以貪慾為根本，心被惱害。」深深地厭惡，於是就出家了。』並說了這樣一首偈： 『我看見兩頭牛爭奪一頭母牛，互相牴觸，身體受傷；一頭牛舍棄爭奪，得到了安寧，有情眾生因為慾望常常感到恐懼。我如果像犀牛一樣獨自前行，在空曠的地方安然居住；不被各種慾望所牽絆，就能到達自在無為的境界。』 接著問第三位獨覺（dú jué，獨自覺悟的人）說：『您現在是誰？』他回答說：『你們聽說過波羅痆斯（Bō luó ná sī，古印度城市名，今貝拿勒斯）城有一位名叫梵授的國王嗎？這位國王有數不清的人眾圍繞著。』回答說：『聽說過。』他說：『我就是。』問：『您因為什麼原因而出家呢？』回答說：『因為春天來臨，各種花草樹木都開放了，茂盛的樹林、清澈的池塘，花和鳥交相輝映，孔雀、鸚鵡、鵝、雁……』

【English Translation】 English version: On one side, the rest of the birds were all pulling and snatching at it. Seeing this situation, I felt disgusted and thought, 'What is the use of doing such a useless thing?' I abandoned everything and chose to become a renunciate. And I spoke this verse: 'Seeing that kite carrying meat, the birds all fought over it; abandoning it brings peace and tranquility, therefore I abandoned the glorious position. Desires are not real, like a dream turned upside down; walking alone like a rhinoceros, and dwelling on one side.' Then I asked the second Pratyekabuddha (dú jué, one who attains enlightenment on their own), 'Who are you now?' He replied, 'Have you heard of a king named Ugly Face, who is surrounded by countless millions of cavalry?' I replied, 'I have heard of him.' He said, 'I am he.' I asked him again, 'Why did you renounce the world?' He replied, 'While I was in the palace, surrounded by countless millions of soldiers and horses, I saw two bulls fighting over a cow, colliding with each other and injuring their bodies. One bull's horn was broken, and it retreated. When I saw this, I sighed deeply and thought, "All faults originate from greed, and the mind is afflicted." I felt deeply disgusted and immediately renounced the world.' And he spoke this verse: 'I saw two bulls fighting over one cow, colliding with each other and injuring their bodies; one bull abandoned the fight and gained peace, sentient beings are always fearful because of desires. If I walk alone like a rhinoceros, dwelling peacefully in a secluded place; not being牽絆 by desires, I can reach the state of freedom and non-action.' Then I asked the third Pratyekabuddha (dú jué, one who attains enlightenment on their own), 'Who are you now?' He replied, 'Have you heard of a king named Brahma-datta in the city of Varanasi (Bō luó ná sī, ancient Indian city, now Varanasi), who is surrounded by countless millions of people?' I replied, 'I have heard of him.' He said, 'I am he.' I asked, 'Why did you renounce the world?' He replied, 'Because in the third month of spring, all kinds of flowers and trees were blooming, the lush forests and clear ponds, flowers and birds reflected each other, peacocks, parrots, geese, wild geese...'

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鴛鴦，雜類哀鳴群飛合響。我於一時與宮人婇女，嚴四兵眾出遊芳園，隨所周旋，與諸美女歡娛嬉戲餐美飲食，疲乏而臥。宮人縱逸貪愛花果，見我睡眠詣諸樹邊採花取果，摧殘樹枝悉令毀折。我見此已情甚憂嘆，此樹曏者花果枝葉滋榮郁茂，忽然凋落一至於此，我身亦爾此不須疑。復作是念：「世間言論皆惱心神。」即皆棄捨所有國位而作出家。』復說頌曰：

「『我見眾香妙花樹，　　枝條毀折不堪觀， 　　當知諸欲悉皆然，　　如彼犀牛應獨處。』

「次問第四獨覺曰：『仁為是誰？』答曰：『仁等頗聞于瓔珞城有王名曰壯勝，有無量億千人眾圍繞不？』答曰：『曾聞。』報言：『我是。』復問曰：『仁以何緣而作出家？』答言：『我在宮中婇女圍繞，時有婇女臂著白螺貝玔，隨動手時其玔相擊作鬧聲響。我見斯事情生憂嘆，此無有識，互相擊觸遂即作聲，況人共住豈得安靜。然復作是念：「世人祗接並惱心識。」悉皆棄捨而作出家。』復說頌曰：

「『我見環玔莊嚴臂，　　互相掁觸出音聲； 　　當知諸欲亦復然，　　應如野象孤行宿。』

「是時陶師聞諸大士說斯語已，妻告夫曰：『聖子！此諸大仙皆是國王自在豪貴，棄捨榮位厭離世樂而作出家。我等何故不為出家？』陶師二子復白

【現代漢語翻譯】 現代漢語譯本：鴛鴦（Yuanyang，鳥名），各種鳥類哀鳴著，成群結隊地飛翔，聲音混雜在一起。我曾經有一次和宮女、婇女（Cainv，宮女的別稱）一起，帶著四種軍隊，浩浩蕩蕩地出遊到芳香的花園，隨意地遊玩，和各位美女一起歡快地嬉戲，享用美味的飲食，感到疲憊就睡下了。宮女們放縱地遊玩，貪愛花果，看見我睡著了，就到各種樹邊採花摘果，摧殘樹枝，把樹枝都折斷了。我看到這些情景，心裡非常憂愁感嘆，這些樹木先前花果枝葉茂盛繁榮，忽然就凋零衰落到這種地步，我的身體也是這樣，這沒有什麼可懷疑的。我又想到：『世間的言論都會擾亂心神。』於是就捨棄所有的一切，包括國王的地位，而出家了。』又說了偈頌： 『我看見各種散發著香味的美麗花樹，枝條被摧殘折斷，不堪觀看，應當知道各種慾望都是這樣，應該像犀牛一樣獨自生活。』 接著問第四位獨覺（Dujue，獨自覺悟的人）說：『您是誰？』回答說：『你們聽說過在瓔珞城（Yingluo Cheng，地名）有一位國王名叫壯勝（Zhuang Sheng，人名），有數不清的億萬人圍繞著他嗎？』回答說：『聽說過。』（獨覺）回答說：『我就是。』又問：『您因為什麼原因而出家呢？』回答說：『我在宮中被婇女們圍繞著，當時有一位婇女的手臂上戴著白色的螺貝手鐲（chuan，手鐲），隨著手的動作，手鐲互相撞擊發出嘈雜的聲響。我看到這種情況，心裡感到憂愁感嘆，這些沒有知覺的東西，互相撞擊就會發出聲音，更何況是人住在一起，怎麼能夠安靜呢？而且我又想到：『世人的交往都會擾亂心識。』於是就捨棄所有的一切而出家了。』又說了偈頌： 『我看見裝飾著手臂的環鐲，互相撞擊發出聲音；應當知道各種慾望也是這樣，應該像野像一樣獨自生活。』 這時，陶師（Taoshi，職業）聽到各位大士（Dashi，對有地位的修行者的尊稱）說了這些話，妻子告訴丈夫說：『聖子！這些大仙（Daxian，對修行者的尊稱）都是國王，擁有自由和尊貴的地位，捨棄了榮華富貴，厭惡世間的快樂而出家。我們為什麼不出家呢？』陶師的兩個兒子又稟告

【English Translation】 English version: 'The mandarin ducks (Yuanyang, type of bird) and various other birds were mournfully crying, flying in flocks and making a combined sound. Once, I went to a fragrant garden with my palace women and consorts (Cainv, another name for palace women), accompanied by four divisions of troops, freely strolling around, enjoying myself with the beautiful women, feasting on delicious food, and then falling asleep from exhaustion. The palace women indulged themselves, craving flowers and fruits. Seeing me asleep, they went to the trees to pick flowers and gather fruits, damaging the branches and breaking them all. Seeing this, I felt deeply saddened and sighed, 'These trees were once flourishing with flowers, fruits, branches, and leaves, but suddenly they have withered and fallen to this state. My body is also like this, there is no doubt about it.' I also thought, 'The discussions of the world all disturb the mind.' So I abandoned everything, including my position as king, and became a renunciate.' He then spoke a verse: 'I see the fragrant and beautiful flower trees, their branches broken and damaged, unbearable to look at. One should know that all desires are like this, one should live alone like a rhinoceros.' Then he asked the fourth Pratyekabuddha (Dujue, one who attains enlightenment independently), 'Who are you?' He replied, 'Have you heard of a king named Zhuang Sheng (Zhuang Sheng, personal name) in the city of Yingluo (Yingluo Cheng, place name), surrounded by countless millions of people?' They replied, 'We have heard of him.' He replied, 'I am he.' He was then asked, 'Why did you become a renunciate?' He replied, 'I was surrounded by consorts in the palace. At that time, one of the consorts had a white conch shell bracelet (chuan, bracelet) on her arm. As she moved her hand, the bracelets collided with each other, making a noisy sound. Seeing this, I felt saddened and sighed, 'These inanimate objects, when they collide with each other, make a sound. How much more so when people live together, how can there be peace? Moreover, I thought, 'The interactions of people in the world all disturb the mind.' So I abandoned everything and became a renunciate.' He then spoke a verse: 'I see the bracelets adorning the arm, colliding with each other and making a sound; one should know that all desires are like this, one should live alone like a wild elephant.' At this time, the potter (Taoshi, profession) heard these words spoken by the great beings (Dashi, honorific title for practitioners of high standing). His wife said to her husband, 'Holy son! These great immortals (Daxian, honorific title for practitioners) are all kings, possessing freedom and noble status, abandoning glory and wealth, and renouncing worldly pleasures to become renunciates. Why don't we become renunciates?' The potter's two sons then reported

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父言：『若出家者，誰養我等？』父曰：『子勿懷憂，待汝長大吾當出家。』作是語已，陶師持瓶佯行取水，妻曰：『聖子！我去取水，何自疲勞？』便奪夫瓶自往河所，置瓶于地而去出家。夫聞婦去，云：『我失計，今可安家養育子息。年漸長大，試其善惡能自活不？』自餐鹽味與子淡食，自吃熟果授兒生者，子白父言：『我豈不欲餐鹽及以熟果，乃與淡生，云何可食？』陶師作念：『二子已知鹹淡生熟，我今時至可遂先心。』即便出家逢見故二，婦曰：『汝能棄卻食奶小兒耶？』夫曰：『我已試與鹹淡生熟，好惡並知，方舍來此。汝既出家，我亦出家，勿生憂念。』汝等苾芻！于意云何？往時陶師者豈異人乎？今大迦攝波是，妻即妙賢是。往時二俱舍俗出家，今亦如是。」

時諸苾芻復請佛言：「大德世尊！妙賢先作何業身為金色？」佛告諸苾芻：「彼自作業今還自受，廣如前說。」乃至頌曰：

「假令經百劫，　　所作業不亡； 　因緣會遇時，　　果報還自受。

「汝等苾芻！乃往古昔九十一劫時，有佛出世，號毗缽尸如來等正覺，十號具足。時有王都，王名親慧，以法化世，人民熾盛豐樂安隱，無諸詐偽賊盜疾疫，牛羊稻蔗在處充滿。王愍黎元猶如赤子。其毗缽尸佛等正覺，與六十二萬苾芻

【現代漢語翻譯】 現代漢語譯本 陶師（製陶工匠）說：『如果我出家，誰來養活我們呢？』他的父親說：『你不要憂慮，等你長大后我再出家。』說完這話，陶師拿著瓶子假裝去取水，他的妻子說：『聖子！我去取水，你何必自己疲勞呢？』便從丈夫手中奪過瓶子，自己去河邊取水，把瓶子放在地上就離開了，出家去了。陶師聽到妻子走了，說：『我失算了，現在可以安家養育孩子。等孩子漸漸長大，試試他們的善惡，看他們能不能自己活下去？』他自己吃有鹽味的食物，給孩子吃淡的食物，自己吃熟的水果，給孩子生的水果。孩子對父親說：『我難道不想吃有鹽味的食物和熟的水果嗎？你卻給我淡的和生的，這怎麼能吃呢？』陶師心想：『兩個孩子已經知道鹹淡生熟了，我現在時機已到，可以實現我之前的想法了。』於是就出家了，遇到了之前的妻子，妻子說：『你能捨棄吃奶的小孩嗎？』丈夫說：『我已經試著給他鹹淡生熟的食物，他已經知道好壞了，我才捨棄他來到這裡。你既然已經出家，我也出家，不要憂慮。』你們這些比丘！你們認為如何？之前的陶師難道是別人嗎？就是現在的大迦葉波（Mahakasyapa），妻子就是妙賢（Bhadrakapi）。之前他們兩個都捨棄世俗出家，現在也是這樣。」 當時，各位比丘又請問佛陀：『大德世尊！妙賢之前做了什麼業，身體是金色的？』佛陀告訴各位比丘：『她自己造的業，現在還要自己承受，詳細情況如前面所說。』乃至說了偈頌： 『縱然經過百千劫，所造的業也不會消亡；因緣際會的時候，果報還是要自己承受。』 『你們這些比丘！在很久很久以前，九十一劫之前，有佛出世，名為毗缽尸如來（Vipassi Buddha），應供，正遍知，十號具足。當時有個王都，國王名叫親慧（Kinhui），用正法教化世人，人民興盛，豐衣足食，安樂平靜，沒有欺詐、盜賊、疾病，牛羊稻米甘蔗到處都是。國王愛護百姓如同愛護自己的孩子。那毗缽尸佛，與六十二萬比丘

【English Translation】 English version The potter (the potter craftsman) said: 'If I renounce the household life, who will support us?' His father said: 'Do not worry, wait until you grow up and I will renounce the household life.' After saying this, the potter took a bottle and pretended to fetch water. His wife said: 'Holy son! I will fetch water, why do you tire yourself?' Then she snatched the bottle from her husband and went to the river to fetch water herself, put the bottle on the ground and left, renouncing the household life. The potter heard that his wife had left and said: 'I miscalculated, now I can settle down and raise my children. When the children gradually grow up, I will test their good and evil, to see if they can support themselves?' He himself ate salty food and gave his children bland food, he himself ate ripe fruit and gave his children raw fruit. The child said to his father: 'Don't I want to eat salty food and ripe fruit? But you give me bland and raw food, how can I eat it?' The potter thought: 'The two children already know the difference between salty and bland, raw and ripe, now the time has come for me to fulfill my previous intention.' Then he renounced the household life and met his previous wife. The wife said: 'Can you abandon the nursing child?' The husband said: 'I have already tried giving him salty and bland, raw and ripe food, he already knows the difference between good and bad, that's why I abandoned him and came here. Since you have already renounced the household life, I will also renounce the household life, do not worry.' What do you think, you Bhikshus! Was the previous potter someone else? It is now Mahakasyapa (大迦葉波), and his wife is Bhadrakapi (妙賢). Previously, both of them renounced the household life, and now it is the same.' At that time, the Bhikshus asked the Buddha again: 'Venerable World Honored One! What karma did Bhadrakapi (妙賢) perform in the past that her body is golden?' The Buddha told the Bhikshus: 'She herself created the karma, and now she has to bear it herself, the details are as mentioned before.' And then he said the verse: 'Even if hundreds of thousands of kalpas pass, the karma created will not perish; when the conditions meet, the retribution will still be borne by oneself.' 'You Bhikshus! A long, long time ago, ninety-one kalpas ago, a Buddha appeared in the world, named Vipassi Buddha (毗缽尸如來), worthy of offerings, perfectly enlightened, complete with the ten titles. At that time, there was a royal capital, and the king was named Kinhui (親慧), who taught the world with the Dharma, the people were prosperous, well-fed, peaceful, without fraud, thieves, or diseases, and cattle, sheep, rice, and sugarcane were everywhere. The king loved the people as if he loved his own children. That Vipassi Buddha, with six hundred and twenty thousand Bhikshus

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圍繞，去親慧王都不遠河邊而住。佛在座時，苾芻大眾威嚴尊重光彩超絕。後於異時，毗缽尸如來遊行人間，其佛坐處遂無光彩。其時佛妹啟父王言：『大王！世尊今何處去，我願欲見。』王曰：『世尊遊行人間，為欲化度諸有情故。』女言：『唯愿父王！以贍部金隨佛形量作等身像。』王即以金作像置佛坐處。佛化緣了回至王都，佛威德故贍部金像遂失光色。妹見斯事極生奇特心懷凈信，于佛足下長跪合掌遂發願言：『如佛世尊威光神德，映此金像使無光色。從今已后，愿我生生之處，身相光明與佛相似。』汝等苾芻！昔時女者今即妙賢是，由彼往昔以清凈心發正愿故，所生之處身為金色，清凈微妙光明赫弈。汝等復觀！至誠猛利以不壞心清凈相續，由此善根，九十一劫于上福田下勝種子，受妙果報至今不絕並得現報，于多劫中顏容端正。

「複次諸苾芻！汝等更聽妙賢曾所作業，由斯福力獲此無比端正超絕顏容金色。昔于婆羅痆斯城，有一長者大富多財，命其妻曰：『常辦飲食為我供養沙門婆羅門。』後於異時有一獨覺，身心寂靜而行乞食，入長者家。妻見獨覺身不端嚴，遂不施食。既不見與便欲出行，其婢見已請卻入宅，白夫人曰：『大家何為不施食耶？』夫人告曰：『今此乞者身無光彩，故我不施。』

【現代漢語翻譯】 現代漢語譯本：圍繞著，離親慧王（King of Wisdom）的都城不遠的河邊居住。佛陀在座時，比丘（bhiksu，佛教出家男眾）大眾威嚴尊重，光彩超絕。後來在不同的時間，毗缽尸如來（Vipasyin，過去七佛之一）人間，佛陀所坐之處便失去了光彩。當時佛陀的妹妹啟稟父王說：『大王！世尊現在去了哪裡，我希望能夠見到他。』國王說：『世尊人間，是爲了化度所有的有情眾生。』女兒說：『希望父王！用贍部金（Jambudvipa gold，一種珍貴的黃金）按照佛陀的身形尺寸製作等身像。』國王就用金子製作了佛像，放置在佛陀的座位上。佛陀教化眾生的因緣結束后，返回到王都，因為佛陀的威德，贍部金像便失去了光澤。妹妹見到這件事，心中感到非常驚奇，心懷清凈的信心，在佛陀的腳下長跪合掌，於是發願說：『如同佛陀世尊的威光神德，映照這金像使其失去光澤。從今以後，愿我生生世世，身相光明與佛陀相似。』你們這些比丘！以前的那個女子就是現在的妙賢（Myohsien）比丘尼，由於她往昔以清凈的心發了正愿的緣故，所出生的地方身體都是金色的，清凈微妙，光明赫奕。你們再看！至誠懇切，以不壞的清凈心相續不斷，由此善根，在九十一劫中，于最上的福田中下了殊勝的種子，所受的妙果報應至今沒有斷絕，並且得到了現世的果報，在多劫之中容顏端正。 『再次，各位比丘！你們再聽妙賢過去所做的業，由於這種福德的力量，獲得了這無比端正超絕的容顏和金色。過去在婆羅痆斯城（Varanasi，古印度城市），有一位長者（wealthy man）非常富有，命令他的妻子說：『經常準備飲食為我供養沙門（sramana，出家修行者）和婆羅門（brahman，古印度祭司）。』後來在不同的時間，有一位獨覺（pratyekabuddha，緣覺），身心寂靜地去乞食，進入了長者的家。妻子見到獨覺身體不端正莊嚴，就不施捨食物。獨覺沒有得到食物，便要離開，他的婢女見到后請他回到宅中，對夫人說：『夫人為什麼不施捨食物呢？』夫人告訴她說：『現在這位乞討者身體沒有光彩，所以我才不施捨。』

【English Translation】 English version: Residing near the river, not far from the capital of King of Wisdom (Qin Hui Wang). When the Buddha was present, the assembly of bhiksus (Buddhist monks) were dignified, respected, and their radiance was extraordinary. Later, at a different time, Vipasyin Tathagata (Vipasyin, one of the past seven Buddhas) came into the world, and the place where the Buddha sat lost its radiance. At that time, the Buddha's sister said to her father, the king: 'Great King! Where has the World Honored One gone? I wish to see him.' The king said: 'The World Honored One came into the world to transform and liberate all sentient beings.' The daughter said: 'I beseech you, Father King! To make a life-size statue of the Buddha using Jambudvipa gold (a precious type of gold) according to the Buddha's form and size.' The king then made a statue of gold and placed it where the Buddha sat. After the Buddha's karmic connection for teaching beings was completed, he returned to the royal capital. Due to the Buddha's majestic virtue, the Jambudvipa gold statue lost its luster. The sister, seeing this, felt extremely amazed and developed pure faith. Kneeling with palms together at the Buddha's feet, she made a vow: 'Just as the Buddha World Honored One's majestic light and divine virtue overshadow this golden statue, causing it to lose its luster, from now on, may my body's radiance be similar to the Buddha's in every life.' You bhiksus! That woman of the past is now Bhiksuni Myohsien (Wonderful Virtue). Because she made a righteous vow with a pure heart in the past, her body is golden wherever she is born, pure, subtle, and radiantly bright. Observe again! With utmost sincerity and unwavering, pure continuity of mind, due to this good root, for ninety-one kalpas (eons), planting superior seeds in the supreme field of merit, the wonderful karmic reward has not ceased until now, and she has also received present retribution, with an upright and beautiful countenance for many kalpas. Furthermore, bhiksus! Listen again to the deeds that Myohsien once performed, by the power of which she obtained this unparalleled, supremely beautiful countenance and golden color. In the past, in the city of Varanasi (an ancient Indian city), there was a wealthy man who was very rich. He instructed his wife: 'Always prepare food for me to offer to sramanas (wandering ascetics) and brahmans (priests).' Later, at a different time, there was a pratyekabuddha (solitary Buddha), who was peaceful in body and mind, going to beg for food and entered the wealthy man's house. The wife, seeing that the pratyekabuddha's body was not dignified and beautiful, did not give him food. When he was about to leave without receiving anything, her maid saw him and invited him back into the house, saying to the lady: 'Why don't you give him food?' The lady told her: 'This beggar's body has no radiance, so I will not give him anything.'

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婢言：『曹主豈有敕令但是醜者莫施食耶？』夫人曰：『雖無別敕，然我不與。』婢作是念：『我寧不食，以己食分可取奉施。』即便持與。於時獨覺懷哀愍心，如大鵝王升虛空界，現諸神變。使女見已，長跪合掌而發願言：『尊者由身丑故乞食不得，我施善根于當來世常得顏容端正人所樂見。』是時有王名曰梵授，與無量百千臣佐圍繞而住。大士升空，王眾遙見悉皆仰觀，共相議曰：『今此大士受誰施食？』王眾既見而說頌曰：

「『今此大士向誰家，　　除去貧窮與安樂； 　　于勝上田下福種，　　能令果報無盡時。』

「時王聞是某長者家大士受食，長者聞已便即歸家，聞是家人與此大仙己分之食，即命使女告言：『能為斯事，從今已去任汝自活，所須用物隨意而取。』夫人告婢：『汝所福分今可與我。』彼不肯與，夫人懷瞋以杖打頭，即便命過得生三十三天。才生天已，天堂宮殿光明赫弈無不照耀。是時帝釋及四輔臣，見彼女人微妙端嚴容儀超絕，心皆迷亂，啟帝釋言：『今此妙女，極愛樂者當可與之。』天帝釋曰：『誰不愛樂？』皆欲得取。爾時天帝而說頌曰：

「『我今情極迷，　　不辨方隅處； 　　用心而守念，　　僅得且存身。』

「是時天帝第一大臣復說頌曰：

「『天主

【現代漢語翻譯】 婢女說：『曹主難道有敕令說醜陋的人就不要佈施食物嗎？』夫人說：『即使沒有特別的敕令，我也不給。』婢女這樣想：『我寧可不吃，把自己的那份食物拿去供養佈施。』隨即拿著食物佈施。當時她獨自感到懷有哀憫之心，如同大鵝王升到虛空界，顯現各種神通變化。使女見到后，長跪合掌發願說：『尊者因為身體醜陋的緣故乞食不得，我將佈施的善根迴向于未來世，常能得到容貌端正、人所喜見。』當時有一位國王名叫梵授（Brahmadatta，人名），與無數百千臣佐圍繞而住。大士升到空中，國王和眾人遠遠看見都仰頭觀看，共同商議說：『現在這位大士接受誰的佈施呢？』國王和眾人看見后說了偈頌： 『現在這位大士走向誰家，除去貧窮給予安樂；在殊勝的福田種下福德的種子，能使果報沒有窮盡的時候。』 當時國王聽到是大士在某長者家接受佈施，長者聽到后立刻回家，聽說家人把自己的那份食物佈施給了這位大仙，就命令使女告訴她說：『你能做這樣的事，從今以後就任你自謀生路，所需要的物品隨意取用。』夫人告訴婢女說：『你所得到的福分現在可以給我。』婢女不肯給，夫人懷著嗔恨用杖打她的頭，婢女立刻死去，轉生到三十三天（Trāyastriṃśa，佛教的欲界六天之一）。剛生到天上，天堂宮殿光明照耀，沒有不被照亮的。當時帝釋（Indra，佛教護法神）和四位輔臣，看見這位女人的容貌微妙端莊，容儀超絕，心中都迷惑了，稟告帝釋說：『現在這位妙女，最愛樂她的人應當可以和她在一起。』天帝釋說：『誰不愛樂呢？』都想得到她。當時天帝說了偈頌： 『我現在情意極度迷惑，分辨不清方向和處所；用心守護念頭，僅僅能夠勉強保全自身。』 當時天帝的第一大臣又說了偈頌： 『天主』

【English Translation】 A maidservant said: 'Does the master Cao have an edict that ugly people should not be given food?' The lady said: 'Even if there is no special edict, I will not give it.' The maidservant thought: 'I would rather not eat and take my share of food to offer as alms.' Then she took the food and gave it. At that time, she felt a heart of compassion alone, like a great goose king rising into the empty realm, manifesting various divine transformations. When the maidservant saw this, she knelt down with her palms together and made a vow: 'Venerable one, because of your ugly body, you cannot beg for food. I dedicate the merit of this almsgiving to the future, so that I may always have a beautiful appearance, pleasing to all.' At that time, there was a king named Brahmadatta (梵授, a personal name), surrounded by countless hundreds of thousands of ministers and attendants. The Bodhisattva rose into the air, and the king and his entourage saw him from afar and looked up at him, discussing together: 'Who is this Bodhisattva receiving alms from?' The king and his entourage saw this and spoke in verse: 'To whose house does this great being go, removing poverty and giving happiness; planting seeds of merit in a supreme field of blessings, able to make the fruition endless.' At that time, the king heard that the Bodhisattva was receiving alms at the house of a certain elder. The elder heard this and immediately returned home. When he heard that his family member had given her share of food to this great immortal, he ordered the maidservant to be told: 'Since you can do such a thing, from now on, you are free to make your own living, and you can take whatever you need.' The lady told the maidservant: 'You can give me the merit you have gained.' The maidservant refused to give it. The lady, filled with anger, struck her head with a staff, and the maidservant immediately died and was reborn in the Trāyastriṃśa Heaven (三十三天, one of the six heavens of the desire realm in Buddhism). As soon as she was born in heaven, the heavenly palace shone with light, illuminating everything. At that time, Indra (帝釋, a Buddhist Dharma protector) and his four ministers saw that this woman's appearance was subtle and dignified, and her demeanor was extraordinary. Their hearts were all confused, and they reported to Indra: 'This wonderful woman, whoever loves her the most should be with her.' The heavenly Indra said: 'Who does not love her?' Everyone wanted to obtain her. At that time, the heavenly Indra spoke in verse: 'Now my feelings are extremely confused, and I cannot distinguish directions or places; guarding my thoughts with my mind, I can barely preserve myself.' At that time, the first minister of the heavenly Indra spoke in verse: 'Lord of the Heavens'

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猶安隱，　　對此說伽他； 　　如聞大鼓聲，　　欲亂亦如是。』

「第二臣曰：

「『如杖擊鼓時，　　唯打聲轉大； 　　如瀑流漂木，　　欲亂亦如是。』

「第三臣曰：

「『大水漂諸木，　　相交不暫停； 　　毒蛇張目瞋，　　欲愛亦如是。』

「第四臣曰：

「『仁等心安泰，　　能各說伽他； 　　我今自不知，　　為死為是活？』

「是時天帝及諸大臣，共相議曰：『此臣由耽美色恐命將盡，宜以此女共相供侍。』」

時諸苾芻咸皆有疑，請世尊曰：「大德！甚為希有。以何因緣由彼顏容端正可愛，諸天迷亂皆說伽他？」

佛告諸苾芻：「非但彼時令天惑亂而為美頌，乃往昔時亦復如是。由此女故，城邑聚落諸少男子，皆于彼所而為歌詠。汝等諦聽！往時於一聚落，長者有妻，顏容端正形儀超絕甚可愛樂。時五少年因至聚落見長者妻，情皆染著心並迷亂，令使告知私相求及，欲于某處共為交會。時此婦人報夫主曰：『有諸少年共來求我，我當辱之，君當默住令彼羞𧹞。』報其使曰：『可於夜闇向某處多根樹上暫時相待，我當即至。』其第一人令向樹東枝上坐，次告第二人可向西枝，次第三人可於南枝，次第四人可在北枝，次第五人坐樹中枝，各不相

【現代漢語翻譯】 現代漢語譯本 『猶安隱，對此說伽他（gatha，偈頌）： 『如聞大鼓聲，欲亂亦如是。』 「第二臣曰： 『如杖擊鼓時，唯打聲轉大； 如瀑流漂木，欲亂亦如是。』 「第三臣曰： 『大水漂諸木，相交不暫停； 毒蛇張目瞋，欲愛亦如是。』 「第四臣曰： 『仁等心安泰，能各說伽他（gatha，偈頌）； 我今自不知，為死為是活？』 「是時天帝及諸大臣，共相議曰：『此臣由耽美色恐命將盡，宜以此女共相供侍。』 時諸苾芻（bhiksu，比丘）咸皆有疑，請世尊曰：「大德！甚為希有。以何因緣由彼顏容端正可愛，諸天迷亂皆說伽他（gatha，偈頌）？」 佛告諸苾芻（bhiksu，比丘）：「非但彼時令天惑亂而為美頌，乃往昔時亦復如是。由此女故，城邑聚落諸少男子，皆于彼所而為歌詠。汝等諦聽！往時於一聚落，長者有妻，顏容端正形儀超絕甚可愛樂。時五少年因至聚落見長者妻，情皆染著心並迷亂，令使告知私相求及，欲于某處共為交會。時此婦人報夫主曰：『有諸少年共來求我，我當辱之，君當默住令彼羞𧹞。』報其使曰：『可於夜闇向某處多根樹上暫時相待，我當即至。』其第一人令向樹東枝上坐，次告第二人可向西枝，次第三人可於南枝，次第四人可在北枝，次第五人坐樹中枝，各不相

【English Translation】 English version 『Yu An-yin, spoke this gatha (verse): 『Like hearing the sound of a large drum, desire and confusion are also like that.』 「The second minister said: 『When a stick strikes a drum, only the sound of the beating grows louder; Like a torrent carrying wood, desire and confusion are also like that.』 「The third minister said: 『A great flood carries various pieces of wood, intersecting without pause; A venomous snake opens its eyes in anger, desire and love are also like that.』 「The fourth minister said: 『Benevolent ones are peaceful and at ease, able to each speak a gatha (verse); I now do not know whether I am dying or alive?』 「At that time, the heavenly king and his ministers conferred and said: 『This minister, because he is indulging in beautiful women, fears his life is coming to an end; it is fitting to have this woman attend to him.』 At that time, all the bhiksus (monks) were doubtful and asked the World-Honored One: 「Great Virtue! This is very rare. What is the cause and condition that, because of her beautiful and lovely appearance, the gods are confused and all speak gathas (verses)?」 The Buddha told the bhiksus (monks): 「Not only at that time did she cause the gods to be confused and compose beautiful verses, but also in the past it was like this. Because of this woman, the young men in cities and villages all sang praises to her. You should listen carefully! In the past, in a certain village, there was an elder who had a wife, whose appearance was beautiful and whose form and manner were outstanding and very lovely. At that time, five young men came to the village and saw the elder's wife, and their hearts were all stained with attachment and their minds were confused. They sent a messenger to secretly request a meeting, wanting to meet her in a certain place. At that time, this woman told her husband: 『There are young men who have come to seek me; I will humiliate them, and you should remain silent and let them be ashamed.』 She told the messenger: 『You can wait temporarily in the dark of night at a certain place on a tree with many roots, and I will arrive immediately.』 She told the first person to sit on the east branch of the tree, then told the second person to sit on the west branch, then the third person to sit on the south branch, then the fourth person to sit on the north branch, and then the fifth person to sit on the middle branch of the tree, each not knowing about the others.

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知。作此處分，諸人依語皆住樹上，至曉相待婦人不來，其中一人而說頌曰：

「『日光今出現，　　農夫已向田； 　　妄語既不來，　　可舍多根樹。』

「其第二人又說頌曰：

「『彼妙者定來，　　不應為妄語； 　　何因此日光，　　急速而出現？』

「第三人亦說頌曰：

「『日光已旭旦，　　農夫往田業； 　　我等如愚羊，　　在樹受寒凍。』

「第四人復說頌曰：

「『今遭大苦惱，　　求他婦故然； 　　我等共君迷，　　夜寒幾凍死。』

「第五人復說頌曰：

「『我不憂己身，　　一夜寒受苦； 　　但愁迦啰樹，　　枝枯不復生。』

「於時有多根樹神而說頌曰：

「『汝等但憂身，　　勿憂他外事； 　　樹損有生期，　　欲苦無停息。』

「汝諸苾芻當知！耽欲之人有如是過，徒受辛苦事不遂心，是故勤求出離生死除欲過患。彼長者妻即妙賢是，由端正故能使帝釋及諸天臣並聚落人心迷意亂，今復端嚴顏容姝妙甚可愛樂見者耽著。」

時諸苾芻復請世尊言：「妙賢先作何業，於五百外道中而為出家，被他逼惱？」

佛告諸苾芻：「彼先作業今還自受，廣說如前，乃至說頌。

「汝諸苾芻！乃往古昔于婆羅痆斯城

【現代漢語翻譯】 現代漢語譯本 知道這件事後，他們決定在這裡分開，所有人都按照約定待在樹上，等到天亮，等待那個婦人到來。其中一個人說了這樣一首偈頌： 『太陽現在已經升起，農夫已經走向田地；那個說謊的婦人沒有來，我們可以離開這棵多根樹了。』 第二個人又說了一首偈頌： 『那位美麗的女子一定會來，她不應該說謊；為什麼這太陽，如此快速地升起來了呢？』 第三個人也說了一首偈頌： 『太陽已經升起，照亮了早晨，農夫已經去田里勞作；我們就像愚蠢的羊，在樹上受著寒冷。』 第四個人又說了一首偈頌： 『現在遭受如此大的痛苦，都是因為追求別人的妻子；我們和你一起迷惑，寒冷的夜晚幾乎要凍死了。』 第五個人又說了一首偈頌： 『我不擔心自己，一夜受寒受苦；只是擔心迦啰樹（Kara tree），枝條枯萎不再生長。』 當時，多根樹的神靈說了這樣一首偈頌： 『你們只擔心自己，不要擔心其他外面的事情；樹木的損傷還有生長期，慾望的痛苦卻沒有停止的時候。』 『你們這些比丘（Bhikkhus，佛教僧侶）應當知道！沉迷於慾望的人有這樣的過失，徒勞地遭受辛苦，事情卻不能如願。因此，要勤奮地尋求脫離生死，去除慾望的過患。』那位長者的妻子就是妙賢（Myoxian），因為端莊美麗，能夠使帝釋（帝釋天，釋迦提桓因陀羅，統治欲界六慾天中的忉利天）以及諸天臣和聚落人心意迷惑混亂，現在又容貌端莊美麗，非常可愛，見到她的人都會沉迷其中。 當時，各位比丘又請問世尊說：『妙賢（Myoxian）先前做了什麼業，在五百外道中出家，被他們逼迫惱亂？』 佛告訴各位比丘：『她先前所造的業，現在還要自己承受，詳細的敘述就像之前所說的那樣，乃至說了這首偈頌。 『你們這些比丘！在很久很久以前，在波羅奈斯城（婆羅痆斯城，Varanasi）……』

【English Translation】 English version Knowing this, they decided to separate here, and everyone stayed on the tree according to the agreement, waiting until dawn for that woman to come. One of them spoke the following verse: 『The sunlight has now appeared, the farmer has already gone to the field; the lying woman has not come, we can leave this multi-rooted tree.』 The second person then spoke another verse: 『That beautiful woman will surely come, she should not lie; why is this sunlight rising so quickly?』 The third person also spoke a verse: 『The sun has risen, illuminating the morning, the farmer has gone to the field to work; we are like foolish sheep, suffering from the cold on the tree.』 The fourth person then spoke another verse: 『Now we are suffering so much, all because of pursuing another's wife; we are confused with you, the cold night is almost freezing us to death.』 The fifth person then spoke another verse: 『I am not worried about myself, suffering from the cold all night; but I am worried about the Kara tree (Kara tree), its branches withered and no longer growing.』 At that time, the spirit of the multi-rooted tree spoke this verse: 『You only worry about yourselves, do not worry about other external matters; the damage to the tree still has a period of growth, but the suffering of desire has no time to stop.』 『You Bhikkhus (Bhikkhus, Buddhist monks) should know! Those who indulge in desire have such faults, vainly suffering hardships, but things do not go as they wish. Therefore, diligently seek to escape from birth and death, and remove the faults of desire.』 That elder's wife was Myoxian (Myoxian), because of her dignified beauty, she was able to make Indra (帝釋天, Śakra, ruler of the Trāyastriṃśa Heaven in the desire realm) and the heavenly ministers and the people of the settlements confused and disoriented, and now her appearance is dignified and beautiful, very lovely, and those who see her will be addicted to her. At that time, the Bhikkhus again asked the World Honored One: 『What karma did Myoxian (Myoxian) create in the past, that she became a renunciate among the five hundred heretics and was harassed by them?』 The Buddha told the Bhikkhus: 『She must now bear the karma she created in the past, and the detailed narrative is as described before, and even spoke this verse. 『You Bhikkhus! In the ancient past, in the city of Varanasi (婆羅痆斯城, Varanasi)…』

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中，有一淫女炫色活命，若得男子五百金錢，方共交會。時有五百同邑義人各送金錢，于淫女處請某芳園共為集會。淫女得錢往詣期處，路逢王子遂被留連不赴園所，彼五百人期時將過各懷憂惱。時有獨覺性懷哀愍，受下臥具為上福田住空閑所，于小食時著衣持缽詣五百人所。時彼諸人見此大士身心寂然，各持美饌而為奉施。大士即便升空現諸神變，廣說如余。乃至合掌發願：『我等今于最上福田而興福業當獲此報，彼惡淫女取錢不赴，各令我等心生憂惱。從彼在俗或復出家，愿我當來常相惱逼共行非法。』汝諸苾芻！于意云何？往時五百人者豈異人乎？今五百外道是，其淫女者即妙賢是。由此因緣，彼雖出家，五百外道尚行惡逼。」

時諸苾芻復請世尊：「妙賢先作何業，證阿羅漢果，覆被未生怨王而為強逼行不凈行？」佛言：「由昔願力。」「大德！彼于誰處發斯愿耶？」佛言：「乃往昔時有一長者，娶妻經久竟無子息，長者唸曰：『此妻不生，可別娶婦。』迎第二妻既至家中，得新忘舊，輕賤前妻愛重后婦。前妻白夫：『我受五戒。』夫見持戒，情生敬重。后婦生嫉而作是念：『作何方計令其破戒？』遂將酒與夫飲之令醉，引其入房。彼婦睡眠，夫便強逼共行非法，即於前婦極生惱恨。時有獨覺，于小食

【現代漢語翻譯】 現代漢語譯本： 當時，有一個以美色為生的女子，她說如果能得到男子五百金錢，才肯與他交合。當時有五百同鄉仗義的人，各自送上金錢，在那個女子處請求在某個芳園一起聚會作樂。那女子得到錢后前往約定的地點，路上遇到王子，就被王子留住而沒有去芳園，那五百人約定的時間將過，各自懷著憂愁煩惱。當時有一位獨覺（Pratyekabuddha，獨自覺悟者），心懷哀憫，接受他們的臥具，作為最上的福田，住在空閑的地方。在小食的時候，穿著衣服，拿著缽，到那五百人那裡。當時那些人見到這位大士（Mahasattva，偉大的修行者）身心寂靜，各自拿著美好的食物供養他。大士隨即升到空中，顯現各種神通變化，廣泛地說法，如同其他經典所說。乃至合掌發願：『我們今天在最上的福田種福，應當獲得這樣的果報，那個惡劣的女子拿了錢卻不來赴約，使我們心中生起憂愁煩惱。無論她是在家還是出家，愿我將來常常互相惱害逼迫，一起做不合法的事情。』你們這些比丘（Bhikkhu，佛教僧侶）！你們認為怎麼樣？往昔的五百人難道是別人嗎？就是現在的五百外道（Tirthika，指不信奉佛教的修行者），那個女子就是妙賢（Myoxian）比丘尼。由於這個因緣，她雖然出家，五百外道仍然對她進行邪惡的逼迫。」

當時，各位比丘又請問世尊（Bhagavan，佛的尊稱）：『妙賢過去做了什麼業，證得阿羅漢果（Arhat，斷盡煩惱的聖者），卻又被未生怨王（Ajatashatru，古印度摩揭陀國國王）強迫，做了不凈的行為？』佛說：『由於過去的願力。』『大德（Bhadanta，對僧侶的尊稱）！她在什麼地方發了這樣的愿呢？』佛說：『在很久以前，有一位長者（長者，古印度一種富裕階層），娶妻很久都沒有孩子，長者心想：『這個妻子不能生育，可以另外娶一個妻子。』於是迎娶了第二個妻子，自從新妻子來到家中，就喜新厭舊，輕視前妻，喜愛重視後妻。前妻告訴丈夫：『我受持五戒（Panca-sila，佛教基本戒律）。』丈夫見她持戒，心中生起敬重。後妻心生嫉妒，於是想：『用什麼方法讓她破戒呢？』於是拿酒給丈夫喝，讓他喝醉，然後引他進入前妻的房間。前妻正在睡覺，丈夫就強迫她做了不合法的事情，前妻因此對丈夫極生惱恨。當時有一位獨覺，在小食

【English Translation】 English version: At that time, there was a woman who made a living by her beauty, saying that she would only engage with a man if she received five hundred gold coins. At that time, five hundred righteous people from the same village each sent gold coins to that woman, requesting to gather and make merry together in a certain beautiful garden. After receiving the money, the woman went to the agreed-upon location, but on the way, she met a prince who detained her, so she did not go to the garden. The five hundred people were worried and distressed as the agreed-upon time was passing. At that time, a Pratyekabuddha (one who attains enlightenment independently), with a compassionate heart, accepted their bedding as the supreme field of merit and resided in a secluded place. During the time for a small meal, he put on his robes, carried his bowl, and went to the five hundred people. When those people saw this Mahasattva (great being) with a serene body and mind, they each offered him delicious food. The Mahasattva then ascended into the sky, manifested various miraculous transformations, and extensively preached the Dharma, as described in other sutras. He even joined his palms and made a vow: 'We are cultivating merit in the supreme field of merit today, and we should receive such a reward that the wicked woman took the money but did not come to the appointment, causing sorrow and distress in our hearts. Whether she is a layperson or a renunciate, may we constantly harass and oppress each other in the future, engaging in unlawful acts together.' What do you think, you Bhikkhus (Buddhist monks)? Were the five hundred people in the past different from anyone else? They are the five hundred Tirthikas (non-Buddhist ascetics) of today, and that woman is the Bhikkhuni Myoxian. Because of this cause and condition, although she has renounced the world, the five hundred Tirthikas still subject her to evil oppression.'

At that time, the Bhikkhus again asked the Bhagavan (the Blessed One): 'What karma did Myoxian create in the past that she attained the Arhatship (a perfected being), yet was forced by King Ajatashatru (king of Magadha in ancient India) to engage in impure conduct?' The Buddha said: 'It was due to past vows.' 'Bhadanta (venerable one)! Where did she make such vows?' The Buddha said: 'In the distant past, there was a wealthy householder (a rich man in ancient India) who had been married for a long time but had no children. The householder thought: 'This wife cannot bear children, I can marry another wife.' So he married a second wife, and since the new wife came into the house, he became infatuated with the new and neglected the old, despising the former wife and loving and valuing the latter wife. The former wife told her husband: 'I observe the five precepts (basic Buddhist moral codes).' When the husband saw that she was observing the precepts, he developed respect in his heart. The latter wife became jealous and thought: 'What method can I use to make her break the precepts?' So she gave wine to her husband to drink, making him drunk, and then led him into the former wife's room. The former wife was sleeping, and the husband forced her to engage in unlawful conduct, and the former wife became extremely resentful towards her husband. At that time, there was a Pratyekabuddha, during the time for a small meal,

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時著衣持缽，入聚落中而行乞食至長者家。妻見獨覺身心寂靜持食奉施，獨覺哀愍此女人故為現神變，婦人長跪合掌發願：『我今于上福田所作福業，使我當來縱此小婦證得神通，我願強逼污其凈行。』汝等苾芻！于意云何？昔時大妻者今未生怨王是，其小婦者今妙賢是。雖得阿羅漢果，尚被他逼。」

時諸苾芻復請世尊：「大德！今此妙賢先作何業，由彼業力於世尊所而為出家，斷諸煩惱證阿羅漢，于明瞭中得為第一？」

佛告諸苾芻：「妙賢先自作業今還自受，廣說如前。汝等苾芻！乃往古昔人壽二萬歲時，有迦攝波佛，妙賢于彼而為出家。彼鄔波馱耶是阿羅漢，利智神通最為第一。是時妙賢臨終之日而發願言：『如我親教師于迦攝波佛法中利智第一，愿我值彼大師釋迦牟尼佛出現世時，得為出家亦授我記利智第一。』汝諸苾芻！于意云何？昔發願尼者今妙賢是，由此因緣今得遇我利智第一。」

時諸苾芻復請世尊：「具壽迦攝波曾作何業，由彼業故生富貴家受用豐足，顏貌端正人所樂觀。已曾千度生贍部洲，如是東西北洲，一一各經千度受生。從四天王盡六慾天乃至光音天，各經千生。今遇世尊出家修行，斷諸煩惱證阿羅漢？」

「汝等苾芻！此迦攝波所造之業果報成熟，廣說如前乃

【現代漢語翻譯】 現代漢語譯本：當時，（獨覺）穿著僧衣，拿著缽，到聚落中去乞食，來到一位長者家。長者的妻子見到獨覺，身心寂靜，便恭敬地將食物奉獻給他。獨覺憐憫這個女人，爲了她顯現神通。婦人長跪合掌，發願說：『我今天在上等的福田中所做的善業，希望我將來即使轉世為卑賤的女子，也能證得神通，但我願（來世）能強行玷污她的清凈行為。』你們這些比丘！你們認為如何？過去的大妻就是現在的未生怨王（Ajatasattu），那個小婦就是現在的妙賢（Bhadda Kundalakesa）。即使證得了阿羅漢果，仍然會被他人強迫（受報）。

當時，眾比丘又請問世尊：『大德！現在的妙賢過去做了什麼業，因為那個業力，在世尊這裡出家，斷除各種煩惱，證得阿羅漢果，在智慧方面成為第一？』

佛告訴眾比丘：『妙賢過去自己造作的業，現在還是自己承受，詳細情況如前所述。你們這些比丘！在很久以前，人的壽命有兩萬歲的時候，有迦攝波佛（Kassapa Buddha）出世，妙賢在那時出家。她的鄔波馱耶（Upajjhaya，親教師）是阿羅漢，智慧神通最為第一。當時妙賢臨終的時候發願說：『像我的親教師在迦攝波佛的佛法中智慧第一一樣，希望我遇到大師釋迦牟尼佛（Sakyamuni Buddha）出現於世時，能夠出家，也被授記為智慧第一。』你們這些比丘！你們認為如何？過去發願的尼師就是現在的妙賢，因為這個因緣，現在得以遇到我，成為智慧第一。』

當時，眾比丘又請問世尊：『具壽迦攝波（Kassapa）過去做了什麼業，因為那個業的緣故，出生在富貴人家，享受豐足，容貌端正，令人喜愛。曾經一千次出生在贍部洲（Jambudvipa），像這樣在東西北洲，每一個洲都經歷了一千次出生。從四天王天（Catummaharajika）到六慾天（Six Desire Realms），乃至光音天（Abhasvara），各經歷了一千次出生。現在遇到世尊出家修行，斷除各種煩惱，證得阿羅漢果？』

『你們這些比丘！這個迦攝波所造的業的果報成熟，詳細情況如前所述，乃至……』

【English Translation】 English version: At that time, (the Pratyekabuddha) wearing robes and holding a bowl, went into a village to beg for food, arriving at the house of a wealthy man. The wealthy man's wife, seeing the Pratyekabuddha, whose mind and body were serene, respectfully offered him food. The Pratyekabuddha, out of compassion for this woman, displayed miraculous powers for her sake. The woman knelt with palms together and made a vow: 'May the merit I make today in this superior field of merit enable me to attain supernatural powers even if I am reborn as a lowly woman in the future, but I wish (in a future life) to forcibly defile her pure conduct.' What do you think, monks? The former senior wife is now King Ajatasattu, and the junior wife is now Bhadda Kundalakesa. Even though she attained the fruit of Arhatship, she was still forced (to suffer the consequences).

At that time, the monks again asked the World-Honored One: 'Great Virtue! What deeds did Bhadda Kundalakesa perform in the past, that due to that karmic force, she was able to renounce the world in the presence of the World-Honored One, sever all afflictions, attain Arhatship, and become foremost in wisdom?'

The Buddha told the monks: 'Bhadda Kundalakesa is now experiencing the consequences of her own past actions, as described in detail earlier. Monks, in the distant past, when people lived for twenty thousand years, there was a Buddha named Kassapa Buddha. Bhadda Kundalakesa renounced the world at that time. Her Upajjhaya (preceptor) was an Arhat, foremost in wisdom and supernatural powers. At the time of her death, Bhadda Kundalakesa made a vow: 'Just as my preceptor is foremost in wisdom in the Dharma of Kassapa Buddha, may I, when I encounter the great teacher Sakyamuni Buddha appearing in the world, be able to renounce the world and also be prophesied to be foremost in wisdom.' What do you think, monks? The nun who made the vow in the past is now Bhadda Kundalakesa. Because of this cause, she is now able to encounter me and become foremost in wisdom.'

At that time, the monks again asked the World-Honored One: 'What deeds did the venerable Kassapa perform in the past, that due to that karmic effect, he was born into a wealthy family, enjoyed abundance, had a handsome appearance, and was pleasing to people? He has been born in Jambudvipa a thousand times, and in each of the east, west, and north continents, he has experienced a thousand births. From the Four Heavenly Kings (Catummaharajika) to the Six Desire Realms (Six Desire Realms), and even to the Abhasvara heaven, he has experienced a thousand births in each. Now he has encountered the World-Honored One, renounced the world, severed all afflictions, and attained Arhatship?'

'Monks, the karmic retribution of the deeds performed by this Kassapa has matured, as described in detail earlier, and so on...'

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至果報還自受。汝等苾芻！乃往過去于婆羅痆斯，王名梵授，以法化世。去城不遠有寂靜處，花林郁茂甚可愛樂。有仙人居止深懷慈念，哀愍有情常求利益，俱與五百仙人居住於此。佛不在世獨覺出現，常懷慈愍受下臥具為上福田，去仙不遠作草菴住。是時大士于小食時，著衣持缽入城乞食，次第乞已便升虛空。王與臣佐朝集而住，遂見大士升于空中虔心頂禮。王問住處，嚴辦好食持將奉施，每日三時往獨覺所。時有童子依止仙住，而作是念：『今此大士苦行成就，每日三時國王參禮。』作是念已，日亦三時詣獨覺處。又於他日大士持缽往北拘盧洲，乞自然粳米飯滿缽而還，香氣普熏仙住林所。其仙童子至獨覺所，白言：『大士！尊於何處得此食來？』獨覺報曰：『從北拘盧洲。』仙童聞已極生凈信，請獨覺言：『唯愿大仙！哀愍我故明日受食。』便受其請。時諸仙眾皆食根果悉行求覓，唯留童子令看處所。於時童子晨朝早起，取稗米一升以乳煮熟，滿盛一器將奉獨覺。食已為現神變，具說如前，乃至合掌而發願言：『愿我福業，所生之處得大富貴，容儀端正顏色雅麗眾人樂觀。』從是之後千度已於贍部洲生，東西北洲各生千度。從四天王盡六慾天，乃至光音天各經千度。又愿得逢大師，今獲勝果。汝等應修，勿為放

【現代漢語翻譯】 至果報還自受（最終的果報仍然由自己承受）。你們這些比丘！過去在波羅奈斯（Bārāṇasī，古印度城市名），有一位國王名叫梵授（Brahmadatta，意為『梵天所賜』），以正法治理國家。離城不遠的地方有一處寂靜之處，花林繁茂，非常可愛。有位仙人居住在那裡，心懷慈悲，憐憫眾生，常常尋求利益，與五百位仙人一起居住在這裡。佛陀不在世時，一位獨覺佛（Pratyekabuddha，不依師而自悟的覺者）出現，常懷慈悲之心，接受簡陋的臥具，作為最上的福田，在離仙人不遠的地方搭建草菴居住。當時，這位大士（菩薩的尊稱）在小食的時候，穿上衣服，拿著缽，進入城中乞食，依次乞討完畢后，便升到空中。國王和大臣們正在朝堂聚集，看見大士升到空中，虔誠地頂禮。國王詢問他的住處，準備了豐盛的食物，親自送去供養，每天三次前往獨覺佛的住所。當時有一位童子依止仙人居住，心中想：『現在這位大士苦行成就，每天三次國王都來參拜。』這樣想著，他也每天三次前往獨覺佛的住所。 又有一天，大士拿著缽前往北俱盧洲（Uttarakuru，四大部洲之一），乞討到滿滿一缽自然生長的粳米飯回來，香氣普遍薰染了仙人居住的林地。那位仙人童子來到獨覺佛的住所，稟告說：『大士！您從什麼地方得到這種食物？』獨覺佛回答說：『從北俱盧洲。』仙人童子聽了之後，生起極大的清凈信心，請求獨覺佛說：『唯愿大仙！爲了憐憫我的緣故，明天接受我的供養。』獨覺佛便接受了他的請求。當時，各位仙人都去尋找根和果實作為食物，只留下童子看守住所。當時，童子清晨早起，取出一升稗米，用牛奶煮熟，盛滿一器皿，準備供養獨覺佛。獨覺佛食用完畢后，為他示現神通變化，詳細地講述了之前的事情，乃至合掌發願說：『愿我憑藉這福德，所出生的地方都能得到大富大貴，容貌端正，顏色雅麗，眾人喜悅觀看。』從那以後，他已經在贍部洲（Jambudvīpa，四大部洲之一）出生了一千次，在東西北洲各出生了一千次。從四天王天（Cāturmahārājika，欲界第一天）到六慾天（Six Desire Realms），乃至光音天（Ābhāsvara，色界第二天）各經歷了一千次。又發願能夠遇到大師（佛陀），現在獲得了殊勝的果報。你們應當修行，不要放逸。

【English Translation】 Ultimately, the consequences of actions are borne by oneself. You monks! In the past, in Bārāṇasī (a city in ancient India), there was a king named Brahmadatta (meaning 'given by Brahma'), who ruled the world with Dharma. Not far from the city, there was a quiet place, with lush flower forests, very lovely and delightful. There lived a hermit, deeply compassionate, pitying sentient beings, constantly seeking their benefit, dwelling there with five hundred hermits. When the Buddha was not in the world, a Pratyekabuddha (a self-enlightened one who does not rely on a teacher) appeared, always compassionate, accepting humble bedding as the supreme field of merit, dwelling in a grass hut not far from the hermits. At that time, this Bodhisattva (an honorific title for a being seeking enlightenment), during the time for a small meal, put on his robes, held his bowl, and entered the city to beg for food, begging in order, and then ascended into the sky. The king and his ministers were gathered in court, and seeing the Bodhisattva ascending into the sky, they reverently bowed. The king asked about his dwelling place, prepared good food, and personally brought it to offer, going to the Pratyekabuddha's dwelling three times a day. At that time, there was a boy living with the hermits, and he thought: 'Now this great being has achieved ascetic accomplishments, and the king pays homage three times a day.' Thinking this, he also went to the Pratyekabuddha's dwelling three times a day. One day, the Bodhisattva took his bowl and went to Uttarakuru (one of the four great continents), begging for a bowl full of naturally grown rice, and returned, the fragrance pervading the forest where the hermits lived. The hermit boy went to the Pratyekabuddha's dwelling and said: 'Great being! Where did you get this food?' The Pratyekabuddha replied: 'From Uttarakuru.' When the hermit boy heard this, he developed great pure faith and requested the Pratyekabuddha, saying: 'May the great immortal! For the sake of compassion for me, accept my offering tomorrow.' The Pratyekabuddha accepted his request. At that time, all the hermits went to seek roots and fruits for food, leaving only the boy to watch the dwelling. At that time, the boy got up early in the morning, took a pint of barnyard millet, cooked it with milk, filled a vessel, and prepared to offer it to the Pratyekabuddha. After the Pratyekabuddha had eaten, he manifested miraculous transformations for him, explaining the previous events in detail, and even clasping his hands and making a vow, saying: 'May I, by virtue of this merit, be born in places where I can obtain great wealth and nobility, with a dignified appearance, elegant and beautiful features, pleasing to all who see me.' From then on, he has been born in Jambudvīpa (one of the four great continents) a thousand times, and in each of the east, west, and north continents a thousand times. From the Cāturmahārājika Heaven (the first heaven of the desire realm) to the Six Desire Realms, and even the Ābhāsvara Heaven (the second heaven of the form realm), he has experienced each a thousand times. He also vowed to meet the Master (the Buddha), and now he has obtained a supreme reward. You should cultivate, do not be negligent.

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逸。汝等苾芻！于意云何？其仙童者豈異人乎？今大迦攝波是。由昔供養獨覺發愿，所生之處大富多財尊勝豪貴。汝諸苾芻！由是義故我常宣說。」

時諸苾芻復請世尊：「具壽大迦攝波先作何業？彼由業力，世尊記云：『于佛教中少欲知足樂住閑靜，常行杜多最為第一。』」

佛告諸苾芻：「迦攝波所造之業，果報成熟還須自受。汝等苾芻！過去人壽二萬歲時，迦攝波佛出現於世。彼佛教中有人出家，其親教師少欲知足，常行杜多樂住閑靜，彼佛記為杜多第一。彼出家弟子臨終之日而發願言：『如我親教師于迦攝波佛法中，少欲知足、樂住空閑、杜多第一。此佛授記，當來之世人壽百歲，有釋迦牟尼佛出現世間。值彼大師而為出家，亦授記我少欲知足杜多第一。』汝等苾芻！于意云何？迦攝波佛教中出家發正愿者，今迦攝波苾芻是，我亦說彼於我教中少欲知足杜多第一。」

時諸苾芻復請世尊：「具壽大迦攝波先作何業？由斯業力，若有醉象見尊者時即便醒悟。」

佛告諸苾芻：「此迦攝波五百生中常為出家，而不曾犯惡作之罪。由是因緣見者恭敬。」

攝前頌曰：

二人俱少欲，　　共修真梵行； 　常生富貴家，　　少欲最第一。

根本說一切有部苾芻尼毗奈耶卷第

【現代漢語翻譯】 現代漢語譯本： 『你們這些比丘！你們認為如何？那位仙童難道是別人嗎？他就是現在的大迦葉波（Mahākāśyapa）。由於過去供養獨覺（Pratyekabuddha）並立下誓願，所以出生之處總是大富大貴，尊貴無比。你們這些比丘！因為這個緣故，我常常這樣宣說。』

當時，眾比丘又請問世尊：『具壽大迦葉波過去做了什麼業？由於這種業力，世尊您才授記說：『他在佛教中少欲知足，喜歡住在清凈閑靜的地方，常常奉行頭陀行（dhūta）最為第一。』

佛告訴眾比丘：『迦葉波所造的業，果報成熟了還是需要自己承受。你們這些比丘！過去人壽二萬歲時，迦葉波佛（Kāśyapa Buddha）出現於世。在那位佛的教法中，有人出家，他的親教師少欲知足，常常奉行頭陀行，喜歡住在清凈閑靜的地方，那位佛授記他為頭陀第一。那位出家弟子臨終之時發願說：『如同我的親教師在迦葉波佛的教法中，少欲知足、喜歡住在空閑的地方、頭陀第一一樣。』這位佛授記說，當未來之世人壽百歲時，有釋迦牟尼佛（Śākyamuni Buddha）出現於世。我遇到那位大師而出家，也被授記為少欲知足、頭陀第一。你們這些比丘！你們認為如何？迦葉波佛教中出家併發下正愿的那個人，就是現在的迦葉波比丘，我也說他在我的教法中少欲知足、頭陀第一。』

當時，眾比丘又請問世尊：『具壽大迦葉波過去做了什麼業？由於這種業力，如果有醉象見到尊者時，立刻就能醒悟。』

佛告訴眾比丘：『這位迦葉波五百世中常常出家，而且不曾犯過任何惡作之罪。由於這個因緣，見到他的人都會恭敬。』

總結前述偈頌：

二人都少欲， 一同修持真梵行； 常生富貴家， 少欲最為第一。

《根本說一切有部苾芻尼毗奈耶》卷第

【English Translation】 English version: 『O monks! What do you think? Is that celestial child someone else? He is now Mahākāśyapa (大迦攝波). Because of offering to a Pratyekabuddha (獨覺) in the past and making a vow, he is always born in places of great wealth and nobility, supremely honorable. O monks! For this reason, I often proclaim this.』

At that time, the monks again asked the World-Honored One: 『What deeds did the venerable Mahākāśyapa perform in the past? Because of this karmic force, the World-Honored One prophesied: 『In the Buddha's teachings, he is content with few desires, enjoys living in quiet seclusion, and constantly practices dhūta (頭陀行) as the foremost.』

The Buddha told the monks: 『The karma created by Kāśyapa, when its fruition ripens, he must still bear himself. O monks! In the past, when people lived for twenty thousand years, Kāśyapa Buddha (迦葉波佛) appeared in the world. In that Buddha's teachings, someone renounced the world, and his preceptor was content with few desires, constantly practiced dhūta, and enjoyed living in quiet seclusion. That Buddha prophesied him as the foremost in dhūta. That renunciate, on the day of his death, made a vow: 『Just as my preceptor in the teachings of Kāśyapa Buddha is content with few desires, enjoys living in solitude, and is the foremost in dhūta.』 That Buddha prophesied that in the future, when people live for a hundred years, Śākyamuni Buddha (釋迦牟尼佛) will appear in the world. I will encounter that great master and renounce the world, and I will also be prophesied as content with few desires and the foremost in dhūta.』 O monks! What do you think? The one who renounced the world and made a proper vow in the teachings of Kāśyapa Buddha is now the monk Kāśyapa, and I also say that in my teachings he is content with few desires and the foremost in dhūta.』

At that time, the monks again asked the World-Honored One: 『What deeds did the venerable Mahākāśyapa perform in the past? Because of this karmic force, if a drunken elephant sees the venerable one, it immediately becomes sober.』

The Buddha told the monks: 『This Kāśyapa has often renounced the world in five hundred lives, and has never committed any offense. Because of this cause, those who see him are respectful.』

Summary of the preceding verses:

Both are content with few desires, Together cultivating true Brahma-conduct; Constantly born into wealthy and noble families, Content with few desires is the most foremost.

Mūlasarvāstivāda-bhikṣuṇī-vinaya, Volume

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二 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第三

三藏法師義凈奉　制譯

不與取學處第二

爾時薄伽梵在王舍城迦蘭鐸迦池竹園中，廣說法要，乃至世尊未為諸聲聞尼制諸學處，有但尼迦苾芻尼犯盜與但尼迦苾芻所犯事。同時諸苾芻尼知是有主物，所有草木牛糞之類不與而取。時諸俗旅婆羅門等，共譏嫌言：「此禿沙門尼，知是他物不與而取自充己用，與俗何異？誰能輟己持食施此禿尼？」尼聞以事白諸苾芻，苾芻白佛。世尊以此因緣集諸尼眾，見有利益知而故問諸苾芻尼曰：「汝等實爾知是他物不與而取？」白言：「是實。」佛即訶責：「此非沙門尼、非釋迦女所應為事。我為十利制其學處，廣說乃至我今為諸聲聞苾芻尼于毗奈耶制其學處，應如是說：

「若復苾芻尼，若在聚落、若空閑處，他不與物以盜心取。如是盜時，若王、若大臣，若捉、若殺、若縛驅擯、若呵責言：『咄！女子，汝是賊！癡、無所知，作如是盜。』如是盜者，此苾芻尼亦得波羅市迦不應共住。」

若復苾芻尼者，釋義如上。

若聚落者，謂墻柵內。

空閑處，謂墻柵外。

他者，謂女、男、黃門半擇迦。

【現代漢語翻譯】 現代漢語譯本 根本說一切有部苾芻尼毗奈耶卷第三

三藏法師義凈奉　制譯

不與取學處第二

那時，薄伽梵（Bhagavan，世尊）在王舍城（Rājagṛha）迦蘭鐸迦池（Kalandaka）的竹園中，廣泛地宣講佛法要義。當時，世尊還沒有為比丘尼（Bhikṣuṇī）制定戒律，有些但尼迦比丘尼（Dānikā Bhikṣuṇī）犯了盜戒，就像但尼迦比丘（Dānikā Bhikṣu）所犯的罪行一樣。同時，一些比丘尼明知是屬於他人的東西，比如草木、牛糞之類的，未經允許就拿走。當時，一些世俗的旅行者和婆羅門（Brāhmaṇa）一起譏諷說：「這些禿頭的沙門尼（Śrāmaṇerī），明知是別人的東西卻不經允許就拿走自己用，和我們有什麼區別？誰願意停止自己的食物來佈施給這些禿頭的尼姑呢？」比丘尼們聽到這些話，就把事情告訴了比丘（Bhikṣu），比丘又稟告了佛陀（Buddha）。世尊因為這件事召集了所有的比丘尼，看到這件事的利害關係，明知故問比丘尼們說：「你們真的明知是別人的東西卻不經允許就拿走了嗎？」比丘尼們回答說：「確實如此。」佛陀隨即呵斥道：「這不像是沙門尼該做的事，也不是釋迦（Śākya）的女兒該做的事。我爲了十種利益而制定戒律，廣泛地說明，乃至我今天為各位聲聞比丘尼（Śrāvaka Bhikṣuṇī）在毗奈耶（Vinaya，戒律）中制定戒律，應該這樣說：

『如果比丘尼，無論是在村落里，還是在空閑的地方，未經他人允許，以盜竊的心取走財物。像這樣盜竊時，如果國王（Rājā）、大臣（Mahāmātra）抓住了她，或者殺了她，或者捆綁驅逐，或者呵斥她說：『喂！女子，你是賊！愚癡、無知，竟然做出這樣的盜竊行為。』像這樣盜竊的人，這位比丘尼就犯了波羅夷（Pārājika，斷頭罪），不應該再一起居住。』

如果比丘尼：含義如上所述。

如果（在）村落：指有墻柵圍起來的地方。

空閑處：指墻柵外的地方。

他人：指女人、男人、黃門（Pāṇḍaka，無性人）、半擇迦（Napuṃsaka，陰陽人）。

【English Translation】 English version The Root of the Sarvāstivāda Bhikṣuṇī Vinaya, Volume 3

Translated under decree by the Tripiṭaka Master Yijing

The Second Training Rule on Not Taking What is Not Given

At one time, the Bhagavan (Bhagavan, the World-Honored One) was in Rājagṛha (Wangshecheng) at the Bamboo Grove in Kalandaka (Jialantuojia) Pond, extensively expounding the essentials of the Dharma. At that time, the World-Honored One had not yet established training rules for the Bhikṣuṇīs (Biqiuni), and some Dānikā Bhikṣuṇīs (Danijia Biqiuni) committed theft, the same offense as that committed by Dānikā Bhikṣus (Danijia Biqiu). At the same time, some Bhikṣuṇīs, knowing that things like grass, trees, and cow dung belonged to others, took them without permission. At that time, some secular travelers and Brahmins (Poluomen) together ridiculed and complained, saying, 'These bald Śrāmaṇerīs (Shamenni), knowing that things belong to others, take them without permission for their own use. How are they different from us? Who would stop eating their own food to give alms to these bald nuns?' The nuns heard these words and told the Bhikṣus (Biqiu), who then reported it to the Buddha (Fo). The World-Honored One, because of this matter, gathered all the Bhikṣuṇīs, saw the benefits and harms of this, and knowingly asked the Bhikṣuṇīs, 'Is it true that you knowingly took things belonging to others without permission?' The Bhikṣuṇīs replied, 'It is true.' The Buddha then rebuked them, saying, 'This is not something a Śrāmaṇerī should do, nor is it something a daughter of the Śākya (Shijia) should do. I established the training rules for ten benefits, explaining them extensively, and now I am establishing training rules in the Vinaya (Piliniye, discipline) for all of you Śrāvaka Bhikṣuṇīs (Shengwen Biqiuni). It should be said as follows:

'If a Bhikṣuṇī, whether in a village or in a secluded place, takes something that is not given with the intention of stealing. When such a theft occurs, if the King (Guowang) or a high-ranking minister (Dachen) catches her, or kills her, or binds and expels her, or scolds her, saying, 'Hey! Woman, you are a thief! Foolish and ignorant, committing such theft.' One who commits such theft, this Bhikṣuṇī has committed a Pārājika (Bolaiyi, expulsion offense) and should not live together [with the Sangha].'

If a Bhikṣuṇī: The meaning is as described above.

If (in) a village: Refers to a place enclosed by walls and fences.

Secluded place: Refers to a place outside the walls and fences.

Others: Refers to women, men, eunuchs (Huangmen, Pāṇḍaka), and hermaphrodites (Banzhejia, Napuṃsaka).

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不與取者，謂無人授與。

物謂金等。

以盜心取者，謂他不與物，賊心而取。

如是盜時者，若五磨灑，或過五磨灑。

若王，謂剎帝利、若婆羅門、若薜舍、若戍達羅，受剎帝利灌頂位者皆名為王。若有女人受灌頂位亦名為王。

若大臣者，謂王輔相，為王籌議政事以自存活。

捉者，謂執將來。

殺者，謂斷其命。

縛者有三種縛：謂鐵、木、繩。

驅擯者，謂逐令出國。

作如是訶責：「咄！女子，汝是賊！汝癡無所知。」者，是輕毀言。

若此者，指行盜人。

苾芻尼，謂得苾芻尼性。云何苾芻尼性？謂受近圓，廣說如上。

波羅市迦者，是盜重罪極可厭惡，是可嫌賤不可愛樂。若人犯此罪時，亦才犯已，即非沙門女、非釋迦女，失苾芻尼性、乖涅槃性，墮落崩倒被他所勝不可救濟，如截多羅樹頭不能郁茂增長廣大。名波羅市迦。

不應共住者，此人不得與余苾芻尼而作共住。若褒灑陀、若隨意事、單白、白二、白四羯磨、若十二種人羯磨，並不應差。由此故名不應共住。

此中犯相其事云何？

總攝頌曰：

自取于地上、　　或在空中墮、 　氈乘及營田、　　輸稅並無足、 　旃荼羅世

【現代漢語翻譯】 現代漢語譯本 『不與取者』，指的是沒有人給予。

『物』，指的是金子等。

『以盜心取者』，指的是他人不給予的財物，以盜竊的心思去拿取。

『如是盜時者』，指的是盜竊的價值，如果達到或超過五磨灑（一種古代貨幣單位）。

『若王』，指的是剎帝利（Kshatriya，統治階級）、婆羅門（Brahmana，祭司階級）、薜舍（Vaishya，商人階級）、戍達羅（Shudra，勞動階級），以及接受過剎帝利灌頂儀式的人都被稱為王。如果有女人接受灌頂儀式，也被稱為王。

『若大臣者』，指的是王的輔佐，為王籌劃政事以維持生計。

『捉者』，指的是逮捕並帶走。

『殺者』，指的是斷絕其生命。

『縛者』有三種束縛：指的是鐵製的、木製的、繩索的束縛。

『驅擯者』，指的是驅逐出境。

『作如是訶責：「咄！女子，汝是賊！汝癡無所知。」者』，這是輕蔑譭謗的言語。

『若此者』，指的是實施盜竊的人。

『苾芻尼』（Bhikkhuni，比丘尼），指的是獲得比丘尼身份的人。什麼是比丘尼身份？指的是受過近圓戒，詳細的解釋如前文所述。

『波羅市迦』（Parajika，斷頭罪），是盜竊的重罪，極其令人厭惡，是可憎可賤、不可喜愛的事情。如果有人犯下此罪，才剛剛犯下，就立即不再是沙門女、不再是釋迦女，失去比丘尼的身份、違背涅槃的性質，墮落崩壞，被他人所勝，不可救濟，如同砍斷多羅樹的樹頭，不能再茂盛生長。這被稱為波羅市迦。

『不應共住者』，這個人不得與其他比丘尼一起共同居住。無論是褒灑陀（Posadha，布薩）、隨意事（Pavarana，自恣）、單白羯磨（simple motion）、白二羯磨（motion with one announcement）、白四羯磨（motion with three announcements），還是十二種人的羯磨（Karma，業），都不應該參與。因此被稱為不應共住。

此中犯相，其事云何？

總攝頌曰：

自取于地上、 或在空中墮、 氈乘及營田、 輸稅並無足、 旃荼羅世

【English Translation】 English version 『Taking what is not given』 refers to something that no one has offered.

『Things』 refer to gold and the like.

『Taking with a thieving mind』 refers to taking something that another has not given, with the intention of stealing.

『Such a time of stealing』 refers to when the value of the stolen item reaches or exceeds five masha (a unit of ancient currency).

『If a king』 refers to a Kshatriya (ruling class), a Brahmana (priest class), a Vaishya (merchant class), a Shudra (laborer class), and anyone who has received the Kshatriya coronation is called a king. If a woman has received the coronation, she is also called a king.

『If a minister』 refers to the king's advisor, who plans political affairs for the king to sustain his livelihood.

『Seizing』 refers to arresting and taking away.

『Killing』 refers to ending their life.

『Binding』 has three types of binding: referring to iron, wood, and rope bindings.

『Expelling』 refers to banishing from the country.

『Making such a reproach: 「Hey! Woman, you are a thief! You are foolish and know nothing.」』 This is speech of contempt and defamation.

『If this one』 refers to the person committing the theft.

『Bhikkhuni』 (Bhikkhuni, a female monastic) refers to someone who has obtained the Bhikkhuni status. What is Bhikkhuni status? It refers to having received the full ordination, explained in detail as above.

『Parajika』 (Parajika, defeat) is a grave offense of theft, extremely disgusting, hateful, and unlovable. If someone commits this offense, as soon as they commit it, they are immediately no longer a Shramana woman, no longer a Shakya woman, losing the Bhikkhuni status, opposing the nature of Nirvana, falling and collapsing, being overcome by others, and beyond salvation, like cutting off the head of a Tala tree, unable to flourish and grow. This is called Parajika.

『Should not live together』 means that this person must not live together with other Bhikkhunis. Whether it is Posadha (Posadha, observance day), Pavarana (Pavarana, invitation), simple motion, motion with one announcement, motion with three announcements, or the Karma (Karma, action) of twelve types of people, they should not participate. Therefore, it is called 『should not live together.』

What is the nature of the offense in this?

The summary verse says:

Taking from the ground, Or falling in the air, Felt seat and managing fields, Paying taxes and without feet, Chandala world

---

羅、　　總收於十事。

內攝頌曰：

自取不與取、　　盜心他掌物、 　及作他物想，　　有三五不同。 　復有四四殊、　　並二五差別， 　斯皆據重物，　　隨處事應知。

有三種相，若苾芻尼於他重物不與而取，得波羅市迦。云何為三？謂自取、或看取、或遣使取。云何自取？謂自盜取、或自引取舉離本處。云何看取？謂自看盜取、或自看引取舉離本處。云何遣使取？謂自遣使取、或遣使引取舉離本處。若苾芻尼以此三緣，於他重物不與而取，得波羅市迦。

復有三緣，苾芻尼於他重物不與而取，得波羅市迦。云何為三？謂他不與、體是重物、舉離本處。云何不與取？曾無男、女、黃門授與其物，是謂不與取。云何體是重物？若滿五磨灑、若過五磨灑。云何離本處？謂從此處移向余處。苾芻尼以此三緣，於他重物不與而取，得波羅市迦。

復有三緣，苾芻尼於他重物不與而取，得波羅市迦。云何為三？謂起盜心、興方便、離本處。云何起盜心？謂有賊心欲盜他物。云何興方便？若手若足而興進趣。離處等如前應知。

復有三緣，苾芻尼於他重物不與而取，得波羅市迦。云何為三？謂他所掌物、體是重物、離本處。云何他所掌物？謂是重物若女、男、黃門攝為己有，是名

【現代漢語翻譯】 現代漢語譯本： 羅，總結起來包含十個方面。

內攝頌說：

自己拿不給拿，盜心他人之物，以及認為是他人的東西，有三種和五種不同。 又有四種和四種不同，以及兩種和五種的差別，這些都是指貴重的東西，在任何地方都要知道這些事。

有三種情況，如果比丘尼（Bhikshuni，佛教女性出家眾）不經允許拿取他人貴重物品，就會犯波羅夷罪（Parajika，佛教戒律中最重的罪）。哪三種情況呢？就是自己拿、或者看著別人拿、或者派人去拿。什麼是自己拿？就是自己偷拿、或者自己動手拿起來離開原來的地方。什麼是看著別人拿？就是自己看著別人偷拿、或者自己看著別人拿起來離開原來的地方。什麼是派人去拿？就是自己派人去拿、或者派人拿起來離開原來的地方。如果比丘尼因為這三種情況，不經允許拿取他人貴重物品，就會犯波羅夷罪。

又有三種情況，比丘尼不經允許拿取他人貴重物品，就會犯波羅夷罪。哪三種情況呢？就是別人不給、物品是貴重的、拿離原來的地方。什麼是不給拿？就是從來沒有男人、女人、黃門（Eunuch，指無性別的閹人）允許給與這個東西，這就是不給拿。什麼是物品是貴重的？就是價值滿五磨灑（Masha，古印度重量單位）或者超過五磨灑。什麼是離開原來的地方？就是從這個地方移動到其他地方。比丘尼因為這三種情況，不經允許拿取他人貴重物品，就會犯波羅夷罪。

又有三種情況，比丘尼不經允許拿取他人貴重物品，就會犯波羅夷罪。哪三種情況呢？就是生起盜心、採取行動、離開原來的地方。什麼是生起盜心？就是有偷盜的心想要偷別人的東西。什麼是採取行動？就是用手或者用腳去行動。離開原來的地方等等，應該像前面說的那樣理解。

又有三種情況，比丘尼不經允許拿取他人貴重物品，就會犯波羅夷罪。哪三種情況呢？就是他人所掌管的物品、物品是貴重的、離開原來的地方。什麼是他人所掌管的物品？就是貴重的物品，如果女人、男人、黃門認為是自己擁有的，這就是他人所掌管的物品。

【English Translation】 English version: Ro, summarized in ten aspects.

The summary verse says:

'Taking oneself, taking what is not given, a thieving mind for another's property, and thinking it is another's property, there are three and five differences.' 'Again, there are four and four differences, along with two and five distinctions, all of which refer to valuable items; the matters should be understood according to the circumstances.'

There are three conditions under which a Bhikshuni (Buddhist nun) who takes valuable items without permission commits a Parajika (the most severe offense in Buddhist monastic rules). What are the three? Namely, taking it herself, watching someone else take it, or sending someone to take it. What is 'taking it herself'? It means stealing it herself or personally moving it from its original place. What is 'watching someone else take it'? It means watching someone else steal it or watching someone else move it from its original place. What is 'sending someone to take it'? It means sending someone to take it or sending someone to move it from its original place. If a Bhikshuni, due to these three conditions, takes valuable items without permission, she commits a Parajika.

Again, there are three conditions under which a Bhikshuni who takes valuable items without permission commits a Parajika. What are the three? Namely, it is not given, the item is valuable, and it is moved from its original place. What is 'not given'? It means that no man, woman, or Eunuch (a castrated man) has ever permitted the giving of the item; this is what is meant by 'not given'. What is 'the item is valuable'? It means that it is worth five Masha (an ancient Indian unit of weight) or more. What is 'moved from its original place'? It means moving it from this place to another place. If a Bhikshuni, due to these three conditions, takes valuable items without permission, she commits a Parajika.

Again, there are three conditions under which a Bhikshuni who takes valuable items without permission commits a Parajika. What are the three? Namely, arising of a thieving mind, taking action, and moving it from its original place. What is 'arising of a thieving mind'? It means having the intention to steal another's property. What is 'taking action'? It means taking action with hands or feet. 'Moving it from its original place' and so on should be understood as previously explained.

Again, there are three conditions under which a Bhikshuni who takes valuable items without permission commits a Parajika. What are the three? Namely, the item is in another's possession, the item is valuable, and it is moved from its original place. What is 'the item is in another's possession'? It means that the valuable item is considered to be owned by a woman, man, or Eunuch; this is what is meant by 'the item is in another's possession'.

---

他所掌物。重物、離處，如前應知。

復有三緣，苾芻尼於他重物不與而取，得波羅市迦。云何為三？他掌物想、體是重物、離本處。云何他掌物想？若苾芻尼作如是念：「此物是他女男等所掌。」作他物想。余如上說。

復有四緣，苾芻尼於他重物不與而取，得波羅市迦。云何為四？謂他所掌物、作他物想、是重物、離本處。不與而取得波羅市迦。

復有四緣，苾芻尼於他重物不與而取，得波羅市迦。云何為四？謂有盜心、起方便、是重物、離本處，余如上說。

復有四緣，苾芻尼於他重物不與而取，得波羅市迦。云何為四？是他所護、作屬己想、是重物、舉離處。何謂他所護？如人有重物安在器中，若自守護、或令四兵而共防護。云何屬己想？人有重物置箱器等，作屬己想：「此是我物。」余如上說。

復有四緣，苾芻尼於他重物不與而取，得波羅市迦。謂有守護無屬己想、或無守護有屬己想、重物、離處。何謂有守護無屬己想？如有盜賊破諸城邑逃竄林野，時守路人奪得彼物聚在一處而守護之，不執屬己。何謂無守護有屬己想？如有重物安箱器等，無人馬等兵而為守護，有屬己想。不與而取，重物、離處，得罪同前。

復有五緣，苾芻尼於他重物不與而取，得波羅市迦。

【現代漢語翻譯】 現代漢語譯本 她所掌管的物品。重物、離開原處，如同前面所說應當知曉。

又有三種因緣，比丘尼對比她人所掌管的重物，未經允許而拿取，觸犯波羅夷罪（Parajika，斷頭罪，逐出僧團）。哪三種因緣？認為是他所掌管的物品、物品是重物、離開原本的位置。什麼是認為是他所掌管的物品？如果比丘尼這樣想：『這物品是其他女人或男人等所掌管的。』這樣認為是別人的物品。其餘如同上面所說。

又有四種因緣，比丘尼對比她人所掌管的重物，未經允許而拿取，觸犯波羅夷罪。哪四種因緣？即他人所掌管的物品、認為是別人的物品、是重物、離開原本的位置。未經允許而拿取，觸犯波羅夷罪。

又有四種因緣，比丘尼對比她人所掌管的重物，未經允許而拿取，觸犯波羅夷罪。哪四種因緣？即有盜竊的心、開始實施盜竊行為、是重物、離開原本的位置，其餘如同上面所說。

又有四種因緣，比丘尼對比她人所掌管的重物，未經允許而拿取，觸犯波羅夷罪。哪四種因緣？是被他人所守護的物品、認為是屬於自己的物品、是重物、拿離原處。什麼叫做被他人所守護？比如有人將重物放在容器中，自己守護，或者命令士兵共同防護。什麼叫做認為是屬於自己的物品？有人將重物放在箱子等容器中，認為是屬於自己的：『這是我的物品。』其餘如同上面所說。

又有四種因緣，比丘尼對比她人所掌管的重物，未經允許而拿取，觸犯波羅夷罪。即有守護但沒有認為是自己的物品、或者沒有守護但認為是自己的物品、是重物、離開原處。什麼叫做有守護但沒有認為是自己的物品？比如有盜賊攻破城池逃竄到山林，這時巡邏的人奪取了他們的物品，聚集在一處守護，但不認為是屬於自己的。什麼叫做沒有守護但認為是自己的物品？比如有重物放在箱子等容器中，沒有士兵等守護，但認為是屬於自己的。未經允許而拿取，重物、離開原處，所得罪過與前面相同。

又有五種因緣，比丘尼對比她人所掌管的重物，未經允許而拿取，觸犯波羅夷罪。

【English Translation】 English version Regarding the items she possesses: Heavy items, removal from their place, should be understood as previously described.

Furthermore, there are three conditions under which a Bhikshuni (比丘尼, Buddhist nun) incurs a Parajika (波羅夷, defeat, expulsion from the Sangha) offense by taking another's heavy item without permission. What are the three? The perception that it is another's possession, the item being heavy, and its removal from its original place. What is the perception that it is another's possession? If the Bhikshuni thinks, 'This item is possessed by another woman or man, etc.,' thus perceiving it as another's item. The rest is as described above.

Furthermore, there are four conditions under which a Bhikshuni incurs a Parajika offense by taking another's heavy item without permission. What are the four? Namely, an item possessed by another, the perception that it is another's item, the item being heavy, and its removal from its original place. Taking it without permission incurs a Parajika offense.

Furthermore, there are four conditions under which a Bhikshuni incurs a Parajika offense by taking another's heavy item without permission. What are the four? Namely, having the intention to steal, initiating the act of stealing, the item being heavy, and its removal from its original place. The rest is as described above.

Furthermore, there are four conditions under which a Bhikshuni incurs a Parajika offense by taking another's heavy item without permission. What are the four? Namely, it is protected by another, the perception that it belongs to oneself, the item being heavy, and lifting it from its place. What is meant by 'protected by another'? For example, if someone has a heavy item placed in a container, either guarding it themselves or having soldiers jointly protect it. What is meant by 'the perception that it belongs to oneself'? Someone has a heavy item placed in a box or container, thinking it belongs to oneself: 'This is my item.' The rest is as described above.

Furthermore, there are four conditions under which a Bhikshuni incurs a Parajika offense by taking another's heavy item without permission. Namely, there is protection but no perception of ownership, or there is no protection but there is a perception of ownership, the item is heavy, and it is removed from its place. What is meant by 'there is protection but no perception of ownership'? For example, if thieves break into cities and flee into the forests, and the patrolmen seize their items, gathering them in one place to guard them, but not considering them their own. What is meant by 'there is no protection but there is a perception of ownership'? For example, if a heavy item is placed in a box or container, without soldiers or others guarding it, but there is a perception of ownership. Taking it without permission, the item being heavy, and its removal from its place, incurs the same offense as before.

Furthermore, there are five conditions under which a Bhikshuni incurs a Parajika offense by taking another's heavy item without permission.

---

云何為五？非己物想、非親友想、非暫用想、取時不語、他有盜心，得波羅市迦。

復有五緣，苾芻尼無犯。云何為五？作己有想、親友想、暫用想、取時語他、無盜心者無犯。

攝頌曰：

若在於地上、　　或時在器中、 　或覆在場篅、　　田處諸根藥。

若苾芻尼，知他重物安在地上，所謂頸珠、臂釧、真珠、瓔珞、諸莊嚴具，苾芻尼盜心起方便，從床座整衣而去，乃至未觸著來，得惡作罪；若觸未移處，得窣吐羅底也；若舉離處，是謂為盜。隨時準價，若滿五磨灑，得波羅市迦；不滿五磨灑，得窣吐羅底也。若其地平一假細滑，是謂一處。若地皮起、或復破裂、或為大縫、或時書字種種彩畫，是謂異處。若槃器等一假細滑，是謂一處。若有破，乃至彩畫，是謂異處。

若人重物安在場中，所謂頸珠乃至瓔珞，苾芻尼盜心起方便，乃至未觸著來得惡作罪；若觸未移處，得窣吐羅底也；若舉離處，是謂為盜。隨時準價，若滿五者，得波羅市迦；若不滿者，得窣吐羅底也。若場上穀麥等平總為一色者，是謂一處。若穀麥等高下不平作種種色，是謂異處。

若他重物安篅窖中，謂諸寶物瓔珞之具。若苾芻尼起盜心興方便，乃至未觸著來，得惡作罪；若觸未移處，得窣吐羅底也；若

【現代漢語翻譯】 現代漢語譯本 什麼情況下構成盜戒的五種情況？認為不是自己的東西、認為不是親友的東西、認為不是暫時借用的東西、拿取時沒有告知、他人有盜竊的心，這樣就構成波羅市迦（Parajika，根本罪）。

又有五種情況下，比丘尼（Bhikkhuni，女性出家人）不構成犯戒。是哪五種情況？認為是自己的東西、認為是親友的東西、認為是暫時借用的東西、拿取時告知了他人、沒有盜竊的心，這樣就不構成犯戒。

總結偈：

若在於地上、 或時在器中、 或覆在場篅、 田處諸根藥。

如果比丘尼知道他人的貴重物品放在地上，比如頸珠、臂釧、真珠、瓔珞等各種裝飾品，比丘尼生起盜心並開始行動，從床座上整理衣服離開，直到還沒有觸碰到這些物品時，犯惡作罪（Dukkata，輕罪）；如果觸碰到了但沒有移動位置，犯窣吐羅底也（Sthullatyaya，中罪）；如果拿起並移動了位置，這就構成了盜竊。根據當時的價值，如果價值達到五磨灑（Masha，古代印度貨幣單位），構成波羅市迦；如果不足五磨灑，構成窣吐羅底也。如果地面平坦光滑，這算作一個地方。如果地面有凸起、破裂、大的縫隙、或者有書寫的文字或各種彩繪，這算作不同的地方。如果盤子等器皿平坦光滑，這算作一個地方。如果盤子有破損，甚至有彩繪，這算作不同的地方。

如果他人的貴重物品放在場地上，比如頸珠乃至瓔珞，比丘尼生起盜心並開始行動，直到還沒有觸碰到這些物品時，犯惡作罪；如果觸碰到了但沒有移動位置，犯窣吐羅底也；如果拿起並移動了位置，這就構成了盜竊。根據當時的價值，如果價值達到五磨灑，構成波羅市迦；如果價值不足五磨灑，構成窣吐羅底也。如果場地上穀物等平整地堆放在一起，顏色一致，這算作一個地方。如果穀物等高低不平，顏色各異，這算作不同的地方。

如果他人的貴重物品放在篅窖中，比如各種寶物和瓔珞等裝飾品。如果比丘尼生起盜心並開始行動，直到還沒有觸碰到這些物品時，犯惡作罪；如果觸碰到了但沒有移動位置，犯窣吐羅底也；若

【English Translation】 English version What are the five circumstances that constitute theft? Thinking it is not one's own property, thinking it is not a relative's or friend's property, thinking it is not temporarily borrowed, taking it without informing, and the other person having the intention to steal; these constitute a Parajika (fundamental offense).

Furthermore, there are five circumstances in which a Bhikkhuni (female monastic) does not commit an offense. What are the five? Thinking it is one's own property, thinking it is a relative's or friend's property, thinking it is temporarily borrowed, informing the other person when taking it, and not having the intention to steal; these do not constitute an offense.

Summary verse:

If it is on the ground, or sometimes in a vessel, Or in a threshing floor or granary, or in a field with various roots and herbs.

If a Bhikkhuni knows that another person's valuable items are placed on the ground, such as necklaces, armlets, pearls, and various ornaments, and the Bhikkhuni develops the intention to steal and begins to act, arising from her seat and adjusting her robes to leave, until she has not touched these items, she commits a Dukkata (minor offense); if she touches them but does not move them, she commits a Sthullatyaya (intermediate offense); if she picks them up and moves them, this is considered theft. According to the value at the time, if the value reaches five Masha (ancient Indian currency unit), it constitutes a Parajika; if it is less than five Masha, it constitutes a Sthullatyaya. If the ground is flat and smooth, this is considered one place. If the ground is uneven, broken, has large cracks, or has written characters or various paintings, these are considered different places. If a plate or other vessel is flat and smooth, this is considered one place. If the plate is broken or has paintings, these are considered different places.

If another person's valuable items are placed in a field, such as necklaces and various ornaments, and the Bhikkhuni develops the intention to steal and begins to act, until she has not touched these items, she commits a Dukkata; if she touches them but does not move them, she commits a Sthullatyaya; if she picks them up and moves them, this is considered theft. According to the value at the time, if the value reaches five Masha, it constitutes a Parajika; if the value is less than five Masha, it constitutes a Sthullatyaya. If the grains and wheat on the field are evenly piled together and are of the same color, this is considered one place. If the grains and wheat are uneven and of various colors, these are considered different places.

If another person's valuable items are placed in a granary or pit, such as various treasures and ornaments, and the Bhikkhuni develops the intention to steal and begins to act, until she has not touched these items, she commits a Dukkata; if she touches them but does not move them, she commits a Sthullatyaya; if

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舉離處、滿五，得根本罪；若不滿者，得窣吐羅底也。若人重物安在篅窖內、若篅窖中谷麥等，與口平滿總為一色，是謂一處。若穀麥等不與口齊，高下不平作種種色，或復有木及席薦等為障隔者，是謂異處。

若人田有諸根藥，謂香附子、黃姜、白姜，及諸根藥烏頭等類，苾芻尼興方便起盜心，乃至未觸已來，得惡作罪；若觸未移處，得窣吐羅底也；若離本處、滿五，得本罪；不滿，得窣吐羅底也。

攝頌曰：

屋等處有三、　　鳥物復三種、 　禁咒取伏藏，　　此有三不同。

若是人物雜色之衣安在屋上，若苾芻尼起盜心興方便，安梯蹬以物鉤斸而升其上，乃至未觸已來，得惡作罪；若觸著衣而未離處，得窣吐羅底也；若舉離處，是名為盜。應準其價，得罪同前。若浣衣人屋上曬衣，被風吹去墮在苾芻尼經行之處、或落門傍，若苾芻尼起盜心興方便，乃至未觸已來，得惡作罪；若觸著時，得窣吐羅底也；若舉離處，得罪同前。若人重物安在樓上，謂諸寶物瓔珞之具，若苾芻尼起盜心興方便，安梯蹬以物鉤斸而升其上，乃至未觸已來，得惡作罪；若觸未離本處，得窣吐羅底也；若舉離處，得罪同前。

若人于舍宅內、或園池邊種花果樹，于節會日以上妙物而嚴飾之，所謂諸寶瓔珞之

【現代漢語翻譯】 現代漢語譯本： 如果移動物品離開原處，且價值滿五（指貨幣單位），則犯根本罪（指波羅夷罪，最重的罪）；如果價值不滿五，則犯窣吐羅底也罪（一種較輕的罪）。如果有人將貴重物品放在篅窖（一種儲藏東西的地窖）內，或者篅窖中的穀物麥子等，與窖口平齊且顏色一致，這算作一個地方。如果穀物麥子等不與窖口齊平，高低不平呈現各種顏色，或者有木頭、蓆子等作為阻隔，這算作不同的地方。 如果某人的田地裡有各種根莖類的藥材，比如香附子（Cyperus rotundus）、黃姜（Curcuma longa）、白姜（Zingiber officinale）以及其他根莖類的藥材如烏頭（Aconitum carmichaelii）等，比丘尼（bhikshuni，佛教女出家人）生起盜竊之心，開始採取行動，乃至還未觸碰到這些藥材時，犯惡作罪（一種輕罪）；如果觸碰到但未移動，犯窣吐羅底也罪；如果移動離開原處，且價值滿五，犯根本罪；價值不滿五，犯窣吐羅底也罪。 總結偈： 房屋等處有三種，鳥類物品復三種，禁咒取伏藏，此處有三種不同。 如果將人們的各種顏色的衣服放在屋頂上，如果比丘尼生起盜竊之心，開始採取行動，架設梯子，用工具鉤取，爬到屋頂上，乃至還未觸碰到衣服時，犯惡作罪；如果觸碰到衣服但未移動離開原處，犯窣吐羅底也罪；如果移動離開原處，這就被稱為盜竊。應該根據衣服的價值，判處與之前相同的罪行。如果洗衣人在屋頂上晾曬衣服，被風吹落到比丘尼經行（cankrama，僧人來回走動的地方）的地方，或者落在門邊，如果比丘尼生起盜竊之心，開始採取行動，乃至還未觸碰到衣服時，犯惡作罪；如果觸碰到時，犯窣吐羅底也罪；如果移動離開原處，判處與之前相同的罪行。如果有人將貴重物品放在樓上，比如各種寶物、瓔珞（ingala，用珠玉穿成的裝飾品）等，如果比丘尼生起盜竊之心，開始採取行動，架設梯子，用工具鉤取，爬到樓上，乃至還未觸碰到這些物品時，犯惡作罪；如果觸碰到但未移動離開原處，犯窣吐羅底也罪；如果移動離開原處，判處與之前相同的罪行。 如果有人在住宅內或園池邊種植花果樹木，在節日慶典時用美好的物品來裝飾它們，比如各種寶物、瓔珞等。

【English Translation】 English version: If one moves an object from its original place, and its value is five (referring to a unit of currency), one commits a fundamental offense (parajika, the most serious offense); if the value is less than five, one commits a stulatyaya offense (a lighter offense). If someone places valuable items inside a 'chuan jiao' (a type of cellar for storing things), or if the grains and wheat inside the 'chuan jiao' are level with the opening and of the same color, this is considered one place. If the grains and wheat are not level with the opening, are uneven, and of various colors, or if there are wood, mats, or other things as barriers, this is considered a different place. If someone's field has various root medicines, such as 'xiang fu zi' (Cyperus rotundus), 'huang jiang' (Curcuma longa), 'bai jiang' (Zingiber officinale), and other root medicines such as 'wu tou' (Aconitum carmichaelii), if a bhikshuni (Buddhist nun) develops a thieving mind and begins to act, even before touching these medicines, she commits a dukkrta offense (a minor offense); if she touches them but does not move them, she commits a stulatyaya offense; if she moves them from their original place, and their value is five, she commits a fundamental offense; if the value is less than five, she commits a stulatyaya offense. Summary verse: Houses and other places have three types, bird objects also have three types, taking hidden treasures by spells, here there are three differences. If people's clothes of various colors are placed on the roof, if a bhikshuni develops a thieving mind and begins to act, setting up a ladder, using tools to hook and pull, and climbing onto the roof, even before touching the clothes, she commits a dukkrta offense; if she touches the clothes but does not move them from their original place, she commits a stulatyaya offense; if she moves them from their original place, this is called theft. The punishment should be the same as before, according to the value of the clothes. If a laundry worker is drying clothes on the roof, and they are blown by the wind to the place where the bhikshuni walks (cankrama, a place where monks walk back and forth), or fall by the door, if the bhikshuni develops a thieving mind and begins to act, even before touching the clothes, she commits a dukkrta offense; if she touches them, she commits a stulatyaya offense; if she moves them from their original place, the punishment is the same as before. If someone places valuable items upstairs, such as various treasures and 'ingala' (ornaments made of pearls and jade), if the bhikshuni develops a thieving mind and begins to act, setting up a ladder, using tools to hook and pull, and climbing upstairs, even before touching these items, she commits a dukkrta offense; if she touches them but does not move them from their original place, she commits a stulatyaya offense; if she moves them from their original place, the punishment is the same as before. If someone plants flowers and fruit trees in their house or garden, and decorates them with beautiful things on festival days, such as various treasures and 'ingala'.

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具及雜繒彩。時有飛鳥謂珠是肉，銜取而去，若苾芻尼起盜心興方便而捉彼鳥，乃至未觸瓔珞已來，得惡作罪；若觸、未離本處、作鳥物想，得惡作罪；若舉離處，是名為盜。應準其價，若滿五者，得窣吐羅底也；若不滿者，得惡作罪。若苾芻尼作如是念：「此是人物，寧容禽鳥得有瓔珞？」若雖觸著、未舉離處，得窣吐羅底也；舉離處時若滿五者，得根本罪；若不滿者，得窣吐羅底也。

若人以諸寶物及瓔珞具，置箱器中安在屋上。時有飛鳥持物將去，若苾芻尼起盜心興方便而捉彼鳥，乃至未觸瓔珞已來，得惡作罪；若觸彼物、未離本處、作鳥物想，得惡作罪；若舉離處，是名為盜。應準其價，若滿五者窣吐羅底也；若不滿者，得惡作罪。若苾芻尼作如是念：「此是人物，寧容禽鳥得有瓔珞？」雖觸著物、未舉離處，得窣吐羅底也；舉離處時若滿五者，得根本罪；若不滿者，得窣吐羅底也。若人舍中或在池內為戲樂故養畜諸鳥，謂鸚鵡、舍利鳥、俱抧羅鳥、命命鳥等，便以種種諸瓔珞具而莊飾之。苾芻尼見已，起盜心興方便遂捉彼鳥，乃至未觸莊嚴具來，得惡作罪；若觸彼物時未離本處、作鳥物想，亦得惡作罪；若舉離處，是名為盜。應準其價，若滿五者，得窣吐羅底也；若不滿者，得惡作罪。若於此物作人

【現代漢語翻譯】 現代漢語譯本： 如果有人將珠寶和各種裝飾品放在一起。當時有飛鳥以為珠寶是肉，叼走了。如果比丘尼（Bhikshuni，佛教女修行者）生起盜心，想方設法去捉那隻鳥，在沒有碰到珠寶之前，犯惡作罪（Dukkata，輕微的罪過）；如果碰到珠寶，但沒有將它從原來的地方拿開，並且認為是鳥的東西，犯惡作罪；如果拿開了，就構成盜竊。應該按照珠寶的價值來衡量，如果價值超過五，犯窣吐羅底也（Sthulatyaya，中等罪過）；如果價值不足五，犯惡作罪。如果比丘尼這樣想：『這是人的東西，怎麼能讓鳥擁有珠寶呢？』即使碰到了珠寶，但沒有將它從原來的地方拿開，犯窣吐羅底也；如果拿開時價值超過五，犯根本罪（Parajika，最嚴重的罪過，會被逐出僧團）；如果價值不足五，犯窣吐羅底也。

如果有人將各種寶物和珠寶裝飾品放在箱子里，放在屋頂上。當時有飛鳥叼走東西，如果比丘尼生起盜心，想方設法去捉那隻鳥，在沒有碰到珠寶之前，犯惡作罪；如果碰到那些東西，但沒有將它從原來的地方拿開，並且認為是鳥的東西，犯惡作罪；如果拿開了，就構成盜竊。應該按照珠寶的價值來衡量，如果價值超過五，犯窣吐羅底也；如果價值不足五，犯惡作罪。如果比丘尼這樣想：『這是人的東西，怎麼能讓鳥擁有珠寶呢？』即使碰到了東西，但沒有將它從原來的地方拿開，犯窣吐羅底也；如果拿開時價值超過五，犯根本罪；如果價值不足五，犯窣吐羅底也。如果有人在房子里或池塘里爲了娛樂而飼養各種鳥類，比如鸚鵡、舍利鳥（Sarika，一種鳥）、俱抧羅鳥（Kokila，布穀鳥）、命命鳥等，並且用各種珠寶裝飾它們。比丘尼看到后，生起盜心，想方設法去捉那隻鳥，在沒有碰到裝飾品之前，犯惡作罪；如果碰到那些東西，但沒有將它從原來的地方拿開，並且認為是鳥的東西，也犯惡作罪；如果拿開了，就構成盜竊。應該按照珠寶的價值來衡量，如果價值超過五，犯窣吐羅底也；如果價值不足五，犯惡作罪。如果對比丘尼認為這些東西是人的

【English Translation】 English version: If someone has jewels and various ornaments together. At that time, a flying bird thought the jewel was meat and took it away. If a Bhikshuni (Buddhist nun) develops a thieving mind and tries to catch that bird, before touching the jewel, she commits a Dukkata (minor offense); if she touches the jewel but does not move it from its original place and thinks it is the bird's thing, she commits a Dukkata; if she moves it away, it constitutes theft. The value of the jewel should be measured, and if the value exceeds five, she commits a Sthulatyaya (moderate offense); if the value is less than five, she commits a Dukkata. If the Bhikshuni thinks: 'This is a human's thing, how can a bird have jewels?' Even if she touches the jewel but does not move it from its original place, she commits a Sthulatyaya; if the value exceeds five when she moves it away, she commits a Parajika (the most serious offense, leading to expulsion from the Sangha); if the value is less than five, she commits a Sthulatyaya.

If someone puts various treasures and jewel ornaments in a box and places it on the roof. At that time, a flying bird takes things away. If a Bhikshuni develops a thieving mind and tries to catch that bird, before touching the jewel, she commits a Dukkata; if she touches those things but does not move them from their original place and thinks they are the bird's things, she commits a Dukkata; if she moves them away, it constitutes theft. The value of the jewel should be measured, and if the value exceeds five, she commits a Sthulatyaya; if the value is less than five, she commits a Dukkata. If the Bhikshuni thinks: 'This is a human's thing, how can a bird have jewels?' Even if she touches the things but does not move them from their original place, she commits a Sthulatyaya; if the value exceeds five when she moves them away, she commits a Parajika; if the value is less than five, she commits a Sthulatyaya. If someone keeps various birds in the house or in the pond for entertainment, such as parrots, Sarika (a type of bird), Kokila (cuckoo), Jivamjivaka birds, etc., and decorates them with various jewel ornaments. When the Bhikshuni sees this, she develops a thieving mind and tries to catch that bird, before touching the ornaments, she commits a Dukkata; if she touches those things but does not move them from their original place and thinks they are the bird's things, she also commits a Dukkata; if she moves them away, it constitutes theft. The value of the jewel should be measured, and if the value exceeds five, she commits a Sthulatyaya; if the value is less than five, she commits a Dukkata. If the Bhikshuni thinks these things are human's

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物想非鳥物想，雖觸著、未離本處，得窣吐羅底也；若舉離處、滿五者，得根本罪；不滿五者，得粗罪。

若有苾芻尼於二伏藏：一是有主、一是無主。苾芻尼意欲取彼有主伏藏，從床而起整帶衣服作曼荼羅，于彼四方釘朅地羅木，以五色線而圍系之，於火爐內然諸雜木，口誦禁咒作如是言：「有主伏藏來，無主伏藏勿來。」若於彼時有主伏藏隨言來者，乃至未見已來，得窣吐羅底也；若眼見時是名為盜。應準其價，若滿五者，得根本罪；若不滿者，得粗罪。若作是言：「無主伏藏應來，有主伏藏勿來。」若於彼時無主伏藏隨言來者，乃至未見已來，得惡作罪；若眼見時，是名為盜。應準其價，若滿五者，得窣吐羅底也；若不滿者，得惡作罪。若於有主、無主伏藏，各于異時別別作法而盜取者，隨事重輕如上得罪。

攝頌曰：

若物在㲲席、　　或於石板等、 　華果奇妙樹，　　隨處事應知。

若人重物安在㲲席及地敷上，所謂諸寶及瓔珞具。若苾芻尼起盜心興方便，乃至未觸已來，得惡作罪；若觸彼物、未離本處，得窣吐羅底也；若舉離處，是名為盜。隨時準價，得罪同前。若彼草敷同一色者，是名一處。若種種色別異不同，是名異處。

若人重物安在石上，乃至不滿，得窣吐羅底

【現代漢語翻譯】 現代漢語譯本 如果想盜取非鳥類的東西，即使觸碰到它，但還沒有將它從原來的地方拿開，犯窣吐羅底也（Sthullatyaya，一種較輕的罪）；如果拿開，並且價值滿五（指貨幣單位），犯根本罪（Parajika，最重的罪）；如果不滿五，犯粗罪（Thullaccaya，一種較重的罪）。

如果有比丘尼想要盜取兩種伏藏（隱藏的寶藏）：一種是有主的，一種是無主的。比丘尼想要盜取有主的伏藏，從床上起來整理好衣服，製作曼荼羅（Mandala，壇場），在曼荼羅的四方釘上朅地羅木（Khadira，一種樹木），用五色線圍繞起來，在火爐內點燃各種木柴，口中唸誦禁咒，說：『有主的伏藏來，無主的伏藏不要來。』如果在那個時候，有主的伏藏隨著咒語而來，在還沒有看見伏藏之前，犯窣吐羅底也；如果眼睛看見伏藏的時候，這就被稱為盜竊。應該按照伏藏的價值來定罪，如果價值滿五，犯根本罪；如果價值不滿五，犯粗罪。如果比丘尼說：『無主的伏藏應該來，有主的伏藏不要來。』如果在那個時候，無主的伏藏隨著咒語而來，在還沒有看見伏藏之前，犯惡作罪（Dushkrta，一種輕罪）；如果眼睛看見伏藏的時候，這就被稱為盜竊。應該按照伏藏的價值來定罪，如果價值滿五，犯窣吐羅底也；如果價值不滿五，犯惡作罪。如果對於有主和無主的伏藏，分別在不同的時間，用不同的方法來盜取，根據事情的輕重，按照上面的情況來定罪。

攝頌說：

如果物品在㲲席上，或者在石板等上面，華麗的果實和奇妙的樹木，應該根據不同的情況來了解。

如果有人將貴重的物品放在㲲席或者地敷上，比如各種寶物和瓔珞等裝飾品。如果比丘尼生起盜竊的心，並開始採取行動，在還沒有觸碰到這些物品之前，犯惡作罪；如果觸碰到這些物品，但還沒有將它們從原來的地方拿開，犯窣吐羅底也；如果拿開，這就被稱為盜竊。根據當時的價值來定罪，與之前的情況相同。如果草蓆的顏色相同，這被認為是一個地方。如果顏色不同，這被認為是不同的地方。

如果有人將貴重的物品放在石頭上，價值不滿五，犯窣吐羅底也。

【English Translation】 English version If one intends to steal something that is not a bird, even if one touches it but has not moved it from its original place, one commits a Sthullatyaya (a minor offense); if one moves it and its value is five (referring to a monetary unit), one commits a Parajika (the most severe offense); if its value is less than five, one commits a Thullaccaya (a serious offense).

If a Bhikshuni (female monastic) intends to steal from two hidden treasures: one that is owned and one that is ownerless. If the Bhikshuni intends to take the owned treasure, she rises from her bed, arranges her robes, creates a Mandala (sacred diagram), nails Khadira (a type of wood) stakes in the four directions of the Mandala, encircles it with five-colored threads, burns various woods in a fire pit, and recites mantras, saying: 'Owned treasure, come; ownerless treasure, do not come.' If at that time, the owned treasure comes in response to the mantra, until she has seen it, she commits a Sthullatyaya; if she sees the treasure with her eyes, it is considered theft. The punishment should be determined according to the value of the treasure; if the value is five, she commits a Parajika; if the value is less than five, she commits a Thullaccaya. If the Bhikshuni says: 'Ownerless treasure, come; owned treasure, do not come.' If at that time, the ownerless treasure comes in response to the mantra, until she has seen it, she commits a Dushkrta (a minor offense); if she sees the treasure with her eyes, it is considered theft. The punishment should be determined according to the value of the treasure; if the value is five, she commits a Sthullatyaya; if the value is less than five, she commits a Dushkrta. If, for the owned and ownerless treasures, she separately performs rituals at different times to steal them, the offense is determined according to the severity of the act, as described above.

The summary verse says:

If an object is on a woolen seat, or on a stone slab, etc., beautiful fruits and wondrous trees, the circumstances should be understood accordingly.

If someone places valuable objects on a woolen seat or a ground covering, such as various jewels and ornaments. If a Bhikshuni develops the intention to steal and begins to take action, until she has touched these objects, she commits a Dushkrta; if she touches these objects but has not moved them from their original place, she commits a Sthullatyaya; if she moves them, it is considered theft. The punishment is determined according to the value at the time, as before. If the grass covering is of the same color, it is considered one place. If the colors are different and distinct, it is considered a different place.

If someone places valuable objects on a stone, and the value is less than five, one commits a Sthullatyaya.

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也。若石細滑總為一段者，是名一處。若剝裂縫開，或時書字，或種種彩畫，是謂異處。石上既爾，乃至板木、墻壁、薦席蓋、覆衣、幞衣、柜衣、笐象牙、杙床座處、若四足經架、若門閫安物之時，事並同前。

若三種樹：謂花樹、果樹、奇妙樹。苾芻尼斬截盜花樹等，價滿不滿得罪同前。

攝頌曰：

若物在鞍韉、　　及象馬車輿、 　肥瘦與隨處、　　偷船事差別。

如人重物置在鞍處，所謂諸寶眾瓔珞具。苾芻尼起盜心興方便，乃至未升未觸已來，得惡作罪；若觸著物、未移本處，得窣吐羅底也；若移處時價若滿五，得罪同前。若於鞍上以一色物而蓋覆者，是謂一處。若雜色物而蓋覆者，是謂別處。

若人重物安在象上，所謂諸寶眾瓔珞具。若苾芻尼起盜心興方便，乃至未升未觸已來，得惡作罪；若觸著物、未移處，得窣吐羅底也；若移處時價若滿五，得罪同前。若其此象皮肉血脈皆充滿者，是謂一處。若其身羸瘦，若牙耳鼻及腹肋脊腰據一一處，是謂別處。移離處時，皆得本罪；若不移處，得窣吐羅底也。若於象上莊飾幰帳，於此帳上安諸寶物眾瓔珞具。若苾芻尼起盜心興方便，乃至未升未觸已來，得惡作罪；若觸著物、未離處，得窣吐羅底也；若移處、價若滿五，得罪同前

【現代漢語翻譯】 現代漢語譯本 如果石頭表面光滑完整，算作一個地方。如果石頭有剝裂、縫隙，或者有書寫的文字、各種彩繪，就算作不同的地方。石頭是這樣，木板、墻壁、草蓆、覆蓋的衣服、包裹的衣服、櫃子上的衣服、笐（háng，一種竹器）、象牙、杙（yì，小木樁）床的座位處、四足經架、門檻上放置物品時，處理方式都與前面所說相同。

如果有三種樹：花樹、果樹、奇妙樹。比丘尼砍伐盜取花樹等，無論價值是否達到標準，所犯罪行與之前相同。

總結偈語說：

如果物品在鞍韉（ān jiān，馬鞍）、以及象、馬、車輿上，肥瘦以及隨處，偷船的情況有所不同。

如果有人將貴重物品放置在鞍上，比如各種寶物、瓔珞等。比丘尼生起盜心並採取行動，在尚未接觸到這些物品之前，會犯惡作罪；如果接觸到物品但未移動其位置，會犯窣吐羅底也罪；如果移動了物品，且價值達到五，所犯罪行與之前相同。如果在鞍上用一種顏色的物品覆蓋，算作一個地方。如果用多種顏色的物品覆蓋，就算作不同的地方。

如果有人將貴重物品放置在象上，比如各種寶物、瓔珞等。如果比丘尼生起盜心並採取行動，在尚未接觸到這些物品之前，會犯惡作罪；如果接觸到物品但未移動其位置，會犯窣吐羅底也罪；如果移動了物品，且價值達到五，所犯罪行與之前相同。如果這頭象的皮肉血脈都很飽滿，算作一個地方。如果象的身體瘦弱，或者牙、耳、鼻以及腹、肋、脊、腰各算作一個地方，就算作不同的地方。移動這些地方的物品時，都會犯原本的罪行；如果不移動，則犯窣吐羅底也罪。如果在象上裝飾幰帳（xiǎn zhàng，一種車篷），並在幰帳上放置各種寶物、瓔珞等。如果比丘尼生起盜心並採取行動，在尚未接觸到這些物品之前，會犯惡作罪；如果接觸到物品但未離開原處，會犯窣吐羅底也罪；如果移動了物品，且價值達到五，所犯罪行與之前相同。

【English Translation】 English version Also, if a stone is smooth and entirely one piece, it is considered 'one place'. If it is cracked, has fissures, or has writing or various paintings on it, it is considered 'different places'. This applies not only to stones but also to planks of wood, walls, mats, covering clothes, wrapped clothes, clothes on cabinets, bamboo articles, ivory, the seat of a bed with pegs, four-legged scripture stands, and when placing items on doorsteps; the procedure is the same as described before.

If there are three types of trees: flower trees, fruit trees, and wondrous trees. If a Bhikshuni (female monastic) cuts down or steals flower trees, etc., whether the value meets the standard or not, the offense is the same as before.

The summary verse says:

If items are on a saddle, as well as on elephants, horses, or carriages, the condition of being fat or thin, and the location, and the matter of stealing a boat are different.

If someone places valuable items on a saddle, such as various treasures and jeweled ornaments. If a Bhikshuni develops a thieving mind and takes action, she commits an offense of Dukkritta (misdeed) until she has not yet ascended or touched the items; if she touches the items but does not move them from their original place, she commits an offense of Sthullatyaya (serious offense); if she moves the items and their value reaches five, the offense is the same as before. If the saddle is covered with an item of one color, it is considered 'one place'. If it is covered with items of various colors, it is considered 'different places'.

If someone places valuable items on an elephant, such as various treasures and jeweled ornaments. If a Bhikshuni develops a thieving mind and takes action, she commits an offense of Dukkritta until she has not yet ascended or touched the items; if she touches the items but does not move them from their place, she commits an offense of Sthullatyaya; if she moves the items and their value reaches five, the offense is the same as before. If the elephant's skin, flesh, blood vessels are all full, it is considered 'one place'. If the elephant's body is weak and thin, or the tusks, ears, nose, and abdomen, ribs, back, waist are each considered a place, they are considered 'different places'. When moving items from these places, one commits the original offense; if not moving them, one commits an offense of Sthullatyaya. If the elephant is adorned with a canopy, and various treasures and jeweled ornaments are placed on this canopy. If a Bhikshuni develops a thieving mind and takes action, she commits an offense of Dukkritta until she has not yet ascended or touched the items; if she touches the items but does not move them from their place, she commits an offense of Sthullatyaya; if she moves the items and their value reaches five, the offense is the same as before.

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。若此帳上以一色物而蓋覆者，是謂一處。若異色物蓋，是謂別處。如象既爾，馬車、步車、牛車，乃至諸輿亦並同前。

若苾芻尼見船以纜繫在于橛，有心盜去，搖動之時得惡作罪；若解隨流，乃至眼見已來，得窣吐羅底也；至不見處，價若滿五，得根本罪；若不滿者，得窣吐羅底也。若逆水而上，準與河闊分齊相似者，得根本罪；未及其處，窣吐羅底也。若從此岸盜向彼岸，眼見分齊與前無異。若牽船上岸盜而去者，亦準眼見分齊。若沈在泥中后時將去，泥掩之時此即成盜，得罪同前。若苾芻尼于盜物時，或藏泥中，若燒若穿若破，作如是念：「勿令此物屬汝屬我。」者，得窣吐羅底也。

攝頌曰：

營田有三種、　　船有三種殊、 　鵝雁及池花、　　獵魚並盜水、 　弟子教賊處，　　三種事不同。

若人秋時營作田業，所謂稻蔗藍田。苾芻尼見自田中恐水乏少，遂于共有渠內塞他水口、決己田畦，作如是念：「令我田好，彼勿成熟。」若自成他損，準價滿五，得根本罪；不滿者，得窣吐羅底也。若見水多，于共渠內泄他水口、塞己田畦，作如是念：「令我田好，勿彼成熟。」若自成他損，若滿五者，得根本罪；若不滿者，得窣吐羅底也。

物有四種不同：一、體重價重，二、

【現代漢語翻譯】 現代漢語譯本：如果在這個賬目上用一種顏色的東西覆蓋，這算作一個地方。如果用不同顏色的東西覆蓋，這算作不同的地方。大象是這樣，馬車、步車、牛車，乃至各種車輛也都和前面說的一樣。 如果比丘尼看見船用纜繩繫在木樁上，心生盜意，搖動纜繩時犯惡作罪（Dukkata）；如果解開纜繩任其漂流，在眼睛能看見的範圍內，犯窣吐羅底也罪（Sthulatyaya）；超出視線範圍，如果價值滿五，犯根本罪（Parajika）；如果不滿五，犯窣吐羅底也罪。如果逆水而上，按照河流寬度的分界線來判斷，超過分界線就犯根本罪；未到達分界線，犯窣吐羅底也罪。如果從這岸盜到對岸，眼睛能看見的分界線和前面一樣。如果牽船上岸盜走，也按照眼睛能看見的分界線來判斷。如果船沉在泥里，之後再拿走，泥土掩蓋的時候就構成盜竊，所得罪和前面一樣。如果比丘尼在盜竊物品時，或者藏在泥里，或者燒燬、穿孔、破壞，並且這樣想：『不要讓這東西屬於你，也不要屬於我。』，犯窣吐羅底也罪。 總結偈： 經營田地有三種，船有三種不同， 鵝雁和池塘花，捕魚和盜水， 弟子教唆盜賊的地方，三種情況各不相同。 如果有人在秋天經營田地，比如種植稻穀、甘蔗、藍草。比丘尼看見自己的田里恐怕缺水，於是堵住公用水渠的其他水口，挖開自己的田埂，並且這樣想：『讓我的田地好，不要讓他們的成熟。』如果使自己的田地受益而損害他人，按照價值滿五，犯根本罪；如果不滿五，犯窣吐羅底也罪。如果看見水多，在公用水渠里泄掉其他水口的水，堵住自己的田埂，並且這樣想：『讓我的田地好，不要讓他們的成熟。』如果使自己的田地受益而損害他人，如果價值滿五，犯根本罪；如果不滿五，犯窣吐羅底也罪。 物品有四種不同：一、重量重價值也重，二、

【English Translation】 English version: If this account is covered with something of one color, it is considered one place. If it is covered with different colored things, it is considered different places. Just as with elephants, so too with horse-drawn carts, foot-drawn carts, ox-drawn carts, and even all kinds of vehicles, it is the same as described before. If a Bhikkhuni (Buddhist nun) sees a boat tied to a post with a rope, and with the intention to steal it, shakes the rope, she commits a Dukkata (offense of wrong-doing). If she unties it and lets it drift away, as long as it is within sight, she commits a Sthulatyaya (serious offense). Once it is out of sight, if the value is five or more, she commits a Parajika (defeat, expulsion offense); if it is less than five, she commits a Sthulatyaya. If it is going upstream, the boundary is similar to the width of the river; crossing that boundary constitutes a Parajika; not reaching it, a Sthulatyaya. If stealing from this shore to the other shore, the boundary of what is visible is no different from before. If pulling the boat ashore and stealing it, it is also judged according to the visible boundary. If the boat is sunk in the mud and later taken away, the act of covering it with mud constitutes theft, and the offense is the same as before. If a Bhikkhuni, when stealing something, either hides it in the mud, or burns it, pierces it, or breaks it, thinking, 'Do not let this belong to you, nor to me,' she commits a Sthulatyaya. Summary verse: Managing fields has three types, boats have three differences, Geese, swans, and pond flowers, fishing and stealing water, A disciple teaching a thief where to go, these three situations are different. If someone is managing fields in the autumn, such as planting rice, sugarcane, or indigo. If a Bhikkhuni sees that her own field might lack water, she blocks the water inlets of others in the shared canal and digs into her own field, thinking, 'Let my field be good, and let theirs not ripen.' If she benefits her own field and harms others, if the value is five or more, she commits a Parajika; if it is less than five, she commits a Sthulatyaya. If she sees that there is too much water, she drains the water from the other inlets in the shared canal and blocks her own field, thinking, 'Let my field be good, and let theirs not ripen.' If she benefits her own field and harms others, if the value is five or more, she commits a Parajika; if it is less than five, she commits a Sthulatyaya. There are four different kinds of things: one, heavy in weight and heavy in value, two,

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體輕價重，三、體重價輕，四、體輕價輕。云何體重價重？謂末尼、真珠、吠琉璃、珂貝、壁玉、珊瑚、金銀、馬瑙、車𤦲、真珠、右旋是。云何體輕價重？謂繒彩及絲郁、金香蘇、泣迷羅是。云何體重價輕？謂鐵、錫是。云何體輕價輕？謂毛麻、木綿、劫貝、絮是。若以上諸物置三種船中：謂甕船、木船、皮船。若以體重價重、體輕價輕隨置一船，若船破時物主告曰：「水上浮者任取，若沉沒者屬我。」若苾芻尼起盜心興方便入水沉沒，乃至未觸物來，得惡作罪；若觸著者，得窣吐羅底也。若舉離處，價滿五者，得根本罪；若不滿者，得窣吐羅底也。若沉泥中復擬取者，準前得罪。若作非自他心，沈之於泥，不使其物屬彼屬我者，準前得罪。以下諸戒準此應知。若以體輕價重、體重價輕物隨置一船，若船破時物主告曰：「水內沈者任取，水上浮者屬我。」若苾芻尼起盜心興方便浮水而取，乃至未觸物來，得惡作罪；若觸著者，得窣吐羅底也。若舉離處，應準其價，得罪同前。若沉泥中復擬取者，準前得罪。

若人於家中或泉池所，為戲玩故安置種種雜類諸鳥、鵝雁鴛鴦等，以眾瓔珞而莊飾之。苾芻尼起盜心興方便，入水中捉彼諸鳥，乃至未觸瓔珞以來，得惡作罪；若觸著時作如是念：「我取鳥物。」亦惡作罪

【現代漢語翻譯】 現代漢語譯本 體重的且價值高的東西，體重的且價值輕的東西，體輕的且價值高的東西，體輕的且價值輕的東西。什麼叫做體重的且價值高的東西？就是指末尼（一種寶珠）、真珠（珍珠）、吠琉璃（琉璃）、珂貝（貝殼）、壁玉（玉石）、珊瑚、金銀、馬瑙（瑪瑙）、車𤦲（海螺）、真珠（珍珠）、右旋海螺等。什麼叫做體輕的且價值高的東西？就是指繒彩（絲織品）以及絲郁（精美的絲綢）、金香蘇（摻有金箔的酥油）、泣迷羅（一種香料）。什麼叫做體重的且價值輕的東西？就是指鐵、錫。什麼叫做體輕的且價值輕的東西？就是指毛麻、木綿（棉花）、劫貝（木棉）、絮（棉絮）。 如果將以上這些東西放置在三種船中：即甕船、木船、皮船。如果將體重價重、體輕價輕的東西隨意放置在一艘船上，如果船破時，物主宣告說：『水上漂浮的東西任憑你們拿取，如果沉沒的東西屬於我。』如果比丘尼生起盜心，想方設法進入水中去撈取沉沒的物品，乃至還未觸碰到物品，就犯了惡作罪；如果觸碰到物品，就犯了窣吐羅底也罪。如果拿起並離開原來的位置，價值滿五（迦沙波那），就犯了根本罪（波羅夷）；如果價值不滿五，就犯了窣吐羅底也罪。如果沉入泥中又打算去拿取，按照之前的判罪標準定罪。如果不是爲了自己也不是爲了他人，將物品沉入泥中，不讓這些物品屬於他們也不屬於我們，按照之前的判罪標準定罪。以下的戒律應該參照這些來理解。 如果將體輕價重、體重價輕的東西隨意放置在一艘船上，如果船破時，物主宣告說：『水裡沉沒的東西任憑你們拿取，水上漂浮的東西屬於我。』如果比丘尼生起盜心，想方設法浮在水上拿取漂浮的物品，乃至還未觸碰到物品，就犯了惡作罪；如果觸碰到物品，就犯了窣吐羅底也罪。如果拿起並離開原來的位置，應該按照物品的價值，按照之前的判罪標準定罪。如果沉入泥中又打算去拿取，按照之前的判罪標準定罪。 如果有人在家中或者泉池邊，爲了嬉戲玩樂而安置各種各樣的雜類鳥、鵝、雁、鴛鴦等，用各種瓔珞（裝飾品）來裝飾它們。比丘尼生起盜心，想方設法進入水中去捉這些鳥，乃至還未觸碰到瓔珞，就犯了惡作罪；如果觸碰到瓔珞時，心中想著：『我拿取鳥身上的東西。』也犯惡作罪。

【English Translation】 English version Heavy in weight and high in value, heavy in weight and light in value, light in weight and high in value, light in weight and light in value. What is meant by 'heavy in weight and high in value'? It refers to Mani (a type of jewel), pearls, Vaiḍūrya (lapis lazuli), cowrie shells, Bì yù (jade), coral, gold, silver, agate, Tridacna gigas (giant clam), pearls, and right-spiraling conch shells. What is meant by 'light in weight and high in value'? It refers to silk fabrics, fine silk, ghee flavored with gold, and bdellium (a type of fragrant resin). What is meant by 'heavy in weight and light in value'? It refers to iron and tin. What is meant by 'light in weight and light in value'? It refers to wool, hemp, cotton, and floss. If the above-mentioned items are placed in three types of boats: pot boats, wooden boats, and leather boats. If items that are heavy in weight and high in value, or light in weight and light in value, are placed in one boat, and the boat breaks, the owner declares: 'Those floating on the water are free for anyone to take, but those that sink belong to me.' If a Bhikṣuṇī (Buddhist nun) develops a thieving mind and contrives to enter the water to retrieve the sunken items, even before touching the items, she commits a Dukkaṭa (offense of wrong-doing). If she touches the items, she commits a Sthūlātyaya (grave offense). If she lifts and moves the items, and the value is five (Kārṣāpaṇas) or more, she commits a Pārājika (defeater offense); if the value is less than five, she commits a Sthūlātyaya. If the items are sunk in the mud and she intends to retrieve them, the offense is determined according to the previous standard. If, with a mind that is neither for herself nor for others, she sinks the items in the mud, preventing them from belonging to either them or us, the offense is determined according to the previous standard. The following precepts should be understood in accordance with this. If items that are light in weight and high in value, or heavy in weight and light in value, are placed in one boat, and the boat breaks, the owner declares: 'Those sunk in the water are free for anyone to take, but those floating on the water belong to me.' If a Bhikṣuṇī develops a thieving mind and contrives to float on the water to take the floating items, even before touching the items, she commits a Dukkaṭa. If she touches the items, she commits a Sthūlātyaya. If she lifts and moves the items, the offense should be determined according to the value of the items, as before. If the items are sunk in the mud and she intends to retrieve them, the offense is determined according to the previous standard. If someone, at home or near a spring, places various kinds of birds, geese, ducks, mandarin ducks, etc., for amusement, and adorns them with various ornaments (necklaces). If a Bhikṣuṇī develops a thieving mind and contrives to enter the water to catch these birds, even before touching the ornaments, she commits a Dukkaṭa. If she touches the ornaments and thinks: 'I am taking the bird's belongings,' she also commits a Dukkaṭa.

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；若離本處，應準其價，若滿五者，得窣吐羅底也；若不滿者，得惡作罪。若作是念：「我取人物，寧容禽鳥得有瓔珞？」若觸物時，窣吐羅底也；若離本處，應準其價，滿五得根本，不滿得窣吐羅底也。

若於池中有水生花，所謂青蓮花、嗢缽羅花、白蓮花、拘牟頭、分陀利迦、香花、時花，眾人所愛。苾芻尼起盜心興方便，入池盜花，乃至未觸以來，得惡作罪；若觸其花采折持去結以為束，乃至未離處來，得窣吐羅底也；若舉離處，同前得罪。

于池四邊種陸生花樹，所謂阿地木多迦花、占博迦花、波吒羅花、婆利師迦花、摩利迦花。如是等種種花樹，苾芻尼起方便興盜心，欲盜彼花，乃至未觸已來，得惡作罪；若升樹采折其花置衣裾內，乃至未離處及離處來，準前得罪。

若有獵師及彼徒黨，于林野處安諸獵具，諸罥索等，為捕諸獸為殺害業。苾芻尼盜心取獵具，準價得罪。若起悲心毀其獵具，作如是念：「勿由此故害多生命，復令獵徒獲無量罪者。」得惡作罪。以下諸戒同此應知。苾芻尼盜心見在弶鹿，而解放者，價若滿五得根本罪；若不滿者，得窣吐羅底也。若捕魚人及彼徒黨，于河陂處截其要口，安置梁筌殺諸魚類。苾芻尼盜心取彼筌時，同前得罪；若作悲心，同前得罪；若於筌中盜

【現代漢語翻譯】 現代漢語譯本：如果（比丘尼）將（物品）從原處移開，應按其價值定罪；如果價值滿五（摩沙），則犯波羅夷罪；如果不足五（摩沙），則犯窣吐羅底也罪。如果（比丘尼）這樣想：『我拿走這些東西，難道能容忍禽鳥得到瓔珞嗎？』如果觸碰到物品時，犯窣吐羅底也罪；如果將（物品）從原處移開，應按其價值定罪，滿五（摩沙）犯根本罪，不滿（五摩沙）犯窣吐羅底也罪。 如果在池塘中有水生花，如青蓮花（Nilotpala，藍色蓮花）、嗢缽羅花（Utpala，睡蓮）、白蓮花（白色的蓮花）、拘牟頭（Kumuda，白色睡蓮）、分陀利迦（Pundarika，白色蓮花）、香花、時花，為眾人所喜愛。比丘尼生起盜心，採取行動，進入池塘盜花，乃至未觸碰到花之前，犯惡作罪；如果觸碰到花，採摘折斷拿走，結成花束，乃至未離開原處，犯窣吐羅底也罪；如果舉起離開原處，與之前相同定罪。 如果在池塘四周種植陸生花樹，如阿地木多迦花（Atimuttaka，使君子花）、占博迦花（Champaka，黃玉蘭）、波吒羅花（Patala，紫葳）、婆利師迦花（Varshika，茉莉花）、摩利迦花（Mallika，素馨花）。像這樣各種各樣的花樹，比丘尼生起行動和盜心，想要盜取這些花，乃至未觸碰到花之前，犯惡作罪；如果爬上樹採摘折斷花，放在衣襟內，乃至未離開原處以及離開原處，按照之前定罪。 如果有獵人和他的同夥，在森林曠野處安置各種獵具，如罥索等，爲了捕捉野獸進行殺害。比丘尼生起盜心拿走獵具，按照價值定罪。如果生起悲憫之心，毀壞獵具，這樣想：『不要因為這些獵具而傷害眾多生命，又讓獵人徒勞無獲無量的罪過。』犯惡作罪。以下各戒條也應如此理解。比丘尼生起盜心，看見被套住的鹿，而將其放生，價值如果滿五（摩沙）犯波羅夷罪；如果不足五（摩沙），犯窣吐羅底也罪。如果有捕魚人和他的同夥，在河邊水壩處截斷要道，安置魚梁魚筌來殺害魚類。比丘尼生起盜心拿走魚筌時，與之前相同定罪；如果生起悲憫之心，與之前相同定罪；如果在魚筌中盜取魚

【English Translation】 English version: If (a Bhikkhuni) moves (an item) from its original place, the penalty should be determined according to its value; if the value is five (mashas) or more, a Parajika offense is committed; if it is less than five (mashas), a Thullaccaya offense is committed. If (a Bhikkhuni) thinks: 'I am taking these things, can I allow birds to have necklaces?' If touching the item, a Thullaccaya offense is committed; if moving (the item) from its original place, the penalty should be determined according to its value, five (mashas) or more is a fundamental offense, less than (five mashas) is a Thullaccaya offense. If there are aquatic flowers in a pond, such as Nilotpala (blue lotus), Utpala (water lily), white lotus (white lotus), Kumuda (white water lily), Pundarika (white lotus), fragrant flowers, seasonal flowers, which are loved by many. If a Bhikkhuni develops a thieving mind, takes action, and enters the pond to steal flowers, even before touching the flowers, a Dukkhata offense is committed; if touching the flowers, picking, breaking, and taking them away, tying them into a bouquet, even before leaving the place, a Thullaccaya offense is committed; if lifting and leaving the place, the offense is the same as before. If terrestrial flowering trees are planted around the pond, such as Atimuttaka (Rangoon creeper), Champaka (yellow magnolia), Patala (trumpet flower), Varshika (jasmine), Mallika (Arabian jasmine). Like these various flowering trees, if a Bhikkhuni develops action and a thieving mind, wanting to steal these flowers, even before touching the flowers, a Dukkhata offense is committed; if climbing the tree, picking and breaking the flowers, placing them inside the hem of the robe, even before leaving the place and after leaving the place, the offense is determined as before. If there are hunters and their companions, placing various hunting tools in the forest wilderness, such as snares, etc., to capture animals for the purpose of killing. If a Bhikkhuni develops a thieving mind and takes the hunting tools, the penalty is determined according to the value. If developing a compassionate mind, destroying the hunting tools, thinking: 'Do not harm many lives because of these hunting tools, and do not let the hunters gain immeasurable sins in vain,' a Dukkhata offense is committed. The following precepts should be understood in the same way. If a Bhikkhuni develops a thieving mind, sees a trapped deer, and releases it, if the value is five (mashas) or more, a Parajika offense is committed; if it is less than five (mashas), a Thullaccaya offense is committed. If there are fishermen and their companions, cutting off the main passage at the river dam, placing weirs and traps to kill fish. If a Bhikkhuni develops a thieving mind and takes the traps, the offense is determined as before; if developing a compassionate mind, the offense is determined as before; if stealing fish from the traps

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彼魚者，應準其價，同前得罪。

若多商旅持眾貨物過彼險途，其水難得，以眾器具持水而行，若甕、若瓨、若瓶、若皮囊，然於人畜水有分齊。苾芻尼起盜心興方便，若取人水分，未觸及觸準前得罪；若傍生分，滿五得窣吐羅底也，不滿得惡作罪。

如贍部洲人共結商旅持眾貨物升舶，入海欲求珍寶，為無水故以種種器藏貯其水，所謂甕、瓨、瓶、囊，然其水分，人與傍生請受有別。苾芻尼起盜心興方便，盜人分時準前得罪；取傍生分亦準前得罪。

時有弟子與其二師隨路行去，師有衣物持付弟子。於時弟子有盜心故徐行不進，乃至眼見處來，得窣吐羅底也；至不見處，若滿五者得根本罪，若不滿者得窣吐羅底也。若弟子棄師在前急去，齊眼見不見處來準前得罪。若弟子有盜心欲取師衣，從房中趣閣上、若從閣上往房中、或從上閣下至門檐階下、或於寺三層棚上向下而出，斯等乃至眼見不見處來，同前得罪。

若有苾芻尼在阿蘭若處住，有破村賊到苾芻尼所，作如是問：「聖者！頗知某村家處不？」苾芻尼答言：「我知其處。」賊復問言：「彼家多女人少男子？無惡犬、無多叢棘？易入、易出？於我無害取得物不？若得稱意，我當與聖者共分其物。」若彼苾芻尼答言：「仁者！我知某甲舍

【現代漢語翻譯】 現代漢語譯本：如果有人偷魚，應該按照魚的價格來定罪，和之前的案例一樣。

如果有很多商隊帶著貨物經過險峻的道路，那裡很難得到水，他們用各種器具攜帶水，比如甕（wèng，一種陶罐）、瓨（xióng，小口大肚的罐子）、瓶、皮囊等，但人和動物的水是分開的。如果比丘尼（bhikkhuni，佛教女出家人）生起盜心，想辦法偷水，如果偷的是人的水，未觸及或已觸及，都按照之前的案例定罪；如果是偷的動物的水，滿五（指價值五個摩沙迦）就犯窣吐羅底也罪（sthullatyaya，粗罪），不滿就犯惡作罪（dukkhata，輕罪）。

比如在贍部洲（Jambudvipa，指我們所居住的世界）的人們一起結成商隊，帶著貨物上船，進入大海想要尋找珍寶，因為沒有水，所以用各種容器儲存水，比如甕、瓨、瓶、囊等，但人和動物的水是分開的。如果比丘尼生起盜心，想辦法偷水，偷人的水，按照之前的案例定罪；偷動物的水，也按照之前的案例定罪。

當時有個弟子和他的兩位師父一起趕路，師父把衣物交給弟子拿著。當時弟子生起盜心，所以慢慢地走不往前趕路，直到還在師父的視線範圍內，犯窣吐羅底也罪；到了師父看不見的地方，如果偷的衣物價值滿五，就犯根本罪（指波羅夷罪，parajika，斷頭罪），如果不滿五，就犯窣吐羅底也罪。如果弟子丟下師父，自己快速地往前走，到了師父視線可見或不可見的地方，按照之前的案例定罪。如果弟子生起盜心，想要偷師父的衣服，從房間到閣樓上、或者從閣樓上到房間里、或者從上層閣樓下到門檐臺階下、或者在寺廟三層棚上向下而出，這些情況，直到還在師父視線可見或不可見的地方，都按照之前的案例定罪。

如果有比丘尼住在阿蘭若（aranya，寂靜處，指遠離人煙的地方），有破村子的賊來到比丘尼這裡，這樣問道：『聖者！您知道某村某家在哪裡嗎？』比丘尼回答說：『我知道那個地方。』賊又問道：『那家是女人多男人少嗎？有沒有兇惡的狗，有沒有很多叢生的荊棘？容易進去，容易出來嗎？對我沒有危害，能偷到東西嗎？如果偷到稱心的東西，我願意和聖者您分贓。』如果那個比丘尼回答說：『仁者！我知道某甲家…

【English Translation】 English version: If someone steals fish, the punishment should be determined according to the price of the fish, the same as in the previous case.

If many merchants are carrying goods through dangerous roads where water is scarce, they carry water in various containers, such as urns (weng, a type of earthenware jar), xiongs (xiong, a jar with a small mouth and a large belly), bottles, and leather bags, but the water for humans and animals is separate. If a bhikkhuni (Buddhist nun) develops a thieving mind and tries to steal water, if she steals human water, whether touched or untouched, she is punished according to the previous case; if she steals animal water, if it is worth five (referring to five mashakas in value), she commits a sthullatyaya (serious offense), and if it is less than that, she commits a dukkata (minor offense).

For example, people in Jambudvipa (the world we live in) form a caravan together, carrying goods onto a ship, entering the sea to seek treasures. Because there is no water, they store water in various containers, such as urns, xiongs, bottles, and bags, but the water for humans and animals is separate. If a bhikkhuni develops a thieving mind and tries to steal water, stealing human water is punished according to the previous case; stealing animal water is also punished according to the previous case.

At that time, a disciple was traveling with his two teachers, and the teacher entrusted the disciple with carrying the clothes. At that time, the disciple developed a thieving mind, so he walked slowly and did not move forward quickly, until he was still within the teacher's sight, he committed a sthullatyaya offense; when he reached a place where the teacher could not see him, if the stolen clothes were worth five, he committed a fundamental offense (referring to a parajika offense, a 'severance' offense), and if it was less than five, he committed a sthullatyaya offense. If the disciple abandoned the teacher and quickly walked forward, whether he was within the teacher's sight or not, he would be punished according to the previous case. If the disciple developed a thieving mind and wanted to steal the teacher's clothes, from the room to the attic, or from the attic to the room, or from the upper attic down to the eaves steps, or from the three-story shed of the temple downwards, these situations, until he was within the teacher's sight or not, would be punished according to the previous case.

If a bhikkhuni lives in an aranya (a quiet place, referring to a place far from human habitation), and a thief who breaks into villages comes to the bhikkhuni and asks: 'Venerable one! Do you know where a certain family in a certain village is?' The bhikkhuni replies: 'I know that place.' The thief then asks: 'Is there more women than men in that family? Are there any fierce dogs, are there many thick thorns? Is it easy to enter and easy to exit? Is it harmless to me, can I steal something? If I steal something satisfactory, I am willing to share the spoils with you, Venerable one.' If that bhikkhuni replies: 'Good sir! I know the house of so-and-so...'

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，多女人少男子、無惡狗叢棘、易入易出，于汝無傷能得其物。」苾芻尼作是教已，賊還與物，乃至未取分已來，得窣吐羅底也；若取賊分，得罪輕重同前。若其苾芻尼共彼盜賊作是語已，于賊去後遂生追悔，就彼賊處作如是語：「仁等知不？我意造次，不審思量便作是語，如愚小癡昧不善其事妄為酬對，然彼家內少女人多男子，多惡狗叢棘，難入難出，不令汝等無傷取物。」隨彼賊徒去與不去，苾芻尼得窣吐羅底也。若此苾芻尼見其賊黨欲劫村邑，往到彼家作如是語：「仁等警覺好自謹慎，今夜必有盜賊來入，勿令財物皆被賊將，或容身命亦遭傷殺。」隨彼盜賊來與不來，苾芻尼亦得窣吐羅底也。

若苾芻尼如前所作偷盜方便，有三種事。何謂為三？謂田事、宅事、店事。田事有二種取：一、言訟取，二、圍繞取。何謂言訟取？若苾芻尼為共俗人爭地詣斷官所，若苾芻尼不如、俗人勝者，得窣吐羅底也。若苾芻尼得勝，乃至俗人心未息來，苾芻尼得窣吐羅底也。若彼俗人心息者，應準其價同前得罪。是謂言訟取。何謂圍繞取？若苾芻尼於他田處，若以樹枝、若以席障、若作塹坑、若以墻壁圍繞，乃至圍未合來，得窣吐羅底也；若其圍合，得罪同前。是圍繞盜田事既爾，宅事、店事如上應知。

攝頌曰：

【現代漢語翻譯】 現代漢語譯本： 『如果（村裡）多是女人而少男人，沒有兇惡的狗和茂密的荊棘，容易進入也容易出來，對你們沒有傷害並且能得到財物。』 苾芻尼（Bhiksuni，比丘尼）這樣教唆之後，盜賊歸還了財物，乃至在（盜賊）未取得贓物分配之前，苾芻尼得窣吐羅底也（sthulatyaya，粗罪）；如果（盜賊）已經分贓，（苾芻尼）所得的罪過輕重與之前相同。如果這位苾芻尼與那些盜賊說了這些話之後，在盜賊離開后就後悔了，去到那些盜賊處這樣說：『各位知道嗎？我一時輕率，沒有仔細思考就說了那些話，像愚蠢幼稚一樣不明白事理，胡亂地應答，其實那家裡面少女人多男人，有很多兇惡的狗和茂密的荊棘，難以進入也難以出來，不能讓你們毫髮無傷地取得財物。』 無論那些盜賊是否聽從（她的話）離開，苾芻尼都得窣吐羅底也（sthulatyaya，粗罪）。如果這位苾芻尼看見那些盜賊團伙想要搶劫村莊，去到那戶人家這樣說：『你們警覺一點，好好謹慎，今晚一定會有盜賊來，不要讓他們把財物都搶走，或許性命也會遭到傷害。』 無論那些盜賊來與不來，苾芻尼也得窣吐羅底也（sthulatyaya，粗罪）。

如果苾芻尼（Bhiksuni，比丘尼）像前面所說的那樣，做了偷盜的方便行為，有三種情況。哪三種呢？就是田地的事情、住宅的事情、店舖的事情。田地的事情有兩種取得方式：一是通過訴訟取得，二是通過圍繞圈佔取得。什麼叫做訴訟取得呢？如果苾芻尼（Bhiksuni，比丘尼）爲了和俗人爭奪土地而到判決官那裡，如果苾芻尼（Bhiksuni，比丘尼）不如俗人勝訴，得窣吐羅底也（sthulatyaya，粗罪）。如果苾芻尼（Bhiksuni，比丘尼）勝訴，乃至俗人的怨恨之心沒有平息，苾芻尼（Bhiksuni，比丘尼）得窣吐羅底也（sthulatyaya，粗罪）。如果那個俗人的怨恨之心平息了，應該按照（土地的）價格，按照之前（偷盜）的罪過來判罪。這就叫做訴訟取得。什麼叫做圍繞圈佔取得呢？如果苾芻尼（Bhiksuni，比丘尼）在別人的田地處，用樹枝、用蓆子遮擋、挖溝、用墻壁圍繞，乃至圍繞沒有合攏，得窣吐羅底也（sthulatyaya，粗罪）；如果圍繞合攏了，所得的罪過與之前相同。這就是圍繞圈佔盜取田地的事情。住宅的事情、店舖的事情，應該像上面所說的那樣理解。

總結的偈頌說：

【English Translation】 English version: 'If there are more women than men, no vicious dogs or dense thickets, easy to enter and easy to exit, causing you no harm and allowing you to obtain the goods.' After the Bhiksuni (Bhiksuni, female monastic) gave this instruction, the thieves returned the goods. Even before the thieves had taken their share of the loot, the Bhiksuni incurred a Sthulatyaya (sthulatyaya, a grave offense). If the thieves had already divided the loot, the severity of the Bhiksuni's offense would be the same as before. If this Bhiksuni, after speaking these words to the thieves, felt remorse after they had left, and went to them saying, 'Do you know? I was rash and spoke without careful consideration, like a foolish and ignorant person who doesn't understand things and responds recklessly. In fact, that house has fewer women and more men, many vicious dogs and dense thickets, difficult to enter and difficult to exit, making it impossible for you to obtain the goods without harm.' Whether the thieves listened to her and left or not, the Bhiksuni incurred a Sthulatyaya (sthulatyaya, a grave offense). If this Bhiksuni saw a gang of thieves planning to rob a village and went to a house saying, 'Be alert and cautious, thieves will definitely come tonight, don't let them steal all your property, or even harm or kill you.' Whether the thieves came or not, the Bhiksuni also incurred a Sthulatyaya (sthulatyaya, a grave offense).

If a Bhiksuni (Bhiksuni, female monastic) engages in actions that facilitate theft, as described earlier, there are three situations. What are the three? They are matters concerning fields, houses, and shops. There are two ways to acquire fields: one is through litigation, and the other is through enclosure. What is meant by acquiring through litigation? If a Bhiksuni (Bhiksuni, female monastic) goes to a judge to dispute land with a layperson, and the Bhiksuni (Bhiksuni, female monastic) loses the case to the layperson, she incurs a Sthulatyaya (sthulatyaya, a grave offense). If the Bhiksuni (Bhiksuni, female monastic) wins the case, she incurs a Sthulatyaya (sthulatyaya, a grave offense) until the layperson's resentment subsides. If the layperson's resentment subsides, the penalty should be determined based on the value of the land, as with previous theft offenses. This is called acquiring through litigation. What is meant by acquiring through enclosure? If a Bhiksuni (Bhiksuni, female monastic) encloses another person's field with branches, mats, ditches, or walls, she incurs a Sthulatyaya (sthulatyaya, a grave offense) until the enclosure is complete. If the enclosure is completed, the offense is the same as before. This is the matter of stealing fields through enclosure. The matters of houses and shops should be understood in the same way as described above.

The summary verse says:

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無足及二足、　　四足並多足， 　若盜如是類，　　輕重準應知。

言無足者，謂蛇、蛭、鱔，此之三種是弄蛇人、王家醫人及山野人之所貯畜。弄蛇人者，謂取其蛇弄以活命。王家醫人者，謂諸醫人以蛭療病而為活命。何謂山野人？如山中人取無足蟲與藥，令吐瓦中熟爆以供飲酒。若苾芻尼盜此等蟲時，應準其價，滿五得根本罪，不滿得方便罪。

言二足者，謂人及鳥。若盜人時有三方便：期處、定時、現相。云何期處？報彼人云：「汝若見我在某園中、或眾人集處、或在天祠，當爾見時知事成就。」是謂期處。云何定時？「汝若晨朝、或午時、或晡時，遙見我者，知事成就。」是謂定時。云何現相？「汝若見我新剃鬚發、著赤色衣、持缽執錫、盛滿蘇油沙糖石蜜，見此相時知事成就。」是謂現相。如是盜時，應準其價得罪同前。若盜鳥時有二方便：謂從地擎舉、若空中墮落。云何擎舉？鳥在地上擎舉偷去，滿不滿如上說。云何空中墮？如捕鳥人火燎原澤為欲取鳥，被火逼時墮在苾芻尼經行之處、或門屋前，若苾芻尼盜心取時，滿不滿如上說。

云何四足？謂象馬、駝驢、牛羊、獐鹿、豬兔等，若欲盜時有二方便，謂從群處、或於系處。苾芻尼于象群中盜象去時，齊眼見處來，得窣吐羅

【現代漢語翻譯】 現代漢語譯本 無足的、兩足的、四足的以及多足的生物，如果盜取這些東西，其罪行的輕重應根據價值來判斷。

所說的『無足』，指的是蛇、螞蟥、鱔魚。這三種生物是弄蛇人、皇家醫生以及山野之人所蓄養的。弄蛇人，是指通過玩蛇來維持生計的人。皇家醫生，是指用螞蟥來治病從而維持生計的醫生。什麼是山野之人呢？比如山中的人取無足的蟲子和藥物一起，放在瓦罐中烤熟爆裂後用來佐酒。如果比丘尼盜取這些蟲子，應當按照它們的價值來定罪，價值達到五（摩沙迦，古代印度貨幣單位）構成根本罪（波羅夷），不足則構成方便罪（僧殘）。

所說的『二足』，指的是人和鳥。如果盜取人，有三種方便（預先安排）：約定地點、約定時間、約定訊號。什麼是約定地點？告訴那個人說：『你如果看見我在某個園林中、或者眾人聚集的地方、或者在天神廟，當你看到我的時候就知道事情成了。』這叫做約定地點。什麼是約定時間？『你如果在早晨、或者中午、或者傍晚，遠遠地看見我，就知道事情成了。』這叫做約定時間。什麼是約定訊號？『你如果看見我新剃了鬚髮、穿著紅色的衣服、拿著缽和錫杖、盛滿了酥油、砂糖、石蜜，看見這個訊號的時候就知道事情成了。』這叫做約定訊號。像這樣盜取時，應當按照其價值來定罪，與前面所說相同。如果盜取鳥，有兩種方便：從地上拿起，或者從空中掉落。什麼是拿起？鳥在地上，拿起偷走，價值滿不滿，如上面所說。什麼是空中掉落？比如捕鳥人爲了抓鳥而放火燒荒，鳥被火逼迫時掉落在比丘尼經過的地方、或者門前屋前，如果比丘尼生起盜心拿走，價值滿不滿，如上面所說。

什麼是『四足』？指的是象、馬、駱駝、驢、牛、羊、獐、鹿、豬、兔等。如果想要盜取，有兩種方便：從群體中盜取，或者從拴著的地方盜取。比丘尼從象群中盜走象，到眼睛看不見的地方，構成窣吐羅罪（惡作）。

【English Translation】 English version Those without feet, with two feet, with four feet, and with many feet; if one steals such things, the severity of the offense should be judged according to their value.

『Without feet』 refers to snakes, leeches, and eels. These three are kept by snake charmers, royal physicians, and mountain people. Snake charmers are those who make a living by playing with snakes. Royal physicians are those who make a living by using leeches to treat illnesses. What are mountain people? For example, people in the mountains take footless insects and medicine, bake them until they burst in earthenware, and use them to accompany their drinks. If a Bhikshuni steals these insects, she should be judged according to their value; if the value reaches five (Mashakas, an ancient Indian currency unit), it constitutes a fundamental offense (Parajika); if it is less, it constitutes an accessory offense (Sanghadisesa).

『Two feet』 refers to humans and birds. If one steals a person, there are three preparations: agreed-upon place, agreed-upon time, and agreed-upon signal. What is an agreed-upon place? Telling that person, 『If you see me in a certain garden, or in a place where many people gather, or in a temple, when you see me, know that the matter is accomplished.』 This is called an agreed-upon place. What is an agreed-upon time? 『If you see me in the morning, or at noon, or in the evening, from afar, know that the matter is accomplished.』 This is called an agreed-upon time. What is an agreed-upon signal? 『If you see me with newly shaved hair and beard, wearing red clothes, holding a bowl and a staff, filled with ghee, sugar, and rock candy, when you see this signal, know that the matter is accomplished.』 This is called an agreed-upon signal. When stealing in this way, one should be judged according to its value, the same as mentioned before. If one steals a bird, there are two preparations: picking it up from the ground, or it falling from the sky. What is picking it up? A bird is on the ground, picking it up and stealing it, whether the value is full or not, as mentioned above. What is falling from the sky? For example, a bird catcher burns the wilderness to catch birds, and when the birds are forced by the fire, they fall in a place where a Bhikshuni passes by, or in front of a door or house. If the Bhikshuni has a stealing mind and takes it, whether the value is full or not, as mentioned above.

What is 『four feet』? It refers to elephants, horses, camels, donkeys, cattle, sheep, deer, pigs, rabbits, etc. If one wants to steal, there are two preparations: stealing from a group, or stealing from a tied place. When a Bhikshuni steals an elephant from a herd of elephants, up to the point where it is out of sight, it constitutes a Thullaccaya (Dukkata) offense.

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底也；至不見處，得根本罪。云何系處？若象系柱、若樹、若墻柵內，苾芻尼解放，得罪如上。盜象既爾，自余馬等，苾芻尼盜時，如前應知。

云何多足？所謂蠐螬、蝗蛾、諸蜂蟻蝎等。此中所須者，謂於三處：謂斷事官、守城者、海商客。何謂斷事官？謂斷事人畜養多足，謂蜂蝎等貯在甕內，見被罰人不臣伏時，令以手足內彼甕中，彼蜇痛時疾臣其事，或多出錢物。何謂守城者？謂掌城者，于壞甕內多貯諸蜂，若怨敵來與之共戰，若不退者，即于城頭放其蜂甕，賊被蜂蜇四散逃走。何謂海商客？謂人入海為求珍貨，壞瓦器中多養諸蜂以防急難。賊來共戰，若勝者善，若不如者便持蜂甕遙擲賊船，不能復戰四散而去。

緣處同前，時有阿羅漢苾芻尼名曰世羅，斷諸煩惱。時有賣香童子，見世羅尼深生敬重，往就其所慇勤致禮，白言：「聖者！若有所須之物，於我家中皆隨意取，所有言教我皆頂受。」時苾芻尼告曰：「賢首善哉！愿汝無病。」後於異時，世羅苾芻尼身嬰重病不能乞食，有餘苾芻尼巡行乞食。時賣香童子見而致禮，問言：「聖者！世羅苾芻尼何因不見？」報言：「賢首！彼身染患。」童子告曰：「聖者！我先白言：『若有所須隨意取用。』曾不見來從我求覓。彼有所須，愿尊為取。」彼便

【現代漢語翻譯】 現代漢語譯本： 底也（指盜竊的價值）；直至無法追回之處，構成根本罪。何為系處（指被束縛的地方）？如果大象被拴在柱子上、樹上或圍墻柵欄內，比丘尼（bhikṣuṇī，佛教女出家人）將其解開盜走，所犯罪行如上所述。盜竊大象如此，其餘馬等動物，比丘尼盜竊時，情況應如前所述。

何為多足（指多足生物）？即蠐螬（qícáocao，金龜子的幼蟲）、蝗蟲、飛蛾、各種蜜蜂、螞蟻、蝎子等。此處所需要了解的是，這些生物在三種情況下被利用：即斷事官（法官）、守城者、海商客。何為斷事官？指審判案件的人畜養多足生物，如將蜜蜂、蝎子等儲存在甕中，當受罰之人不服從時，就讓人將手腳伸入甕中，讓他們被蜇咬，痛苦難忍，從而迅速屈服，或拿出更多錢財。何為守城者？指掌管城池的人，在破甕中儲存大量蜜蜂，若有敵人來犯，就用蜜蜂作戰，若敵人不退，就在城頭放出蜂甕，賊兵被蜜蜂蜇咬，四處逃散。何為海商客？指入海尋求珍貴貨物的人，在破瓦器中飼養大量蜜蜂，以防備緊急情況。賊人來犯時，用蜜蜂與之戰鬥，若能戰勝自然最好，若不能戰勝，就將蜂甕遠遠地投向賊船，使他們無法繼續戰鬥，四處逃散。

作案地點與之前相同。當時有一位阿羅漢（arhat，已證得涅槃的聖人）比丘尼，名叫世羅（Śīlā），斷除了一切煩惱。當時有一位賣香的童子，見到世羅尼，心生深深的敬重，前往她的住所，慇勤地行禮，說道：『聖者！如果有什麼需要的物品，在我家中都可以隨意取用，所有您的教誨，我都將頂戴奉行。』當時比丘尼告訴他說：『賢首（對有德者的尊稱）！很好！愿你沒有疾病。』後來在其他時候，世羅比丘尼身患重病，無法乞食，有其他比丘尼外出巡行乞食。當時賣香童子見到她們，向她們行禮，問道：『聖者！世羅比丘尼為何不見？』她們回答說：『賢首！她身染疾病。』童子說道：『聖者！我之前說過：『如果有什麼需要的，可以隨意取用。』卻不見她來向我求取。她若有什麼需要的，愿您為她取來。』她們便

【English Translation】 English version: The value of the item stolen constitutes the offense; up to the point where it cannot be recovered, it becomes a fundamental offense. What constitutes a 'place of confinement'? If an elephant is tied to a pillar, a tree, or within a fenced enclosure, and a bhikṣuṇī (Buddhist nun) unties and steals it, the offense is as described above. Stealing an elephant is thus, and for other animals such as horses, the bhikṣuṇī's theft should be understood as before.

What are 'many-legged creatures'? These are the larvae of beetles (qícáocao), locusts, moths, various bees, ants, scorpions, and the like. What needs to be understood here is that these creatures are used in three situations: by judges, city guards, and maritime merchants. What is meant by 'judges'? It refers to those who judge cases and raise many-legged creatures, such as storing bees and scorpions in jars. When those being punished do not submit, they order them to put their hands or feet into the jars, causing them to be stung and suffer pain, thus quickly submitting or offering more money and goods. What is meant by 'city guards'? It refers to those who manage the city, storing many bees in broken jars. If enemies attack, they use the bees to fight. If the enemies do not retreat, they release the bee jars from the city walls, causing the thieves to be stung and scatter in all directions. What is meant by 'maritime merchants'? It refers to those who enter the sea to seek precious goods, raising many bees in broken pottery to prepare for emergencies. When thieves attack, they fight them with the bees. If they can win, that is good; if not, they throw the bee jars at the thieves' ships from afar, preventing them from continuing to fight and causing them to scatter.

The location of the offense is the same as before. At that time, there was an arhat (a perfected being) bhikṣuṇī named Śīlā, who had eradicated all afflictions. At that time, there was a young incense seller who, upon seeing Śīlā, developed deep respect and went to her residence, respectfully paying homage and saying, 'Holy one! If there is anything you need, you may freely take it from my home. I will uphold and follow all your teachings.' At that time, the bhikṣuṇī told him, 'Worthy one! Excellent! May you be free from illness.' Later, at another time, Śīlā bhikṣuṇī became seriously ill and could not beg for food. Other bhikṣuṇīs went out to beg for food. At that time, the young incense seller saw them, paid homage, and asked, 'Holy ones! Why is Śīlā bhikṣuṇī not seen?' They replied, 'Worthy one! She is afflicted with illness.' The boy said, 'Holy ones! I said before, 'If there is anything you need, you may freely take it.' But I have not seen her come to ask me for anything. If she needs anything, may you take it for her.' They then

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報曰：「如是賢首，愿汝無病。」即便捨去，如是乃至三返慇勤請與。時少年苾芻尼便生是念：「我屢聞此童子所言，我宜試之，為虛？為實？」便持小缽授與童子，告言：「賢首！聖者世羅今須少油。」時彼童子有新壓油，盛滿小缽授與彼尼，告言：「聖者！若更所須，隨意來取。」時苾芻尼受已而去，即以此油涂世羅身，遍及手足油並罄盡。

世羅病癒便行乞食，時彼童子見便禮足，白言：「聖者！久不相見。」尼便報曰：「我比嬰患。」白言：「聖者！先已言請：『若有所須，於我家中皆隨意取。』曾不遣信從我求覓。唯見一尼，云：『聖者患。』從我取油。我以新油盛滿小缽持付彼尼。」世羅報曰：「善哉童子！愿汝無病。」言畢而去，次第乞已還本住處，告諸少尼曰：「是誰就彼賣香童子持油缽來？」有尼報言：「聖者！我行乞食，見彼童子再三告我：『聖者世羅我已言請：「若有所須皆隨意取。」曾不見來從我求索。若彼世羅有所須者愿為持去。』我便生念：『應可試之驗其虛實。』即持小缽授與童子，告曰：『聖者世羅，今患須油。』時彼童子盛滿新油而授與我，我得油已將至房中，便為聖者涂身手足，尋皆用盡。」時世羅尼告少尼曰：「我曾令汝就彼童子取覓油不？」少尼答曰：「不曾使我。

【現代漢語翻譯】 現代漢語譯本 他說：『好的，賢首（對長者的尊稱），愿你沒有疾病。』說完就離開了。像這樣，（比丘尼）三次懇切地請求（童子給予幫助）。當時，年輕的比丘尼心中便產生了一個念頭：『我多次聽到這個童子所說的話，我應該試探一下他，看他說的是真是假？』於是，她拿著小缽交給童子，告訴他說：『賢首！聖者世羅（Serra，人名）現在需要一些油。』當時，那個童子有新榨的油，便盛滿小缽交給那位比丘尼，告訴她說：『聖者！如果還需要什麼，隨意來取。』當時，比丘尼接過油離開了，就用這些油塗抹世羅的身體，遍及手和腳，油全部用完了。

世羅病好后便出去乞食。當時，那個童子看見她，便向她行禮，說道：『聖者！很久沒見到您了。』比丘尼便回答說：『我之前生病了。』童子說：『聖者！我之前已經說過：『如果有什麼需要的，在我家中都可以隨意拿取。』您卻不曾派人送信來向我求取。只見到一位比丘尼，她說：『聖者生病了。』從我這裡取走了油。我用新油盛滿小缽交給那位比丘尼。』世羅回答說：『善哉，童子！愿你沒有疾病。』說完便離開了，依次乞食后回到原來的住處，告訴眾位年輕的比丘尼說：『是誰去那位賣香的童子那裡拿油來的？』有一位比丘尼回答說：『聖者！我去乞食的時候，看見那個童子再三地告訴我：『聖者世羅，我已經說過：「如果有什麼需要的都可以隨意拿取。」卻不曾見您派人來向我求取。如果世羅有什麼需要的，希望您能為她拿去。』我便產生了一個念頭：『應該可以試探一下他，驗證一下他說的是真是假。』於是，我拿著小缽交給童子，告訴他說：『聖者世羅，現在生病需要油。』當時，那個童子盛滿新油交給了我，我得到油后就帶到房間里，便為聖者塗抹身體和手腳，很快就用完了。』當時，世羅尼告訴眾位年輕的比丘尼說：『我曾經讓你們去那位童子那裡取油嗎？』眾位年輕的比丘尼回答說：『不曾讓。』

【English Translation】 English version He replied, 'So be it, worthy elder (a term of respect for elders), may you be free from illness.' Then he departed. In this manner, she earnestly requested his help three times. At that time, the young Bhikkhuni (female monastic) had this thought: 'I have heard this boy's words many times, I should test him to see if he speaks truthfully or falsely.' So, she took a small bowl and gave it to the boy, saying, 'Worthy elder! The venerable Serra (Serra, a name) now needs some oil.' At that time, the boy had newly pressed oil, so he filled the small bowl and gave it to the Bhikkhuni, saying, 'Venerable one! If you need anything else, feel free to come and take it.' Then the Bhikkhuni took the oil and left, and used the oil to anoint Serra's body, covering her hands and feet, until all the oil was used up.

After Serra recovered from her illness, she went out to beg for food. At that time, the boy saw her and bowed at her feet, saying, 'Venerable one! It has been a long time since I saw you.' The Bhikkhuni replied, 'I was ill before.' The boy said, 'Venerable one! I had already said, 'If you need anything, you can take it freely from my house.' But you never sent a message to ask me for anything. I only saw a Bhikkhuni who said, 'The venerable one is ill.' She took oil from me. I filled a small bowl with new oil and gave it to that Bhikkhuni.' Serra replied, 'Well done, boy! May you be free from illness.' After speaking, she left, and after begging for food in order, she returned to her dwelling place and told the young Bhikkhunis, 'Who went to that incense-selling boy to get oil?' One Bhikkhuni replied, 'Venerable one! When I went to beg for food, I saw that boy repeatedly telling me, 'Venerable Serra, I have already said, 'If you need anything, you can take it freely.' But I have never seen you send anyone to ask me for anything. If Serra needs anything, I hope you can take it for her.' Then I had a thought: 'I should test him to verify whether he is telling the truth or not.' So, I took a small bowl and gave it to the boy, saying, 'Venerable Serra is now ill and needs oil.' At that time, the boy filled the bowl with new oil and gave it to me. After I got the oil, I brought it to the room and anointed the venerable one's body, hands, and feet, and it was quickly used up.' Then Serra told the young Bhikkhunis, 'Did I ever ask you to get oil from that boy?' The young Bhikkhunis replied, 'You never did.'

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」時有餘苾芻尼，與此少尼先有嫌隙，聞此語已告世羅曰：「聖者！今此少尼緣仁疾苦，豈但一處擅取于油，室羅伐城遍皆求乞，他勝之罪其數難知。」得少尼聞此語已生追悔心：「豈我實犯他勝罪耶？」以緣白諸苾芻尼，乃至白佛。佛問彼少尼曰：「汝以何心從彼乞油？」白佛言：「我于童子而起試心。」佛告苾芻：「若作試心，此苾芻尼無犯。然諸苾芻尼不問病者不應為乞。若乞取時問病者曰：『為向眾僧養病堂處而求藥耶？為詣信心及親族處？若親族多者于誰處求？』隨所指示應為求覓。若不問病人而為乞求者，得越法罪。」

攝頌曰：

稅物持寄他，　　持他物前去， 　不受便強著，　　為父母持行。 　又為三寶故，　　與直后均分， 　衣主為持將，　　令他染不染。 　將稅入小門，　　總奪商人物， 　此頌攝緣起，　　如苾芻律明。

根本說一切有部苾芻尼毗奈耶卷第三 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第四

三藏法師義凈奉　制譯

斷人命學處第三

爾時薄伽梵在廣嚴城勝慧河側大柘林中，為諸四眾演說妙法，說不凈觀、贊修不凈觀：「汝諸四眾應修不凈觀，由於此觀修習

【現代漢語翻譯】 現代漢語譯本：當時有一位年長的比丘尼，與這位年輕的比丘尼先前就有嫌隙。聽到這些話后，她告訴世羅（Sela，人名）說：『聖者！現在這位年輕的比丘尼因為你的疾病，豈止在一個地方擅自取油，她在室羅伐城（Sravasti，古印度城市名）到處乞討，她所犯的他勝罪（Parajika，比丘尼戒律中最重的罪）數量難以知曉。』年輕的比丘尼聽到這些話后，心中生起追悔：『難道我真的犯了他勝罪嗎？』因此將此事稟告給各位比丘尼，乃至稟告給佛陀。佛陀問那位年輕的比丘尼說：『你以什麼樣的心態從他們那裡乞討油？』她回答佛陀說：『我因為對童子生起了試探之心。』佛陀告訴比丘們：『如果因為試探之心，這位比丘尼沒有犯戒。然而，各位比丘尼不應該不詢問病人就去乞討。如果乞討時，要詢問病人說：『是爲了向僧眾的養病堂處求藥呢？還是去有信心的人或親族處？如果親族多，應該在誰那裡求？』應該按照所指示的地方去尋找。如果不詢問病人就去乞討，就犯了越法罪（Duskrita，一種輕罪）。』 總結的偈頌說： 稅物拿去寄給他人，拿著他人的物品前去，不接受便強行放著，為父母拿著東西行走。 又爲了三寶的緣故，與賣東西的人平分利潤，衣服的主人拿著衣服前去，讓他人染色或不染色。 將稅收從小的門運入，全部奪取商人的物品，這個偈頌總結了緣起，如比丘律中所說明。 《根本說一切有部比丘尼毗奈耶》卷第三 《根本說一切有部比丘尼毗奈耶》卷第四 三藏法師義凈奉旨翻譯 斷人命學處第三 當時，薄伽梵（Bhagavan，佛的稱號）在廣嚴城（Vaisali，古印度城市名）勝慧河（Mahamati River）旁的大柘林中，為四眾弟子演說妙法，宣說不凈觀（Asubha-bhavana，佛教禪修方法），讚歎修習不凈觀：『你們四眾弟子應該修習不凈觀，因為通過修習這種觀想……』

【English Translation】 English version: At that time, there was an older Bhikshuni (Buddhist nun), who had a previous grudge against this younger Bhikshuni. Upon hearing these words, she said to Sela (a name): 'Venerable one! Now this young Bhikshuni, because of your illness, not only takes oil without permission from one place, but she begs everywhere in Sravasti (an ancient Indian city), the number of Parajika (the most serious offense for a Bhikshuni) offenses she has committed is difficult to know.' The young Bhikshuni, upon hearing these words, felt remorse in her heart: 'Could it be that I have really committed a Parajika offense?' Therefore, she reported this matter to the Bhikshunis, and even reported it to the Buddha. The Buddha asked the young Bhikshuni: 'With what intention did you beg for oil from them?' She replied to the Buddha: 'I arose a mind of testing towards the boy.' The Buddha told the Bhikshus: 'If it is because of a mind of testing, this Bhikshuni has not violated the precepts. However, you Bhikshunis should not beg without asking the sick person. If begging, you should ask the sick person: 'Is it to seek medicine from the Sangha's (Buddhist monastic community) infirmary? Or to go to a person of faith or relatives? If there are many relatives, from whom should I seek?' You should seek according to the place indicated. If you beg without asking the sick person, you commit a Duskrita (a minor offense).' The summary verse says: Taking taxed goods to send to others, taking other people's things to go, if not accepted, then forcibly putting them down, carrying things for parents to walk. Also, for the sake of the Three Jewels (Buddha, Dharma, Sangha), dividing the profits equally with the seller, the owner of the clothes takes the clothes to go, letting others dye or not dye them. Transporting taxes through small doors, completely seizing the goods of merchants, this verse summarizes the arising of conditions, as explained in the Bhikshu precepts. Fundamental Sarvastivada Vinaya-Pitaka Bhikshuni, Volume 3 Fundamental Sarvastivada Vinaya-Pitaka Bhikshuni, Volume 4 Translated under imperial decree by Tripitaka Master Yijing The Third Training Rule on Taking Life At that time, the Bhagavan (title of the Buddha) was in the Great Mango Grove beside the Mahamati River in the city of Vaisali (an ancient Indian city), expounding the wonderful Dharma (Buddhist teachings) to the fourfold assembly, speaking of Asubha-bhavana (meditation on impurity), praising the practice of Asubha-bhavana: 'You fourfold assembly should practice Asubha-bhavana, because through the practice of this contemplation...'

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、多修習故得大果利。」諸苾芻便修不凈觀。既修習已，于膿血身深生厭患，或持刀自殺、或服毒藥、或以繩自縊、或自墜高崖、或展轉相害。爾時苾芻眾漸減少，佛是知者見者，知而故問告阿難陀：「何因緣故諸苾芻眾，數漸減少在者無幾？」時阿難陀即以上事具白世尊。佛以此緣集苾芻眾，問諸苾芻：「汝實如此展轉教殺不？」白言：「實爾。」佛告諸苾芻：「汝等所為非沙門法、非隨順行，是不清凈，非出家者所應為事。」作種種訶責告諸苾芻：「我今乃至為諸聲聞二部弟子制其學處，應如是說：

「若復苾芻尼，若人、若人胎，故自手斷其命，或持刀授與、或自持刀、或求持刀者，若勸死、贊死，語言：『咄女子！何用此罪累不凈惡活為？汝今寧死，死勝於生。』隨自心念，以余言說勸贊令死。彼因死者，此苾芻尼亦得波羅市迦不應共住。」

若復苾芻尼者，義如上說。

若人者，謂于母腹已具六根，所謂眼耳鼻舌身意。

人胎者，謂入母腹但有三根，謂身、命、意。

故者，謂是故心，非錯誤等。

自手者，謂自手行殺。

斷命者，令彼命根不得相續。

或持刀授與者，若知彼人慾得自殺，便以大刀、剃刀、刺刀等而安其處欲令自害。

或自持刀

【現代漢語翻譯】 現代漢語譯本： 『因為經常修習的緣故，能得到大的果報和利益。』眾比丘便修習不凈觀。修習之後，對於膿血的身體深深地產生厭惡，有人用刀自殺，有人服用毒藥，有人用繩子上吊，有人自己跳下高崖，或者互相殘殺。當時比丘的數量逐漸減少，佛是知者、見者，明知此事卻還是問阿難陀：『因為什麼緣故，眾比丘的數量逐漸減少，留下來的沒有幾個了？』當時阿難陀就把以上的事情全部告訴了世尊。佛因為這件事召集了眾比丘，問眾比丘：『你們真的這樣互相教唆殺人嗎？』回答說：『確實如此。』佛告訴眾比丘：『你們所做的事情不是沙門（Śrāmaṇa）[出家修行者]的法，不符合修行，是不清凈的，不是出家人應該做的事情。』佛作了種種呵斥，告訴眾比丘：『我現在乃至為聲聞（Śrāvaka）[聽聞佛法而修行的人]二部弟子制定學處（Śikṣāpada）[戒條]，應當這樣說： 『如果比丘尼（Bhikṣuṇī），如果是人，或者是人胎，故意親手斷其性命，或者把刀遞給別人，或者自己拿著刀，或者找拿刀的人，如果勸說去死、讚美死亡，說：『唉，女子！要這充滿罪惡、污穢不堪的生命做什麼？你現在寧可去死，死了勝過活著。』隨從自己的想法，用其他言語勸說讚美讓人去死。因為這個原因而死的人，這個比丘尼也觸犯了波羅夷（Pārājika）[斷頭罪]，不應該一起居住。』 如果比丘尼，意義如上面所說。 如果是人，指的是在母親腹中已經具備六根（Ṣaḍindriya）[眼、耳、鼻、舌、身、意]，也就是眼、耳、鼻、舌、身、意。 人胎，指的是進入母親腹中只有三根，也就是身、命、意。 故意，指的是有意的，不是錯誤等等。 親手，指的是親手進行殺戮。 斷命，讓那個人的命根不能繼續下去。 或者把刀遞給別人，如果知道那個人想要自殺，就用大刀、剃刀、刺刀等放在他那裡，想要讓他自己傷害自己。 或者自己拿著刀

【English Translation】 English version: 'Because of frequent practice, one obtains great fruits and benefits.' The Bhikṣus (苾芻)[monks] then practiced the contemplation of impurity. Having practiced this, they developed a deep aversion to the body of pus and blood. Some committed suicide with knives, some took poison, some hanged themselves with ropes, some threw themselves off high cliffs, or harmed each other in turn. At that time, the number of Bhikṣus gradually decreased. The Buddha, being the knower and seer, knowing this, still asked Ānanda (阿難陀): 'For what reason is the number of Bhikṣus gradually decreasing, with few remaining?' Then Ānanda reported all the above matters to the World-Honored One. The Buddha, because of this matter, gathered the Bhikṣus and asked them: 'Do you really teach each other to kill in this way?' They replied: 'Indeed.' The Buddha told the Bhikṣus: 'What you have done is not the Dharma (法)[teachings] of a Śrāmaṇa (沙門)[ascetic], does not accord with practice, is impure, and is not something that a renunciant should do.' After various rebukes, the Buddha told the Bhikṣus: 'Now, I will even establish the Śikṣāpada (學處)[precepts] for the two groups of disciples, the Śrāvakas (聲聞)[listeners], and it should be said as follows: 'If a Bhikṣuṇī (比丘尼)[nun], whether it is a person or a fetus, intentionally takes its life with her own hand, or hands a knife to another, or holds a knife herself, or seeks someone to hold a knife, if she encourages death or praises death, saying: 'Alas, woman! What is the use of this sinful, impure, and evil life? You should rather die now; death is better than life.' According to her own thoughts, she uses other words to encourage and praise death. If someone dies because of this, this Bhikṣuṇī also incurs a Pārājika (波羅夷)[defeat], and should not live together.' If a Bhikṣuṇī, the meaning is as explained above. If it is a person, it refers to one who already possesses the six faculties (Ṣaḍindriya) (六根)[eye, ear, nose, tongue, body, mind] in the mother's womb, namely eye, ear, nose, tongue, body, and mind. A fetus refers to one who has entered the mother's womb but has only three faculties, namely body, life, and mind. 'Intentionally' means with intentional thought, not by mistake, etc. 'With one's own hand' means to commit the act of killing with one's own hand. 'Taking life' means causing that person's life force to not continue. 'Or hands a knife to another' means if one knows that person wants to commit suicide, one places a large knife, razor, or dagger in that place, intending for them to harm themselves. Or holds a knife herself

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者，謂自力劣不能行殺，但自執刀令他捉手而斷人命。

或求持刀者，謂覓男女半擇迦等令其行殺。

言勸死者，於三種人勸之令死，謂破戒、持戒及以病人。云何勸破戒？如有苾芻尼，于破戒苾芻尼有所求覓，若衣服、缽絡、水羅、絳帶及余沙門命緣資具。時彼苾芻尼作如是念：「若彼破戒命存在者，彼衣缽等無由能得，我應詣彼勸諫令死。」即便往彼作如是言：「聖者！知不？仁今破戒作諸罪業，身語意三常造眾惡。聖者乃至仁命得長存者，所作惡業轉更增多，由惡增故當于長時受地獄苦。」若破戒者聞此語已，作如是問：「聖者！我今欲何所作？」彼便報曰：「應可捨身自斷其命。」若彼苾芻尼或可捨身或時自殺，彼苾芻尼得波羅市迦；若破戒苾芻尼不受勸者，彼苾芻尼得窣吐羅底也。時勸死者雖說如前，勸死語已心生追悔，便往詣彼破戒苾芻尼所，作如是言：「聖者當知！我前所說，猶如愚小，不善分別不審思量，倉卒而說。聖者若能親近善友說除先罪，仁之所作三業不善，由彼力故而得清凈，由清凈故舍此身已當生天上。」若破戒者或問彼曰：「聖者！我今欲何所作答？」言：「仁勿捨身，仁勿自殺。」若不自殺者，苾芻尼得窣吐羅底也；若破戒人雖聞前語，不用其言而便自殺，其勸死者亦得

【現代漢語翻譯】 現代漢語譯本 所謂『自力劣不能行殺』，是指自己沒有力量去完成殺戮，但自己握著刀，讓別人握著手去切斷別人的性命。

或者尋找『持刀者』，是指尋找男女、雙性人等，讓他們去執行殺戮。

『勸死者』，是指對三種人勸說他們去死，即破戒者、持戒者以及病人。如何勸說破戒者呢？比如，某個比丘尼（Bhikshuni，女性出家佛教比丘）向破戒的比丘尼（Bhikshuni）有所求，比如衣服、缽（Patra，食器）、濾水器（Water strainer）、絳帶以及其他維持沙門（Shramana，出家修行者）生命的必需品。這時，這個比丘尼心想：『如果那個破戒的比丘尼還活著，我就無法得到她的衣缽等物，我應該去勸她去死。』於是就去到那個破戒的比丘尼那裡，這樣說：『聖者！您知道嗎？您現在破戒，做了各種罪業，身、語、意三方面經常造作各種惡行。聖者，甚至您活得越久，所作的惡業就會越來越多，因為惡業增多，您將會在很長的時間裡遭受地獄之苦。』如果那個破戒的比丘尼聽了這些話后，這樣問：『聖者！我現在應該做什麼呢？』她就回答說：『應該捨棄身體，自己結束自己的生命。』如果那個比丘尼因此捨棄身體或者自殺，那麼勸說的比丘尼就犯了波羅夷罪（Parajika，最嚴重的罪）；如果破戒的比丘尼不接受勸說，那麼勸說的比丘尼就犯了窣吐羅底也罪（Sthullatyaya，一種較輕的罪）。這時，勸說死亡的人雖然說了之前的話，但內心產生了後悔，於是就去到那個破戒的比丘尼那裡，這樣說：『聖者要知道！我之前所說的話，就像愚蠢的小孩，沒有好好分辨，沒有仔細思考，倉促說出。聖者如果能親近善友，說出並消除之前的罪過，您所做的身、語、意三方面的不善行為，就能通過他們的力量而得到清凈，因為清凈的緣故，捨棄這個身體后就能升到天上。』如果破戒的比丘尼問她：『聖者！我現在應該做什麼呢？』回答說：『您不要捨棄身體，您不要自殺。』如果不自殺，那麼勸說的比丘尼就犯了窣吐羅底也罪；如果破戒的人雖然聽了之前的話，但不聽從她的話而自殺了，那麼勸說死亡的人也犯了

【English Translation】 English version 『Those who are weak and unable to kill』 refers to someone who lacks the strength to carry out the killing themselves, but holds the knife while having another person grasp their hand to sever the victim's life.

『Seeking a wielder of the knife』 refers to finding men, women, hermaphrodites, or similar individuals to carry out the killing.

『Advising death』 refers to advising three types of people to die: those who have broken precepts, those who uphold precepts, and the sick. How does one advise someone who has broken precepts? For example, if a Bhikshuni (female monastic) seeks something from a Bhikshuni who has broken precepts, such as clothing, a Patra (bowl), a water strainer, a sash, or other necessities for a Shramana's (ascetic) livelihood. At that time, the Bhikshuni thinks, 『If that precept-breaking Bhikshuni remains alive, I will have no way to obtain her robes and bowl. I should go and advise her to die.』 Then she goes to that precept-breaking Bhikshuni and says, 『Venerable one! Do you know? You have now broken the precepts and committed various sins. Your body, speech, and mind constantly create evil deeds. Venerable one, even if your life is prolonged, the evil deeds you commit will increase even more. Because of the increase in evil, you will suffer in hell for a long time.』 If the precept-breaking Bhikshuni hears these words and asks, 『Venerable one! What should I do now?』 She replies, 『You should abandon your body and end your own life.』 If that Bhikshuni then abandons her body or commits suicide, the Bhikshuni who advised her has committed a Parajika (defeat) offense; if the precept-breaking Bhikshuni does not accept the advice, the Bhikshuni who advised her has committed a Sthullatyaya (grave offense) offense. At this time, the person who advised death, although having said the previous words, feels remorse in her heart. So she goes to the precept-breaking Bhikshuni and says, 『Venerable one, know that what I said before was like a foolish child, not properly discerning, not carefully considering, and speaking hastily. Venerable one, if you can associate with good friends and confess and eliminate your previous sins, the unwholesome actions of your body, speech, and mind can be purified through their power. Because of this purification, after abandoning this body, you will be reborn in the heavens.』 If the precept-breaking Bhikshuni asks her, 『Venerable one! What should I do now?』 She replies, 『Do not abandon your body, do not commit suicide.』 If she does not commit suicide, the Bhikshuni who advised her has committed a Sthullatyaya offense; if the precept-breaking person, although having heard the previous words, does not heed them and commits suicide, then the person who advised death has also committed a

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前罪。是謂苾芻尼勸破戒人死。

云何勸持戒人死？如有苾芻尼，于持戒苾芻尼有所求覓，若衣缽等，廣說乃至即便往彼，作如是言：「聖者！知不？仁既持戒修諸善法，又能展手施、恒常施、愛樂施、廣大施、分佈施、得離儉方至豐稔處。舍此身已當得生天，解脫涅槃如隔輕幔。」若持戒人聞此語已，作如是問：「聖者！我今欲何所作？」彼便報曰：「應可捨身自斷其命。」若彼苾芻尼聞是語已，便自斷命，彼苾芻尼得波羅市迦；若持戒苾芻尼不受勸者，彼苾芻尼得窣吐羅底也。時勸死者雖說如是勸死語已，心生追悔，便往詣彼持戒苾芻尼所，作如是言：「聖者當知！我前所說，猶如愚小，不善分別不審思量，倉卒而說。聖者既能持戒修諸善法，乃至命終必生天上。」若持戒者或問彼曰：「我今欲何所作？」報言：「聖者！仁勿捨身，勿為自殺。」若不自殺者，彼苾芻尼得窣吐羅底也；若雖聞前語不用其言而便自殺，彼苾芻尼亦得窣吐羅底也。是謂苾芻尼勸持戒人死。

云何勸病人死？如有苾芻尼，于病苾芻尼有所希求，若衣缽等命緣資具。時彼苾芻尼作如是念：「彼重病人命存在者，彼衣缽等無由能得，我應往彼勸諫令死。」即便往彼作如是言：「聖者知不？仁既重病極受苦惱，仁若久在病轉增劇常

【現代漢語翻譯】 現代漢語譯本： 前罪：這指的是比丘尼勸說破戒的人去死。

如何勸說持戒的人去死呢？如果有個比丘尼，向持戒的比丘尼有所求，比如衣缽等等，（省略中間的廣說）然後就去到她那裡，這樣說：『聖者！您知道嗎？您既然持戒修行各種善法，又能慷慨佈施、持續佈施、喜愛佈施、廣行佈施、普遍佈施，就能離開貧乏的地方到達豐饒之處。捨棄這個身體后，應當能夠往生到天界，解脫涅槃就像隔著一層薄薄的帷幔一樣。』如果持戒的人聽了這些話后，這樣問：『聖者！我現在應該做什麼？』她就回答說：『應該捨棄身體，自己斷絕生命。』如果那個比丘尼聽了這些話后，就自己斷絕了生命，那麼那個勸說的比丘尼就犯了波羅夷罪（Parajika）；如果持戒的比丘尼沒有接受勸說，那麼那個比丘尼就犯了窣吐羅底也罪（Sthullatyaya）。當時勸死的人雖然說了這樣勸死的話，心裡產生了後悔，就去到那個持戒的比丘尼那裡，這樣說：『聖者您要知道！我之前所說的話，就像愚昧無知的小孩，不善於分辨，不仔細思考，倉促而說。聖者您既然能夠持戒修行各種善法，直到命終必定往生天上。』如果持戒的人或者問她說：『我現在應該做什麼？』回答說：『聖者！您不要捨棄身體，不要自殺。』如果不自殺，那個比丘尼就犯了窣吐羅底也罪；如果雖然聽了之前的話，但是沒有聽從她的話而自殺了，那個比丘尼也犯了窣吐羅底也罪。這就是比丘尼勸說持戒的人去死。

如何勸說病人去死呢？如果有個比丘尼，對生病的比丘尼有所希求，比如衣缽等維持生命的資具。當時那個比丘尼這樣想：『那個重病人如果活著，那些衣缽等東西就沒有辦法得到，我應該去勸她去死。』就去到她那裡這樣說：『聖者您知道嗎？您既然身患重病，極其痛苦，您如果長期這樣，病情會更加嚴重，經常

【English Translation】 English version: Former Offense: This refers to a Bhikkhuni (Buddhist nun) encouraging a person who has broken the precepts to die.

How does one encourage a precept-holder to die? If a Bhikkhuni has some request of a precept-holding Bhikkhuni, such as robes or alms bowls, etc., (omitting the detailed explanation in between) and then goes to her and says: 'Venerable one! Do you know? Since you uphold the precepts and cultivate all kinds of good deeds, and are also generous in giving, constantly giving, delighting in giving, extensively giving, universally giving, you will be able to leave the place of scarcity and reach the place of abundance. After abandoning this body, you should be able to be reborn in the heavens, and liberation and Nirvana (Nirvana) are like being separated by a thin curtain.' If the precept-holder, after hearing these words, asks: 'Venerable one! What should I do now?' She replies: 'You should abandon your body and end your life yourself.' If that Bhikkhuni, after hearing these words, ends her life herself, then the Bhikkhuni who encouraged her has committed the Parajika (Parajika) offense; if the precept-holding Bhikkhuni does not accept the encouragement, then that Bhikkhuni has committed the Sthullatyaya (Sthullatyaya) offense. At that time, the person who encouraged the death, although having spoken such words of encouragement to die, feels remorse in her heart, and goes to that precept-holding Bhikkhuni and says: 'Venerable one, you should know! What I said before was like a foolish and ignorant child, not good at distinguishing, not thinking carefully, and speaking hastily. Venerable one, since you are able to uphold the precepts and cultivate all kinds of good deeds, you will surely be reborn in the heavens until the end of your life.' If the precept-holder then asks her: 'What should I do now?' She replies: 'Venerable one! Do not abandon your body, do not commit suicide.' If she does not commit suicide, that Bhikkhuni has committed the Sthullatyaya offense; if, although having heard the previous words, she does not heed her words and commits suicide, that Bhikkhuni has also committed the Sthullatyaya offense. This is a Bhikkhuni encouraging a precept-holder to die.

How does one encourage a sick person to die? If a Bhikkhuni has some request of a sick Bhikkhuni, such as robes or alms bowls, etc., which are the necessities for sustaining life. At that time, that Bhikkhuni thinks: 'If that seriously ill person remains alive, those robes and alms bowls will not be obtainable, I should go and advise her to die.' She goes to her and says: 'Venerable one, do you know? Since you are seriously ill and suffering greatly, if you continue like this for a long time, the illness will become more severe, and you will often

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受辛苦。」若病苾芻尼聞此語已，作如是問：「我今欲何所作？」彼便報曰：「應可捨身自斷其命。」若病苾芻尼聞是語已，恐更辛苦便自斷命，彼苾芻尼得波羅市迦；若病苾芻尼不受勸者，彼苾芻尼得窣吐羅底也。時彼苾芻尼雖說如前勸死方便已，心生追悔，便往彼病苾芻尼所，作如是言：「聖者當知！我前所說猶如愚小，不善分別不審思量，倉卒而說。聖者！仁今宜可覓善知識，能為仁求應病之藥，供給飲食如法相看隨順不逆。若能爾者，不久便當病癒安樂，氣力平復隨意遊行。」若病苾芻尼或問彼曰：「聖者！仁今令我欲何所作？」報言：「仁勿捨身勿為自殺。」若不自殺者，彼苾芻尼得窣吐羅底也；若病苾芻尼雖聞前語，不用其言而便自殺，彼苾芻尼亦得粗罪。是謂苾芻尼勸病者死。

言贊死者，若有苾芻尼，於樂死人前作贊死語。「咄女子！」者，是呼召言。「汝今何用如是罪累乃至死勝於生。」者，皆是出輕毀言。

隨自心念者，謂隨自心而生異念。

以余言說者，謂以眾多方便勸彼令死。贊者于病人前說讚美言，欲令必死心無所顧。

若彼由此方便而命終者，謂彼苾芻尼由此所說方便而致命終。不由余事，謂非此余善心等事。

苾芻尼者，謂有苾芻尼性。苾芻尼性者，

【現代漢語翻譯】 現代漢語譯本： 受辛苦。』如果生病的 Bhikkhuni（比丘尼） 聽到這句話后，問：『我現在應該做什麼？』那個人就回答說：『應該捨棄身體，自己斷絕生命。』如果生病的 Bhikkhuni（比丘尼） 聽到這話后，因為害怕更加辛苦就自己斷絕生命，那麼這個 Bhikkhuni（比丘尼） 就犯了波羅夷罪（Parajika，斷頭罪）；如果生病的 Bhikkhuni（比丘尼） 不接受勸說，那麼這個 Bhikkhuni（比丘尼） 就犯了僧殘罪（Sanghadisesa，音譯為窣吐羅底也）。當時那個 Bhikkhuni（比丘尼） 雖然說了像前面那樣勸死的方便之法后，心中產生後悔，就前往那個生病的 Bhikkhuni（比丘尼） 處，這樣說：『聖者應當知道！我之前所說的話就像愚蠢的小孩，不能好好分辨，不仔細思考，倉促而說。聖者！您現在應該尋找善知識，能為您尋求對癥的藥物，供給飲食，如法地照顧，隨順而不違逆。如果能這樣，不久就會病癒安樂，氣力恢復，隨意自在。』如果生病的 Bhikkhuni（比丘尼） 或者問她說：『聖者！您現在要我做什麼？』回答說：『您不要捨棄身體，不要自殺。』如果不自殺，那麼這個 Bhikkhuni（比丘尼） 就犯了僧殘罪（Sanghadisesa，音譯為窣吐羅底也）；如果生病的 Bhikkhuni（比丘尼） 雖然聽到之前的話，不聽從她的話而自己自殺，那麼這個 Bhikkhuni（比丘尼） 也犯了粗罪。這就是 Bhikkhuni（比丘尼） 勸病人去死。

說到讚美死亡，如果有 Bhikkhuni（比丘尼） 在想要去死的人面前說讚美死亡的話。『咄女子！』，這是呼喚的言語。『你現在要這些罪業做什麼，乃至死亡勝過生存。』，這些都是說輕視譭謗的話。

隨自心念，就是隨著自己的心而產生不同的念頭。

以其餘言語，就是用眾多的方法勸她去死。讚美者在病人面前說讚美的話，想要讓她一定要去死，心中沒有顧慮。

如果她因此方便而命終，就是那個 Bhikkhuni（比丘尼） 因為這些所說的方便而導致命終。不是因為其他的事情，不是因為其他善心等等的事情。

Bhikkhuni（比丘尼），就是具有 Bhikkhuni（比丘尼） 的性質。Bhikkhuni（比丘尼） 的性質是

【English Translation】 English version: 'Suffering.' If a sick Bhikkhuni (nun) hears these words and asks, 'What should I do now?' the person replies, 'You should abandon your body and end your life.' If the sick Bhikkhuni (nun) hears these words and, fearing further suffering, ends her life, then that Bhikkhuni (nun) commits a Parajika (defeat, expulsion) offense; if the sick Bhikkhuni (nun) does not accept the advice, then that Bhikkhuni (nun) commits a Sanghadisesa (formal meeting) offense. At that time, even though the Bhikkhuni (nun) has spoken of the means of encouraging death as before, she feels remorse in her heart and goes to the sick Bhikkhuni (nun), saying, 'Venerable one, you should know! What I said before was like a foolish child, unable to discern properly, not thinking carefully, and speaking hastily. Venerable one! You should now seek a good teacher who can find medicine appropriate for your illness, provide food and drink, and care for you lawfully, in accordance and without opposition. If you can do this, you will soon recover from your illness, be happy, and your strength will be restored, and you will be free to do as you please.' If the sick Bhikkhuni (nun) asks her, 'Venerable one! What do you want me to do now?' she replies, 'Do not abandon your body, do not commit suicide.' If she does not commit suicide, then that Bhikkhuni (nun) commits a Sanghadisesa (formal meeting) offense; if the sick Bhikkhuni (nun), although hearing the previous words, does not heed them and commits suicide, then that Bhikkhuni (nun) also commits a grave offense. This is what is meant by a Bhikkhuni (nun) encouraging a sick person to die.

Speaking of praising death, if a Bhikkhuni (nun) speaks words praising death in front of a person who wants to die. 'Hey, woman!' is a term of address. 'What do you need these sins for, to the point that death is better than life?' These are all words of disparagement and slander.

Following one's own thoughts means that one's own mind gives rise to different thoughts.

Using other words means using many methods to persuade her to die. The praiser speaks words of praise in front of the sick person, wanting her to be sure to die, with no worries in her heart.

If she dies by this means, it means that the Bhikkhuni (nun) causes her death by the means she has spoken of. Not because of other things, not because of other good intentions, etc.

Bhikkhuni (nun) means having the nature of a Bhikkhuni (nun). The nature of a Bhikkhuni (nun) is

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謂受近圓，廣如上說。波羅市迦義亦如上。

此中犯相其事云何？

攝頌曰：

有時以內身，　　或用於外物， 　或內外二合，　　是名為殺相。

云何內身殺？謂若苾芻尼有殺心，若以一指打彼女男半擇迦等，由此方便而命終者，此苾芻尼得波羅市迦；或當時不死、由此為緣后乃死者，此苾芻尼亦得波羅市迦；若當時不死、后亦不死者，得窣吐羅底也。如以一指，若以五指、拳、腕、項、肩及余身份，乃至足指而打，于彼欲令斷命。若彼死者，此苾芻尼得波羅市迦；若當時不死、後由此死者，苾芻尼亦得波羅市迦；若不死者，得窣吐羅底也。是名內身行殺。

云何外物殺？若苾芻尼有殺心，以竹、鐵箭射彼女男半擇迦等，由此方便而命終者，此苾芻尼得波羅市迦；不即命終、後方死者，亦得波羅市迦；若當時不死、后亦不死者，得窣吐羅底也。若矛槊、輪镩及余兵刃乃至棗核，遙擲彼人作殺害心欲令其死。由此方便而命終者，此苾芻尼得波羅市迦；不即命終、後方死者，亦得波羅市迦；若當時不死、后亦不死者，得窣吐羅底也。是名外物殺。

云何內外合殺？若苾芻尼有殺心，手執大刀，殺彼女男半擇迦等。由此方便而命終者，此苾芻尼得波羅市迦；不即命終、後方死者，亦

【現代漢語翻譯】 現代漢語譯本： 所謂受近圓（Upasampadā，比丘或比丘尼受具足戒），其廣泛的意義如前文所述。波羅市迦（Pārājika，斷頭罪）的意義也與之前相同。

此中觸犯（波羅市迦）的相狀是怎樣的呢？

總結說：

有時以內身，或用於外物，或內外二合，是名為殺相。

什麼是內身殺？如果比丘尼有殺心，用一根手指打她（所要殺害的）女人、男人或半擇迦（ उभयव्यञ्जन，陰陽人）等，因此方便而死亡的，這位比丘尼就犯了波羅市迦罪；如果當時沒有死，但由於這個原因後來才死的，這位比丘尼也犯了波羅市迦罪；如果當時沒有死，後來也沒有死的，就犯了窣吐羅底也（Sthūlātyaya，粗罪）。如同用一根手指，如果用五根手指、拳頭、手腕、脖子、肩膀以及其餘身體部分，乃至腳趾來打，並且希望他斷命。如果他死了，這位比丘尼就犯了波羅市迦罪；如果當時沒有死，後來因此而死的，比丘尼也犯了波羅市迦罪；如果沒有死的，就犯了窣吐羅底也罪。這叫做內身行殺。

什麼是外物殺？如果比丘尼有殺心，用竹箭、鐵箭射她（所要殺害的）女人、男人或半擇迦等，因此方便而死亡的，這位比丘尼就犯了波羅市迦罪；沒有立即死亡，後來才死的，也犯了波羅市迦罪；如果當時沒有死，後來也沒有死的，就犯了窣吐羅底也罪。如果用矛、槊、輪镩以及其餘兵刃乃至棗核，遙遠地投擲那個人，懷著殺害的心，想要讓他死。因此方便而死亡的，這位比丘尼就犯了波羅市迦罪；沒有立即死亡，後來才死的，也犯了波羅市迦罪；如果當時沒有死，後來也沒有死的，就犯了窣吐羅底也罪。這叫做外物殺。

什麼是內外合殺？如果比丘尼有殺心，手持大刀，殺她（所要殺害的）女人、男人或半擇迦等。因此方便而死亡的，這位比丘尼就犯了波羅市迦罪；沒有立即死亡，後來才死的，也

【English Translation】 English version: The so-called Upasampadā (full ordination of a Bhikṣu or Bhikṣuṇī) has a broad meaning as described above. The meaning of Pārājika (defeat, expulsion) is also the same as before.

What are the characteristics of committing (Pārājika) in this context?

In summary:

Sometimes with one's own body, or with external objects, or a combination of both, this is called the characteristic of killing.

What is killing with one's own body? If a Bhikṣuṇī has the intention to kill, and uses one finger to strike the woman, man, or Ubhayavyañjanaka (hermaphrodite) etc. (whom she intends to kill), and they die as a result, this Bhikṣuṇī commits a Pārājika offense; if they do not die immediately, but die later due to this cause, this Bhikṣuṇī also commits a Pārājika offense; if they do not die at that time and do not die later, she commits a Sthūlātyaya (gross offense). Just like using one finger, if using five fingers, a fist, wrist, neck, shoulder, and other parts of the body, even a toe to strike, with the intention of causing death. If that person dies, this Bhikṣuṇī commits a Pārājika offense; if they do not die immediately, but die later as a result, the Bhikṣuṇī also commits a Pārājika offense; if they do not die, she commits a Sthūlātyaya offense. This is called killing with one's own body.

What is killing with external objects? If a Bhikṣuṇī has the intention to kill, and uses bamboo arrows, iron arrows to shoot the woman, man, or Ubhayavyañjanaka etc. (whom she intends to kill), and they die as a result, this Bhikṣuṇī commits a Pārājika offense; if they do not die immediately, but die later, she also commits a Pārājika offense; if they do not die at that time and do not die later, she commits a Sthūlātyaya offense. If using spears, lances, wheel-like drills, and other weapons, even jujube pits, throwing them at that person from a distance with the intention of killing, wanting them to die. If they die as a result, this Bhikṣuṇī commits a Pārājika offense; if they do not die immediately, but die later, she also commits a Pārājika offense; if they do not die at that time and do not die later, she commits a Sthūlātyaya offense. This is called killing with external objects.

What is killing with a combination of internal and external means? If a Bhikṣuṇī has the intention to kill, and holds a large knife in her hand, killing the woman, man, or Ubhayavyañjanaka etc. (whom she intends to kill). If they die as a result, this Bhikṣuṇī commits a Pārājika offense; if they do not die immediately, but die later, she also

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得波羅市迦；若當時不死、后亦不死者，得窣吐羅底也。如大刀既爾，諸餘兩刃、半刃、槊杖之類乃至草莛，打斫于彼作殺害心欲令其死。由此方便而命終者，得波羅市迦或得窣吐羅底也。廣如上說。是名內外合殺。

攝頌曰：

若以毒藥粖，　　及在二依處， 　或時以諸酒，　　機關等害人。

云何以毒藥？

若苾芻尼有殺心，若以毒藥、若毒和食，謂餅飯等，殺女男半擇迦。由此方便而命終者，得波羅市迦；不死，得窣吐羅底也。廣說如上。是名毒藥殺。

云何毒粖殺？若苾芻尼有殺心，以諸毒粖或用摩身、或將洗浴、或和涂香、或坌香鬘、或雜香菸，殺彼女男半擇迦等，由此方便而命終者，此苾芻尼得波羅市迦，或得窣吐羅底也。是名毒粖殺。

云何依處殺？此有二種：一、因地稽留，二、因木稽留。何謂因地稽留？若苾芻尼有殺心，掘地作阱，于內建機羈絆其腳，欲殺男女半擇迦，因此而死；或放師子、虎豹、雕、鷲鳥等而令啖食，或以風吹日曝形質銷盡，或令飢渴羸瘦，由此方便而命終者，此苾芻尼得波羅市迦，若不死者得窣吐羅底也。如腳既爾，若脛、若髀、若腰、若胸，乃至於頸而為羈絆，或時欲令師子等食，乃至飢渴羸瘦，由此方便而命終者，得波羅市迦，或

【現代漢語翻譯】 現代漢語譯本：如果用刀砍殺，如果當時就死了，犯波羅市迦（pārājika，斷頭罪）；如果當時沒死，後來才死，犯窣吐羅底也（sthūlātyaya，粗罪）。就像用大刀一樣，其他所有兩刃刀、半刃刀、長矛棍棒之類的武器，乃至小草棍，如果用它們砍殺他人，懷著殺害之心，想要讓他死亡，通過這種方式導致他人死亡，就犯波羅市迦，或者犯窣吐羅底也，詳細情況如上所述。這叫做內外合殺。

總結偈：

如果用毒藥粉末，以及在兩種依靠處，或者用各種酒，機關等害人。

什麼叫做用毒藥？

如果比丘尼有殺心，用毒藥或者毒藥混合食物，比如餅飯等，殺死女人、男人或半擇迦（paṇḍaka，不男），通過這種方式導致他人死亡，就犯波羅市迦；如果沒有死，就犯窣吐羅底也。詳細情況如上所述。這叫做毒藥殺。

什麼叫做毒粉殺？如果比丘尼有殺心，用各種毒粉，或者用來摩擦身體，或者用來洗浴，或者混合涂香，或者撒在香鬘上，或者混在香菸里，殺死女人、男人或半擇迦等，通過這種方式導致他人死亡，這個比丘尼就犯波羅市迦，或者犯窣吐羅底也。這叫做毒粉殺。

什麼叫做依靠處殺？這有兩種：一、因地羈留，二、因木羈留。什麼叫做因地羈留？如果比丘尼有殺心，挖地做陷阱，在裡面設定機關絆住對方的腳，想要殺死男人、女人或半擇迦，因此而死；或者放出獅子、老虎、豹子、雕、鷲等鳥讓它們吃掉，或者用風吹日曬使形體消瘦殆盡，或者使他們飢渴羸弱，通過這種方式導致他人死亡，這個比丘尼就犯波羅市迦，如果沒有死，就犯窣吐羅底也。像絆住腳一樣，如果絆住小腿、大腿、腰、胸，乃至脖子，或者想要讓獅子等吃掉，乃至讓他們飢渴羸弱，通過這種方式導致他人死亡，就犯波羅市迦，或者

【English Translation】 English version: If one kills with a knife, if the person dies immediately, it is a pārājika (expulsion offense); if the person does not die immediately but dies later, it is a sthūlātyaya (grave offense). Just like with a large knife, all other double-edged knives, half-edged knives, spears, and staffs, even a small grass stalk, if one uses them to strike and kill another, with the intention to kill, wanting them to die, and through this means the person dies, one commits a pārājika or a sthūlātyaya, as described above in detail. This is called killing by combined internal and external means.

Summary verse:

If with poison powder, and in two places of reliance, or sometimes with various wines, mechanisms, etc., one harms people.

What is killing with poison?

If a bhikṣuṇī (female monastic) has the intention to kill, and uses poison or poison mixed with food, such as cakes or rice, to kill a woman, man, or paṇḍaka (one of impaired gender), and through this means the person dies, one commits a pārājika; if the person does not die, one commits a sthūlātyaya. As described above in detail. This is called killing with poison.

What is killing with poison powder? If a bhikṣuṇī has the intention to kill, and uses various poison powders, either to rub on the body, or to use for bathing, or mixed with scented ointment, or sprinkled on fragrant garlands, or mixed in fragrant smoke, to kill a woman, man, or paṇḍaka, etc., and through this means the person dies, this bhikṣuṇī commits a pārājika, or a sthūlātyaya. This is called killing with poison powder.

What is killing by means of a place of reliance? There are two types: 1. Detaining in the ground, 2. Detaining with wood. What is detaining in the ground? If a bhikṣuṇī has the intention to kill, digs a pit in the ground, and sets up a mechanism inside to trap the person's feet, wanting to kill a man, woman, or paṇḍaka, and as a result, they die; or releases lions, tigers, leopards, eagles, vultures, etc., to devour them, or uses wind and sun to exhaust their form and substance, or causes them to become weak from hunger and thirst, and through this means the person dies, this bhikṣuṇī commits a pārājika, and if the person does not die, one commits a sthūlātyaya. Just like trapping the feet, if one traps the shins, thighs, waist, chest, even the neck, or wants to have lions, etc., eat them, even causing them to become weak from hunger and thirst, and through this means the person dies, one commits a pārājika, or

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窣吐羅底也。是名因地稽留殺。

云何因木稽留殺？若苾芻尼，故心欲殺女男半擇迦等，或於大木若柱若橛，以濕繩索而系其足，因此而死；或時欲令師子等食，乃至飢渴銷瘦，由此方便而命終者，得波羅市迦，或窣吐羅底也。是名因木稽留殺。

云何酒醉殺？若苾芻尼，故心欲殺女男半擇迦等，與米酒令飲，因此致死；或令師子等食，乃至飢渴羸瘦，由此方便而致命終，得波羅市迦，或窣吐羅底也。如米酒既爾，乃至根莖花葉果酒，或咒其酒或以藥酒，飲令心亂癡無所識，由此方便而致命終；或由醉故欲令王賊怨家而斷其命，得波羅市迦，或窣吐羅底也。是名以酒殺。

云何機弓殺？若苾芻尼，故心欲殺女男半擇迦等，便設機弓施以鐵箭，或安諸刀等，置於路側。若彼女男及半擇迦，從此而過，便截手足，或復斬頭及余身份。由此方便而致命終者，此苾芻尼得波羅市迦，或窣吐羅底也。如機弓既爾，若作蹋發及余機關欲斷人命，得罪同前。

攝頌曰：

若起全半尸、　　墮胎並作咒、 　推落及水火、　　遣使寒熱殺。

云何起全屍殺？若苾芻尼，故心欲殺女男半擇迦等，便於黑月十四日，詣尸林所覓新死屍，乃至蟻子未傷損者，便以黃土楷拭香水洗尸，以新㲲一雙遍覆身體，

【現代漢語翻譯】 現代漢語譯本 窣吐羅底也（Sthūlatyaya，粗罪）。這被稱為因地稽留殺。

什麼是因木稽留殺？如果比丘尼，故意想要殺死女人、男人、半擇迦（Pandaka，不男）等，或者在大木頭、柱子或木樁上，用濕繩子綁住他們的腳，因此而死；或者想要讓獅子等吃掉他們，乃至讓他們飢渴消瘦，通過這些方法而死亡的，犯波羅市迦（Pārājika，斷頭罪），或者窣吐羅底也（Sthūlatyaya，粗罪）。這被稱為因木稽留殺。

什麼是酒醉殺？如果比丘尼，故意想要殺死女人、男人、半擇迦（Pandaka，不男）等，給他們喝米酒，因此導致死亡；或者讓獅子等吃掉他們，乃至讓他們飢渴羸瘦，通過這些方法而致命的，犯波羅市迦（Pārājika，斷頭罪），或者窣吐羅底也（Sthūlatyaya，粗罪）。像米酒這樣，乃至根、莖、花、葉、果酒，或者用咒語加持酒，或者用藥酒，讓他們喝了之後心智錯亂，癡呆無所知，通過這些方法而致命的；或者因為醉酒的緣故，想要讓國王、盜賊、仇家斷送他們的性命，犯波羅市迦（Pārājika，斷頭罪），或者窣吐羅底也（Sthūlatyaya，粗罪）。這被稱為以酒殺。

什麼是機弓殺？如果比丘尼，故意想要殺死女人、男人、半擇迦（Pandaka，不男）等，就設定機關弓箭，裝上鐵箭，或者安放各種刀等，放置在路邊。如果那些女人、男人以及半擇迦（Pandaka，不男），從這裡經過，就被截斷手腳，或者斬斷頭以及其他身體部分。通過這些方法而致命的，這個比丘尼犯波羅市迦（Pārājika，斷頭罪），或者窣吐羅底也（Sthūlatyaya，粗罪）。像機關弓箭這樣，如果製作踩踏機關以及其他機關想要斷人性命，所得罪過與前面相同。

總結偈語說：

如果發起全屍、墮胎以及作咒， 推落以及水火，派遣使者寒熱殺。

什麼是起全屍殺？如果比丘尼，故意想要殺死女人、男人、半擇迦（Pandaka，不男）等，就在黑月十四日，到尸林尋找新死的屍體，乃至螞蟻都沒有損傷的，就用黃土擦拭，用香水清洗屍體，用新的毛織物一雙遍覆身體，

【English Translation】 English version Sthūlatyaya (gross offense). This is called killing by means of a cause.

What is killing by means of wood? If a Bhikshuni (Buddhist nun), intentionally wants to kill a woman, man, eunuch (Pandaka) etc., or ties their feet to a large piece of wood, pillar, or stake with a wet rope, and they die as a result; or wants to have them eaten by lions etc., or even causes them to become emaciated from hunger and thirst, and they die by these means, she commits a Pārājika (defeat) or a Sthūlatyaya (gross offense). This is called killing by means of wood.

What is killing by means of intoxication? If a Bhikshuni (Buddhist nun), intentionally wants to kill a woman, man, eunuch (Pandaka) etc., gives them rice wine to drink, and they die as a result; or has them eaten by lions etc., or even causes them to become weak and emaciated from hunger and thirst, and they die by these means, she commits a Pārājika (defeat) or a Sthūlatyaya (gross offense). Just as with rice wine, so too with wine made from roots, stems, flowers, leaves, or fruits, or by chanting over the wine, or with medicinal wine, causing them to drink it and become mentally confused, foolish, and unaware, and they die by these means; or because of intoxication, wants to have them killed by a king, thief, or enemy, she commits a Pārājika (defeat) or a Sthūlatyaya (gross offense). This is called killing by means of intoxication.

What is killing by means of a mechanical bow? If a Bhikshuni (Buddhist nun), intentionally wants to kill a woman, man, eunuch (Pandaka) etc., sets up a mechanical bow and arrow, loads it with iron arrows, or places various knives etc., on the side of the road. If those women, men, and eunuchs (Pandaka) pass by, their hands and feet are cut off, or their heads and other body parts are severed. If they die by these means, this Bhikshuni (Buddhist nun) commits a Pārājika (defeat) or a Sthūlatyaya (gross offense). Just as with a mechanical bow, if she makes a trap or other device intending to take a person's life, the offense is the same as before.

The summary verse says:

If one initiates killing a whole corpse, abortion, and making spells, Pushing off and water and fire, sending messengers to kill by cold and heat.

What is killing by means of raising a whole corpse? If a Bhikshuni (Buddhist nun), intentionally wants to kill a woman, man, eunuch (Pandaka) etc., on the fourteenth day of the dark month, goes to the charnel ground to find a newly dead corpse, even one that has not been damaged by ants, wipes it with yellow earth, washes the corpse with fragrant water, and covers the entire body with a new pair of woolen cloths,

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以酥涂足，誦咒咒尸。於時死屍顰伸欲起，安在兩輪車上，以二銅鈴繫於頸下，以兩刃刀置於手中。其尸即起，便問咒師曰：「汝欲令我殺害誰耶？」咒師報曰：「汝頗識彼某甲女男半擇迦不？」答言：「我識。」報曰：「汝可往彼斷其命根。」若命斷者，苾芻尼得波羅市迦。若於彼家以諸葉草而為鬘帶，橫系門上及置水瓶、或門系牸牛並同色犢子、或系牸羊並同色羊羔、或家有磨藥石並有石軸、或門有因陀羅杙、或火常不滅、或家安形像、或有佛真身、或轉輪王母、或懷輪王胎、或有菩薩、或有菩薩母、或懷菩薩胎、或將欲誦四阿笈摩經、或正誦時。若復大經欲誦正誦，謂《小空》、《大空經》、《增五、增三經》、《幻網經》、《影勝王迎佛經》、《勝幡經》。若有如是等事守護之時，彼所起尸不能得入者，此苾芻尼皆得窣吐羅底也。或不善解起尸之法，卻來殺其咒師，此苾芻尼得窣吐羅底也。若咒師苾芻尼殺彼起尸，亦得窣吐羅底也。

云何起半尸事？緣並同前，于中別者，車但一輪，一鈴繫頸，刀唯一刃，乃至結罪廣如上說。

云何墮胎殺？若苾芻尼，欲殺懷胎母、不欲殺子，即便蹂踏其腹。若母死非胎者，苾芻尼得波羅市迦；若胎死非母者，得窣吐羅底也；若二俱死，于母得波羅市迦；若二俱

【現代漢語翻譯】 現代漢語譯本： 用酥油塗抹屍體的腳，誦唸咒語來控制屍體。這時，死屍皺眉伸展，想要站起來，（咒師）將它安置在兩輪車上，用兩個銅鈴繫在它的脖子上，把兩把鋒利的刀放在它的手中。那屍體立刻站起來，便問咒師說：『你想要我殺害誰呢？』咒師回答說：『你認識那個某甲（指代特定的人）女、男、半擇迦（指不能生育的人）嗎？』（屍體）回答說：『我認識。』（咒師）說：『你可以去那裡斷絕他們的性命。』如果（目標的）性命被斷絕，那麼這個比丘尼就犯了波羅夷罪（Parajika，斷頭罪）。如果在（目標的）家，用各種樹葉草做成花環帶，橫著繫在門上，或者放置水瓶，或者門上繫著母牛和同色的小牛犢，或者繫著母羊和同色的小羊羔，或者家裡有磨藥的石磨和石軸，或者門上有因陀羅杙（Indra's post，帝釋天的柱子），或者火常年不滅，或者家裡安放著神像，或者有佛陀的真身舍利，或者有轉輪王的母親，或者懷有轉輪王的胎兒，或者有菩薩，或者有菩薩的母親，或者懷有菩薩的胎兒，或者將要誦讀四阿笈摩經（Agama，原始佛教經典），或者正在誦讀的時候。如果又是誦讀大乘經典，將要誦讀或者正在誦讀，比如《小空經》、《大空經》、《增一阿含經》、《增三阿含經》、《幻網經》、《影勝王迎佛經》、《勝幡經》。如果有像這些事情守護的時候，那個被驅使的屍體不能進入（目標家），那麼這個比丘尼就犯了窣吐羅底也罪（Sthullatyaya，粗罪）。或者不善於控制屍體的方法，反而回來殺害了咒師，這個比丘尼犯了窣吐羅底也罪。如果咒師比丘尼殺死了那個被驅使的屍體，也犯了窣吐羅底也罪。

什麼是驅使半尸的事情呢？緣起和上面相同，其中不同的是，車只有一輪，一個鈴鐺繫在脖子上，刀只有一把，乃至結罪的詳細情況和上面所說的一樣。

什麼是墮胎殺人呢？如果比丘尼想要殺死懷有胎兒的母親，而不想要殺死胎兒，就去踐踏她的腹部。如果母親死了而胎兒沒死，那麼這個比丘尼犯了波羅夷罪；如果胎兒死了而母親沒死，就犯了窣吐羅底也罪；如果兩個都死了，對比丘尼來說，對母親的死亡犯波羅夷罪；如果兩個都...

【English Translation】 English version: Anoint the feet of the corpse with ghee, and chant mantras to control the corpse. At that time, the dead body frowns, stretches, and wants to get up. (The sorcerer) places it on a two-wheeled cart, ties two copper bells around its neck, and puts two sharp knives in its hands. The corpse immediately gets up and asks the sorcerer: 'Whom do you want me to kill?' The sorcerer replies: 'Do you know that so-and-so (referring to a specific person), female, male, or eunuch (referring to someone who cannot reproduce)?' (The corpse) replies: 'I know them.' (The sorcerer) says: 'You can go there and cut off their life.' If (the target's) life is cut off, then this Bhikshuni (nun) commits the Parajika (expulsion) offense. If in (the target's) house, various leaves and grasses are made into garlands and tied horizontally on the door, or water bottles are placed, or a cow and a calf of the same color are tied to the door, or a ewe and a lamb of the same color are tied, or there is a stone mortar and pestle for grinding medicine in the house, or there is Indra's post (Indra's post, the pillar of the god Indra) at the door, or the fire is constantly burning, or there are statues of deities in the house, or there are relics of the Buddha's true body, or there is the mother of a Chakravartin (wheel-turning king), or she is pregnant with the child of a Chakravartin, or there is a Bodhisattva, or there is the mother of a Bodhisattva, or she is pregnant with the child of a Bodhisattva, or she is about to recite the Four Agamas (Agama, early Buddhist scriptures), or she is reciting them. If, moreover, she is reciting Mahayana sutras, about to recite or is reciting, such as the 'Small Emptiness Sutra', 'Great Emptiness Sutra', 'Ekottara Agama Sutra', 'Trittara Agama Sutra', 'Magic Net Sutra', 'King Udayana Welcoming the Buddha Sutra', 'Victory Banner Sutra'. If there are such things protecting (the target's house), and the driven corpse cannot enter (the target's house), then this Bhikshuni commits the Sthullatyaya (grave offense) offense. Or, if she is not skilled in controlling the corpse and instead it comes back and kills the sorcerer, this Bhikshuni commits the Sthullatyaya offense. If the sorcerer Bhikshuni kills the driven corpse, she also commits the Sthullatyaya offense.

What is the matter of driving a half-corpse? The circumstances are the same as above, except that the cart has only one wheel, one bell is tied around the neck, and there is only one knife. The details of determining the offense are as described above.

What is abortion and murder? If a Bhikshuni wants to kill a pregnant mother but does not want to kill the fetus, she tramples on her abdomen. If the mother dies but the fetus does not, then this Bhikshuni commits the Parajika offense; if the fetus dies but the mother does not, she commits the Sthullatyaya offense; if both die, for the Bhikshuni, the death of the mother is a Parajika offense; if both...

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不死，得窣吐羅底也。若苾芻尼欲殺于胎、不欲殺母，即便蹂踏其腹。若胎死非母，苾芻尼得波羅市迦；若母死非胎，得窣吐羅底也；若二俱死，得波羅市迦；若二俱不死，得窣吐羅底也。

云何作咒殺？若苾芻尼有殺心，起方便欲殺女男半擇迦，作曼荼羅安置火爐，然火投木口誦禁咒，作如是念：「若燒木盡，令彼女男半擇迦命根即斷。」若火中木才始燒半彼命斷者，此苾芻尼得窣吐羅底也；若木燒盡彼命終者，得波羅市迦。若苾芻尼有殺心，起方便欲殺女男半擇迦，以油麻芥子各一升，置於臼中搗之，口誦禁咒，作如是念：「若臼中物搗若成末，令彼命終。」未末已來彼命終者，此苾芻尼得窣吐羅底也；若碎成末彼命終者，得波羅市迦。若苾芻尼有殺心，起方便以黃牛乳一升，置於器中，以指攪乳，口誦禁咒，作如是念：「若器中乳盡變成血，即令彼人命根斷絕。」若乳未盡成血彼命終者，得窣吐羅底也；若盡成血彼命終者，得波羅市迦。

若苾芻尼欲殺人，起方便，以五色線刺僧伽胝，口誦禁咒，作如是念：「作此衣了，令彼命終。」若衣未了彼命終者，得窣吐羅底也；衣了死者，得波羅市迦。

若苾芻尼欲殺人，起方便，以指畫地，口誦禁咒，作如是念：「畫滿七數，令彼命終。」若未滿

【現代漢語翻譯】 現代漢語譯本： 如果胎兒未死，則犯窣吐羅底也（Sthullatyaya，一種較輕的罪）。如果比丘尼想要墮胎，但不想要殺死母親，就去踩踏她的腹部。如果胎兒死了但母親沒死，比丘尼犯波羅市迦（Parajika，斷頭罪）；如果母親死了但胎兒沒死，犯窣吐羅底也；如果兩者都死了，犯波羅市迦；如果兩者都沒死，犯窣吐羅底也。 什麼是作咒殺？如果比丘尼有殺心，想方設法要殺死女人、男人或半擇迦（Pandaka，不能行男女之事的人），就設定曼荼羅（Mandala，壇場），安置火爐，點燃火，投入木頭，口誦禁咒，心中這樣想：『如果木頭燒盡，就讓那個女人、男人或半擇迦的命根斷絕。』如果在火中的木頭才剛燒了一半，那個人就死了，這個比丘尼犯窣吐羅底也；如果木頭燒盡了，那個人才死，就犯波羅市迦。如果比丘尼有殺心，想方設法要殺死女人、男人或半擇迦，用一升油麻和一升芥子，放在石臼中搗，口誦禁咒，心中這樣想：『如果石臼中的東西搗成末，就讓那個人死。』還沒搗成末那個人就死了，這個比丘尼犯窣吐羅底也；如果搗碎成末那個人才死，就犯波羅市迦。如果比丘尼有殺心，想方設法用一升黃牛乳，放在器皿中，用手指攪動乳汁，口誦禁咒，心中這樣想：『如果器皿中的乳汁全部變成血，就讓那個人命根斷絕。』如果乳汁還沒全部變成血那個人就死了，犯窣吐羅底也；如果全部變成血那個人才死，就犯波羅市迦。 如果比丘尼想要殺人，想方設法，用五色線刺繡僧伽胝（Sanghati，一種袈裟），口誦禁咒，心中這樣想：『這件衣服做完，就讓那個人死。』如果衣服還沒做完那個人就死了，犯窣吐羅底也；衣服做完后那個人才死，就犯波羅市迦。 如果比丘尼想要殺人，想方設法，用手指在地上畫畫，口誦禁咒，心中這樣想：『畫滿七個數字，就讓那個人死。』如果還沒畫滿

【English Translation】 English version: If the fetus is not dead, she commits a Sthullatyaya (a minor offense). If a Bhikshuni (Buddhist nun) wants to abort the fetus but does not want to kill the mother, she tramples on her abdomen. If the fetus dies but the mother does not, the Bhikshuni commits a Parajika (defeat, expulsion); if the mother dies but the fetus does not, she commits a Sthullatyaya; if both die, she commits a Parajika; if neither dies, she commits a Sthullatyaya. What is 'killing by mantra'? If a Bhikshuni has the intention to kill, and contrives to kill a woman, a man, or a Pandaka (one who is sexually impotent), she sets up a Mandala (sacred enclosure), places a fire pit, lights a fire, throws wood into it, and recites mantras, thinking thus: 'If this wood burns completely, may the life force of that woman, man, or Pandaka be cut off.' If the person dies when the wood in the fire is only half-burned, this Bhikshuni commits a Sthullatyaya; if the person dies when the wood is completely burned, she commits a Parajika. If a Bhikshuni has the intention to kill, and contrives to kill a woman, a man, or a Pandaka, she takes one 'sheng' of sesame seeds and one 'sheng' of mustard seeds, puts them in a mortar and pestle, and pounds them while reciting mantras, thinking thus: 'If the contents of this mortar are pounded into powder, may that person die.' If the person dies before it is powdered, this Bhikshuni commits a Sthullatyaya; if the person dies when it is crushed into powder, she commits a Parajika. If a Bhikshuni has the intention to kill, and contrives to take one 'sheng' of yellow cow's milk, puts it in a vessel, stirs the milk with her finger, and recites mantras, thinking thus: 'If the milk in this vessel turns completely into blood, may that person's life force be cut off.' If the person dies before the milk turns completely into blood, she commits a Sthullatyaya; if the person dies when it turns completely into blood, she commits a Parajika. If a Bhikshuni wants to kill someone, and contrives to do so, she embroiders a Sanghati (a type of robe) with five-colored threads, reciting mantras, thinking thus: 'When this robe is finished, may that person die.' If the person dies before the robe is finished, she commits a Sthullatyaya; if the person dies after the robe is finished, she commits a Parajika. If a Bhikshuni wants to kill someone, and contrives to do so, she draws on the ground with her finger, reciting mantras, thinking thus: 'When seven numbers are drawn, may that person die.' If it is not yet full

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七彼命終者，得窣吐羅底也；滿七死者，得波羅市迦。是名作咒殺。

云何推墮殺？若苾芻尼欲殺人，于崖岸邊危險等處推彼令墮。由此死者，得波羅市迦；當時不死、后因此死，亦得波羅市迦；當時不死、后亦不死，得窣吐羅底也。如崖既爾，或於墻樹處、或於象馬、車輿、床座，頭肩、腰背、髀膝、腨足及余身份而推墮時，由此死者，得波羅市迦；若當時不死、后因此死，亦得波羅市迦；若當時不死、后亦不死，得窣吐羅底也。是名推墮殺。

云何於水殺？若苾芻尼欲殺人，推置水中。因此死者，得波羅市迦；不死，窣吐羅底也。廣如上說。水謂河、海、池、井，乃至以水一掬投彼口中令死。是名於水殺。

云何於火殺？若苾芻尼欲殺人，推置火中。因此而死，苾芻尼得波羅市迦。謂若燒村林城邑，乃至以火炭置彼口中令死。是名火殺。

云何驅使殺？若苾芻尼欲殺人，即遣其人向險難處而致死者，得波羅市迦，或窣吐羅底也。廣如上說。險難處者，謂賊、怨家、虎狼、師子等處，使人經過令其致死，是名驅使殺。

云何寒凍殺？若苾芻尼欲殺人，于極寒時猛風嚴烈、若晝安置陰中、若夜置於露地令坐濕草。因此而死，苾芻尼得波羅市迦，或窣吐羅底也。廣如上說。是名寒凍殺。

【現代漢語翻譯】 現代漢語譯本： 七、如果那個人因此死亡，犯『窣吐羅底也』（Sthullatyaya，粗罪）；如果七天後死亡，犯『波羅市迦』（Parajika，斷頭罪）。這叫做作咒殺。

什麼是推墮殺？如果比丘尼想要殺人，在懸崖邊或危險的地方推他下去。因此死亡的，犯『波羅市迦』；當時不死，後來因此死亡的，也犯『波羅市迦』；當時不死，後來也沒死的，犯『窣吐羅底也』。如同懸崖一樣，或者在墻邊、樹邊，或者在象、馬、車、床座上，推他的頭、肩膀、腰背、大腿、膝蓋、小腿、腳以及其他身體部位，因此死亡的，犯『波羅市迦』；如果當時不死，後來因此死亡的，也犯『波羅市迦』；如果當時不死，後來也沒死的，犯『窣吐羅底也』。這叫做推墮殺。

什麼是於水殺？如果比丘尼想要殺人，把他推到水裡。因此死亡的，犯『波羅市迦』；沒死的，犯『窣吐羅底也』。詳細情況如上所述。水指河流、大海、池塘、水井，甚至用一捧水投到他口中讓他死亡。這叫做於水殺。

什麼是於火殺？如果比丘尼想要殺人，把他推到火里。因此死亡的，比丘尼犯『波羅市迦』。指燒燬村莊、森林、城邑，甚至用火炭塞到他口中讓他死亡。這叫做火殺。

什麼是驅使殺？如果比丘尼想要殺人，就派那個人去危險的地方而導致死亡的，犯『波羅市迦』，或者『窣吐羅底也』。詳細情況如上所述。危險的地方指有盜賊、仇人、虎狼、獅子等的地方，使人經過導致他死亡，這叫做驅使殺。

什麼是寒凍殺？如果比丘尼想要殺人，在極寒冷的時候，狂風猛烈，白天把他安置在陰暗的地方，夜晚把他放在露天的地方，讓他坐在潮濕的草地上。因此死亡的，比丘尼犯『波羅市迦』，或者『窣吐羅底也』。詳細情況如上所述。這叫做寒凍殺。

【English Translation】 English version: Seven, if that person dies, it is a Sthullatyaya (gross transgression); if they die after seven days, it is a Parajika (defeat). This is called 'killing by mantra'.

What is 'killing by pushing'? If a Bhikshuni (Buddhist nun) wants to kill someone, she pushes them off a cliff or a dangerous place. If they die from this, it is a Parajika; if they do not die immediately but die later as a result, it is also a Parajika; if they do not die immediately and do not die later, it is a Sthullatyaya. Just like with a cliff, or at a wall, a tree, or on an elephant, horse, cart, bed, pushing their head, shoulders, back, thighs, knees, calves, feet, or other parts of the body, if they die from this, it is a Parajika; if they do not die immediately but die later as a result, it is also a Parajika; if they do not die immediately and do not die later, it is a Sthullatyaya. This is called 'killing by pushing'.

What is 'killing by water'? If a Bhikshuni wants to kill someone, she pushes them into the water. If they die from this, it is a Parajika; if they do not die, it is a Sthullatyaya. The details are as described above. Water refers to rivers, seas, ponds, wells, even throwing a handful of water into their mouth to make them die. This is called 'killing by water'.

What is 'killing by fire'? If a Bhikshuni wants to kill someone, she pushes them into the fire. If they die from this, the Bhikshuni commits a Parajika. This refers to burning villages, forests, cities, even putting burning coals into their mouth to make them die. This is called 'killing by fire'.

What is 'killing by sending'? If a Bhikshuni wants to kill someone, she sends that person to a dangerous place, resulting in their death, it is a Parajika, or a Sthullatyaya. The details are as described above. Dangerous places refer to places with thieves, enemies, tigers, wolves, lions, etc., causing the person to pass through and die, this is called 'killing by sending'.

What is 'killing by cold'? If a Bhikshuni wants to kill someone, in extremely cold weather with fierce winds, during the day placing them in a shady place, or at night placing them in an open area, making them sit on wet grass. If they die from this, the Bhikshuni commits a Parajika, or a Sthullatyaya. The details are as described above. This is called 'killing by cold'.

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云何炎熱殺？若苾芻尼欲殺人，于極熱時身生痱瘡，若晝置於露地、若夜安密室中，熏以煙火覆以席薦及毛緂等。因此而死，得波羅市迦。余如上說。是名炎熱殺。

妄說自得上人法學處第四

爾時世尊遊行人間，至竹林聚落北有升攝波林，依止而住。時逢饑饉乞食難得，父母于子尚不相濟，況余乞人。爾時世尊告諸聲聞：「時世饑饉乞食難得，母子尚不相濟。汝等宜應各隨親友得意之處，于薜舍離隨近聚落而作安居。我與阿難陀於此林住。」苾芻聞已唯然受教，各隨親友于薜舍離隨近聚落而作安居。時五百苾芻見斯事已，共相告曰：「仁等當知！如世尊說：『今時饑饉乞食難得，父子尚不相濟，況余乞人。汝等宜應各隨親友于薜舍離隨近聚落而作安居，我與阿難陀於此林住。』我等於此無有眷屬可得依止作安居事，然于捕魚人村有我眷屬宜往相問，于其村外權為草室而作安居。」時五百苾芻即便往至捕魚村所，問其眷屬，權為小室村外居停。時諸苾芻共相謂曰：「我等少聞未有學識，若諸眷屬來相請問，我等云何為其說法？若彼來時，我等宜應更相讚歎：『汝諸眷屬大獲善利，汝聚落中得有如是勝妙僧眾於此安居，此苾芻得無常想于無常、苦想于苦、空想于空、無我想、厭離食想，于諸世間無

【現代漢語翻譯】 現代漢語譯本 云何炎熱殺？如果比丘尼想要殺人，在天氣極熱的時候，身體生出痱子瘡，如果白天放置在露天的地方，或者晚上安置在密閉的房間中，用煙火燻烤，用蓆子、氈毯等覆蓋。因此而死，就犯了波羅夷罪（Parajika，斷頭罪）。其餘的（判罪方式）如上文所說。這叫做炎熱殺。

妄說自得上人法學處第四

那時，世尊在人間游化，到達竹林聚落的北面，升攝波林（Ghosita Park，名稱）依止在那裡居住。當時正逢饑荒，乞食難以得到，父母對子女尚且不能互相救濟，更何況是其他的乞討者。當時世尊告訴各位聲聞（Sravaka，弟子）:『現在時世饑荒，乞食難以得到，母子尚且不能互相救濟。你們應該各自去親友能夠得到好處的地方，在吠舍離（Vaishali，古印度城市）附近的聚落安居。我和阿難陀（Ananda，佛陀的侍者）就在這片樹林里居住。』比丘們聽了之後，回答『是，謹遵教誨』，各自去親友能夠得到好處的地方，在吠舍離附近的聚落安居。當時有五百個比丘看到這件事後，互相告訴說：『各位應當知道！正如世尊所說：『現在時世饑荒，乞食難以得到，父子尚且不能互相救濟，更何況是其他的乞討者。你們應該各自去親友能夠得到好處的地方，在吠舍離附近的聚落安居，我和阿難陀就在這片樹林里居住。』我們在這裡沒有親屬可以依靠來安居，但是在捕魚人的村莊里有我們的親屬，應該前去問候，在那個村莊外面暫時搭建草屋來安居。』當時五百個比丘就前往捕魚村，問候他們的親屬，暫時搭建小房子在村外居住。當時各位比丘互相說道：『我們很少聽聞佛法，沒有學識，如果各位親屬來請教詢問，我們應該怎樣為他們說法呢？如果他們來的時候，我們應該互相讚歎：『你們這些親屬獲得了很大的利益，你們的聚落中能夠有這樣殊勝美妙的僧眾在這裡安居，這些比丘得到了無常想（Anitya-samjna，對事物無常的認識），對於無常，苦想（Duhkha-samjna，對事物是苦的認識）對於苦，空想（Sunyata-samjna，對事物是空的認識）對於空，無我想（Anatma-samjna，對事物無我的認識），厭離食想（Aharapatikula-samjna，對食物厭惡的認識），對於世間沒有』

【English Translation】 English version What is killing by heat? If a Bhikshuni (Bhiksuni, Buddhist nun) intends to kill someone, when the weather is extremely hot and heat sores develop on the body, if she places the person in an open area during the day or in a closed room at night, smokes them with fire, and covers them with mats, felt, or the like, and the person dies as a result, she commits a Parajika (Parajika, defeat). The rest is as described above. This is called killing by heat.

The Fourth Training Rule on Falsely Claiming Superior Human Qualities

At that time, the World-Honored One (Bhagavan, the Buddha) was traveling in the human realm and arrived at the north of the Bamboo Grove settlement, the Ghosita Park (Ghosita Park, name), and stayed there. At that time, there was a famine, and it was difficult to obtain alms. Parents could not even help their children, let alone other beggars. At that time, the World-Honored One told the Sravakas (Sravaka, disciples): 'Now is a time of famine, and it is difficult to obtain alms. Mothers and children cannot even help each other. You should each go to a place where your relatives and friends can benefit, and reside in the settlements near Vaishali (Vaishali, ancient Indian city). I and Ananda (Ananda, the Buddha's attendant) will stay in this forest.' The Bhikshus (Bhiksus, Buddhist monks) heard this and replied, 'Yes, we will follow your teachings,' and each went to a place where their relatives and friends could benefit, and resided in the settlements near Vaishali. At that time, five hundred Bhikshus saw this and told each other: 'You should know! As the World-Honored One said: 'Now is a time of famine, and it is difficult to obtain alms. Fathers and sons cannot even help each other, let alone other beggars. You should each go to a place where your relatives and friends can benefit, and reside in the settlements near Vaishali, and I and Ananda will stay in this forest.' We have no relatives here to rely on for residence, but we have relatives in the fishermen's village. We should go and inquire, and temporarily build huts outside the village to reside in.' At that time, the five hundred Bhikshus went to the fishermen's village, inquired about their relatives, and temporarily built small huts to stay outside the village. At that time, the Bhikshus said to each other: 'We have heard little of the Dharma and have no knowledge. If our relatives come to ask us questions, how should we teach them? When they come, we should praise each other: 'You relatives have gained great benefits. Your settlement has such excellent Sangha (Sangha, monastic community) residing here. These Bhikshus have attained the perception of impermanence (Anitya-samjna, perception of impermanence), the perception of suffering (Duhkha-samjna, perception of suffering) in impermanence, the perception of emptiness (Sunyata-samjna, perception of emptiness) in suffering, the perception of no-self (Anatma-samjna, perception of no-self), the perception of disgust with food (Aharapatikula-samjna, perception of disgust with food), and no'

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愛樂想、過患想、斷除想、離欲想、滅想死想、不凈想青瘀想、膀脹濃流想、血食想、血涂想、離散想、白骨想、觀空想；此苾芻得初靜慮、二靜慮、三靜慮、四靜慮、得慈悲喜捨、空無邊處、識無邊處、無所有處、非想非非想處；此得四果六神通八解脫。』」後於異時彼諸眷屬來相看問。時諸苾芻見眷屬來，即便更互共相讚歎：「汝諸眷屬大獲善利，汝聚落中得有如是勝妙僧眾於此安居。此苾芻得無常想，廣說乃至得八解脫。」時諸眷屬既聞說已，白言：「聖者！仁等證得如是勝果？」答言：「皆得。」時俗諸人聞得果者咸生愛樂，于自父母妻子親屬而不拯濟，于諸苾芻各以飲食共相供給。

爾時世尊未入涅槃安住於世，與諸弟子二時大集：一謂五月十五日欲安居時，二謂八月十五日隨意了時。前安居者受教敕已，往詣城邑村坊聚落而作安居，至隨意了皆來集會，隨所證獲皆悉自知，其未證者請求證法。近薜舍離安居苾芻，三月既滿作衣已竟，顏色憔悴形容羸瘦，執持衣缽往竹林村。既至村已，時諸苾芻遙見彼至，于同梵行者起憐愍心，遙唱善來，即前迎接，為持衣缽錫杖軍持並余雜物沙門資具，又問：「具壽！仁等何處安居而得來至？」答言：「我于佛栗氏聚落三月安居，今來至此。」問曰：「諸具壽！于

【現代漢語翻譯】 現代漢語譯本：愛樂想（對世間快樂的錯誤認知）、過患想（認識到世間快樂的短暫和痛苦）、斷除想（決心斷絕世間慾望）、離欲想（擺脫對感官享受的渴望）、滅想死想（觀想死亡以減少執著）、不凈想（觀想身體的不潔）、青瘀想（觀想屍體腐爛變色）、膀脹濃流想（觀想屍體腫脹流膿）、血食想（觀想屍體被動物吞食）、血涂想（觀想屍體被血覆蓋）、離散想（觀想屍體分解）、白骨想（觀想只剩下白骨）、觀空想（觀想一切皆空）；這位比丘證得了初禪、二禪、三禪、四禪，獲得了慈悲喜捨四無量心，空無邊處定、識無邊處定、無所有處定、非想非非想處定；這位比丘證得了四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果），六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定）。』後來，他的那些眷屬前來探望問候。當時，眾比丘見到眷屬前來，便互相讚歎說：『你們這些眷屬真是大獲善利，你們的村落中能夠有這樣殊勝美妙的僧眾在這裡安居。這位比丘證得了無常想，（一直到）證得了八解脫。』當時，這些眷屬聽了之後，說道：『聖者們！你們證得了這樣殊勝的果位嗎？』回答說：『都證得了。』當時，世俗的人們聽到證得了果位，都生起了愛慕之心，對於自己的父母妻子親屬卻不救濟，卻對眾比丘各自用飲食共同供養。 爾時世尊未入涅槃安住於世，與諸弟子二時大集：一謂五月十五日欲安居時，二謂八月十五日隨意了時。前安居者受教敕已，往詣城邑村坊聚落而作安居，至隨意了皆來**，隨所證獲皆悉自知，其未證者請求證法。近薜舍離（古印度城市名）安居苾芻，三月既滿作衣已竟，顏色憔悴形容羸瘦，執持衣缽往竹林村。既至村已，時諸苾芻遙見彼至，于同梵行者起憐愍心，遙唱善來，即前迎接，為持衣缽錫杖軍持並余雜物沙門資具，又問：『具壽（對出家人的尊稱）！仁等何處安居而得來至？』答言：『我于佛栗氏（古印度地名）聚落三月安居，今來至此。』問曰：『諸具壽！于

【English Translation】 English version: 'The perception of delight, the perception of suffering, the perception of abandonment, the perception of detachment, the perception of cessation, the perception of death, the perception of impurity, the perception of lividity, the perception of putrefaction and decay, the perception of being devoured by beasts, the perception of being smeared with blood, the perception of disintegration, the perception of white bones, the perception of emptiness; this Bhikshu (Buddhist monk) has attained the first Dhyana (state of meditation), the second Dhyana, the third Dhyana, the fourth Dhyana, has attained loving-kindness, compassion, joy, and equanimity, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception; this one has attained the four fruits (Sotapanna, Sakadagami, Anagami, Arhat), the six supernormal powers (divine eye, divine ear, knowing others' minds, remembering past lives, magical powers, extinction of outflows), and the eight liberations (liberation through contemplating external forms while having internal forms, liberation through contemplating external forms while having no internal forms, liberation through pure perception, liberation through the sphere of infinite space, liberation through the sphere of infinite consciousness, liberation through the sphere of nothingness, liberation through the sphere of neither perception nor non-perception, cessation of perception and feeling).' Later, those relatives came to visit and inquire. When the Bhikshus saw the relatives coming, they praised each other, saying, 'You relatives have gained great benefit, that in your village there is such a supremely wonderful Sangha (Buddhist monastic community) residing here. This Bhikshu has attained the perception of impermanence, and so on, up to attaining the eight liberations.' When those relatives heard this, they said, 'Venerable ones! Have you attained such supreme fruits?' They replied, 'We have all attained them.' When the laypeople heard that they had attained the fruits, they all developed admiration, but did not help their own parents, wives, and relatives, instead providing food and drink to the Bhikshus. At that time, the World-Honored One (Buddha) had not yet entered Nirvana (state of enlightenment) and was dwelling in the world, gathering with his disciples in two great assemblies: one on the fifteenth day of the fifth month, when they were about to enter the rainy season retreat, and the other on the fifteenth day of the eighth month, when they were about to end the rainy season retreat. Those who entered the retreat earlier received instructions and went to cities, towns, villages, and settlements to observe the retreat. When the retreat ended, they all came together, and each knew what they had attained. Those who had not attained anything requested the Dharma (teachings) for attainment. Bhikshus who had observed the retreat near Vaishali (ancient Indian city), after three months had passed and their robes were made, were pale and emaciated. Carrying their robes and bowls, they went to the Bamboo Grove Village. When they arrived at the village, the Bhikshus saw them from afar and, with compassion for their fellow practitioners, called out 'Welcome!' and went to greet them, carrying their robes, bowls, staffs, water pots, and other miscellaneous items and monastic necessities. They also asked, 'Venerable ones! Where did you observe the retreat and from where have you come?' They replied, 'We observed the retreat in the Vriji (ancient Indian region) settlement for three months and have now come here.' They asked, 'Venerable ones! In

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彼安居三月之內，乞求飲食不勞苦耶？」答曰：「雖于彼處得安樂住，然乞飲食甚大艱辛。」報曰：「實爾。目驗衰羸容色憔悴，唯知飲食定是難求。」時捕魚村五百苾芻既安居了，執持衣缽亦至此村，顏色鮮好容貌肥盛。諸苾芻見諸同梵行者，起憐愛心，遙唱善來，即前迎接，為持衣缽並余雜物，如前具問。乃至問言：「于捕魚村飲食易求安樂行不？」苾芻報曰：「我于彼住實得安樂，所求飲食易得不難。」報言：「具壽！目驗肥充容色光澤，準知飲食定是易求。」即便問曰：「今既時世饑饉飲食難求，父母妻子尚不相濟，何故食易得耶？」彼便答曰：「我于眷屬自相讚歎云：『此苾芻得無常想，乃至得八解脫。』」問曰：「所陳之事為實？為虛？」答言：「是虛。」問言：「具壽！仁等豈合為少飲食，實無上人法自稱得耶？」彼便答曰：「從合不合我等已作。」時諸苾芻樂少欲者，皆共譏嫌呵責非法：「云何汝等為貪飲食，實無上人法自稱得耶？」時諸苾芻白佛，佛以此緣集苾芻眾，知而故問如前廣說。佛問勝慧河邊諸苾芻曰：「汝諸苾芻！實無上人法自言得耶？」彼白佛言：「實爾。大德！」爾時世尊種種呵責：「諸苾芻！汝非沙門法、非隨順行，所不應為，非威儀、非出家者所作。汝諸苾芻！應知世間有三大

【現代漢語翻譯】 現代漢語譯本 『他們在那裡安居三個月，乞討食物不辛苦嗎？』他們回答說：『雖然在那裡住得很安樂，但是乞討食物非常艱難。』（其他苾芻）說：『確實如此。我們親眼看到你們衰弱、臉色憔悴，就知道食物一定是很難求得。』 當時，捕魚村的五百位苾芻（bhiksu，比丘）安居結束后，拿著衣缽也來到這個村子，他們臉色鮮潤，容貌豐滿。這些苾芻見到那些同修梵行的人，生起憐愛之心，遠遠地就唱著『善來』，立刻上前迎接，為他們拿著衣缽以及其他雜物，像之前一樣詢問。乃至問道：『在捕魚村容易乞討食物，生活安樂嗎？』 那些苾芻回答說：『我們在那裡住得很安樂，所求的食物容易得到，不困難。』（其他苾芻）說：『具壽（ayushman，對年長比丘的尊稱）！我們親眼看到你們肥胖豐滿，臉色光澤，就知道食物一定是容易求得。』 （其他苾芻）就問：『現在時局饑荒，食物難以求得，父母妻子尚且不能互相救濟，為什麼你們容易得到食物呢？』他們便回答說：『我們互相讚歎說：「這些苾芻得到了無常想，乃至得到了八解脫。」』 （其他苾芻）問：『你們所說的事情是真實的，還是虛假的？』他們回答說：『是虛假的。』（其他苾芻）問：『具壽！你們難道爲了少許食物，就自稱證得了實際上沒有證得的上人法（uttarimanussadhamma，超凡之法）嗎？』他們便回答說：『應不應該做，我們已經做了。』 當時，那些喜歡少欲的苾芻，都一起譏諷責罵這種非法行為：『你們怎麼能爲了貪圖食物，就自稱證得了實際上沒有證得的上人法呢？』當時，諸位苾芻稟告佛陀，佛陀因為這件事召集了苾芻僧眾，明知故問，像之前一樣詳細詢問。 佛陀問勝慧河邊的諸位苾芻說：『你們這些苾芻！真的自稱證得了實際上沒有證得的上人法嗎？』他們稟告佛陀說：『確實如此。大德！』 當時，世尊種種呵責：『諸位苾芻！你們所做的不是沙門（sramana，出家修行者）應有的行為，不隨順修行，不合乎威儀，不是出家人應該做的。諸位苾芻！應當知道世間有三大……』

【English Translation】 English version 『While dwelling there for three months, was it not difficult to beg for food?』 They replied, 『Although we lived comfortably there, begging for food was very difficult.』 (The others) said, 『Indeed. We saw with our own eyes that you were weak and your complexions were pale, so we knew that food must have been difficult to obtain.』 At that time, five hundred bhikshus (bhiksu, monks) from the fishing village, having completed their retreat, also arrived at this village with their robes and bowls. Their complexions were fresh and their appearances were plump. When these bhikshus saw those who practiced the holy life together, they felt compassion and chanted 『Welcome』 from afar, immediately going forward to greet them, carrying their robes and bowls and other belongings, asking as before. They even asked, 『Is it easy to beg for food and live comfortably in the fishing village?』 Those bhikshus replied, 『We lived comfortably there, and the food we sought was easy to obtain, not difficult.』 (The others) said, 『Ayushman (ayushman, term of respect for senior monks)! We saw with our own eyes that you are plump and your complexions are radiant, so we knew that food must have been easy to obtain.』 (The others) then asked, 『Now that there is a famine and food is difficult to obtain, and even parents and children cannot help each other, why is it easy for you to obtain food?』 They replied, 『We praised each other, saying, 「These bhikshus have attained the perception of impermanence, and even attained the eight liberations.」』 (The others) asked, 『Is what you said true or false?』 They replied, 『It is false.』 (The others) asked, 『Ayushman! Did you claim to have attained the superior human qualities (uttarimanussadhamma, superhuman attainments) that you had not actually attained, for the sake of a little food?』 They replied, 『Whether it was appropriate or not, we have already done it.』 At that time, those bhikshus who were content with little all criticized and rebuked this unlawful behavior, saying, 『How could you claim to have attained the superior human qualities that you had not actually attained, for the sake of greed for food?』 At that time, the bhikshus reported this to the Buddha, and the Buddha gathered the bhikshu sangha (bhikshu sangha, monastic community) because of this matter, knowingly asking in detail as before. The Buddha asked the bhikshus by the Sheng Hui River, 『You bhikshus! Did you really claim to have attained the superior human qualities that you had not actually attained?』 They reported to the Buddha, 『Indeed, Greatly Virtuous One!』 At that time, the World-Honored One (Buddha) rebuked them in various ways, 『You bhikshus! What you have done is not the behavior of a sramana (sramana, renunciate), does not accord with practice, is not in accordance with proper conduct, and is not what a renunciate should do. You bhikshus! You should know that there are three great …』

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賊。云何為三？諸苾芻！如有大賊，若百眾、千眾、若百千眾，便往到彼城邑聚落，穿墻開鎖偷盜他物、或時斷路傷殺、或時放火燒村、或破王庫藏、或劫掠城坊，是名第一大賊住在世間。諸苾芻！如有大賊，無百眾、無千眾、無百千眾，不往城邑聚落穿墻開鎖偷盜他物，亦不斷路燒村破王庫藏等，然取僧祇薪草花果及竹木等，賣以自活或與餘人，是名第二大賊住在世間。又諸苾芻！有其大賊，無百眾、無千眾、無百千眾，不往城邑聚落穿墻開鎖偷盜他物，乃至不取僧祇竹木等活命與人，然于自身實未證得上人之法妄說已得，是名第三大賊住在世間。汝諸苾芻！第一大賊、第二大賊不名大賊，是名小賊。汝諸苾芻！若實無上人法自稱得者，於人天魔梵沙門婆羅門中是極大賊。」

說伽他曰：

「實非阿羅漢，　　說言我身是， 　于諸人天中，　　是名為大賊。」

爾時世尊種種訶責彼苾芻已，告諸苾芻曰：「我觀十利，為諸聲聞二部弟子，于毗奈耶制其學處，應如是說：

「若復苾芻苾芻尼，實無知、無遍知，自知不得上人法寂靜聖者殊勝證悟智見安樂住，而言：『我知我見。』彼于異時若問、若不問，欲自清凈故，作如是說：『諸具壽！我實不知不見，言知言見，虛誑妄語。』得波羅市迦，

【現代漢語翻譯】 現代漢語譯本：佛陀說：『什麼是三種大賊呢？各位比丘！譬如有一個大盜，有幾百人、幾千人，甚至幾十萬人的團伙，他們去到城池村落，破墻開鎖，偷盜別人的財物，有時攔路搶劫殺人，有時放火燒燬村莊，或者攻破王室的倉庫，或者搶劫街市，這被稱為第一種住在世間的大賊。各位比丘！又如有大盜，沒有幾百人、幾千人，甚至幾十萬人的團伙，不去城池村落破墻開鎖偷盜別人的財物，也不攔路搶劫燒村攻破王室倉庫等，然而拿取僧團的柴草、花果以及竹木等物，賣掉來自己維持生計或者送給其他人，這被稱為第二種住在世間的大賊。還有各位比丘！有一種大盜，沒有幾百人、幾千人，甚至幾十萬人的團伙，不去城池村落破墻開鎖偷盜別人的財物，乃至不拿取僧團的竹木等物來活命或送人，然而對於自身實際上沒有證得的上人法（殊勝的修行境界）卻虛妄地說自己已經證得，這被稱為第三種住在世間的大賊。你們這些比丘！第一種大賊、第二種大賊不能稱為大賊，只能稱為小賊。你們這些比丘！如果實際上沒有證得殊勝的修行境界卻自稱已經證得的人，在人、天、魔、梵天、沙門（出家修行者）、婆羅門（祭司）中，是極大的盜賊。』 世尊說了偈頌： 『實際上不是阿羅漢（斷盡煩惱，證得解脫的聖者），卻說自己是阿羅漢，在人天大眾之中，這被稱為大賊。』 當時，世尊種種呵責那些比丘后，告訴各位比丘說：『我觀察到十種利益，爲了各位聲聞（聽聞佛法而修行的弟子）二部弟子（比丘和比丘尼），在毗奈耶（戒律）中制定學處（戒條），應當這樣說：』 『如果又有比丘或比丘尼，實際上沒有智慧、沒有遍知（對一切法完全瞭解），自己沒有證得上人法（殊勝的修行境界），即寂靜、聖者的殊勝證悟、智慧、見解和安樂的住處，卻說：『我知道，我看見。』他們在其他時候，無論被問或不被問，爲了自我清凈的緣故，這樣說：『各位具壽（對出家人的尊稱）！我實際上不知道，沒看見，卻說知道，說看見，這是虛假的謊言。』（犯了）波羅夷（最重的罪）。』

【English Translation】 English version: The Buddha said: 'What are the three great thieves? Bhikkhus (monks)! For example, there is a great thief, with hundreds, thousands, or even hundreds of thousands of followers. They go to cities and villages, break walls and open locks, steal other people's property, sometimes rob and kill on the road, sometimes set fire to villages, or break into royal treasuries, or loot city streets. This is called the first great thief living in the world. Bhikkhus! Again, there is a great thief, without hundreds, thousands, or hundreds of thousands of followers. They do not go to cities and villages to break walls and open locks to steal other people's property, nor do they rob and kill on the road, burn villages, or break into royal treasuries, etc. However, they take the Sangha's (community of monks) firewood, flowers, fruits, and bamboo, etc., and sell them to support themselves or give them to others. This is called the second great thief living in the world. Furthermore, bhikkhus! There is a great thief, without hundreds, thousands, or hundreds of thousands of followers. They do not go to cities and villages to break walls and open locks to steal other people's property, nor do they take the Sangha's bamboo, etc., to make a living or give to others. However, they falsely claim to have attained the superior human qualities (spiritual attainments) when they have not actually attained them. This is called the third great thief living in the world. You bhikkhus! The first great thief and the second great thief cannot be called great thieves; they can only be called small thieves. You bhikkhus! If someone has not actually attained superior human qualities but claims to have attained them, they are the greatest thief among humans, devas (gods), maras (demons), brahmas (divine beings), shramanas (ascetics), and brahmins (priests).' The World Honored One (Buddha) spoke the following verse: 'Actually not an Arhat (one who has extinguished all defilements and attained liberation), but says, 'I am an Arhat.' Among humans and devas, this is called a great thief.' At that time, the World Honored One, after variously rebuking those bhikkhus, told the bhikkhus: 'I have observed ten benefits, for the sake of the Shravaka (disciples who hear and practice the Dharma) disciples of both groups (bhikkhus and bhikkhunis), in the Vinaya (code of conduct), I establish the precepts, which should be stated as follows:' 'If again, a bhikkhu or bhikkhuni, actually without knowledge, without complete knowledge (omniscience), does not know or see the superior human qualities (spiritual attainments), namely, the peaceful, noble, superior realization, wisdom, insight, and blissful abiding, but says, 'I know, I see.' At other times, whether asked or not asked, for the sake of self-purification, they say: 'Venerable ones (term of respect for monks and nuns)! I actually did not know, did not see, but said I knew, said I saw. This is a false lie.' (This results in) Parajika (the most severe offense).'

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不應共住。」

爾時世尊為諸苾芻制學處已，時有眾多苾芻在阿蘭若住，受粗臥具勤策相應，得少自相寂止方便，世間作意折伏煩惱，欲染瞋恚不復現行。時彼即便更相告言：「具壽！汝今知不？阿蘭若中所應得者我今已得，我生已盡、梵行已立、所作已辦、不受後有。我今可舍蘭若處住聚落中。」便舍靜林就村居止。時彼數數見諸女人，又見凈人及諸求寂，共為雜住煩惱還起，欲染瞋恚還復現行。時彼諸人各作是念：「世尊為諸弟子于毗奈耶制其學處，廣如上說。」

時諸苾芻即相告曰：「我等住阿蘭若，受粗臥具勤策相應，得少自相寂止方便折伏煩惱，便棄靜林來至聚落。既觀諸境煩惱現行，如前廣說。豈非我等犯他勝耶？我等共詣具壽阿難陀所，以事陳告，如彼所說我當奉行。」即便到彼，問具壽阿難陀曰：「尊者知不？如佛世尊為諸弟子制其學處：若復苾芻，乃至波羅市迦不應共住。我等在阿蘭若煩惱不起，今來聚落煩惱還生，廣說如前。我皆有疑，豈非我等犯波羅市迦耶？我等共議，當問具壽阿難陀，如彼所說我當奉行。由是事故，我等今來至尊者所，詳欲咨決，豈非我等犯波羅市迦耶？」爾時具壽阿難陀聞諸苾芻說是事已，遂將諸苾芻往世尊所，頂禮佛足在一面座。時具壽阿難陀白佛言：「

【現代漢語翻譯】 『不應該一起居住。』

那時，世尊為眾比丘制定了學處之後，當時有很多比丘住在阿蘭若（遠離人煙的處所），接受粗糙的臥具，勤奮策勵修行，獲得少許的內心寂靜，通過世間作意來折伏煩惱，貪慾和嗔恚不再生起。當時他們就互相告知說：『具壽（對年長有德比丘的尊稱）！您現在知道嗎？阿蘭若中所應該得到的，我現在已經得到了，我生死已盡、梵行（清凈的修行）已經建立、該做的已經做完、不再受後世的輪迴。我現在可以捨棄蘭若處，住在聚落中了。』於是就捨棄了安靜的樹林，到村落中居住。

當時他們屢次見到各種女人，又見到凈人（負責寺院雜務的男子）以及求寂（沙彌），共同雜居在一起，煩惱又生起來了，貪慾和嗔恚又再次現行。當時他們各自這樣想：『世尊為弟子們在毗奈耶（戒律）中制定了學處，內容廣泛如上面所說。』

當時眾比丘互相告知說：『我們住在阿蘭若，接受粗糙的臥具，勤奮策勵修行，獲得少許的內心寂靜，折伏煩惱，就捨棄了安靜的樹林來到聚落。既然看到各種境界，煩惱就現行，如前面廣泛所說。難道不是我們犯了他勝罪（波羅夷，斷頭罪）嗎？我們一起去拜見具壽阿難陀（佛陀的十大弟子之一），把事情陳述告知他，按照他所說的，我們應當奉行。』於是就到了阿難陀那裡，問具壽阿難陀說：『尊者知道嗎？如佛世尊為弟子們制定了學處：如果比丘，乃至犯了波羅市迦（波羅夷，斷頭罪）不應該一起居住。我們在阿蘭若煩惱不生起，現在來到聚落煩惱又生起，廣泛如前面所說。我們都有疑問，難道不是我們犯了波羅市迦罪嗎？我們共同商議，應當問具壽阿難陀，按照他所說的，我們應當奉行。因為這個緣故，我們現在來到尊者這裡，詳細地想要請教決斷，難道不是我們犯了波羅市迦罪嗎？』

當時具壽阿難陀聽到眾比丘說了這件事後，就帶領眾比丘前往世尊那裡，頂禮佛足，在一旁坐下。當時具壽阿難陀對佛說：

【English Translation】 'They should not live together.'

At that time, after the World Honored One had established the precepts for the Bhikshus (monks), there were many Bhikshus living in the Aranya (secluded place), accepting coarse bedding, diligently striving in practice, obtaining a little inner tranquility, and subduing afflictions through worldly contemplation, so that desire and anger no longer arose. At that time, they told each other, 'Venerable ones! Do you know? What should be obtained in the Aranya, I have now obtained. My birth is exhausted, the Brahmacharya (pure conduct) is established, what needs to be done is done, and I will no longer be subject to future existence. I can now abandon the Aranya and live in a village.' Then they abandoned the quiet forest and went to live in villages.

At that time, they frequently saw various women, and also saw the Upasthanas (male attendants) and the Shramaneras (novice monks), living together in a mixed manner, and afflictions arose again, and desire and anger manifested again. At that time, they each thought, 'The World Honored One has established the precepts in the Vinaya (monastic code) for the disciples, as described extensively above.'

At that time, the Bhikshus told each other, 'We lived in the Aranya, accepted coarse bedding, diligently strived in practice, obtained a little inner tranquility, and subdued afflictions, and then abandoned the quiet forest and came to the village. Now that we see various objects, afflictions arise, as described extensively above. Haven't we committed a Parajika (defeat, expulsion) offense? Let us go together to see the Venerable Ananda (one of the Buddha's ten great disciples), and tell him the matter, and we shall follow what he says.' Then they went to Ananda and asked, 'Venerable one, do you know? As the Buddha, the World Honored One, has established the precepts for the disciples: If a Bhikshu, even if he has committed a Parajika offense, should not live together. When we were in the Aranya, afflictions did not arise, but now that we have come to the village, afflictions arise again, as described extensively above. We all have doubts, haven't we committed a Parajika offense? We have discussed together that we should ask the Venerable Ananda, and we shall follow what he says. For this reason, we have come to the Venerable one, wanting to inquire and decide in detail, haven't we committed a Parajika offense?'

At that time, the Venerable Ananda, having heard the Bhikshus speak of this matter, then led the Bhikshus to the World Honored One, prostrated at the Buddha's feet, and sat on one side. At that time, the Venerable Ananda said to the Buddha:

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世尊大德如是為諸苾芻于毗奈耶制其學處，若復苾芻廣說乃至得波羅市迦不應共住。此苾芻等在阿蘭若住，受邊際臥具，勤策相應，得少自相寂止方便，作意折伏煩惱，欲染瞋恚不復現行。時彼即便更相告言：『具壽！汝今知不？阿蘭若中所應得者我今已得，我生已盡、梵行已立、所作已辦、不受後有。我今宜舍蘭若住處往聚落中。』即便舍靜就村住處。時彼數數見諸女人，又見凈人及諸求寂，共為雜住，煩惱還起欲染現行。彼諸苾芻各生疑念：『將非我犯波羅市迦耶？』故來問我。我不敢決，咸來至此。大德世尊！將非彼犯極重罪耶？」世尊告曰：「阿難陀！除增上慢，彼無有犯。」爾時世尊種種方便，為愛樂戒者、為尊重戒者，隨順勸喻為說法已，告諸苾芻曰：「汝諸苾芻！如是應知，前是創製、此是隨開。我今為諸聲聞二部弟子，當如是說：

「若復苾芻尼，實無知、無遍知，自知不得上人法寂靜聖者殊勝證悟智見安樂住，而言：『我知我見。』彼于異時若問、若不問，欲自清凈故，作如是說：『諸具壽！我實不知不見，言知言見，虛誑妄語。』除增上慢，此苾芻尼亦得波羅市迦，不應共住。」

苾芻尼者，義如上說。

言無知者，謂不知色受想行識。

言無遍知者，謂不遍知色受想

【現代漢語翻譯】 現代漢語譯本：世尊大德為眾比丘在《毗奈耶》（Vinaya，戒律）中制定了學處（Siksa-pada，戒條），規定如果比丘犯了波羅市迦（Parajika，斷頭罪，最嚴重的罪行），就不應再共同居住。這些比丘住在阿蘭若（Aranya，寂靜處，指遠離人煙的修行場所），接受邊際臥具（指簡樸的住所），勤奮修行，相應地獲得少許自相寂止的方便，通過作意（Manasikara，專注）來折伏煩惱，使欲染和瞋恚不再生起。當時，他們互相告知說：『具壽（Ayusmat，對年長僧侶的尊稱）！你現在知道嗎？阿蘭若中應該得到的，我現在已經得到了，我生已盡、梵行已立、所作已辦、不受後有（指已經證得阿羅漢果）。我現在應該捨棄阿蘭若的住所，前往聚落中。』於是他們就捨棄了靜處，前往村落居住。在那裡，他們頻繁地見到各種女人，又見到凈人（Upasaka，男居士）以及求寂（Sramanera，沙彌），共同雜居，煩惱再次生起，欲染再次現行。這些比丘各自生起疑念：『難道我犯了波羅市迦罪嗎？』所以來問我。我不敢決斷，所以一起來到這裡。大德世尊！難道他們犯了極重的罪嗎？」世尊告訴阿難陀（Ananda，佛陀的十大弟子之一）說：『除了增上慢（Adhimana，未證言證），他們沒有犯任何罪。』當時，世尊用種種方便，為喜愛戒律者、為尊重戒律者，隨順勸喻，為他們說法后，告訴眾比丘說：『你們這些比丘！應當這樣理解，之前是創製戒律，現在是隨情況開許。我現在為聲聞（Sravaka，聽聞佛法而修行的弟子）二部弟子（比丘和比丘尼），應當這樣說： 『如果比丘尼，實際上沒有知、沒有遍知，自己沒有得到上人法（Uttara-manussa-dhamma，超凡的境界），即寂靜聖者的殊勝證悟智見安樂住，卻說：『我知道，我見到。』她在其他時候，無論被問或不被問，爲了自我清凈的緣故，這樣說：『諸位具壽！我實際上不知不見，卻說知說見，這是虛誑妄語。』除了增上慢，這位比丘尼也犯了波羅市迦罪，不應共同居住。』 比丘尼（Bhiksuni，女性出家人）的含義，如上所述。 所說的『無知』，是指不知色（Rupa，物質）、受（Vedana，感受）、想（Sanna，知覺）、行（Sankhara，意志）、識（Vinnana，意識）。 所說的『無遍知』，是指不遍知色、受、想、行、識。

【English Translation】 English version: The Blessed World-Honored One thus established the Siksa-padas (precepts) in the Vinaya (discipline) for the Bhiksus (monks), stating that if a Bhiksu commits a Parajika (defeat, the most severe offense), he should not reside together [with the Sangha]. These Bhiksus, dwelling in the Aranya (secluded place, a forest retreat), accepting remote lodgings, diligently practicing accordingly, attained a small measure of self-tranquility, using mindfulness (Manasikara, attention) to subdue afflictions, so that desire and hatred no longer arose. At that time, they informed each other, saying: 'Venerable ones (Ayusmat, term of respect for senior monks)! Do you know now? What should be attained in the Aranya, I have now attained. My birth is exhausted, the Brahmacarya (holy life) is established, what needed to be done is done, there is no more future existence (referring to attaining Arhatship).' Now I should abandon the Aranya dwelling and go to the villages.' Then they abandoned the quiet place and went to live in the villages. There, they frequently saw various women, and also saw Upasakas (male lay devotees) and Sramaneras (novice monks) living together in a mixed manner, and afflictions arose again, and desire manifested again. These Bhiksus each had doubts: 'Have I committed a Parajika?' Therefore, they came to ask me. I dared not decide, so we all came here. Blessed World-Honored One! Have they committed a very serious offense?' The World-Honored One told Ananda (one of the ten great disciples of the Buddha): 'Except for Adhimana (exaggerated view, claiming attainment without having attained), they have not committed any offense.' At that time, the World-Honored One, using various means, for those who loved the precepts, for those who respected the precepts, accordingly advised and exhorted them, and after teaching the Dharma, told the Bhiksus: 'You Bhiksus! You should understand in this way, the former was the initial establishment of the precepts, and this is the subsequent allowance according to circumstances. Now, for the two divisions of Sravaka (hearer, disciple who practices by listening to the Dharma) disciples (Bhiksus and Bhiksunis), I should say thus: 'If a Bhiksuni (nun), in reality, has no knowledge, no complete knowledge, and has not attained the Uttara-manussa-dhamma (superior human state), that is, the tranquil and holy one's excellent realization of wisdom, insight, and joyful abiding, but says: 'I know, I see.' At other times, whether asked or not asked, for the sake of self-purification, she says thus: 'Venerable ones! I actually do not know and do not see, but I said I know and I see, this is false and deceptive speech.' Except for Adhimana, this Bhiksuni also commits a Parajika, and should not reside together [with the Sangha].' The meaning of Bhiksuni (female monastic) is as explained above. What is meant by 'no knowledge' is not knowing Rupa (form, matter), Vedana (feeling), Sanna (perception), Sankhara (mental formations, volition), and Vinnana (consciousness). What is meant by 'no complete knowledge' is not completely knowing Rupa, Vedana, Sanna, Sankhara, and Vinnana.

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行識。

上人法者，上謂色界，在欲界上，無色界在色界上。人謂凡人。法者，謂五蓋等，能除此蓋名之為上。

寂靜者，謂是涅槃。言聖者，謂佛及聲聞。殊勝證悟者，謂四沙門果：預流、一來、不還、阿羅漢。智者，謂四智：苦智、集智、滅智、道智及余諸智。見者，謂四聖諦見。言安樂住者，謂四靜慮是修非生。

言我知者，謂知四諦法。而言我見者，謂見天、見龍、見藥叉、見羯路茶、健達婆、緊那羅、莫呼洛伽、鳩槃茶、羯吒布單那、畢舍遮鬼，我聞天聲乃至畢舍遮鬼，我往天處乃至畢舍遮處，彼諸天龍乃至畢舍遮來至我所，我與諸天等常為狎習共作言談，彼諸天等亦來就我常為狎習共作言談。其實未證而言我證，謂得無常想，廣說乃至得八解脫。

彼于異時者，謂是別時。

若問者，謂被他問。若不問者，謂自生悔恨，而懷憂惱。

欲自清凈者，謂希出罪。

作如是語：「具壽！我實不知。」者，謂意識也。我實不見者，謂眼根也。虛誑妄語者，是別異說。

除增上慢者，謂除增上慢人，實未證得自謂已得，由無誑心故不犯根本。

此者，謂指其人。

苾芻尼者，謂住苾芻尼性，廣說如上，乃至不應差作十二種人，是故名為不應共住。

【現代漢語翻譯】 現代漢語譯本 行識（Xing Shi）。

上人法者，『上』指的是（梵語名稱），位於欲界之上，沒有（梵語名稱）位於（梵語名稱）之上。『人』指的是凡人。『法』指的是五蓋等，能夠去除這些蓋障，就稱之為『上』。

寂靜，指的是涅槃（Nirvana）。聖者，指的是佛（Buddha）以及聲聞（Sravaka）。殊勝證悟者，指的是四沙門果（Four Fruits of Asceticism）：預流（Srotaapanna）、一來（Sakrdagamin）、不還（Anagamin）、阿羅漢（Arhat）。智者，指的是四智：苦智、集智、滅智、道智以及其餘諸智。見者，指的是對四聖諦（Four Noble Truths）的見解。安樂住，指的是四靜慮（Four Dhyanas），是修習所得而非自然產生。

『我知』，指的是知曉四諦法。『我見』，指的是見到天（Deva）、龍（Naga）、藥叉（Yaksa）、羯路茶（Garuda）、健達婆（Gandharva）、緊那羅（Kinnara）、莫呼洛伽（Mahoraga）、鳩槃茶（Kumbhanda）、羯吒布單那（Katakaputana）、畢舍遮鬼（Pisaca），我聽到天人的聲音乃至畢舍遮鬼的聲音，我前往天人的處所乃至畢舍遮鬼的處所，那些天龍乃至畢舍遮來到我的住所，我與諸天等經常親近交往，共同交談，那些天人等也來接近我，經常親近交往，共同交談。實際上並未證得卻說自己已經證得，指的是獲得無常想，廣泛地說乃至獲得八解脫。

『彼于異時』，指的是其他時間。

『若問者』，指的是被他人詢問。『若不問者』，指的是自己產生後悔，並且懷有憂愁煩惱。

『欲自清凈者』，指的是希望消除罪過。

說這樣的話：『具壽（Ayushman）！我實在不知。』，指的是意識。『我實在不見』，指的是眼根。『虛誑妄語』，是別樣的說法。

『除增上慢者』，指的是去除具有增上慢的人，實際上沒有證得卻自認為已經證得，因為沒有欺騙的心，所以不犯根本戒。

『此者』，指的是這個人。

『苾芻尼（Bhiksuni）』，指的是安住于苾芻尼的身份，廣泛地說如上文所述，乃至不應該差遣作為十二種人，因此稱為不應該共同居住。

【English Translation】 English version 行識 (Xing Shi).

『Superior Person's Dharma』 means 『Superior』 refers to (梵語名稱), which is above the Desire Realm; there is no (梵語名稱) above (梵語名稱). 『Person』 refers to ordinary people. 『Dharma』 refers to the Five Coverings, etc.; being able to remove these coverings is called 『Superior.』

『Tranquility』 refers to Nirvana (Nirvana). 『Sage』 refers to the Buddha (Buddha) and Sravakas (Sravaka). 『Superior Enlightenment』 refers to the Four Fruits of Asceticism (Four Fruits of Asceticism): Srotaapanna (Srotaapanna), Sakrdagamin (Sakrdagamin), Anagamin (Anagamin), Arhat (Arhat). 『Wise Person』 refers to the Four Wisdoms: Wisdom of Suffering, Wisdom of Accumulation, Wisdom of Cessation, Wisdom of the Path, and all other wisdoms. 『Seer』 refers to the seeing of the Four Noble Truths (Four Noble Truths). 『Dwelling in Peace and Happiness』 refers to the Four Dhyanas (Four Dhyanas), which are cultivated and not naturally arising.

『I know』 refers to knowing the Four Noble Truths. 『I see』 refers to seeing Devas (Deva), Nagas (Naga), Yakshas (Yaksa), Garudas (Garuda), Gandharvas (Gandharva), Kinnaras (Kinnara), Mahoragas (Mahoraga), Kumbhandas (Kumbhanda), Katakapatanas (Katakaputana), Pisacas (Pisaca); I hear the voices of Devas and even the voices of Pisacas; I go to the places of Devas and even the places of Pisacas; those Devas, Nagas, and even Pisacas come to my place; I and the Devas, etc., are often intimate and converse together; those Devas, etc., also come to me, often intimate and converse together. In reality, not having attained, yet saying I have attained, refers to obtaining the thought of impermanence, broadly speaking, even obtaining the Eight Liberations.

『At another time』 refers to another time.

『If asked』 refers to being asked by others. 『If not asked』 refers to generating regret oneself and harboring sorrow and vexation.

『Desiring to purify oneself』 refers to hoping to eliminate offenses.

Speaking such words: 『Ayushman (Ayushman)! I truly do not know,』 refers to consciousness. 『I truly do not see』 refers to the eye faculty. 『False and deceitful speech』 is a different way of speaking.

『Removing increased arrogance』 refers to removing those with increased arrogance, who in reality have not attained but think they have attained; because there is no deceitful mind, they do not violate the fundamental precepts.

『This one』 refers to that person.

『Bhiksuni (Bhiksuni)』 refers to abiding in the state of a Bhiksuni, broadly speaking as mentioned above, and should not be sent to act as the twelve types of people; therefore, it is called not to be lived with together.

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此中犯相其事云何？

攝頌曰：

見相阿蘭若，　　舍中受妙座； 　能知于自相，　　方便顯其身。

若苾芻尼，如是樂欲、如是忍可，作如是語：「我見諸天乃至羯吒布單那。」者，得波羅市迦。乃至：「我見糞掃鬼。」者，得窣吐羅底也。若苾芻尼如是樂欲、如是忍可，作如是語：「我聞諸天乃至羯吒布單那。」者，得波羅市迦。乃至糞掃鬼者，得窣吐羅底也。若苾芻尼妄心作如是語：「我詣天處乃至羯吒布單那處。」者，得波羅市迦。乃至糞掃鬼處者，得窣吐羅底也。若苾芻尼妄心作如是語：「諸天來至我所，乃至羯吒布單那來至我所。」者，得波羅市迦。乃至糞掃鬼者，得窣吐羅底也。若苾芻尼妄心作如是語：「我共諸天常為狎習共作言談，乃至羯吒布單那。」者，得波羅市迦。若云糞掃鬼者，得窣吐羅底也。若苾芻尼妄心作如是語：「諸天來共我常為狎習共作言說，乃至羯吒布單那者。」得波羅市迦。若云糞掃鬼者，得窣吐羅底也。若苾芻尼妄心，實不得無常想而言我得者，得波羅市迦。乃至妄言得俱解脫，皆波羅市迦。苾芻尼妄心作如是語：「有多苾芻尼，若在村坊、或阿蘭若處住，多被非人之所嬈亂，于中若得預流、一來、不還、阿羅漢果者，非人即不嬈亂。我在彼處，不被

【現代漢語翻譯】 現代漢語譯本

此中犯相之事是怎樣的呢？ 　　總結偈語說： 　　『見到種種景象，在寂靜的阿蘭若（Aranya，意為寂靜處），在房舍中享受美妙的座位； 　　能夠了解自己的真實狀態，方便地顯現自身。』 　　如果比丘尼（Bhiksuni，意為女性出家人）如此喜愛、如此認可，並說出這樣的話：『我見到諸天（Deva，意為天神），乃至羯吒布單那（Kataputana，一種鬼的名字）。』，就犯了波羅市迦（Parajika，意為斷頭罪，最嚴重的罪）。乃至說：『我見到糞掃鬼。』，就犯了窣吐羅底也（Sthullatyaya，意為粗罪）。如果比丘尼如此喜愛、如此認可，並說出這樣的話：『我聽到諸天，乃至羯吒布單那。』，就犯了波羅市迦。乃至聽到糞掃鬼，就犯了窣吐羅底也。如果比丘尼心懷妄想，說出這樣的話：『我前往天處，乃至羯吒布單那處。』，就犯了波羅市迦。乃至前往糞掃鬼處，就犯了窣吐羅底也。如果比丘尼心懷妄想，說出這樣的話：『諸天來到我這裡，乃至羯吒布單那來到我這裡。』，就犯了波羅市迦。乃至糞掃鬼來到我這裡，就犯了窣吐羅底也。如果比丘尼心懷妄想，說出這樣的話：『我與諸天常常親近嬉戲，共同交談，乃至與羯吒布單那。』，就犯了波羅市迦。如果說是與糞掃鬼，就犯了窣吐羅底也。如果比丘尼心懷妄想，說出這樣的話：『諸天來與我常常親近嬉戲，共同交談，乃至與羯吒布單那。』，就犯了波羅市迦。如果說是與糞掃鬼，就犯了窣吐羅底也。如果比丘尼心懷妄想，實際上沒有得到無常想，卻說自己得到了，就犯了波羅市迦。乃至妄言得到俱解脫（Ubhato-vimutta，意為身心都解脫），都犯波羅市迦。比丘尼心懷妄想，說出這樣的話：『有很多比丘尼，如果在村落或阿蘭若處居住，常常被非人（Amanussa，意為非人類）所擾亂，在這些比丘尼中，如果有人證得了預流（Sotapanna，意為入流果）、一來（Sakadagami，意為一來果）、不還（Anagami，意為不還果）、阿羅漢（Arhat，意為無學果）果位，非人就不會再擾亂她們。我住在那個地方，不被擾亂。

【English Translation】 English version

What are the circumstances of committing an offense in this regard? The summary verse says: 'Seeing various sights, in the quiet Aranya (quiet place), enjoying a wonderful seat in the dwelling; Being able to understand one's true state, skillfully manifesting oneself.' If a Bhiksuni (female monastic) has such desires and such acceptance, and speaks thus: 'I see the Devas (gods), even Kataputana (name of a ghost),' she commits a Parajika (defeat, the most severe offense). Even saying, 'I see a ghost of refuse,' she commits a Sthullatyaya (grave offense). If a Bhiksuni has such desires and such acceptance, and speaks thus: 'I hear the Devas, even Kataputana,' she commits a Parajika. Even hearing a ghost of refuse, she commits a Sthullatyaya. If a Bhiksuni, with a deluded mind, speaks thus: 'I go to the place of the Devas, even the place of Kataputana,' she commits a Parajika. Even going to the place of a ghost of refuse, she commits a Sthullatyaya. If a Bhiksuni, with a deluded mind, speaks thus: 'The Devas come to me, even Kataputana comes to me,' she commits a Parajika. Even a ghost of refuse comes to me, she commits a Sthullatyaya. If a Bhiksuni, with a deluded mind, speaks thus: 'I often intimately associate and converse with the Devas, even with Kataputana,' she commits a Parajika. If she says it is with a ghost of refuse, she commits a Sthullatyaya. If a Bhiksuni, with a deluded mind, speaks thus: 'The Devas come and often intimately associate and converse with me, even with Kataputana,' she commits a Parajika. If she says it is with a ghost of refuse, she commits a Sthullatyaya. If a Bhiksuni, with a deluded mind, has not actually attained the perception of impermanence but says she has, she commits a Parajika. Even falsely claiming to have attained Ubhato-vimutta (liberation of both mind and body), all constitute Parajika offenses. If a Bhiksuni, with a deluded mind, speaks thus: 'There are many Bhiksunis who, if residing in villages or Aranya, are often disturbed by Amanussa (non-human beings). Among these Bhiksunis, if someone attains the Sotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner), or Arhat (worthy one) fruit, the non-humans will no longer disturb them. I live in that place, and I am not disturbed.'

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非人之所嬈亂。」者，得波羅市迦。若苾芻尼妄心作如是語：「于某舍中受他請食，敷設雜綵勝妙之座，若得四果者方就其座而受飲食，我亦得彼勝妙座食。」者，是苾芻尼得波羅市迦。若有眾多苾芻尼，在阿蘭若村中而住，少於自相而心得定，以世俗道伏除煩惱，欲貪瞋恚而不現行。苾芻尼妄心作如是語：「我亦在彼阿蘭若住，得少自相定，以世俗道伏除煩惱，欲貪瞋恚亦不現行。」者，得波羅市迦。若苾芻尼妄心欲自顯己，作如是語：「有苾芻尼親見諸天。」不言：「是我。」得窣吐羅底也。如是乃至見羯吒布單那，不言是我者，得窣吐羅底也。乃至糞掃鬼者，得惡作罪。若苾芻尼妄心作如是語：「有苾芻尼聞諸天聲。」不言是我，得窣吐羅底也。如是乃至聞羯吒布單那，不言是我者，得窣吐羅底也。乃至糞掃鬼，得惡作罪。若苾芻尼妄心作如是語：「苾芻尼往詣天處。」不言是我者，得窣吐羅底也。乃至羯吒布單那處，得窣吐羅底也。乃至糞掃鬼者，得惡作罪。若苾芻尼妄心作如是語：「有苾芻尼諸天來就。」乃至羯吒布單那，不言是我，得窣吐羅底也。若糞掃鬼者，得惡作罪。若苾芻尼妄心作如是語：「有苾芻尼常往天處，共諸天言談議論，乃至羯吒布單那，不言是我者，得窣吐羅底也。若糞掃鬼者，得惡作

【現代漢語翻譯】 現代漢語譯本 『非人之所嬈亂』，觸犯波羅市迦（Parajika，斷頭罪）。如果比丘尼（Bhikkhuni，女性出家人）妄語說：『在某家接受邀請，食物豐盛，座位華麗，只有證得四果（Sotapanna, Sakadagami, Anagami, Arahat，須陀洹、斯陀含、阿那含、阿羅漢）的人才能坐那個座位接受飲食，我也得到了那種華麗的座位和食物。』這位比丘尼觸犯波羅市迦。 如果有許多比丘尼住在阿蘭若（Aranya，寂靜處）村落中，稍微能夠通過觀察自相而獲得禪定，用世俗的方法來降伏煩惱，使貪慾、嗔恚不表現出來。比丘尼妄語說：『我也住在那個阿蘭若，稍微能夠通過觀察自相而獲得禪定，用世俗的方法來降伏煩惱，使貪慾、嗔恚也不表現出來。』觸犯波羅市迦。 如果比丘尼妄語想要炫耀自己，說：『有比丘尼親眼見到諸天（Deva，天神）。』但不說是『我』，觸犯窣吐羅底也（Sthullatyaya，粗罪）。像這樣，乃至見到羯吒布單那（Kataputana，臭鬼），不說是『我』，觸犯窣吐羅底也。乃至見到糞掃鬼（Pisasca，食糞鬼），觸犯惡作罪（Dukkata，小罪）。 如果比丘尼妄語說：『有比丘尼聽到諸天的聲音。』但不說是『我』，觸犯窣吐羅底也。像這樣，乃至聽到羯吒布單那的聲音，不說是『我』，觸犯窣吐羅底也。乃至聽到糞掃鬼的聲音，觸犯惡作罪。 如果比丘尼妄語說：『有比丘尼前往天處。』但不說是『我』，觸犯窣吐羅底也。乃至前往羯吒布單那處，觸犯窣吐羅底也。乃至前往糞掃鬼處，觸犯惡作罪。 如果比丘尼妄語說：『有諸天來拜訪比丘尼。』乃至羯吒布單那來拜訪，但不說是『我』，觸犯窣吐羅底也。如果是糞掃鬼來拜訪，觸犯惡作罪。 如果比丘尼妄語說：『有比丘尼經常前往天處，和諸天交談議論，乃至羯吒布單那，但不說是『我』，觸犯窣吐羅底也。如果是糞掃鬼，觸犯惡作

【English Translation】 English version 『Not disturbed by non-humans,』 incurs a Parajika (expulsion). If a Bhikkhuni (female monastic) falsely says: 『In a certain house, I received an invitation to eat, with elaborate and exquisite seats. Only those who have attained the Four Fruits (Sotapanna, Sakadagami, Anagami, Arahat) may sit on those seats and receive food. I also obtained those exquisite seats and food,』 that Bhikkhuni incurs a Parajika. If there are many Bhikkhunis dwelling in an Aranya (secluded) village, who have attained some Samadhi (concentration) through observing their own characteristics, and who subdue their defilements using worldly methods, so that greed, hatred, and delusion do not manifest. If a Bhikkhuni falsely says: 『I also dwell in that Aranya, and have attained some Samadhi through observing my own characteristics, and subdue my defilements using worldly methods, so that greed, hatred, and delusion do not manifest,』 she incurs a Parajika. If a Bhikkhuni falsely, wishing to boast about herself, says: 『There is a Bhikkhuni who has personally seen the Devas (gods),』 but does not say 『It is I,』 she incurs a Sthullatyaya (serious offense). Likewise, even if she sees a Kataputana (corpse demon), but does not say 『It is I,』 she incurs a Sthullatyaya. Even if she sees a Pisasca (feces-eating ghost), she incurs a Dukkata (minor offense). If a Bhikkhuni falsely says: 『There is a Bhikkhuni who has heard the voices of the Devas,』 but does not say 『It is I,』 she incurs a Sthullatyaya. Likewise, even if she hears the voice of a Kataputana, but does not say 『It is I,』 she incurs a Sthullatyaya. Even if she hears the voice of a Pisasca, she incurs a Dukkata. If a Bhikkhuni falsely says: 『There is a Bhikkhuni who goes to the place of the Devas,』 but does not say 『It is I,』 she incurs a Sthullatyaya. Even if she goes to the place of the Kataputana, she incurs a Sthullatyaya. Even if she goes to the place of the Pisasca, she incurs a Dukkata. If a Bhikkhuni falsely says: 『There are Devas who come to visit a Bhikkhuni,』 even if Kataputanas come to visit, but she does not say 『It is I,』 she incurs a Sthullatyaya. If it is a Pisasca who comes to visit, she incurs a Dukkata. If a Bhikkhuni falsely says: 『There is a Bhikkhuni who often goes to the place of the Devas, and converses and discusses with the Devas,』 even if it is with Kataputanas, but she does not say 『It is I,』 she incurs a Sthullatyaya. If it is a Pisasca, she incurs a Dukkata.

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罪。」若苾芻尼妄心作如是語：「有苾芻尼諸天來就言談議論，乃至羯吒布單那。」不言是我者，得窣吐羅底也。糞掃鬼同前。若苾芻尼妄心作如是語：「有苾芻尼得無常想，如前廣說乃至得八解脫。」不言是我，是苾芻尼得窣吐羅底也。如有眾多苾芻尼在阿蘭若村住，常被非人之所嬈亂，中有苾芻尼得四果者，不被非人之所嬈亂。苾芻尼妄心作如是語：「有苾芻尼在彼村住，不被非人之所嬈亂。」不言是我，得窣吐羅底也。若有眾多苾芻尼在俗舍中，坐勝妙座而受其食，皆獲四果。苾芻尼妄心作如是語：「有苾芻尼于彼舍中受勝妙座。」不言是我者，得窣吐羅底也。若諸苾芻尼在阿蘭若村住，得少自相定，以世俗道伏除煩惱，欲貪瞋恚亦不現行，不言是我者，得窣吐羅底也。若苾芻尼妄心作如是語：「有苾芻尼在彼村住，得少自相定，乃至煩惱皆不現行。」不言是我者，得窣吐羅底也。

根本說一切有部苾芻尼毗奈耶卷第四 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第五

三藏法師義凈奉　制譯

摩觸學處第五

緣在室羅伐城，世尊猶未制諸苾芻尼不住阿蘭若。如世尊說：「我今為利益悲愍諸聲聞故，所應作者皆已

【現代漢語翻譯】 現代漢語譯本 『罪。』如果比丘尼虛妄地這樣說：『有比丘尼有諸天來和她交談議論，乃至羯吒布單那（Kataputana，一種鬼的名字）。』但沒有說是自己，就犯了窣吐羅底也（Sthullatyaya，一種罪名）。糞掃鬼（一種鬼的名字）的情況與此相同。如果比丘尼虛妄地這樣說：『有比丘尼證得了無常想，如前面廣泛所說，乃至證得了八解脫。』但沒有說是自己，這位比丘尼就犯了窣吐羅底也（Sthullatyaya）。如果有很多比丘尼住在阿蘭若村（Aranya，指遠離人煙的村落），經常被非人所擾亂，其中有比丘尼證得了四果，不被非人所擾亂。比丘尼虛妄地這樣說：『有比丘尼在那村裡住，不被非人所擾亂。』但沒有說是自己，就犯了窣吐羅底也（Sthullatyaya）。如果有很多比丘尼在俗舍中，坐在殊勝美妙的座位上接受供養的食物，都獲得了四果。比丘尼虛妄地這樣說：『有比丘尼在那俗舍中接受殊勝美妙的座位。』但沒有說是自己，就犯了窣吐羅底也（Sthullatyaya）。如果諸位比丘尼在阿蘭若村（Aranya）居住，獲得了少許的自相定，用世俗的方法伏除煩惱，貪慾、嗔恚也不再現行，但沒有說是自己，就犯了窣吐羅底也（Sthullatyaya）。如果比丘尼虛妄地這樣說：『有比丘尼在那村裡住，獲得了少許的自相定，乃至煩惱都不再現行。』但沒有說是自己，就犯了窣吐羅底也（Sthullatyaya）。 《根本說一切有部苾芻尼毗奈耶》卷第四 大正藏第 23 冊 No. 1443 《根本說一切有部苾芻尼毗奈耶》

《根本說一切有部苾芻尼毗奈耶》卷第五

三藏法師義凈奉　制譯

摩觸學處第五

因緣發生在室羅伐城（Sravasti），世尊還沒有制定比丘尼不能住在阿蘭若（Aranya）的規定。正如世尊所說：『我現在爲了利益和憐憫諸位聲聞，所應該做的事情都已經做完。』

【English Translation】 English version 『Sin.』 If a Bhikshuni, with a deluded mind, speaks thus: 『There is a Bhikshuni whom the Devas come to converse and discuss with, even Kataputana (Kataputana, a type of ghost).』 But does not say it is herself, she commits a Sthullatyaya (Sthullatyaya, a type of offense). The case of the Pamsukulika ghost (a type of ghost) is the same as above. If a Bhikshuni, with a deluded mind, speaks thus: 『There is a Bhikshuni who has attained the perception of impermanence, as explained extensively before, even attaining the eight liberations.』 But does not say it is herself, this Bhikshuni commits a Sthullatyaya (Sthullatyaya). If there are many Bhikshunis living in an Aranya village (Aranya, referring to a village far from human habitation), who are constantly disturbed by non-humans, and among them there is a Bhikshuni who has attained the four fruits, who is not disturbed by non-humans. The Bhikshuni, with a deluded mind, speaks thus: 『There is a Bhikshuni living in that village who is not disturbed by non-humans.』 But does not say it is herself, she commits a Sthullatyaya (Sthullatyaya). If there are many Bhikshunis in a layperson's house, sitting on excellent and wonderful seats and receiving food, and all of them attain the four fruits. The Bhikshuni, with a deluded mind, speaks thus: 『There is a Bhikshuni in that layperson's house who receives excellent and wonderful seats.』 But does not say it is herself, she commits a Sthullatyaya (Sthullatyaya). If the Bhikshunis live in an Aranya village (Aranya), and attain a little of the self-characteristic concentration, and subdue afflictions with worldly methods, and greed, hatred, and anger do not manifest, but does not say it is herself, she commits a Sthullatyaya (Sthullatyaya). If a Bhikshuni, with a deluded mind, speaks thus: 『There is a Bhikshuni living in that village who has attained a little of the self-characteristic concentration, and even afflictions do not manifest.』 But does not say it is herself, she commits a Sthullatyaya (Sthullatyaya). The Fourth Volume of the Mulasarvastivada Bhikshuni Vinaya Taisho Tripitaka Volume 23, No. 1443, Mulasarvastivada Bhikshuni Vinaya

The Fifth Volume of the Mulasarvastivada Bhikshuni Vinaya

Translated under Imperial Order by the Tripitaka Master Yijing

The Fifth Training Rule on Touching

The circumstances occurred in Sravasti (Sravasti). The World-Honored One had not yet established the rule that Bhikshunis could not reside in Aranya (Aranya). As the World-Honored One said: 『Now, for the benefit and compassion of all the Sravakas, all that should be done has been done.』

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作訖。汝等亦應如是作意，可依蘭若、或於樹下空閑靜處、山間巖窟及草蘊中、或居敞露或住林野，靜慮而住，勿為放逸后為自悔。此即是我之所教誨。」諸苾芻尼，皆詣蘭若宴默靜心。時蓮花色尼不離欲染。未出家時，顏容端正、儀貌超絕、眾人愛樂，得五百金錢，方與男子共為歡會。時有婆羅門子，見蓮花色情極染著，告言：「情樂共作交歡。」蓮花色曰：「君若求歡，可持五百金錢。」報言：「我今無錢。」蓮花色曰：「可去求覓方宜來此。」彼往傭力。於時具壽大目乾連，令蓮花色尼斷諸惡法置涅槃路，超出三界離諸欲染，證解脫樂成阿羅漢，每往暗林宴默習定而住，受解脫樂。其婆羅門子，傭力經求得金錢五百，還來追訪蓮花色尼。聞已出家，持五百錢詣尼等中，問言：「蓮花色尼今在何處？」諸尼報曰：「彼在暗林。」婆羅門子尋至尼邊，見在樹下宴默而住，便即告言：「我今具持五百金錢，可見同歡。」蓮花色曰：「婆羅門子！斯之惡法我已捨棄。」又即問曰：「仁於我身有何樂見而生染欲？」婆羅門子言：「我甚愛樂聖者眉眼。」蓮花色尼以神通力，出己眼睛置於掌內，告曰：「仁今於此肉團有何所樂？」婆羅門子見情生忿恚，告言：「禿沙門女而作幻術。」卷打尼頭舍之而去。即以此緣白尼，尼白

【現代漢語翻譯】 現代漢語譯本 做完這些，你們也應當這樣用心。可以依靠蘭若（Aranya，寂靜處）、或者在樹下空閑安靜的地方、山間巖窟以及草叢中、或者居住在空曠的地方或者住在林野，安靜地思考而住，不要放逸，之後後悔。這就是我對你們的教誨。』眾位比丘尼，都前往蘭若宴息靜心。當時蓮花色尼（Utpalavarna，比丘尼的名字）沒有離開慾望的污染。未出家時，容貌端正、儀態超絕、眾人喜愛，得到五百金錢，才與男子一同歡會。當時有一位婆羅門子（Brahmin，印度教祭司種姓的男子），看見蓮花色情慾極重，告訴她說：『情愛快樂共同享受。』蓮花色說：『你如果求歡，可以拿來五百金錢。』婆羅門子回答說：『我現在沒有錢。』蓮花色說：『可以去尋找籌集，方便的時候再來這裡。』他前往做僱工。當時具壽大目乾連（Mahāmaudgalyāyana，佛陀的十大弟子之一），讓蓮花色尼斷除各種惡法，安置在涅槃（Nirvana，佛教術語，指解脫）的道路上，超出三界，離開各種慾望的污染，證得解脫的快樂，成為阿羅漢（Arhat，佛教術語，指斷盡煩惱，證得解脫的聖者），經常前往黑暗的樹林宴息靜心而住，享受解脫的快樂。那位婆羅門子，做僱工經過籌集得到金錢五百，回來尋找蓮花色尼。聽說她已經出家，拿著五百錢前往比丘尼們那裡，問道：『蓮花色尼現在在哪裡？』眾位比丘尼回答說：『她在暗林。』婆羅門子尋找來到比丘尼身邊，看見她在樹下宴息而住，便立即告訴她說：『我現在已經具備五百金錢，可以一起同樂。』蓮花色說：『婆羅門子！這種惡法我已經捨棄。』又立即問道：『你對我的身體有什麼可樂見的而生起染欲？』婆羅門子說：『我非常喜愛聖者的眉眼。』蓮花色尼用神通力，取出自己的眼睛放在掌內，告訴他說：『你現在對這個肉團有什麼可樂的？』婆羅門子看見後心生憤怒，告訴她說：『禿頭的沙門（Sramana，指佛教出家人）女子竟然使用幻術。』擊打比丘尼的頭部，捨棄她而離去。隨即以此因緣稟告眾比丘尼，眾比丘尼稟告佛陀。

【English Translation】 English version Having done this, you should also apply your minds in this way. You may rely on an Aranya (Aranya, a quiet place), or in a vacant and quiet place under a tree, in mountain caves and among grass clumps, or dwell in open spaces or live in forests, abide in quiet contemplation, do not be negligent and later regret it. This is what I teach you.' All the Bhikshunis (Bhikshuni, a female monastic), went to the Aranya to rest and quiet their minds. At that time, the Bhikshuni Utpalavarna (Utpalavarna, name of a Bhikshuni) had not left the defilement of desire. Before she left home, her appearance was dignified, her demeanor was outstanding, and she was loved by many. She received five hundred gold coins before she would share joy with a man. At that time, there was a Brahmin (Brahmin, a male of the priestly caste in Hinduism) who saw that Utpalavarna was extremely attached to lust, and told her: 'Let us share the pleasure of love together.' Utpalavarna said: 'If you seek pleasure, you can bring five hundred gold coins.' The Brahmin replied: 'I have no money now.' Utpalavarna said: 'You can go and seek to gather it, and come here when it is convenient.' He went to work as a laborer. At that time, the Venerable Mahāmaudgalyāyana (Mahāmaudgalyāyana, one of the Buddha's ten great disciples), caused the Bhikshuni Utpalavarna to cut off all evil dharmas and placed her on the path of Nirvana (Nirvana, Buddhist term for liberation), transcending the three realms, leaving all defilements of desire, attaining the joy of liberation, and becoming an Arhat (Arhat, Buddhist term for a saint who has exhausted afflictions and attained liberation), often going to the dark forest to rest and quietly practice meditation, enjoying the joy of liberation. That Brahmin, after working as a laborer, obtained five hundred gold coins and returned to seek Utpalavarna. Hearing that she had left home, he took the five hundred coins to the Bhikshunis and asked: 'Where is the Bhikshuni Utpalavarna now?' The Bhikshunis replied: 'She is in the dark forest.' The Brahmin sought and came to the Bhikshuni, saw her resting under a tree, and immediately told her: 'I now have five hundred gold coins, we can share joy together.' Utpalavarna said: 'Brahmin! I have already abandoned this evil dharma.' She then asked: 'What is there in my body that you find pleasurable and give rise to desire?' The Brahmin said: 'I greatly love the saint's eyebrows and eyes.' The Bhikshuni Utpalavarna, with her supernatural power, took out her own eyes and placed them in her palm, and told him: 'What is there in this lump of flesh that you find pleasurable?' The Brahmin, seeing this, became angry and told her: 'The bald Sramana (Sramana, refers to a Buddhist monastic) woman is using illusions.' He struck the Bhikshuni's head, abandoned her, and left. He then reported this incident to the Bhikshunis, and the Bhikshunis reported it to the Buddha.

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苾芻，苾芻白佛。佛告諸苾芻尼：「譬如肉團棄四衢路鳥獸皆集，女人亦爾。由是義故，諸苾芻尼不應住阿蘭若。」

世尊既制苾芻尼不許住阿蘭若，於時諸苾芻尼便入室羅伐城，于衢路中而為宴坐，為惡男子及竊盜者之所逼惱。以緣白佛，佛言：「應置尼寺。」

於此城中有長者毗舍佉，信心深厚，見尼問言：「聖者！有何所須？」諸苾芻尼具陳其事，毗舍佉聞，白言：「聖者！我有寬廣居住處所，至寺成時，哀愍我故，愿見就住。」諸尼便詣而為居止，毗舍佉每日詣苾芻尼處以申敬禮。毗舍佉儀貌端正，珠髻難陀尼見時心便染著，身現患狀入房而臥。毗舍佉晨朝早起巡禮佛塔，便入寺中，見一尼守寺，余皆乞食，便即頂禮，問言：「聖者！諸尼何去？」報曰：「皆出乞食。」毗舍佉即欲出寺，珠髻難陀尼便於房中大聲呻喚，毗舍佉聞情懷悲愍，便往守寺尼所，白言：「聖者！房中是誰大聲呻喚？」答曰：「房有病尼。」聞已入房，虔誠敬禮，問言：「聖者！有何所苦？」尼曰：「我之患苦，卒難申說。」報言：「何不醫療？」尼曰：「此不可治。」毗舍佉言：「聖者！其藥豈難得耶？」尼曰：「不難，然我之愿求不可得。」毗舍佉言：「聖者！既為出家，如是盡形應從他求湯藥飲食衣服臥具。如世尊

【現代漢語翻譯】 現代漢語譯本 比丘（Bhikkhu，佛教僧侶），比丘稟告佛陀。佛陀告訴各位比丘尼（Bhikkhuni，佛教女僧侶）: 『譬如一塊肉被丟棄在四通八達的道路上，鳥獸都會聚集過來，女人也是如此。因為這個緣故，各位比丘尼不應該住在阿蘭若（Aranya，寂靜處，指遠離人煙的修行場所）。』 世尊（Bhagavan，佛陀的尊稱）已經禁止比丘尼住在阿蘭若，當時各位比丘尼便進入室羅伐城（Sravasti，古印度城市），在道路中間宴坐，被惡劣的男子和竊賊所騷擾。因此將情況稟告佛陀，佛陀說: 『應該設定尼寺。』 在這個城中有一位長者（長者，古印度對富裕且有德行的人的稱呼）名叫毗舍佉（Visakha），信心深厚，見到比丘尼便問道: 『聖者！有什麼需要我幫忙的嗎？』各位比丘尼詳細地陳述了情況，毗舍佉聽后，說道: 『聖者！我有一處寬敞的住所，等到寺廟建成的時候，請各位慈悲我，願意來這裡居住。』各位比丘尼便前往那裡居住，毗舍佉每天都到比丘尼的住所表達敬意。毗舍佉儀容端正，珠髻難陀尼（Kundalakesi，一位比丘尼的名字）見到他時心中便產生了愛慕之情，身體表現出患病的樣子，進入房間躺臥。毗舍佉早晨早起巡禮佛塔，便進入寺廟中，見到一位比丘尼在守寺，其餘的比丘尼都出去乞食了，他便立刻頂禮，問道: 『聖者！各位比丘尼都去哪裡了？』守寺的比丘尼回答說: 『都出去乞食了。』毗舍佉正要離開寺廟，珠髻難陀尼便在房間里大聲呻吟，毗舍佉聽到後心懷悲憫，便前往守寺的比丘尼那裡，說道: 『聖者！房間里是誰在發出大聲的呻吟？』回答說: 『房間里有一位生病的比丘尼。』聽後進入房間，虔誠地敬禮，問道: 『聖者！有什麼痛苦？』比丘尼說: 『我的患病痛苦，難以說出口。』毗舍佉說: 『為什麼不治療呢？』比丘尼說: 『這無法醫治。』毗舍佉說: 『聖者！難道是藥很難得到嗎？』比丘尼說: 『不難，但是我的願望無法實現。』毗舍佉說: 『聖者！既然已經出家，這樣一生都應該向他人尋求湯藥、飲食、衣服、臥具。就像世尊

【English Translation】 English version Bhikkhus (Buddhist monks), a Bhikkhu reported to the Buddha. The Buddha told the Bhikkhunis (Buddhist nuns): 'It is like a piece of meat discarded on a crossroads, where birds and beasts will gather. Women are the same. For this reason, Bhikkhunis should not live in Aranyas (quiet places, referring to places of practice far from human habitation).' The Blessed One (Bhagavan, an honorific title for the Buddha) has already forbidden Bhikkhunis from living in Aranyas. At that time, the Bhikkhunis entered Sravasti (an ancient Indian city) and sat in the middle of the road, harassed by wicked men and thieves. Therefore, they reported the situation to the Buddha, who said: 'A nunnery should be established.' In this city, there was a wealthy householder (a term for a wealthy and virtuous person in ancient India) named Visakha, who had deep faith. Upon seeing the Bhikkhunis, he asked: 'Venerable ones! Is there anything I can help with?' The Bhikkhunis explained the situation in detail. After hearing this, Visakha said: 'Venerable ones! I have a spacious residence. When the monastery is completed, please have compassion on me and be willing to live here.' The Bhikkhunis then went there to reside, and Visakha visited the Bhikkhunis' residence every day to express his respect. Visakha had a dignified appearance, and Kundalakesi (a Bhikkhuni's name) developed affection for him upon seeing him. She showed signs of illness and lay down in her room. Visakha got up early in the morning to circumambulate the stupa and then entered the monastery. He saw one Bhikkhuni guarding the monastery, while the others had gone out for alms. He immediately prostrated himself and asked: 'Venerable one! Where have the Bhikkhunis gone?' The Bhikkhuni guarding the monastery replied: 'They have all gone out for alms.' As Visakha was about to leave the monastery, Kundalakesi groaned loudly in her room. Visakha felt compassion upon hearing this and went to the Bhikkhuni guarding the monastery, saying: 'Venerable one! Who is groaning loudly in the room?' She replied: 'There is a sick Bhikkhuni in the room.' After hearing this, he entered the room, respectfully bowed, and asked: 'Venerable one! What is your suffering?' The Bhikkhuni said: 'My suffering is difficult to express.' Visakha said: 'Why not seek medical treatment?' The Bhikkhuni said: 'It cannot be cured.' Visakha said: 'Venerable one! Is the medicine difficult to obtain?' The Bhikkhuni said: 'It is not difficult, but my wish cannot be fulfilled.' Visakha said: 'Venerable one! Since you have renounced the world, you should seek medicine, food, clothing, and bedding from others throughout your life. Just like the Blessed One'

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說：『應從凈人受。』聖者所須但令我辦，我自惠施。」尼曰：「誠如所言，知法之人亦須斟量。」毗舍佉聞已倍生敬重，嘆言：「奇哉！苾芻尼甚為少欲。」便禮尼足，而說伽他曰：

「我于聖者所，　　今發凈信心； 　縱使須身肉，　　我亦能相惠。」

時毗舍佉說斯頌已，尼出鄙言：「請為惡法。」彼聞掩耳，白言：「聖者！勿於我所而說此言。」尼曰：「爾有意樂，但作強言。」毗舍佉即欲出去，尼復告曰：「若不隨順，且來扼頭及諸支體。」彼便扼頭，尼受樂想。余尼入見，毗舍佉羞恥低頭而出，即以此緣告諸苾芻，苾芻白佛。佛以此緣集苾芻尼眾，諸佛常法知而故問，告珠髻難陀苾芻尼曰：「汝實如此作斯不端嚴事耶？」白言：「實爾。」世尊訶責：「汝所為者，非沙門女法、非隨順行、非凈行法。」種種訶責已，告諸苾芻尼：「我觀十利，廣說乃至於聲聞尼毗奈耶制其學處，應如是說：

「若復苾芻尼自有染心，共染心男子，從目已下、膝已上，作受樂心身相摩觸、若極摩觸。于如是事，此苾芻尼亦得波羅市迦，不應共住。」

苾芻尼義廣如上說，乃至白四羯磨受近圓。

若復苾芻尼者，謂有染心尼情纏染欲。

共染心男子者，謂是丈夫亦有欲心。

從目已

【現代漢語翻譯】 現代漢語譯本： 毗舍佉說：『應該從清凈的男子那裡接受供養。』聖者您所需要的，只要告訴我，我自會佈施。』苾芻尼說：『確實如你所說，但知法的人也需要仔細斟酌。』毗舍佉聽后更加敬重，讚歎道：『真奇妙啊！這位苾芻尼真是少欲知足。』便禮拜苾芻尼的腳，並說了這首偈頌： 『我對聖者您，如今生起清凈的信心；即使需要我的身肉，我也能佈施。』 當時，毗舍佉說完這首偈頌后，苾芻尼說了粗鄙的話：『請為我做不好的事情。』毗舍佉聽了摀住耳朵，說道：『聖者！請不要在我這裡說這樣的話。』苾芻尼說：『你心裡是願意的，只是嘴上強硬罷了。』毗舍佉正要離開，苾芻尼又說：『如果不順從我，就來掐你的脖子和各個肢體。』於是苾芻尼便掐她的脖子，而那個苾芻尼卻生起快樂的想法。其他苾芻尼進來看到，毗舍佉感到羞恥，低著頭走了出去，就把這件事告訴了各位苾芻，苾芻又稟告了佛陀。佛陀因為這件事召集了所有的苾芻尼，諸佛通常的做法是明明知道還要詢問，於是告訴珠髻難陀（Ratnacūḍā-nanda）苾芻尼說：『你真的做了這樣不端莊的事情嗎？』她回答說：『確實如此。』世尊呵斥道：『你所做的事情，不是沙門尼應該做的，不隨順修行，也不是清凈的修行。』經過種種呵斥后，告訴各位苾芻尼：『我觀察到十種利益，廣泛地說，乃至爲了聲聞尼（Śrāvakabhikṣuṇī）制定毗奈耶（Vinaya，戒律），應該這樣說： 『如果某個苾芻尼自己有染污的心，與有染污心的男子，從眼睛以下、膝蓋以上，做出帶有受樂之心的身體互相摩擦、或者極度摩擦的行為。對於這樣的事情，這位苾芻尼也犯了波羅市迦（Pārājika，極重罪），不應該共同居住。』 關於苾芻尼的定義，廣泛的解釋如上所述，乃至通過白四羯磨（jñapti-caturtha-karma）接受近圓戒（upasampadā）。 『如果某個苾芻尼』，指的是有染污心的尼，被情慾纏繞。 『與有染污心的男子』，指的是那個丈夫也有慾望。 『從眼睛以下』

【English Translation】 English version: Visakha said, 'One should receive from a pure man.' 'Whatever the venerable one needs, just let me know, and I will give it myself.' The Bhikshuni said, 'Indeed, as you say, those who know the Dharma must also consider carefully.' Visakha, upon hearing this, became even more respectful and exclaimed, 'How wonderful! This Bhikshuni is truly content with little.' Then she bowed at the Bhikshuni's feet and spoke this verse: 'Towards the venerable one, I now generate pure faith; even if my own flesh is needed, I am able to give it.' At that time, after Visakha spoke this verse, the Bhikshuni spoke vulgar words: 'Please do evil deeds for me.' Upon hearing this, she covered her ears and said, 'Venerable one! Please do not say such words to me.' The Bhikshuni said, 'You are willing in your heart, but you are just being stubborn in words.' Visakha was about to leave, but the Bhikshuni said again, 'If you do not comply, I will come and strangle your neck and limbs.' Then the Bhikshuni strangled her neck, and that Bhikshuni had thoughts of pleasure. Other Bhikshunis came in and saw this, and Visakha, feeling ashamed, lowered her head and went out, and told all the Bhikshus about this matter, and the Bhikshus reported it to the Buddha. The Buddha, because of this matter, gathered all the Bhikshunis, and the usual practice of all Buddhas is to ask even when they know, and so he said to the Bhikshuni Ratnacūḍā-nanda (珠髻難陀): 'Did you really do such an unseemly thing?' She replied, 'Indeed, I did.' The World Honored One rebuked her: 'What you have done is not what a Shramani (沙門尼) should do, it is not in accordance with practice, nor is it pure practice.' After various rebukes, he told all the Bhikshunis: 'I have observed ten benefits, speaking broadly, even to establishing the Vinaya (毗奈耶, monastic discipline) for the Śrāvakabhikṣuṇī (聲聞尼), it should be said thus: 'If a Bhikshuni herself has a defiled mind, and with a man who has a defiled mind, from below the eyes to above the knees, engages in bodily contact with a mind of pleasure, or extreme contact. For such a matter, this Bhikshuni also commits a Pārājika (波羅市迦, expulsion offense), and should not live together.' The definition of Bhikshuni is explained extensively as above, up to receiving full ordination (upasampadā, 近圓戒) through jñapti-caturtha-karma (白四羯磨). 'If a Bhikshuni', refers to a Bhikshuni with a defiled mind, entangled in passion. 'With a man who has a defiled mind', refers to that husband also having desire. 'From below the eyes'

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下膝已上者，謂指身份齊。

身相摩觸作受樂心者，謂受觸樂。若極摩觸者，謂於是事堅相摩觸，得根本罪。

此中犯相其事云何？

若苾芻尼有染心，與染心男子。目已下、膝已上，身相摩觸，或極摩觸、堅相摩觸，得根本罪。若苾芻尼有染心，與無染心男子，身相摩觸，得窣吐羅底也。若苾芻尼無染心，男子或有染心或無染心，尼觸，防心者無犯。若尼有病，男為摩身，尼起染心，得惡作罪。無染心者無犯，及病惱所纏者無犯。

攝頌曰：

兩俱有染心，　　目已下至膝， 　若相摩觸者，　　此獲根本罪。 　若尼有染心，　　男子無淫意， 　尼共相摩觸，　　此得吐羅愆。 　二俱無染意，　　或男有染心， 　假使尼觸時，　　防心故無犯。 　苾芻尼病患，　　男子為摩身， 　尼若起染心，　　當招惡作罪。

八事成犯學處第六

佛在室羅伐城。時此城中有一賣香男子，容儀端正聚妻未久。苾芻尼吐罹難陀，因行遇見便生染愛，問言：「男子！汝聚妻幾時？彼何形狀？夫婦兩人共相愛不？」答言：「聖者！道俗路殊，何勞問此？」尼曰：「汝與我娶，豈不樂哉！」頻言調弄令生染著，遂共期款：「可向尼寺某門，某房是我住處，共我相見。」答曰：「勿令

【現代漢語翻譯】 現代漢語譯本：膝蓋以上的部分，指的是身體的部位。

如果身體互相摩擦時產生快樂的想法，這就是感受觸控的快樂。如果過度摩擦，指的是在這種情況下，堅決地互相摩擦，就會犯根本罪（Mūlāpatti）。

這種情況下的犯相是什麼樣的呢？

如果比丘尼（Bhikshuni，佛教女出家人）有染污心，與有染污心的男子，在眼睛以下、膝蓋以上的身體部位互相摩擦，或者過度摩擦、堅決地互相摩擦，就會犯根本罪。如果比丘尼有染污心，與沒有染污心的男子，身體互相摩擦，就會犯窣吐羅底也（Sthūlātyaya，一種較輕的罪）。如果比丘尼沒有染污心，男子或者有染污心或者沒有染污心，比丘尼觸控他，如果能守護自己的心，就沒有罪。如果比丘尼生病，男子為她按摩身體，比丘尼生起染污心，就會犯惡作罪（Duṣkṛta，一種輕微的罪）。如果沒有染污心，就沒有罪，以及被疾病困擾的人也沒有罪。

總結偈語說：

雙方都有染污心，眼睛以下到膝蓋，如果互相摩擦，就會犯根本罪。 如果比丘尼有染污心，男子沒有淫慾的想法，比丘尼互相摩擦，就會犯窣吐羅底也罪。 雙方都沒有染污的想法，或者男子有染污心，即使比丘尼觸控他時，如果能守護自己的心，就沒有罪。 比丘尼生病，男子為她按摩身體，比丘尼如果生起染污心，就會招致惡作罪。

八事成犯學處第六

佛陀（Buddha）在室羅伐城（Śrāvastī）。當時這個城中有一個賣香的男子，容貌端正，娶妻不久。比丘尼吐罹難陀（Thullananda），因為行走時遇見他，便生起染愛之心，問道：『男子！你娶妻多久了？她長什麼樣子？你們夫妻兩人互相愛慕嗎？』男子回答說：『聖者！出家人和俗人的道路不同，何必問這些呢？』比丘尼說：『你娶我，難道不快樂嗎？』多次言語調戲，讓他產生染著之心，於是共同約定：『可以到尼寺的某個門，某個房間是我住的地方，和我相見。』男子回答說：『不要讓』

【English Translation】 English version: The part above the knee refers to the division of the body.

If one experiences a feeling of pleasure when bodies touch and rub against each other, this is considered enjoying the pleasure of touch. If there is excessive rubbing, meaning a firm and resolute rubbing in this situation, it constitutes a fundamental offense (Mūlāpatti).

What constitutes an offense in this context?

If a Bhikshuni (Buddhist nun) with a defiled mind engages in physical contact with a man who also has a defiled mind, touching or rubbing each other's bodies from below the eyes to above the knees, or engaging in excessive or firm rubbing, it constitutes a fundamental offense. If a Bhikshuni with a defiled mind engages in physical contact with a man who does not have a defiled mind, it constitutes a Sthūlātyaya (a lesser offense). If a Bhikshuni does not have a defiled mind, and the man either has or does not have a defiled mind, there is no offense for the Bhikshuni if she guards her mind while touching him. If a Bhikshuni is ill and a man massages her body, and the Bhikshuni develops a defiled mind, she commits a Duṣkṛta (a minor offense). If she does not have a defiled mind, there is no offense, and there is no offense for those afflicted by illness.

The summary verse says:

If both have defiled minds, from below the eyes to the knees, if they rub against each other, they commit a fundamental offense. If the Bhikshuni has a defiled mind, and the man has no lustful intent, and the Bhikshuni rubs against him, she commits a Sthūlātyaya offense. If neither has a defiled mind, or the man has a defiled mind, even if the Bhikshuni touches him, there is no offense if she guards her mind. If a Bhikshuni is ill and a man massages her body, and the Bhikshuni develops a defiled mind, she incurs a Duṣkṛta offense.

The Sixth Section on Offenses Arising from Eight Circumstances

The Buddha was in Śrāvastī. At that time, there was a man in the city who sold incense, was handsome, and had been married for a short time. The Bhikshuni Thullananda, encountering him while walking, developed a defiled love for him and asked, 'Man! How long have you been married? What does she look like? Do you and your wife love each other?' The man replied, 'Reverend one! The paths of the monastic and the layperson are different, why bother asking about this?' The Bhikshuni said, 'Would it not be joyful if you married me?' She repeatedly teased him, causing him to develop attachment, and they made an agreement: 'You can come to a certain gate of the nunnery, a certain room is where I live, and meet me.' The man replied, 'Do not let'

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外人覺知私事。」尼曰：「汝豈搖鈴來入寺耶？」尼便歸寺，男子至暮遂赴彼期到尼房所，尼既見已喚入室中藏於床下。尼諸弟子來至房外，而為請白，教授既訖還入房中，見尼入來從床下起，尼妄謂賊遂便驚怖，答曰：「我非是賊是共期人。」染心內發遂抱其尼臥于床上，尼作是念：「我為眾首，率伏諸人並由戒德，我破尸羅更何所用？諸人知已並皆棄擲。」報言：「少年！且見相放。」隨言即放，尼蹋其胸倒地歐血，尼出大叫唱言：「仁等應知！我已降魔摧伏怨敵。」諸尼聞已起來共問：「大姊！證得阿羅漢果耶？」答曰：「不得。」又問：「汝證不還、一來、預流果耶？」答言：「不得。」又問：「廣設供養請世尊耶？」答言：「不請。」尼曰：「若爾，汝作何事？」即示彼男子：「此人入我房中，我以腳蹋令其歐血。」諸尼見已即答言：「汝若不自引入，此人豈能至此寺內？」諸苾芻尼眾皆譏嫌曰：「汝作惡業事，我不隨喜。」尼白苾芻，苾芻白佛。佛以此緣集諸尼眾，觀知利益，問言：「苾芻尼！汝實作此非法事不？」白言：「是實。」佛即訶責：「汝作不凈行、非隨順事、非沙門女行，非出家人所應作事。」世尊種種訶責已，即告諸苾芻尼曰：「我觀十利，于聲聞尼毗奈耶，廣說乃至制其學處，應如是說

【現代漢語翻譯】 現代漢語譯本 『外人覺知私事。』尼（比丘尼）曰：『汝豈搖鈴來入寺耶？』尼便歸寺，男子至暮遂赴彼期到尼房所，尼既見已喚入室中藏於床下。尼諸弟子來至房外，而為請白，教授既訖還入房中，見尼入來從床下起，尼妄謂賊遂便驚怖，答曰：『我非是賊是共期人。』染心內發遂抱其尼臥于床上，尼作是念：『我為眾首，率伏諸人並由戒德，我破尸羅（戒律），更何所用？諸人知已並皆棄擲。』報言：『少年！且見相放。』隨言即放，尼蹋其胸倒地歐血，尼出大叫唱言：『仁等應知！我已降魔摧伏怨敵。』諸尼聞已起來共問：『大姊！證得阿羅漢果耶？』答曰：『不得。』又問：『汝證不還、一來、預流果耶？』答言：『不得。』又問：『廣設供養請世尊耶？』答言：『不請。』尼曰：『若爾，汝作何事？』即示彼男子：『此人入我房中，我以腳蹋令其歐血。』諸尼見已即答言：『汝若不自引入，此人豈能至此寺內？』諸苾芻尼眾皆譏嫌曰：『汝作惡業事，我不隨喜。』尼白苾芻（比丘），苾芻白佛。佛以此緣集諸尼眾，觀知利益，問言：『苾芻尼！汝實作此非法事不？』白言：『是實。』佛即訶責：『汝作不凈行、非隨順事、非沙門女行，非出家人所應作事。』世尊種種訶責已，即告諸苾芻尼曰：『我觀十利，于聲聞尼毗奈耶（戒律），廣說乃至制其學處，應如是說。』 有人察覺了私情。比丘尼說：『你難道是搖著鈴進寺廟的嗎？』比丘尼便回到寺廟，男子到了晚上就按照約定來到比丘尼的房間，比丘尼見到后就叫他進入房間藏在床下。比丘尼的弟子們來到房間外面，請求開示，教授完畢后回到房間，看見比丘尼進來就從床下出來，比丘尼錯誤地以為是賊，於是驚恐，回答說：『我不是賊，是約好的人。』情慾在內心爆發，於是抱著比丘尼躺在床上，比丘尼心想：『我作為僧團的首領，帶領和約束大家都是依靠戒律的德行，我如果破壞了戒律，還有什麼用呢？大家知道了都會拋棄我。』（比丘尼）說：『少年！請放開我。』（少年）聽了就放開了，比丘尼用腳踢他的胸口，（少年）倒在地上吐血，比丘尼大聲叫喊說：『各位應該知道！我已經降伏了魔，摧毀了怨敵。』眾比丘尼聽了，起來一起問：『大姐！你證得了阿羅漢果了嗎？』回答說：『沒有。』又問：『你證得了不還果、一來果、預流果了嗎？』回答說：『沒有。』又問：『你廣設供養，請了世尊了嗎？』回答說：『沒有請。』比丘尼說：『如果這樣，你做了什麼事？』（比丘尼）就指著那個男子說：『這個人進入我的房間，我用腳踢他，讓他吐血。』眾比丘尼見了就回答說：『如果你不自己引誘他，這個人怎麼能到這個寺廟裡來呢？』眾比丘尼都譏諷責怪說：『你做了惡業的事，我不隨喜。』比丘尼稟告比丘，比丘稟告佛陀。佛陀因為這件事召集眾比丘尼，觀察了其中的利弊，問道：『比丘尼！你真的做了這種非法的事嗎？』回答說：『是真的。』佛陀就呵斥說：『你做了不清凈的行為、不隨順的事情、不是沙門女的行為，不是出家人應該做的事情。』世尊種種呵斥之後，就告訴眾比丘尼說：『我觀察了十種利益，在聲聞尼的戒律中，廣泛地說明乃至制定了學處，應該這樣說。』

【English Translation】 English version 『Outsiders are aware of private matters.』 The Bhikkhuni (Buddhist nun) said, 『Did you come into the temple ringing a bell?』 The Bhikkhuni then returned to the temple. As evening approached, the man went to the Bhikkhuni's room as agreed. When the Bhikkhuni saw him, she called him into the room and hid him under the bed. The Bhikkhuni's disciples came to the outside of the room to request teachings. After the teachings were finished, she returned to the room and saw the Bhikkhuni coming in. He got up from under the bed. The Bhikkhuni mistakenly thought he was a thief and became frightened. He replied, 『I am not a thief; I am the person you arranged to meet.』 His lustful thoughts arose, and he embraced the Bhikkhuni and lay on the bed. The Bhikkhuni thought to herself, 『I am the leader of the community, and I lead and subdue people through the virtue of the precepts. If I break the Śīla (moral discipline), what use am I? Everyone will abandon me when they find out.』 She said, 『Young man! Please let me go.』 As soon as she said this, he let her go. The Bhikkhuni kicked him in the chest, and he fell to the ground, vomiting blood. The Bhikkhuni cried out loudly, saying, 『You should know! I have subdued the demon and destroyed the enemy.』 When the Bhikkhunis heard this, they got up and asked together, 『Sister! Have you attained the Arhat fruit?』 She replied, 『No.』 They asked again, 『Have you attained the Anāgāmi (Non-Returner), Sakṛdāgāmi (Once-Returner), or Srotaāpanna (Stream-Enterer) fruit?』 She replied, 『No.』 They asked again, 『Did you make extensive offerings and invite the World Honored One?』 She replied, 『I did not invite.』 The Bhikkhunis said, 『If so, what did you do?』 She pointed to the man and said, 『This man entered my room, and I kicked him with my foot, causing him to vomit blood.』 When the Bhikkhunis saw this, they replied, 『If you had not invited him yourself, how could this man have come to this temple?』 All the Bhikkhunis criticized and blamed her, saying, 『You have committed an evil deed; I do not rejoice in it.』 The Bhikkhuni reported to the Bhikkhus (Buddhist monks), and the Bhikkhus reported to the Buddha. The Buddha gathered the Bhikkhuni community because of this incident, observed the benefits and drawbacks, and asked, 『Bhikkhuni! Did you really commit this unlawful act?』 She replied, 『It is true.』 The Buddha then rebuked her, saying, 『You have engaged in impure conduct, unseemly behavior, not the conduct of a female renunciant, not something that a renunciant should do.』 After the World Honored One had rebuked her in various ways, he said to the Bhikkhunis, 『I have observed ten benefits, and in the Vinaya (monastic rules) for Śrāmaṇerī (female novices), I will extensively explain and even establish the precepts, which should be stated as follows.』

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「若復苾芻尼自有染心，共染心男子，掉舉、戲、笑、指其處所、定時、現相、來去丈夫情相許可、在可行非處縱身而臥，如是八事共相領受。若苾芻尼作是事者，亦得波羅市迦，不應共住。」

若復苾芻尼者，謂吐罹難陀苾芻尼，或復余尼。

共染心男子者，二俱有染起欲纏心。

一、掉舉者，謂相掉觸。二、戲者，謂相戲弄。三、笑者，謂共言笑。四、指處所者，謂向某園某神堂處。五、定時者，謂旦午等。六、現相者，汝若見我新剃髮時、披服赤衣手持油缽，知事成就。七、來去丈夫情相許可者，謂相愛樂。八、在可行非處者，謂處障蔽堪得行淫。縱身而臥者，謂以身授彼交通事。

如是八事共相領受者，謂作斯八事皆有染心，故言領受。

尼等義如上。此中犯相，若作前七事，一一皆得窣吐羅底也罪。作第八時，便得重罪。

攝頌曰：

掉舉及戲笑、　　指處所定時、 　現相來去人、　　屏處縱身臥， 　前七得粗罪，　　第八不可治。

覆藏他罪學處第七

緣處同前。時善友苾芻尼謗具壽實力子，取其自言被眾驅擯，舍道歸俗。彼有尼妹名曰小友，于余尼所見有徒眾共相教授，告諸尼曰：「向使我姊不歸俗者，亦當教授如是門徒。」諸

【現代漢語翻譯】 現代漢語譯本： 『如果又有比丘尼（Bhikshuni，女性出家人）自己有染污之心，與有染污之心的男子，進行掉舉、戲笑、指明處所、約定時間、顯現暗號、傳遞愛意、在可以行不凈行的地方放縱身體而臥，像這樣八件事共同接受。如果比丘尼做了這些事，也觸犯了波羅夷（Parajika，斷頭罪），不應該共同居住。』

『如果又有比丘尼』，指的是吐罹難陀（Thullananda）比丘尼，或者其他的比丘尼。

『與有染污之心的男子』，是指雙方都有染污之心，生起被慾望纏縛的心。

一、『掉舉』，是指互相掉弄、觸碰。二、『戲』，是指互相戲弄。三、『笑』，是指共同言笑。四、『指處所』，是指指向某個花園或某個神堂等處所。五、『定時』，是指約定早晨、中午等時間。六、『現相』，是指『你如果看到我新剃頭髮時、披著紅色衣服、手持油缽，就知道事情成了』。七、『傳遞愛意的丈夫情相許可』，是指互相愛慕。八、『在可行非處』，是指在隱蔽的地方，可以進行淫慾行為。『放縱身體而臥』，是指以身體交給對方，進行性行為。

『像這樣八件事共同接受』，是指做這八件事都有染污之心，所以說是『接受』。

比丘尼等的含義如上所述。這裡面的犯相是，如果做了前面七件事，每一件都會犯下窣吐羅底也（Sthullatyaya，粗罪）。如果做了第八件事，就犯下重罪。

總結偈頌說：

掉舉以及戲和笑，指明處所和定時， 顯現暗號傳遞情，隱蔽之處縱身臥， 前七犯下粗重罪，第八重罪不可治。

覆藏他人罪行學處第七

緣起地點與之前相同。當時，善友比丘尼誹謗具壽實力子（Ayushman Saktiputra），說他自己說被僧團驅逐，捨棄佛道還俗。他有個尼姑妹妹名叫小友，在其他尼姑那裡看到有徒眾共同學習教授，就告訴那些尼姑說：『如果我姐姐沒有還俗，也會像這樣教授門徒。』

【English Translation】 English version: 『If again a Bhikshuni (female monastic) with her own defiled mind, together with a man of defiled mind, engages in excitement, joking, laughing, pointing out a place, setting a time, showing a sign, conveying mutual affection, and lies down in a secluded place suitable for unrighteous conduct, thus accepting these eight things together. If a Bhikshuni does these things, she also commits Parajika (defeat, expulsion), and should not live together.』

『If again a Bhikshuni』 refers to Thullananda Bhikshuni, or another Bhikshuni.

『Together with a man of defiled mind』 means that both have defiled minds, giving rise to a mind bound by desire.

One, 『excitement』 refers to mutual agitation and touching. Two, 『joking』 refers to mutual jesting. Three, 『laughing』 refers to laughing together. Four, 『pointing out a place』 refers to pointing to a certain garden or a certain shrine. Five, 『setting a time』 refers to setting a time such as morning or noon. Six, 『showing a sign』 refers to 『If you see me newly shaved, wearing red robes, and holding an oil bowl, know that the matter is accomplished.』 Seven, 『conveying mutual affection』 refers to mutual love and delight. Eight, 『in a place suitable for unrighteous conduct』 refers to a secluded place where sexual misconduct can occur. 『Lies down』 refers to offering the body to him for sexual intercourse.

『Accepting these eight things together』 means that in doing these eight things, there is a defiled mind, hence the term 『accepting.』

The meaning of Bhikshuni etc. is as above. Regarding the offenses here, if the first seven things are done, each one incurs a Sthullatyaya (grave offense). If the eighth thing is done, then a grave offense is incurred.

The summary verse says:

Excitement, joking, and laughter, pointing out a place and setting a time, Showing a sign and conveying affection, lying down in a secluded place, The first seven incur a grave offense, the eighth is incurable.

The seventh training rule on concealing the offenses of others.

The setting is the same as before. At that time, the Bhikshuni Shanyou (Good Friend) slandered the Venerable Saktiputra (Powerful Son), saying that he himself said he was expelled by the Sangha and abandoned the path to return to lay life. He had a Bhikshuni sister named Xiaoyou (Little Friend), who saw that other Bhikshunis had disciples who were being taught together, and she told those Bhikshunis, 『If my sister had not returned to lay life, she would also be teaching disciples like this.』

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尼告曰：「何須稱此破戒尼名？」報言：「聖者！我亦先知犯他勝罪，由是我親而不陳說。如有頌曰：

「『雖見怨家過，　　仁者尚不言， 　　何況是我親，　　能說其私事？』」

以事白佛，乃至世尊問實訶責，制其學處，應如是說：

「若復苾芻尼，先知他苾芻尼犯他勝罪而不曾說。彼身死後、若歸俗、若出去，方作是語：『尼眾應知！我先知此苾芻尼犯他勝罪。』于如是事，此苾芻尼亦得波羅市迦，不應共住。」

尼謂小友，或復余尼。

知者，或自知、或因他知。

犯他勝罪者，八他勝中隨一覆藏。

而不曾說者，謂不發舉。

彼身死後者，謂彼尼亡后。余文易知，廣如上說。

此中犯相其事云何？若苾芻尼知如是事，覆藏不舉發者，皆犯他勝罪。

被舉人學處第八

緣處同前。時有苾芻名曰根本，和合僧伽與作舍置羯磨，苾芻尼眾亦復與作不禮敬法，廣說乃至彼苾芻欲于僧伽處現恭敬相希求拔濟。吐罹難陀尼見已，白言：「聖者！我今申敬。欲何所去？」報曰：「我被舍置，今欲希求眾哀愍我。」吐羅尼曰：「聖者！是釋迦種而為出家，何苦從他希求愧謝？所須資具我當供給，善自安心讀誦作意。」乃至以緣白佛，佛告諸苾芻尼：「

【現代漢語翻譯】 現代漢語譯本： 尼姑說：『何必說出這個破戒尼姑的名字呢？』回答說：『聖者！我也早就知道她犯了他勝罪（Parajika，指比丘或比丘尼所犯的最嚴重的罪行，會導致被逐出僧團），因此我親近她而不揭發。正如頌中所說：

『即使見到仇人的過錯，仁慈的人尚且不說，何況是我的親人，怎能說她的私事呢？』

將此事稟告佛陀，乃至世尊親自詢問並訶責，制定了學處（Siksa-pada，佛教戒律），應當這樣說：

『如果又有比丘尼，事先知道其他比丘尼犯了他勝罪而不曾說出。在她身死之後、或者還俗、或者離開僧團，才說這樣的話：『尼眾應該知道！我事先知道這個比丘尼犯了他勝罪。』對於這樣的事，這個比丘尼也犯了波羅市迦（Parajika），不應該和她一起居住。』

尼姑是指小友，或者其他的尼姑。

知道，或者自己知道，或者因為別人告知而知道。

犯他勝罪，是指八種他勝罪中隨意一種被隱瞞。

不曾說出，是指沒有揭發。

在她身死之後，是指那個尼姑死後。其餘的文字容易理解，詳細的解釋如上所述。

這裡所說的犯相是什麼情況呢？如果比丘尼知道這樣的事情，隱瞞不揭發，都犯了他勝罪。

被舉人學處第八

緣起和之前一樣。當時有個比丘名叫根本，和合僧伽（Sangha，僧團）對他做了舍置羯磨（Ukkhepaniya-kamma，一種僧團的懲罰，暫時取消其僧團成員資格），比丘尼眾也對他做了不禮敬法（Anavakasa-kamma，不給予尊敬的羯磨），詳細情況如前所述，乃至那個比丘想要在僧伽處表現出恭敬的樣子，希望得到拔濟（Ubbahana，解除懲罰）。吐罹難陀尼（Thullananda，一位比丘尼的名字）見到后，說：『聖者！我現在向你致敬。想要去哪裡？』回答說：『我被舍置了，現在想要希望大眾哀憐我。』吐羅尼說：『聖者！您是釋迦（Sakya，釋迦族）的後裔而出家，何苦向他人請求愧謝？所需要的資具我當供給，好好安心讀誦修行。』乃至將此事稟告佛陀，佛陀告訴諸位比丘尼：

【English Translation】 English version: The nun said, 'Why is it necessary to mention the name of this nun who has broken the precepts?' She replied, 'Venerable one! I also knew beforehand that she had committed a Parajika (the most serious offense for a Bhikkhu or Bhikkhuni, leading to expulsion from the Sangha), which is why I remained close to her without reporting it. As the verse says:

'Even when seeing the faults of an enemy, a benevolent person does not speak of them. How much more so when it is my relative; how could I reveal her private matters?'

The matter was reported to the Buddha, and the World Honored One questioned and rebuked her, establishing the Siksa-pada (precepts). It should be said thus:

'If a Bhikkhuni knows beforehand that another Bhikkhuni has committed a Parajika and does not report it, and after her death, or after she has returned to lay life, or after she has left the Sangha, she then says, 'The Bhikkhuni Sangha should know! I knew beforehand that this Bhikkhuni had committed a Parajika,' in such a case, this Bhikkhuni also commits a Parajika and should not live with her.'

The nun refers to a close friend or another nun.

'Knows' means either knowing oneself or knowing through others.

'Committing a Parajika' refers to concealing any one of the eight Parajikas.

'Does not report it' means not disclosing it.

'After her death' means after that nun has died. The remaining text is easy to understand, and the detailed explanation is as described above.

What is the situation regarding the offense described here? If a Bhikkhuni knows of such a matter and conceals it without reporting it, she commits a Parajika.

The Eighth Siksa-pada Concerning the Accused

The circumstances are the same as before. At that time, there was a Bhikkhu named Mula (Mula, a Bhikkhu's name), and the harmonious Sangha (the monastic community) performed the Ukkhepaniya-kamma (a form of Sangha punishment, temporarily suspending membership) against him. The Bhikkhuni Sangha also performed the Anavakasa-kamma (an act of non-reverence) against him. The details are as described before, to the extent that the Bhikkhu wanted to show respect in the Sangha and hoped to be absolved (Ubbahana, lifting the punishment). Thullananda (Thullananda, a Bhikkhuni's name), seeing this, said, 'Venerable one! I now pay my respects to you. Where do you wish to go?' He replied, 'I have been suspended, and now I wish to seek the compassion of the Sangha.' The nun Thullananda said, 'Venerable one! You are a descendant of the Sakya (Sakya, the clan of the Buddha) and have left home. Why trouble yourself to seek shame from others? I will provide the necessary requisites. Calm yourself and diligently read, recite, and contemplate.' The matter was reported to the Buddha, and the Buddha told the Bhikkhunis:

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可與吐罹難陀尼諫：『汝豈不知，眾與此人作舍置羯磨，苾芻尼與作不禮敬法，汝便供給衣缽等物令無乏少。汝今舍此隨被舉事。』」諸苾芻尼如是諫時，彼堅執不捨，以緣白佛。佛告諸尼：「應與吐罹難陀白四羯磨。」依教而作，如下應知。彼執不捨，乃至世尊問實訶責，制其學處，應如是說：

「若復苾芻尼，知彼苾芻，和合僧伽與作舍置羯磨，苾芻尼眾亦復與作不禮敬法。彼苾芻于僧伽處現恭敬相希求拔濟，自於界內乞解舍置法。彼苾芻尼報苾芻言：『聖者！勿于眾處現恭敬相希求拔濟，自於界內乞解舍置法。我為聖者供給衣缽，及余資具悉令無乏，當可安心讀誦作意。』時諸苾芻尼告此尼曰：『汝豈不知！眾與此人作舍置羯磨，苾芻尼與作不禮敬法。彼苾芻起謙下心，自於界內乞解舍置法。汝便供給衣缽等物令無乏少。汝今舍此隨從事。』諸苾芻尼如是諫時，舍者善。若不捨者，應可再三慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，此苾芻尼亦得波羅市迦，不應共住。」

尼謂吐罹難陀，或復余尼。

知彼苾芻者，謂此法中苾芻。

彼和合僧伽者，謂佛弟子。

與作舍置羯磨者，謂作白四。如文可知，余義如上。

此中犯相其事云何？若苾芻尼，知苾芻眾作舍

【現代漢語翻譯】 現代漢語譯本：可以勸告吐罹難陀尼（Thullananda，人名）說：『你難道不知道，僧團已經對此人做了舍置羯磨（捨棄此人的羯磨，即僧團會議的決議），比丘尼僧團也對他做了不禮敬法（不尊敬的規定），你卻供給他的衣缽等物，使他沒有缺乏。你現在應該捨棄他，聽從被舉罪的事。』當比丘尼們這樣勸告時，如果她堅持不捨棄，就將此事稟告佛陀。佛陀告訴比丘尼們：『應該對吐罹難陀行白四羯磨（一種正式的僧團決議程式）。』按照佛陀的教導去做，如下文所說。如果她執意不捨棄，乃至世尊親自詢問並訶責，制定學處（戒律），應該這樣說： 『如果某位比丘尼，明知某位比丘，被和合僧伽（團結的僧團）做了舍置羯磨，比丘尼僧團也對他做了不禮敬法。那位比丘在僧伽處表現出恭敬的樣子，希望得到救濟，自己在界內乞求解脫舍置法。這位比丘尼對比丘說：『聖者！不要在僧團處表現恭敬的樣子，希望得到救濟，自己在界內乞求解脫舍置法。我會為聖者供給衣缽，以及其他的資具，全部都不會缺乏，您可以安心地讀誦和作意（禪修）。』這時，比丘尼們告訴這位比丘尼說：『你難道不知道！僧團已經對此人做了舍置羯磨，比丘尼僧團也對他做了不禮敬法。那位比丘生起謙卑的心，自己在界內乞求解脫舍置法。你卻供給他的衣缽等物，使他沒有缺乏。你現在應該捨棄他，聽從僧團的決議。』當比丘尼們這樣勸告時，如果她捨棄，那是好的。如果她不捨棄，應該再三慇勤地勸諫，按照教導進行詰問，讓她捨棄這件事。如果她捨棄，那是好的；如果她不捨棄，這位比丘尼也觸犯了波羅市迦（Parajika，斷頭罪），不應該和她一起居住。』 尼，指的是吐罹難陀，或者其他的比丘尼。 知彼比丘者，指的是此法中的比丘。 彼和合僧伽者，指的是佛陀的弟子們。 與作舍置羯磨者，指的是做了白四羯磨。如文字所說，其餘的意義如上文所述。 此中犯相的情況是怎樣的呢？如果比丘尼，知道比丘僧團做了舍置

【English Translation】 English version: One may admonish Thullananda (Thullananda, a proper noun) thus: 『Do you not know that the Sangha (community of monks) has performed the act of abandonment (舍置羯磨, shezhi jiemo, the act of abandoning someone, i.e., a resolution of the Sangha assembly) against this person, and the Bhikkhuni (female monastic) Sangha has also performed the act of non-reverence (不禮敬法, bulijing fa, a rule of non-reverence) against him? Yet you provide him with robes, alms bowl, and other necessities, ensuring he lacks nothing. You should now abandon him and follow the matter that has been raised.』 When the Bhikkhunis admonish her in this way, if she persists in not abandoning, the matter should be reported to the Buddha. The Buddha told the Bhikkhunis: 『A formal act of four announcements (白四羯磨, baisi jiemo, a formal Sangha resolution procedure) should be performed against Thullananda.』 Act according to the teaching, as described below. If she insists on not abandoning, even to the point where the World-Honored One personally questions and rebukes her, establishing a training rule (學處, xuechu, precepts), it should be said thus: 『If a Bhikkhuni, knowing that a certain Bhikkhu (monk) has had the act of abandonment performed against him by the united Sangha (和合僧伽, he he sengqie, the united Sangha), and the Bhikkhuni Sangha has also performed the act of non-reverence against him. That Bhikkhu shows a respectful demeanor in the Sangha, hoping to be rescued, and begs for release from the abandonment within the boundary. This Bhikkhuni says to the Bhikkhu: 『Venerable one! Do not show a respectful demeanor in the Sangha, hoping to be rescued, and beg for release from the abandonment within the boundary. I will provide the Venerable one with robes, alms bowl, and other necessities, ensuring you lack nothing. You can peacefully recite and contemplate (作意, zuoyi, meditation).』 At this time, the Bhikkhunis tell this Bhikkhuni: 『Do you not know! The Sangha has performed the act of abandonment against this person, and the Bhikkhuni Sangha has also performed the act of non-reverence against him. That Bhikkhu has generated a humble mind, begging for release from the abandonment within the boundary. Yet you provide him with robes, alms bowl, and other necessities, ensuring he lacks nothing. You should now abandon him and follow the Sangha's decision.』 When the Bhikkhunis admonish her in this way, if she abandons, that is good. If she does not abandon, she should be earnestly admonished again and again, questioned according to the teaching, and made to abandon this matter. If she abandons, that is good; if she does not abandon, this Bhikkhuni also commits a Parajika (波羅市迦, Parajika, expulsion offense), and should not be lived with.』 『Bhikkhuni』 refers to Thullananda, or other Bhikkhunis. 『Knowing that Bhikkhu』 refers to a Bhikkhu within this context. 『The united Sangha』 refers to the disciples of the Buddha. 『Performing the act of abandonment』 refers to performing the act of four announcements. As the text says, the remaining meaning is as described above. What is the situation regarding the offense in this case? If a Bhikkhuni knows that the Bhikkhu Sangha has performed the act of abandonment

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置羯磨法，尼眾亦作不禮敬法。作如上語時，一一皆得惡作罪。若諫時舍者善，若不捨，得窣吐羅底也罪。初白時乃至羯磨第二、第三時亦得粗罪，第四羯磨未了時舍，亦得粗罪：若竟，便犯他勝罪。

「諸大德！我已說八他勝法。苾芻尼於此隨犯一一事，不得與諸苾芻尼共住。如前，后亦如是，得他勝罪不應共住。今問諸大德！是中清凈不？」(如是三說)「諸大德！是中清凈，默然故，我今如是持。」

「諸大德！是二十僧伽伐尸沙法，半月半月戒經中說。」

總攝頌曰：

媒嫁及二謗、　　二染並四獨、 　夫棄契作解、　　二諍雜獨住、 　破僧與隨伴、　　污家並惡性、 　眾教有二十、　　八三諫應知。

媒嫁學處第一

緣處同前。時十二眾苾芻尼自行媒嫁，持男意語女、持女意語男，乃至男女私通亦為媾合。時外道等咸作譏嫌：「仁等應知！此沙門釋女作不應作，亦行媒嫁與我何殊？誰復能持朝中飲食施此禿頭沙門釋女？」時諸苾芻尼白諸苾芻，苾芻白佛。佛以此緣同前集尼，告十二眾曰：「汝實持男意語女、持女意語男，及以私通為媒嫁事耶？」白言：「是實。」爾時世尊訶責十二眾苾芻尼曰：「汝非沙門女、非隨順、非清凈行、非善威儀、非出家人之所應作。

【現代漢語翻譯】 現代漢語譯本：

關於安置羯磨法（Karma，業，此處指宗教儀式），尼眾也會做出不禮敬的行為。在說這些話的時候，每說一句都會犯惡作罪（Dukkata，一種輕微的罪過）。如果勸諫時她放棄了這種行為是好的，如果不放棄，就會犯窣吐羅底也罪（Sthullatyaya，一種較重的罪過）。在第一次宣告、乃至羯磨的第二、第三次宣告時，也會犯粗罪（Thulla，一種較輕的罪過），在第四次羯磨未完成時放棄，也會犯粗罪：如果羯磨完成了，就犯了他勝罪（Parajika，最重的罪過，會導致逐出僧團）。 『諸位大德！我已經說了八條他勝法。比丘尼如果觸犯了其中任何一條，都不得與其他比丘尼一起居住。像之前說的那樣，之後也是一樣，犯了他勝罪就不應該一起居住。現在問各位大德！這裡清凈嗎？』（這樣說三次）『諸位大德！這裡清凈，因為大家默然不語，我現在就這樣理解。』 『諸位大德！這是二十條僧伽伐尸沙法（Sanghavasesa，一種戒律，犯者需經僧團處理），在半月半月的戒經中宣說。』 總攝頌說： 媒嫁及二謗、 二染並四獨、 夫棄契作解、 二諍雜獨住、 破僧與隨伴、 污家並惡性、 眾教有二十、 八三諫應知。 媒嫁學處第一 事情的緣起和之前一樣。當時有十二位比丘尼自己做媒，拿著男人的意思去告訴女人，拿著女人的意思去告訴男人，甚至男女私通也為他們撮合。當時外道等人都譏諷說：『你們要知道！這些沙門釋女（Sakyan，釋迦族的女性出家人）做不應該做的事情，也做媒嫁，和我們有什麼區別？誰還會供養早上的飲食給這些禿頭的沙門釋女？』當時比丘尼們告訴了比丘，比丘告訴了佛陀。佛陀因為這件事像之前一樣召集了尼眾，告訴十二位比丘尼說：『你們真的拿著男人的意思去告訴女人，拿著女人的意思去告訴男人，以及把私通作為媒嫁的事情嗎？』回答說：『確實是這樣。』當時世尊呵斥十二位比丘尼說：『你們不是沙門女，不隨順教導，不清凈修行，沒有好的威儀，不是出家人應該做的。

【English Translation】 English version:

Concerning the procedure for establishing Karma (Karma, action, here referring to religious rituals), nuns also commit acts of disrespect. When making such statements, each utterance incurs a Dukkata (Dukkata, a minor offense). If she abandons this behavior upon admonishment, it is well; if she does not, she incurs a Sthullatyaya (Sthullatyaya, a more serious offense). During the initial declaration, and even during the second and third declarations of the Karma, a Thulla (Thulla, a lighter offense) is incurred; abandoning it before the completion of the fourth Karma also incurs a Thulla: if the Karma is completed, a Parajika (Parajika, the most severe offense, leading to expulsion from the Sangha) is committed. 『Venerable elders! I have already spoken of the eight Parajika. If a Bhikkhuni (Bhikkhuni, a female monastic) commits any one of these, she may not dwell with the other Bhikkhunis. As before, so it is afterward; having committed a Parajika, she should not dwell together. Now I ask you, venerable elders! Is there purity here?』 (This is said three times.) 『Venerable elders! There is purity here, because of your silence; I now understand it thus.』 『Venerable elders! These are the twenty Sanghavasesa (Sanghavasesa, a type of precept requiring communal handling) precepts, spoken of in the Patimokkha (Patimokkha, the code of monastic discipline) recited every half-month.』 The summary verse says: Mediation and two slanders, Two defilements and four solitudes, Abandonment by husband, agreement to dissolve, Two disputes, mixed solitary dwelling, Breaking the Sangha and association, Defiling families and evil nature, The teachings in total are twenty, Eight and three admonishments should be known. The first training rule on mediation The circumstances are the same as before. At that time, twelve Bhikkhunis were acting as matchmakers themselves, conveying the man's intentions to the woman, conveying the woman's intentions to the man, and even arranging secret affairs between men and women. At that time, outsiders and others ridiculed them, saying: 『You should know! These Sakyan (Sakyan, female renunciates of the Sakya clan) Shramanis (Shramanis, wandering ascetics) are doing what should not be done, also acting as matchmakers; what difference is there between them and us? Who will offer the morning meal to these bald-headed Sakyan Shramanis?』 At that time, the Bhikkhunis told the Bhikkhus (Bhikkhus, male monastics), and the Bhikkhus told the Buddha. The Buddha, because of this matter, gathered the nuns as before, and told the twelve Bhikkhunis: 『Is it true that you are conveying the man's intentions to the woman, conveying the woman's intentions to the man, and treating secret affairs as matchmaking?』 They replied: 『It is true.』 At that time, the World-Honored One rebuked the twelve Bhikkhunis, saying: 『You are not Shramani women, not following the teachings, not practicing purity, without good conduct, not doing what renunciates should do.』

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」是時世尊種種訶責，乃至制其學處，應如是說：

「若復苾芻尼作媒嫁事，持男意語女、持女意語男，若為成婦及私通事，乃至須臾頃，僧伽伐尸沙。」

苾芻尼者，謂十二眾，或復余尼。

言媒嫁者，為使往還。

以男意語女、以女意語男者，謂持彼此男女之意，更相告知。

若為成婦及私通事者，有七種婦、十種私通。云何七種婦：一、水授。二、財娉。三、王旗。四、自樂。五、衣食。六、共活。七、須臾。

攝頌曰：

七婦謂水授、　　財娉王旗得、 　自樂衣食住、　　共活及須臾。

水授婦者，謂不取財物，女之父母以水注彼女夫手中而告曰：「我今此女與汝為妻，汝當善自防護，勿令他人輒有欺犯。」是名水授婦。財娉者，謂得財物以女授之，如上廣說，是名財娉婦。王旗者，如剎帝利灌頂大王嚴整兵旗伐不臣國，既戰勝已而宣令曰：「隨所獲女任充妻室。」此由王旗力獲女以為妻妾。又若有人自為賊主，打破村城獲女為婦，是名王旗婦。自樂婦者，若女、童女自行詣彼得意男子處，告言：「我今樂與仁者為妻。」彼便攝受，是名自樂婦。衣食婦者，若女童女詣彼男子處，告曰：「汝當給我衣食，我當與汝為妻。」是名衣食婦。共活婦者，若女童女

詣彼男處，告言：「我所有財及汝財物，並在一處共為活命。」是名共活婦。須臾婦者，謂是暫時而為婦事，是名須臾婦。

云何十種私通？謂十人所護：父護、母護、兄弟護、姊妹護、大公護、大家護、親護、種護、族護王、法護。

攝頌曰：

十種謂父母、　　兄弟及姊妹、 　大公與大家、　　親種族王法。

云何父護？謂在室女父常養護，若女已嫁，其夫身死、或被禁縛、或時逃叛，其父防護，是名父護。母護亦爾。云何兄弟護？若女人，父母及夫並皆亡歿、或時散失，在兄弟家而為住止，兄弟衛護，是名兄弟護。姊妹亦然。云何大公護？若女人，父母宗親並皆亡歿，其夫疾患、或復癲狂，流移散失，依大公住。大公告曰：「新婦！汝可歡懷於我邊住，我憐念汝如觀己子。」大公即便如法守護，是名大公護。大家護亦然。云何親護？從高祖已來所有眷屬，併名為親，過此非親。若女人，父母兄弟姊妹夫主並皆亡歿、或癲狂等、或流離他土，便於余親依止而住，是名親護。云何種護？謂婆羅門、剎帝利、薜舍、戍達羅女，依種而住，名為種護。云何族護？謂于婆羅門等中，有別氏族，如頗羅墮、社高妾、婆蹉等女，由此護名為族護。云何王法護？若女人，親族並無，唯有一身，由王法故

【現代漢語翻譯】 現代漢語譯本 前往那個男人那裡，告訴他說：『我所有的財產和你的財產，都放在一起共同生活。』這叫做共活婦。須臾婦，是指暫時作為夫妻關係，這叫做須臾婦。

什麼是十種私通？是指受到十種人保護的女子：父親保護、母親保護、兄弟保護、姐妹保護、大公保護、大家保護、親戚保護、種姓保護、族人保護、國王法律保護。

總結偈： 十種指父母，兄弟及姐妹，大公與大家，親種種族王法。

什麼是父親保護？是指未出嫁的女子，父親經常養護。如果女子已經出嫁，她的丈夫身亡、或者被囚禁、或者逃亡，她的父親進行保護，這叫做父親保護。母親保護也是如此。什麼是兄弟保護？如果女子，父母和丈夫都已去世、或者離散，在兄弟家居住，兄弟進行保護，這叫做兄弟保護。姐妹保護也是如此。什麼是大公保護？如果女子，父母親戚都已去世，她的丈夫患病、或者瘋癲，流離失所，依靠大公居住。大公告訴她說：『新婦！你可以安心地在我這裡居住，我憐愛你就像看待自己的孩子。』大公就依法守護她，這叫做大公保護。大家保護也是如此。什麼是親戚保護？從高祖父開始的所有眷屬，都稱為親戚，超過這個範圍就不是親戚了。如果女子，父母兄弟姐妹丈夫都已去世、或者瘋癲等、或者流落到其他地方，就依靠其他親戚居住，這叫做親戚保護。什麼是種姓保護？是指婆羅門（Brahman，印度教祭司）、剎帝利（Kshatriya，印度教武士）、吠舍（Vaishya，印度教商人）、首陀羅（Shudra，印度教農民）女子，依靠種姓而居住，叫做種姓保護。什麼是族人保護？是指在婆羅門等種姓中，有不同的氏族，如頗羅墮（Phaladuo，姓氏）、社高妾（Shegaoqie，姓氏）、婆蹉（Pocuo，姓氏）等女子，由此保護叫做族人保護。什麼是國王法律保護？如果女子，親族都沒有，只有自己一個人，由於國王法律的緣故

【English Translation】 English version Going to that man's place, she says, 'All my wealth and your property are put together to live on.' This is called a 'co-living wife'. A 'momentary wife' refers to a temporary marital relationship; this is called a 'momentary wife'.

What are the ten types of illicit relationships? They refer to women protected by ten types of people: father's protection, mother's protection, brother's protection, sister's protection, paternal uncle's protection, extended family's protection, relative's protection, caste's protection, clan's protection, and king's law protection.

Summary verse: The ten types refer to parents, brothers and sisters, paternal uncle and extended family, relatives, caste, clan, king, and law.

What is father's protection? It refers to an unmarried woman who is constantly cared for by her father. If a woman is married, and her husband dies, or is imprisoned, or flees, her father protects her; this is called father's protection. Mother's protection is the same. What is brother's protection? If a woman's parents and husband have all died, or are scattered, and she lives in her brother's house, her brother protects her; this is called brother's protection. Sister's protection is the same. What is paternal uncle's protection? If a woman's parents and relatives have all died, and her husband is ill, or insane, wandering and scattered, she relies on her paternal uncle to live. The paternal uncle tells her, 'Daughter-in-law! You can happily live here with me; I cherish you as if you were my own child.' The paternal uncle then protects her according to the law; this is called paternal uncle's protection. Extended family's protection is the same. What is relative's protection? All relatives from the great-grandfather onwards are called relatives; beyond this, they are not relatives. If a woman's parents, brothers, sisters, and husband have all died, or are insane, or have wandered to other lands, she relies on other relatives to live; this is called relative's protection. What is caste's protection? It refers to women of the Brahman (Brahman, Hindu priest), Kshatriya (Kshatriya, Hindu warrior), Vaishya (Vaishya, Hindu merchant), and Shudra (Shudra, Hindu farmer) castes, who live according to their caste; this is called caste's protection. What is clan's protection? It refers to different clans within the Brahman caste, such as women of the Phaladuo (Phaladuo, surname), Shegaoqie (Shegaoqie, surname), and Pocuo (Pocuo, surname) clans; this protection is called clan's protection. What is king's law protection? If a woman has no relatives, and is alone, she is protected by the king's law.

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無人敢欺，是名王法護。又有法護者，若有女人，孀居守節潔行貞心，人不欺犯，是名法護。

僧伽者，若犯此罪，應依僧伽而行其法，及依僧伽而得出罪，不依別人。伐尸沙者，是余殘義。若苾芻尼於八波羅市迦法中，隨犯其一無有餘殘，不得共住。此二十法，苾芻尼雖犯而有餘殘，是可治故，名曰僧殘。又因眾教示而罪得除，亦名眾教。

此中犯相其事云何？如前諸婦離別之狀，有其七種：

攝頌曰：

正斗及已斗、　　折草投三瓦、 　依法非我妻、　　普告多人證。

云何為七？一、正斗即離；二、斗後方離；三、折草三段離；四、三方擲瓦離；五、依法對親離；六、言非我婦離；七、普對眾人離。若苾芻尼，見他俗人于初三婦因斗諍等作離別時、若作初離和之令合，得一惡作。若作第二離和之，得二惡作。若作第三離和之，得三惡作。若作第四、第五、第六離和之，如次得一、二、三粗罪。若作第七離和，得僧殘。若余之四婦及十私通，於七種離中隨一離別，若苾芻尼更重和合者，皆得僧殘罪。

攝頌曰：

自受從使受、　　二尼有四儀、 　前後相隨行、　　尊卑緣及事。

若苾芻尼，自受語、自往語、自還報，得僧伽伐尸沙。若苾芻尼，自受語、自往語

【現代漢語翻譯】 現代漢語譯本： 無人敢欺，這叫做王法保護。（王法護：指受到法律的保護，無人敢欺負）又有法護的情況，如果有個女人，守寡且堅守節操，品行端正，心地貞潔，沒有人欺負侵犯她，這叫做受到法的保護。（法護：指受到佛法的保護） 僧伽（僧伽：指出家人的團體）方面，如果犯了這種罪，應該依照僧伽的規定來進行處理，並且依靠僧伽的力量才能得到赦免，不能依靠其他人。伐尸沙（伐尸沙：意為殘餘）的意思是還有殘餘。如果比丘尼（比丘尼：指出家的女性）在八條波羅夷法（波羅夷法：最嚴重的罪行，犯者會被逐出僧團）中，隨便犯了其中一條，那就沒有任何殘餘，不能再和大家一起生活。這二十條法，比丘尼即使犯了，但還有殘餘，是可以補救的，所以叫做僧殘。（僧殘：僅次於波羅夷的重罪，需要通過僧團的儀式才能懺悔）又因為通過大眾的教導指示而罪過得以消除，所以也叫做眾教。 這裡面所說的犯相，具體情況是怎樣的呢？就像前面所說的那些婦女離別的狀況，有七種： 總結說： 正在爭鬥和已經爭鬥、折斷草和投擲三塊瓦片、依法聲明不是我的妻子、普遍告知很多人作證。 哪七種呢？第一種，正在爭鬥就立即離別；第二種，爭鬥之後才離別；第三種，折斷草為三段表示離別；第四種，向三個方向投擲瓦片表示離別；第五種，依法在親屬面前聲明離別；第六種，說『她不是我的妻子』表示離別；第七種，普遍地告訴眾人表示離別。如果比丘尼，看到其他俗人在最初三種婦女因為爭鬥等原因而離別時，如果去調和，使他們複合，會得到一個惡作罪。（惡作罪：一種輕微的罪過）如果去調和第二種離別，會得到兩個惡作罪。如果去調和第三種離別，會得到三個惡作罪。如果去調和第四種、第五種、第六種離別，依次會得到一個、兩個、三個粗罪。（粗罪：比惡作罪稍重的罪過）如果去調和第七種離別，會得到僧殘罪。如果其餘的四種婦女以及十種私通的情況，在七種離別方式中隨便用哪一種離別，如果比丘尼再去重新調和使他們複合，都會得到僧殘罪。 總結說： 親自接受，通過使者接受，兩個尼姑有四種儀態，前後相隨而行，尊卑關係以及因緣和事情。 如果比丘尼，親自接受言語、親自前往說話、親自回來報告，會得到僧伽伐尸沙罪。（僧伽伐尸沙：一種僅次於波羅夷和僧殘的罪過）如果比丘尼，親自接受言語、親自前往說話

【English Translation】 English version: No one dares to bully, this is called the protection of the King's Law. (King's Law: refers to being protected by the law, no one dares to bully.) There is also the case of Dharma protection, if there is a woman, widowed and upholding chastity, with upright conduct and a virtuous heart, no one bullies or violates her, this is called being protected by the Dharma. (Dharma protection: refers to being protected by the Buddha's teachings) Regarding the Sangha (Sangha: refers to the community of ordained monks and nuns), if this offense is committed, it should be dealt with according to the rules of the Sangha, and absolution can only be obtained through the Sangha, not through others. 'Vagisesa' (Vagisesa: meaning remaining) means there is still a remainder. If a Bhikkhuni (Bhikkhuni: an ordained female monastic) commits any one of the eight Parajika offenses (Parajika: the most serious offenses, those who commit them are expelled from the Sangha), then there is no remainder, and she cannot live with the community. These twenty offenses, even if a Bhikkhuni commits them, but there is still a remainder, they can be remedied, so they are called Sanghavasesa. (Sanghavasesa: a serious offense second only to Parajika, requiring a Sangha ceremony for repentance) Also, because the offense can be removed through the teachings and instructions of the community, it is also called community teaching. What are the specific circumstances of the offenses mentioned here? They are like the situations of separation of women mentioned earlier, there are seven types: Summary verse: Fighting and having fought, breaking grass and throwing three tiles, declaring according to the law 'not my wife', universally informing many people to witness. What are the seven? First, separating immediately while fighting; second, separating after fighting; third, breaking grass into three pieces to indicate separation; fourth, throwing tiles in three directions to indicate separation; fifth, declaring separation in front of relatives according to the law; sixth, saying 'she is not my wife' to indicate separation; seventh, universally informing the public to indicate separation. If a Bhikkhuni sees other laypeople separating in the first three types of women due to fighting, etc., if she reconciles them and makes them reunite, she will incur one Dukkhata offense. (Dukkhata: a minor offense) If she reconciles the second type of separation, she will incur two Dukkhata offenses. If she reconciles the third type of separation, she will incur three Dukkhata offenses. If she reconciles the fourth, fifth, and sixth types of separation, she will incur one, two, and three Thullaccaya offenses (Thullaccaya: a more serious offense than Dukkhata), respectively. If she reconciles the seventh type of separation, she will incur a Sanghavasesa offense. If the remaining four types of women and the ten types of illicit relationships separate using any of the seven methods of separation, if the Bhikkhuni reconciles them and makes them reunite, she will incur a Sanghavasesa offense. Summary verse: Receiving oneself, receiving through a messenger, two nuns have four manners, walking together one after the other, seniority, conditions, and matters. If a Bhikkhuni receives words herself, goes to speak herself, and returns to report herself, she will incur a Sanghadisesa offense. (Sanghadisesa: an offense second only to Parajika and Sanghavasesa) If a Bhikkhuni receives words herself, goes to speak herself

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、遣使還報，僧伽伐尸沙。若苾芻尼，自受語、遣使往語、自還報，僧伽伐尸沙。若苾芻尼，自受語、遣使往語、使還報，僧伽伐尸沙。若苾芻尼，于使邊受語、自往語、自還報，或於使邊受語、自往語、遣使報，或於使邊受語、遣使語、自還報，或於使邊受語、遣使語、遣使報，並得僧殘。若苾芻尼，于使使邊受語、自往語、自還報，或於使使邊受語、自往語、遣使報，或於使使邊受語、遣使語、自還報，或於使使邊受語、遣使語、遣使報，並得僧殘。若二苾芻尼，自受語、二俱往語、皆不還報，二俱二粗罪。若二苾芻尼，自受語、俱不往語、俱不還報，二俱一粗罪。若二苾芻尼自受語，一云：「汝傳我意往語還報。」依言作者，二俱僧殘。若二苾芻尼自受語，一云：「我但往語不還報。」一便還報，其往語還報者得僧殘。其不還報者，得二粗罪。若二苾芻尼自受語，一云：「我不往語，亦不還報。」其往語、還報者得僧殘罪，其不往語、不還報者得一粗罪。若一苾芻尼，共一男子一女人同路而去。若彼男子語苾芻尼言：「聖者！頗能語此女人，作如是語：『汝能與此男子為婦，或暫時共住不？』」或復女人語苾芻尼言：「聖者！頗能語此男子，作如是語：『汝能與此女人為夫，或暫時共住不？』」若此苾芻尼受此

【現代漢語翻譯】 現代漢語譯本： 派遣使者回去報告，觸犯僧伽伐尸沙（僧殘，僅次於波羅夷的重罪）。如果比丘尼親自接受資訊、派遣使者去傳達資訊、親自回來報告，觸犯僧伽伐尸沙。如果比丘尼親自接受資訊、派遣使者去傳達資訊、讓使者回來報告，觸犯僧伽伐尸沙。如果比丘尼從使者那裡接受資訊、親自去傳達資訊、親自回來報告，或者從使者那裡接受資訊、親自去傳達資訊、派遣使者報告，或者從使者那裡接受資訊、派遣使者傳達資訊、親自回來報告，或者從使者那裡接受資訊、派遣使者傳達資訊、派遣使者報告，都觸犯僧殘罪。如果比丘尼從使者的使者那裡接受資訊、親自去傳達資訊、親自回來報告，或者從使者的使者那裡接受資訊、親自去傳達資訊、派遣使者報告，或者從使者的使者那裡接受資訊、派遣使者傳達資訊、親自回來報告，或者從使者的使者那裡接受資訊、派遣使者傳達資訊、派遣使者報告，都觸犯僧殘罪。如果兩個比丘尼親自接受資訊、一起去傳達資訊、都不回來報告，兩個人都觸犯兩次粗罪。如果兩個比丘尼親自接受資訊、都不去傳達資訊、都不回來報告，兩個人都觸犯一次粗罪。如果兩個比丘尼親自接受資訊，其中一個說：『你替我傳達意思去，傳達后回來報告。』按照她的話去做的人，兩個人都觸犯僧殘罪。如果兩個比丘尼親自接受資訊，其中一個說：『我只去傳達資訊，不回來報告。』其中一個卻回來報告了，那麼去傳達資訊並回來報告的人觸犯僧殘罪，不回來報告的人觸犯兩次粗罪。如果兩個比丘尼親自接受資訊，其中一個說：『我不去傳達資訊，也不回來報告。』那麼去傳達資訊並回來報告的人觸犯僧殘罪，不去傳達資訊也不回來報告的人觸犯一次粗罪。如果一個比丘尼，與一個男子、一個女子同路而行。如果那個男子對比丘尼說：『聖者！能否告訴這個女人，說這樣的話：『你能夠與這個男子結為夫妻，或者暫時同住嗎？』』或者那個女子對比丘尼說：『聖者！能否告訴這個男子，說這樣的話：『你能夠與這個女子結為丈夫，或者暫時同住嗎？』』如果這個比丘尼接受了這些話

【English Translation】 English version: Sending a messenger back to report, (it is an offense entailing) Saṅghāvaśeṣa (a serious offense second only to Pārājika). If a Bhikkhunī receives a message herself, sends a messenger to convey the message, and reports back herself, (it is an offense entailing) Saṅghāvaśeṣa. If a Bhikkhunī receives a message herself, sends a messenger to convey the message, and has the messenger report back, (it is an offense entailing) Saṅghāvaśeṣa. If a Bhikkhunī receives a message from a messenger, conveys the message herself, and reports back herself; or receives a message from a messenger, conveys the message herself, and sends a messenger to report back; or receives a message from a messenger, sends a messenger to convey the message, and reports back herself; or receives a message from a messenger, sends a messenger to convey the message, and sends a messenger to report back, all these entail Saṅghādisesa. If a Bhikkhunī receives a message from a messenger's messenger, conveys the message herself, and reports back herself; or receives a message from a messenger's messenger, conveys the message herself, and sends a messenger to report back; or receives a message from a messenger's messenger, sends a messenger to convey the message, and reports back herself; or receives a message from a messenger's messenger, sends a messenger to convey the message, and sends a messenger to report back, all these entail Saṅghādisesa. If two Bhikkhunīs receive a message themselves, both go to convey the message, and neither reports back, both commit two sthūlātyaya (grave offenses). If two Bhikkhunīs receive a message themselves, neither goes to convey the message, and neither reports back, both commit one sthūlātyaya. If two Bhikkhunīs receive a message themselves, and one says: 'You convey my meaning, go and convey the message, and report back.' If she acts according to her words, both commit Saṅghādisesa. If two Bhikkhunīs receive a message themselves, and one says: 'I will only convey the message, not report back.' And one does report back, then the one who conveys the message and reports back commits Saṅghādisesa. The one who does not report back commits two sthūlātyaya. If two Bhikkhunīs receive a message themselves, and one says: 'I will neither convey the message, nor report back.' Then the one who conveys the message and reports back commits a Saṅghādisesa offense, and the one who does not convey the message and does not report back commits one sthūlātyaya. If a Bhikkhunī is traveling on the same road with a man and a woman. If that man says to the Bhikkhunī: 'Venerable one! Could you tell this woman, saying these words: 'Can you become the wife of this man, or live together temporarily?'' Or the woman says to the Bhikkhunī: 'Venerable one! Could you tell this man, saying these words: 'Can you become the husband of this woman, or live together temporarily?'' If this Bhikkhunī receives these words

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言已，即便為說、還報，得僧殘。如行既爾，立及坐臥準此應知。如是若二苾芻尼、二男子二女，若三苾芻尼、三男三女等，乃至廣說，得僧殘罪。若二苾芻尼，一前行、一隨行，前行者自受語、往語、還報，前行者得僧殘，隨行者無犯。若前行苾芻尼自受語，遣隨行苾芻尼往語得實已，前行苾芻尼自還報，前行苾芻尼得二粗罪，隨行苾芻尼得一粗罪。若前行苾芻尼，自受語、自往語，遣隨行苾芻尼還報，前行苾芻尼得二粗罪，隨行苾芻尼得一粗罪。若前行苾芻尼自受語已，遣隨行苾芻尼往語、還報，隨行苾芻尼得二粗罪，前行苾芻尼得一粗罪。如前行苾芻尼所作事業，得罪多少如是應知；隨行苾芻尼遣前行者所作事業，得罪多少準說應知。

有二家長者，一、自在，二、非自在。言自在者，是為主義，于自男女取與隨情。若往官司，或眾人集處，雖說虛事人亦信受，是名自在。不自在者，是卑下義，于自男女取與無力。若往官司，或眾人集處，雖說實事人不信受，是名不自在。尼于自在人邊受語，往語自在，還報自在，得僧殘。苾芻尼于自在邊受語，往語自在，還報不自在，得二粗罪一惡作。苾芻尼于自在邊受語，往語不自在，還報自在，得二粗罪一惡作。苾芻尼自在邊受語，往語不自在、還報不自在，得一

【現代漢語翻譯】 現代漢語譯本： 說完之後，如果立刻為之陳述、傳遞訊息、並回復，則犯僧殘罪（Sanghavasesa，一種較重的罪）。如果行走時如此，站立、坐著、躺臥也應照此理解。如果兩個比丘尼（Bhikkhuni，佛教女出家人）、兩個男子兩個女子，或者三個比丘尼、三個男子三個女子等，乃至更廣泛地說，都犯僧殘罪。如果兩個比丘尼，一個在前行走、一個在後隨行，前行者自己接受訊息、傳遞訊息、並回復，前行者得僧殘罪，隨行者沒有罪。如果前行比丘尼自己接受訊息，派遣隨行比丘尼去傳遞訊息並得到證實后，前行比丘尼自己回覆，前行比丘尼得兩個粗罪（Thullaccaya，一種較輕的罪），隨行比丘尼得一個粗罪。如果前行比丘尼自己接受訊息、自己傳遞訊息，派遣隨行比丘尼回覆，前行比丘尼得兩個粗罪，隨行比丘尼得一個粗罪。如果前行比丘尼自己接受訊息后，派遣隨行比丘尼去傳遞訊息、回覆，隨行比丘尼得兩個粗罪，前行比丘尼得一個粗罪。如同前行比丘尼所做的事情，所得的罪有多少，應當如此理解；隨行比丘尼派遣前行者所做的事情，所得的罪有多少，也應照此說明理解。

有兩種長者，一、自在，二、非自在。所謂自在，就是有主導權，對於自己的子女，給予或索取都隨自己的意願。如果去官府，或者眾人聚集的地方，即使說的是虛假的事情，人們也會相信接受，這叫做自在。不自在，就是卑微低下的意思，對於自己的子女，給予或索取都沒有力量。如果去官府，或者眾人聚集的地方，即使說的是真實的事情，人們也不會相信接受，這叫做不自在。比丘尼在自在的人那裡接受訊息，傳遞訊息也自在，回覆也自在，得僧殘罪。比丘尼在自在的人那裡接受訊息，傳遞訊息自在，回覆不自在，得兩個粗罪一個惡作（Dukkata，一種最輕的罪）。比丘尼在自在的人那裡接受訊息，傳遞訊息不自在，回覆自在，得兩個粗罪一個惡作。比丘尼在自在的人那裡接受訊息，傳遞訊息不自在、回覆也不自在，得一

【English Translation】 English version: Having spoken, if one immediately speaks about it, conveys the message, and replies, one incurs a Sanghavasesa (a serious offense). If it is done while walking, it should be understood that standing, sitting, and lying down are also subject to this rule. If two Bhikkhunis (Buddhist nuns), two men and two women, or three Bhikkhunis, three men and three women, and so on, broadly speaking, they all incur a Sanghavasesa offense. If there are two Bhikkhunis, one walking ahead and one following, and the one walking ahead receives the message, conveys the message, and replies, the one walking ahead incurs a Sanghavasesa offense, while the one following incurs no offense. If the Bhikkhuni walking ahead receives the message herself, sends the Bhikkhuni following to convey the message and it is confirmed, and then the Bhikkhuni walking ahead replies herself, the Bhikkhuni walking ahead incurs two Thullaccaya (a minor offense) offenses, and the Bhikkhuni following incurs one Thullaccaya offense. If the Bhikkhuni walking ahead receives the message herself and conveys the message herself, and sends the Bhikkhuni following to reply, the Bhikkhuni walking ahead incurs two Thullaccaya offenses, and the Bhikkhuni following incurs one Thullaccaya offense. If the Bhikkhuni walking ahead receives the message herself, and then sends the Bhikkhuni following to convey the message and reply, the Bhikkhuni following incurs two Thullaccaya offenses, and the Bhikkhuni walking ahead incurs one Thullaccaya offense. The amount of offense incurred by the Bhikkhuni walking ahead for the actions she performs should be understood in this way; the amount of offense incurred by the Bhikkhuni following for the actions performed by the one walking ahead should be understood according to what has been said.

There are two kinds of householders, one 'independent' and one 'not independent'. 'Independent' means having authority, and being able to give or take from one's own children according to one's wishes. If one goes to the government office or a gathering of people, even if one speaks falsely, people will believe and accept it; this is called 'independent'. 'Not independent' means being humble and lowly, and having no power to give or take from one's own children. If one goes to the government office or a gathering of people, even if one speaks truthfully, people will not believe or accept it; this is called 'not independent'. If a Bhikkhuni receives a message from an independent person, conveys the message independently, and replies independently, she incurs a Sanghavasesa offense. If a Bhikkhuni receives a message from an independent person, conveys the message independently, but replies not independently, she incurs two Thullaccaya offenses and one Dukkata (a minor transgression). If a Bhikkhuni receives a message from an independent person, conveys the message not independently, but replies independently, she incurs two Thullaccaya offenses and one Dukkata. If a Bhikkhuni receives a message from an independent person, conveys the message not independently, and replies not independently, she incurs one

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粗罪二惡作。苾芻尼不自在邊受語，往語不自在、還報自在，得二惡作一粗罪。苾芻尼不自在邊受語，往語自在、還報不自在，得二惡作一粗罪。苾芻尼不自在邊受語，往語自在、還報自在，得二粗罪一惡作。不自在邊受語，往語不自在、還報不自在，得三惡作。

苾芻尼復有三緣為媒嫁事，雖受得三，不以言報亦成媒事。云何為三？一、期處，二、定時，三、現相。何謂期處？告彼人云：「若見我在某園中、或某天祠、或眾人集處，汝則當知其事成就。」是名期處。云何定時？「若於小食時、或於中時、或於晡時見我，汝則當知其事成就。」是名定時。云何現相？「若見我新剃髮、或著新大衣、或執錫杖、或時持缽盛滿蘇油，汝則當知其事成就。」是名現相。是為三緣，雖受得言，不以言報亦成媒事。復有三事，為使之時亦成媒事。云何為三？一、言，二、書，三、手印。若苾芻尼自受言使，以言往語、以言報者，得僧殘。若苾芻尼自受言使，以言往語、以書報者，得僧殘。若苾芻尼自受言使，以書往語、以言還報者，得僧殘。若苾芻尼自受言使，以書往語、以書還報者，得僧殘。若苾芻尼自受言使，以書往語，若以期處、或以定時、或以現相而還報者，俱得僧殘。是謂言使兼書有五差別。若苾芻尼自受言使

【現代漢語翻譯】 現代漢語譯本 犯下兩個惡作罪和一個粗罪：比丘尼（Bhiksuni，女性出家人）在不自在的場合接受了話語，然後將話語傳遞給不自在的人，再從自在的人那裡得到回覆，會犯下兩個惡作罪和一個粗罪。比丘尼在不自在的場合接受了話語，然後將話語傳遞給自在的人，再從不自在的人那裡得到回覆，會犯下兩個惡作罪和一個粗罪。比丘尼在不自在的場合接受了話語，然後將話語傳遞給自在的人，再從自在的人那裡得到回覆，會犯下兩個粗罪和一個惡作罪。在不自在的場合接受了話語，然後將話語傳遞給不自在的人，再從不自在的人那裡得到回覆，會犯下三個惡作罪。 比丘尼還有三種情況，即使接受了為媒嫁事所說的話，即使沒有用言語回覆，也構成了媒嫁行為。這三種情況是什麼呢？一是約定地點，二是約定時間，三是顯現某種徵象。什麼是約定地點？告訴那個人說：『如果看到我在某個園林中、或某個天祠、或眾人聚集的地方，你就應當知道這件事成了。』這叫做約定地點。什麼是約定時間？『如果在小食時、或中午時、或傍晚時看到我，你就應當知道這件事成了。』這叫做約定時間。什麼是顯現某種徵象？『如果看到我新剃了頭髮、或穿著新的大衣、或拿著錫杖（khakkhara，僧人用的手杖）、或有時拿著盛滿蘇油（ghrita-taila，一種 clarified butter）的缽，你就應當知道這件事成了。』這叫做顯現某種徵象。這就是三種情況，即使接受了話語，沒有用言語回覆也構成了媒嫁行為。還有三種情況，作為使者的時候也構成了媒嫁行為。這三種情況是什麼呢？一是言語，二是書信，三是手印。如果比丘尼親自接受了傳遞資訊的任務，用言語傳遞資訊，又用言語回覆，會犯僧殘罪（Sanghavasesa，僅次於波羅夷的重罪）。如果比丘尼親自接受了傳遞資訊的任務，用言語傳遞資訊，用書信回覆，會犯僧殘罪。如果比丘尼親自接受了傳遞資訊的任務，用書信傳遞資訊，用言語回覆，會犯僧殘罪。如果比丘尼親自接受了傳遞資訊的任務，用書信傳遞資訊，用書信回覆，會犯僧殘罪。如果比丘尼親自接受了傳遞資訊的任務，用書信傳遞資訊，如果用約定地點、或約定時間、或顯現某種徵象來回復，都會犯僧殘罪。這就是言語傳遞資訊兼書信傳遞資訊的五種差別。如果比丘尼親自接受了傳遞資訊的任務

【English Translation】 English version Two offenses of 'dukkhata' (wrongdoing) and one 'thullaccaya' (serious offense): If a Bhikkhuni (female monastic) receives a message in an inappropriate setting, conveys it to someone who is not free, and receives a response from someone who is free, she incurs two offenses of 'dukkhata' and one 'thullaccaya'. If a Bhikkhuni receives a message in an inappropriate setting, conveys it to someone who is free, and receives a response from someone who is not free, she incurs two offenses of 'dukkhata' and one 'thullaccaya'. If a Bhikkhuni receives a message in an inappropriate setting, conveys it to someone who is free, and receives a response from someone who is free, she incurs two offenses of 'thullaccaya' and one 'dukkhata'. If a message is received in an inappropriate setting, conveyed to someone who is not free, and a response is received from someone who is not free, three offenses of 'dukkhata' are incurred. Furthermore, there are three circumstances in which a Bhikkhuni, even if she receives words related to matchmaking, constitutes matchmaking even without responding in words. What are these three? First, an appointed place; second, an appointed time; third, a displayed sign. What is an appointed place? Telling that person, 'If you see me in a certain garden, or a certain shrine, or a place where people gather, you should know that the matter is accomplished.' This is called an appointed place. What is an appointed time? 'If you see me at the time of the small meal, or at noon, or in the evening, you should know that the matter is accomplished.' This is called an appointed time. What is a displayed sign? 'If you see me with newly shaved hair, or wearing a new robe, or holding a 'khakkhara' (a monk's staff), or sometimes holding a bowl filled with 'ghrita-taila' (clarified butter), you should know that the matter is accomplished.' This is called a displayed sign. These are the three circumstances in which, even if words are received, matchmaking is constituted without a verbal response. There are also three things that, when acting as a messenger, also constitute matchmaking. What are these three? First, words; second, letters; third, a hand seal. If a Bhikkhuni personally undertakes the task of conveying a message, conveys the message with words, and responds with words, she commits a 'Sanghavasesa' (an offense requiring a meeting of the Sangha). If a Bhikkhuni personally undertakes the task of conveying a message, conveys the message with words, and responds with a letter, she commits a 'Sanghavasesa'. If a Bhikkhuni personally undertakes the task of conveying a message, conveys the message with a letter, and responds with words, she commits a 'Sanghavasesa'. If a Bhikkhuni personally undertakes the task of conveying a message, conveys the message with a letter, and responds with a letter, she commits a 'Sanghavasesa'. If a Bhikkhuni personally undertakes the task of conveying a message, conveys the message with a letter, and responds with an appointed place, or an appointed time, or a displayed sign, she commits a 'Sanghavasesa' in each case. These are the five distinctions of conveying a message with words and letters. If a Bhikkhuni personally undertakes the task of conveying a message

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，以言往語、以言還報者，得僧殘。若苾芻尼自受言使，以言往語、以手印還報者，得僧殘。若苾芻尼自受言使，以手印往語、以言還報者，得僧殘。若苾芻尼自受言使，以手印往語、手印還報者，得僧殘。若苾芻尼自受言使，以手印往語，若以期處、或以定時、或以現相而還報者，得僧殘。是謂言使兼手印有五差別。如於言兼書印有二五不同，如是于書兼言手印，于手印兼言書，及言書手印更互相兼，廣為廣說。若門師苾芻尼至施主家，作如是語：「此女長成何不出適？此男既大何不娶妻？」者，皆惡作罪。若言：「此女何不往夫家？」若云：「此男何不向婦舍？」亦皆惡作。門師苾芻尼至施主家，作違逆言，皆得惡作。若無犯者，謂初犯人，或癡狂、心亂、痛惱所纏。

無根謗學處第二

緣處同前。吐罹難陀尼由斗諍紛紜令眾生惱，即以無根他勝法謗，苾芻尼不得安樂住，廢修善業及以習定，悉懷憂惱。尼白苾芻，苾芻白佛。佛以此緣集諸尼眾，問實訶責，乃至我今為諸尼眾制其學處，應如是說：

「若復苾芻尼懷瞋不捨，故於清凈苾芻尼，以無根波羅市迦法謗，欲壞彼凈行。後於異時，若問、若不問，知此事無根謗彼苾芻尼，由瞋恚故作是語者，僧伽伐尸沙。」

尼謂吐罹難陀，或復

【現代漢語翻譯】 現代漢語譯本： 如果比丘尼親自接受口信，用語言傳遞資訊，又用語言回覆，犯僧殘罪（Sanghavasesa，一種較重的罪名）。如果比丘尼親自接受口信，用語言傳遞資訊，用手勢回覆，犯僧殘罪。如果比丘尼親自接受口信，用手勢傳遞資訊，用語言回覆，犯僧殘罪。如果比丘尼親自接受口信，用手勢傳遞資訊，用手勢回覆，犯僧殘罪。如果比丘尼親自接受口信，用手勢傳遞資訊，然後通過約定地點、約定時間或某種訊號來回復，犯僧殘罪。這被稱為口信結合手勢的五種差別。 如同口信結合書信或手勢有二十五種不同，書信結合口信或手勢，手勢結合口信或書信，以及口信、書信、手勢互相結合的情況，都可以廣泛地解釋。如果作為老師的比丘尼到施主家，說這樣的話：『這家的女兒長大了為什麼還不嫁出去？這家的兒子這麼大了為什麼還不娶妻？』，都犯惡作罪（Dukkata，一種較輕的罪名）。如果說：『這家的女兒為什麼不去夫家？』或者說：『這家的兒子為什麼不去婦家？』也都是犯惡作罪。作為老師的比丘尼到施主家，說一些違背常理的話，都犯惡作罪。如果沒有犯戒的情況，是指初犯者，或者是因為癡狂、心神錯亂、被痛苦煩惱所困擾。

無根謗學處第二

因緣和地點與之前相同。吐罹難陀尼（Thullananda，人名）因為爭鬥紛紜，使眾生煩惱，就用沒有根據的他勝法（Parajika，最重的罪名）來誹謗，導致比丘尼們不能安心居住，荒廢了修行善業和禪定，都心懷憂愁苦惱。比丘尼們稟告比丘，比丘稟告佛陀。佛陀因為這件事召集所有的比丘尼，詢問實情並加以呵斥，乃至我今天為所有的比丘尼制定戒律，應當這樣說：

『如果比丘尼懷著嗔恨心不肯放下，故意用沒有根據的波羅夷法來誹謗清凈的比丘尼，想要破壞她的清凈行為。之後在其他時候，無論是否有人詢問，知道這件事是無根誹謗那位比丘尼，因為嗔恚的緣故說了這樣的話，犯僧伽伐尸沙罪（Sanghavasesa）。』

比丘尼指的是吐罹難陀尼，或者...

【English Translation】 English version: If a Bhikkhuni personally accepts a verbal message, conveys the message verbally, and replies verbally, she commits a Sanghavasesa (a serious offense). If a Bhikkhuni personally accepts a verbal message, conveys the message verbally, and replies with a hand gesture, she commits a Sanghavasesa. If a Bhikkhuni personally accepts a verbal message, conveys the message with a hand gesture, and replies verbally, she commits a Sanghavasesa. If a Bhikkhuni personally accepts a verbal message, conveys the message with a hand gesture, and replies with a hand gesture, she commits a Sanghavasesa. If a Bhikkhuni personally accepts a verbal message, conveys the message with a hand gesture, and then replies through an agreed-upon location, an agreed-upon time, or a certain signal, she commits a Sanghavasesa. These are called the five distinctions of verbal messages combined with hand gestures. Just as there are twenty-five differences in verbal messages combined with written messages or hand gestures, written messages combined with verbal messages or hand gestures, hand gestures combined with verbal messages or written messages, and verbal messages, written messages, and hand gestures combined with each other, can all be extensively explained. If a Bhikkhuni who is a teacher goes to a donor's house and says such things as: 'This family's daughter is grown, why hasn't she been married off? This family's son is so old, why hasn't he taken a wife?', they all commit a Dukkata (a minor offense). If she says: 'Why doesn't this family's daughter go to her husband's house?' or says: 'Why doesn't this family's son go to his wife's house?', they all commit a Dukkata. A Bhikkhuni who is a teacher goes to a donor's house and says something contrary to propriety, she commits a Dukkata. If there is no offense, it refers to a first-time offender, or someone who is deluded, mentally disturbed, or afflicted by pain and suffering.

The Second Training Rule on Groundless Accusation

The circumstances and location are the same as before. Thullananda (a personal name) caused trouble and annoyance to beings because of disputes and quarrels, and then slandered them with a groundless Parajika (the most serious offense), causing the Bhikkhunis to be unable to live in peace, neglecting the practice of good deeds and meditation, and all being filled with sorrow and distress. The Bhikkhunis reported to the Bhikkhus, and the Bhikkhus reported to the Buddha. Because of this, the Buddha gathered all the Bhikkhunis, inquired about the truth, and rebuked them, and even said that today I am establishing precepts for all the Bhikkhunis, which should be said as follows:

'If a Bhikkhuni, harboring anger and unwilling to let it go, deliberately accuses a pure Bhikkhuni of a groundless Parajika offense, wanting to destroy her pure conduct. Later, at other times, whether someone asks or not, knowing that this is a groundless accusation against that Bhikkhuni, and speaks these words because of anger, she commits a Sanghavasesa offense.'

The Bhikkhuni refers to Thullananda, or...

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余類。

懷瞋者，謂情生忿怒。

言不捨者，謂瞋恚不息。

清凈苾芻尼者，謂此法中尼。

無犯者，不犯其事。

以無根者，謂無三根：見、聞、疑根。

波羅市迦法者，於八事中隨說其一。法者，非法說法。

謗者，說不實事。

欲壞彼凈行者，欲損彼人清凈學處。

彼于異時者，謂是別時。

若問、若不問者，謂說謗已情生悔恨，不由他問知此事無根謗謗因諍起。諍有四種諍：謂斗諍、非言諍、犯諍、事諍。

由瞋故作是語者，正出謗詞。

僧伽伐尸沙者，已如前說。

假根謗學處第三

緣處同前。時吐罹難陀尼，取相似法謗苾芻尼，廣說如上，乃至悉懷憂惱，為制學處，應如是說：

「若復苾芻尼懷瞋不捨，故於清凈苾芻尼，以異非分波羅市迦法謗，欲壞彼凈行。後於異時，若問、若不問，知此是異非分事，以少相似法而為譭謗彼苾芻尼，由瞋恚故作是語者，僧伽伐尸沙。」

尼謂吐罹難陀，或復余類。

異非分事者，異謂涅槃，乖生死故，八波羅市迦法非是其分。

波羅市伽者，於此八中隨以一事而謗于彼，謗者誣枉其人。

壞彼凈行者，意欲令其虧失凈行。廣如前說。

【現代漢語翻譯】 現代漢語譯本 其餘種類。

『懷瞋者』，指的是心中產生憤怒的情緒。

『言不捨者』，指的是嗔恨之心不能平息。

『清凈苾芻尼（bhikshuni，比丘尼）者』，指的是在這個佛法中的比丘尼。

『無犯者』，指的是沒有犯下所說的事情。

『以無根者』，指的是沒有三種根據：見、聞、疑這三種根據。

『波羅市迦（Parajika）法者』，指的是在八種波羅市迦罪中隨便說出其中一種。『法者』，指的是不是真實的罪行卻說成是真實的。

『謗者』，指的是說不真實的事情。

『欲壞彼凈行者』，指的是想要損害那個人的清凈修行。

『彼于異時者』，指的是在其他時間。

『若問、若不問者』，指的是說了誹謗的話之後，心中產生後悔，即使沒有人問起，也知道這件事是沒有根據的誹謗，誹謗的原因是爭執引起的。爭執有四種：鬥爭、非言爭、犯爭、事爭。

『由瞋故作是語者』，指的是真正說出了誹謗的言辭。

『僧伽伐尸沙（Sanghavasesa）者』，已經像前面說的那樣。

假根謗學處第三

緣起的地方和前面一樣。當時，吐罹難陀尼（Thullananda），採取相似的罪行來誹謗比丘尼，詳細的說明和上面一樣，乃至大家都懷有憂愁和煩惱，爲了制定學處，應該這樣說：

『如果又有比丘尼懷著嗔恨不放，故意對清凈的比丘尼，用不符合實際情況的波羅市迦罪進行誹謗，想要破壞她的清凈修行。之後在其他時間，無論是否有人問起，知道這件事是不符合實際情況的，用少許相似之處來進行誹謗那個比丘尼，因為嗔恨的緣故說了這樣的話，犯僧伽伐尸沙罪。』

尼，指的是吐罹難陀（Thullananda），或者其他同類的人。

『異非分事者』，『異』指的是涅槃（Nirvana），因為它背離生死輪迴，八種波羅市迦罪不是涅槃的一部分。

『波羅市迦（Parajika）者』，指的是在這八種罪中隨便用一種來誹謗對方，『謗者』指的是誣陷那個人。

『壞彼凈行者』，指的是意圖使她虧損失去清凈的修行。詳細的說明和前面一樣。

【English Translation】 English version The remaining categories.

'Harboring anger' refers to the emotion of generating wrath in the mind.

'Not abandoning' refers to not ceasing the hatred.

'Pure bhikshuni (bhikshuni, nun)' refers to a nun within this Dharma.

'Not committing' refers to not committing the alleged act.

'With no basis' refers to lacking the three roots: the roots of seeing, hearing, and suspicion.

'Parajika (Parajika) offense' refers to randomly alleging one of the eight Parajika offenses. 'Offense' refers to falsely claiming a non-offense as an offense.

'Slanderer' refers to speaking untruthful matters.

'Desiring to destroy her pure conduct' refers to desiring to harm that person's pure practice.

'At a different time' refers to a separate time.

『Whether asked or not asked』 refers to, after speaking slander, feeling regret, and even if no one asks, knowing that this matter is baseless slander, and the slander arises from disputes. There are four types of disputes: fighting disputes, non-verbal disputes, offense disputes, and matter disputes.

'Because of anger, speaking these words' refers to genuinely uttering slanderous words.

'Sanghavasesa (Sanghavasesa)' is as previously explained.

The Third Falsely Rooted Accusation Against a Training

The originating circumstance is the same as before. At that time, Thullananda (Thullananda) used similar offenses to slander bhikshunis. The detailed explanation is as above, until everyone felt sorrow and distress. To establish a training rule, it should be stated thus:

'If again a bhikshuni, harboring anger and not abandoning it, deliberately accuses a pure bhikshuni of a Parajika offense that is untrue, desiring to destroy her pure conduct, and later at a different time, whether asked or not asked, knows that this matter is untrue, using slight similarities to slander that bhikshuni, speaking these words because of anger, it is a Sanghavasesa offense.'

Nun refers to Thullananda (Thullananda), or others of the same kind.

'A different, non-related matter,' 'different' refers to Nirvana (Nirvana), because it is contrary to the cycle of birth and death; the eight Parajika offenses are not part of Nirvana.

'Parajika (Parajika)' refers to randomly using one of these eight offenses to slander the other person; 'slanderer' refers to falsely accusing that person.

'Destroying her pure conduct' refers to intending to cause her to lose her pure practice. The detailed explanation is as before.

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此中犯相其事云何？

若謗清凈苾芻尼，十事成犯、五事無犯。云何為十？謂不見其事、不聞、不疑，便作如是虛誑想。實無見等，妄言我有見聞疑，作是說時得僧伽伐尸沙。或聞而忘、或疑而忘，作如是解、作如是想，云：「我聞疑不忘。」作是說時得僧伽伐尸沙。或聞而信、或聞不信，而言：「我見。」或聞而疑、或聞不疑、或但自疑，而云：「我見。」作是說時得僧伽伐尸沙。是謂十事成犯。云何五事無犯？謂彼不見不聞不疑，有見等解，有見等想，作如是語：「我見聞疑。」者無犯。或聞而忘、或疑而忘，有聞疑想而言聞等，亦無有犯。如謗清凈人時十事成犯、五事無犯，若謗清凈似不清凈人，亦復如是。

若謗不清凈人，十一事成犯、六事無犯。云何十一？謂不見不聞不疑，作如是解、作如是想，實無見等，妄言：「我有見聞疑。」作如是說時得僧伽伐尸沙。或見而忘、或聞而忘、或疑而忘，作如是解，作如是想，而云：「見聞疑不忘。」作是說時得僧伽伐尸沙。或聞而信、或聞而不信，而言：「我見。」或聞而疑、或聞不疑、或但自疑，而云：「我見。」作如是說時得僧伽伐尸沙。是謂十一事成犯。云何六事無犯？謂彼不見不聞不疑，有見等解，有見聞等想，作如是說：「我見聞疑。」者無

【現代漢語翻譯】 現代漢語譯本： 那麼，誹謗行為中的『犯相』（指構成違犯戒律的行為）具體是指什麼呢？

如果誹謗清凈的苾芻尼（bhikshuni，比丘尼），有十種情況構成違犯（僧伽伐尸沙，Sanghavasesa，僅次於波羅夷的重罪），五種情況不構成違犯。哪十種情況構成違犯呢？就是說，沒有親眼見到她的不端行為，沒有親耳聽到相關傳聞，也沒有任何懷疑，卻憑空捏造虛假的念頭，實際上並沒有見到、聽到或懷疑，卻謊稱『我親眼見到了，親耳聽到了，我對此事有所懷疑』，這樣說的時候，就犯了僧伽伐尸沙罪。或者聽到了相關傳聞但忘記了，或者對此事有所懷疑但忘記了，卻產生這樣的理解，產生這樣的想法，說：『我聽到了，我懷疑了，而且沒有忘記。』這樣說的時候，就犯了僧伽伐尸沙罪。或者聽到了相關傳聞並且相信了，或者聽到了相關傳聞但不相信，卻說：『我親眼見到了。』或者聽到了相關傳聞並且懷疑了，或者聽到了相關傳聞但並不懷疑，或者只是自己有所懷疑，卻說：『我親眼見到了。』這樣說的時候，就犯了僧伽伐尸沙罪。這便是十種情況構成違犯。

哪五種情況不構成違犯呢？就是說，沒有親眼見到、親耳聽到、也沒有懷疑，但產生了見到等等的理解，產生了見到等等的想法，然後說：『我見到了，聽到了，懷疑了。』這種情況不構成違犯。或者聽到了相關傳聞但忘記了，或者對此事有所懷疑但忘記了，雖然有聽到和懷疑的想法，但只是說聽到了等等，也沒有違犯。就像誹謗清凈的人時，有十種情況構成違犯，五種情況不構成違犯一樣，如果誹謗表面上不清凈但實際上清凈的人，也是如此。

如果誹謗不清凈的人，有十一種情況構成違犯，六種情況不構成違犯。哪十一種情況呢？就是說，沒有親眼見到、親耳聽到、也沒有懷疑，卻產生這樣的理解，產生這樣的想法，實際上並沒有見到等等，卻謊稱：『我親眼見到了，親耳聽到了，我對此事有所懷疑。』這樣說的時候，就犯了僧伽伐尸沙罪。或者見到了但忘記了，或者聽到了但忘記了，或者懷疑了但忘記了，卻產生這樣的理解，產生這樣的想法，然後說：『見到了，聽到了，懷疑了，而且沒有忘記。』這樣說的時候，就犯了僧伽伐尸沙罪。或者聽到了相關傳聞並且相信了，或者聽到了相關傳聞但不相信，卻說：『我親眼見到了。』或者聽到了相關傳聞並且懷疑了，或者聽到了相關傳聞但並不懷疑，或者只是自己有所懷疑，卻說：『我親眼見到了。』這樣說的時候，就犯了僧伽伐尸沙罪。這便是十一種情況構成違犯。

哪六種情況不構成違犯呢？就是說，沒有親眼見到、親耳聽到、也沒有懷疑，但產生了見到等等的理解，產生了見到、聽到等等的想法，然後說：『我見到了，聽到了，懷疑了。』這種情況不構成違犯。

【English Translation】 English version: In this matter of transgression, what constitutes an 'offense aspect' (referring to actions that constitute a violation of the precepts)?

If one slanders a pure bhikshuni (bhikshuni, a female monastic), ten circumstances constitute an offense (Sanghavasesa, a serious offense second only to Parajika), and five circumstances do not constitute an offense. What are the ten? That is, without seeing the matter, without hearing it, and without suspecting it, one then creates such a false thought. In reality, without seeing, etc., one falsely says, 'I have seen, heard, and suspected.' When saying this, one incurs a Sanghavasesa offense. Or having heard and forgotten, or having suspected and forgotten, one makes such an understanding, makes such a thought, and says, 'I heard and suspected, and I have not forgotten.' When saying this, one incurs a Sanghavasesa offense. Or having heard and believed, or having heard and not believed, one says, 'I have seen.' Or having heard and suspected, or having heard and not suspected, or merely suspecting oneself, one says, 'I have seen.' When saying this, one incurs a Sanghavasesa offense. These are the ten circumstances that constitute an offense.

What are the five circumstances that do not constitute an offense? That is, without seeing, hearing, or suspecting, one has an understanding of seeing, etc., and has a thought of seeing, etc., and says, 'I have seen, heard, and suspected.' This does not constitute an offense. Or having heard and forgotten, or having suspected and forgotten, having a thought of hearing and suspecting, one merely says 'heard,' etc., and there is no offense. Just as when slandering a pure person, ten circumstances constitute an offense and five circumstances do not constitute an offense, so too, if slandering a person who appears impure but is actually pure, it is the same.

If one slanders an impure person, eleven circumstances constitute an offense, and six circumstances do not constitute an offense. What are the eleven? That is, without seeing, hearing, or suspecting, one makes such an understanding, makes such a thought, in reality without seeing, etc., one falsely says, 'I have seen, heard, and suspected.' When saying this, one incurs a Sanghavasesa offense. Or having seen and forgotten, or having heard and forgotten, or having suspected and forgotten, one makes such an understanding, makes such a thought, and then says, 'Seen, heard, suspected, and not forgotten.' When saying this, one incurs a Sanghavasesa offense. Or having heard and believed, or having heard and not believed, one says, 'I have seen.' Or having heard and suspected, or having heard and not suspected, or merely suspecting oneself, one says, 'I have seen.' When saying this, one incurs a Sanghavasesa offense. These are the eleven circumstances that constitute an offense.

What are the six circumstances that do not constitute an offense? That is, without seeing, hearing, or suspecting, one has an understanding of seeing, etc., and has a thought of seeing, hearing, etc., and says, 'I have seen, heard, and suspected.' This does not constitute an offense.

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犯。或見而忘、或聞而忘、或疑而忘，有見等解，有見等想，而言見聞等，亦皆無犯。是謂六事無犯(自余實力子廣說過去因緣，如大苾芻緣中具說也。)。

共染心男子交易學處第四

緣處同前。於此城中有賣香男子，顏貌端正。時珠髻難陀苾芻尼，就彼男子買諸雜物，尼于男子遂起欲心，男子于尼亦懷染意。是時男子少取價直多與貨物。若有餘尼有所須者，皆憑此尼以為交易，咸起染心。尼白苾芻，苾芻白佛。佛以此緣，集諸苾芻尼，知而故問珠髻難陀苾芻尼曰：「汝實如是與染心男子共相領受為交易耶？」白言：「實爾。」世尊同前訶責，乃至制其學處，應如是說：

「若復苾芻尼有染心，從染心男子共相領受，隨取何物，僧伽伐尸沙。」

苾芻尼者，謂珠髻難陀，或復余尼。

染心者，謂彼二人各懷染愛。

隨取何物者，隨其所取種種諸物，便犯眾教，乃至餘罪廣說如前。若俱有染心，隨取何物犯眾教罪。若尼有染心、男子無染者，得吐羅罪。若尼無染心、男子有染心，得惡作罪。若俱無染心，亦惡作罪(以不合共如此人作交易故也)。

根本說一切有部苾芻尼毗奈耶卷第五 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

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【現代漢語翻譯】 現代漢語譯本 犯戒。或者看見了忘記、或者聽見了忘記、或者懷疑了忘記，有正確的見解等等，有正確的想法等等，而言說看見聽見等等，也都沒有犯戒。這叫做六種情況下沒有犯戒（其餘關於實力子過去因緣的詳細說明，如《大苾芻緣》中詳細敘述）。

與懷染心的男子交易的學處 第四

緣起和地點與之前相同。在這個城中有一個賣香的男子，容貌端正。當時珠髻難陀(Zhuji Nanda)比丘尼，就去那個男子那裡購買各種雜物，比丘尼對這個男子產生了愛慾之心，男子對比丘尼也懷有染污之意。當時男子少收價錢，多給貨物。如果有其他的比丘尼有所需要的，都依靠這個比丘尼來進行交易，都生起了染污之心。比丘尼稟告了比丘，比丘稟告了佛陀。佛陀因為這件事，召集了各位比丘尼，知道情況后故意問珠髻難陀(Zhuji Nanda)比丘尼說：『你確實是這樣與懷染心的男子互相接受進行交易嗎？』回答說：『確實如此。』世尊像之前一樣呵責，乃至制定了學處，應當這樣說：

『如果又有比丘尼懷有染污之心，從懷有染污之心的男子那裡互相接受，無論拿取什麼東西，犯僧伽伐尸沙(Sanghavasesa)。』

比丘尼，指的是珠髻難陀(Zhuji Nanda)，或者其他的比丘尼。

染心，指的是那兩個人各自懷有染愛。

無論拿取什麼東西，指的是隨著她所拿取的各種各樣的東西，便犯眾教罪，乃至其餘的罪過詳細說明如前。如果雙方都有染污之心，無論拿取什麼東西都犯眾教罪。如果比丘尼有染污之心、男子沒有染污之心，得吐羅罪。如果比丘尼沒有染污之心、男子有染污之心，得惡作罪。如果雙方都沒有染污之心，也得惡作罪（因為不應該和這樣的人進行交易）。

根本說一切有部苾芻尼毗奈耶卷第五 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

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【English Translation】 English version Transgression. Or seeing and forgetting, or hearing and forgetting, or doubting and forgetting, having correct views, etc., having correct thoughts, etc., and speaking of seeing, hearing, etc., are all without transgression. This is called six cases of non-transgression (the rest of the detailed explanation of the past causes and conditions of Shili Zi is as detailed in the Mahabhikshu Cause).

The fourth precept on transacting with a man with a defiled mind

The origin and location are the same as before. In this city, there was a man selling incense, with a handsome appearance. At that time, the Bhikshuni Zhuji Nanda went to that man to buy various miscellaneous items. The Bhikshuni developed lustful thoughts towards this man, and the man also harbored defiled intentions towards the Bhikshuni. At that time, the man charged less and gave more goods. If other Bhikshunis needed anything, they all relied on this Bhikshuni to conduct transactions, and they all developed defiled minds. The Bhikshuni reported to the Bhikshu, and the Bhikshu reported to the Buddha. Because of this matter, the Buddha gathered all the Bhikshunis, and knowing the situation, deliberately asked the Bhikshuni Zhuji Nanda: 'Is it true that you are transacting with a man with a defiled mind, mutually accepting and receiving?' She replied: 'It is true.' The World Honored One rebuked her as before, and even established the precept, which should be said as follows:

'If there is a Bhikshuni who has a defiled mind, mutually accepting and receiving from a man with a defiled mind, whatever she takes, she commits a Sanghavasesa.'

Bhikshuni refers to Zhuji Nanda, or other Bhikshunis.

Defiled mind refers to the two people each harboring defiled love.

Whatever she takes refers to the various things she takes, and she commits a Sanghakarma offense, and the rest of the offenses are explained in detail as before. If both parties have defiled minds, whatever they take, they commit a Sanghakarma offense. If the Bhikshuni has a defiled mind and the man does not have a defiled mind, she commits a Thulacaya offense. If the Bhikshuni does not have a defiled mind and the man has a defiled mind, she commits a Dukkata offense. If neither party has a defiled mind, she also commits a Dukkata offense (because it is not appropriate to transact with such a person).

Mulasarvastivada Bhikshuni Vinaya Volume 5 Taisho Tripitaka Volume 23 No. 1443 Mulasarvastivada Bhikshuni Vinaya

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本說一切有部苾芻尼毗奈耶卷第六

三藏法師義凈奉　制譯

自言無過學處第五

緣處同前。世尊既制，諸苾芻尼若有染心，于無染心男子，隨取何物，得窣吐羅罪。時吐罹難陀尼猶去受取，余尼問曰：「仁向何處來？」答曰：「我去求物來。」諸尼答曰：「豈不世尊已制學處，尼有染心於無染心男子隨取何物得粗罪耶？」吐羅尼問曰：「汝無染心？」尼曰：「我無。」吐羅尼答曰：「隨汝無染心，于染心男子邊取物，我復何過？」尼白苾芻，苾芻白佛。佛以此緣集諸尼眾，問吐罹難陀曰：「汝實作是語：『隨汝無染心，于染心男子邊取物，我復何過？』」答言：「實爾。」世尊同前訶責，乃至制其學處，應如是說：

「若復苾芻尼，向苾芻尼作如是語：『隨汝無染心，受染心男子物，我復何過？』者，僧伽伐尸沙。」

苾芻尼者，謂吐罹難陀，釋相結罪事並同前。

獨向俗家宿學處第六

佛在王舍城。善友苾芻尼，以虛妄事謗實力子，對諸苾芻自言犯戒，即便歸俗遂嬰疾苦。有姊妹苾芻尼名知友，善友病重將欲命終，信命知友曰：「我今病困將欲命終，汝可疾來與我相見。」知友既至，即于其夜善友身亡。其夫暫出於夜到來，見婦身死椎胸大叫，作如是言：「我家男女

誰當養活？」家親報曰：「此知友姨可將充替。」知友聞已便作是念：「我若言報，恐被嬰辱。」遂默而住。既至天曉知友欲去，其夫報曰：「姨今何去？可於此住養護男女。既是親族，豈不悲憐。」其夫即前欲執知友，其尼高聲叱而告曰：「隨汝自身及諸男女，一時俱死何干我事？」即走還寺。諸尼見問：「昨夜共誰於何處宿？」答言：「無伴。」尼曰：「若遇惡人豈不壞爾凈梵行耶？」答曰：「我若共語定招斯過。」尼問具答。尼白苾芻，苾芻白佛。佛以此緣集諸尼眾，問知友曰：「汝實夜從尼寺向余處宿耶？」答言：「實爾。」佛言：「此非出家女人之所應作。」世尊同前訶責，乃至制其學處，應如是說：

「若復苾芻尼，獨從尼寺向余處宿者，僧伽伐尸沙。」

苾芻尼者，謂是知友，或復餘人。

獨者，謂更無伴。

余處宿者，謂離本寺向他家宿。釋相結罪事並同前。

獨向俗家學處第七

緣處同前。時吐罹難陀尼，于晝日中獨一無伴，往俗人舍為長者等說法。諸尼告言：「汝莫晝日獨往他家，恐有凈行難。」吐罹難陀報曰：「汝等不見，賣香男子我以腳蹋口中血出。」諸尼曰：「未必眾人同彼怯弱。」尼白苾芻，苾芻白佛。佛以此緣同前集尼，問實訶責，乃至制其學

【現代漢語翻譯】 現代漢語譯本： 『誰來供養他們？』親屬們回答說：『可以讓這位知友姨母來代替。』知友聽到后便這樣想：『我如果答應，恐怕會被侮辱。』於是沉默不語。到了天亮，知友想要離開，她的丈夫說道：『姨母現在要去哪裡？可以在這裡住下，養護這些孩子。既然是親戚，難道不會悲憫嗎？』她的丈夫立即上前想要抓住知友，那位比丘尼高聲呵斥並告知說：『隨你自身以及這些孩子，一時全部死去，與我何干？』隨即跑回寺廟。眾尼姑見到她，問道：『昨夜與誰在何處住宿？』回答說：『沒有同伴。』尼姑說：『如果遇到惡人，豈不是會破壞你的清凈梵行嗎？』回答說：『我如果與人說話，必定會招致這種過失。』尼姑詳細詢問，知友一一回答。尼姑稟告比丘，比丘稟告佛陀。佛陀因為這件事召集眾尼姑，問知友說：『你確實在夜晚從尼姑寺到其他地方住宿了嗎？』回答說：『確實如此。』佛陀說：『這不是出家女人應該做的事情。』世尊像之前一樣呵責，乃至制定學處，應當這樣說： 『如果比丘尼，獨自從尼姑寺到其他地方住宿，僧伽伐尸沙（僧殘，僅次於波羅夷的重罪）。』 比丘尼，指的是知友，或者其他人。 獨自，指的是沒有同伴。 其他地方住宿，指的是離開本寺到其他人家住宿。解釋罪相和結罪的事情都與之前相同。 獨自前往俗家的學處第七 事情的緣起地點與之前相同。當時，吐罹難陀尼（Tullānandā，人名）在白天獨自一人，沒有同伴，前往俗人家為長者等人說法。眾尼姑告誡她說：『你不要在白天獨自前往他人家，恐怕會有清凈梵行的困難。』吐罹難陀回答說：『你們沒有看見，賣香的男子被我用腳踩踏，口中流血。』眾尼姑說：『未必所有人都像他那樣怯弱。』尼姑稟告比丘，比丘稟告佛陀。佛陀因為這件事像之前一樣召集尼姑，詢問實情並呵責，乃至制定學處。

【English Translation】 English version: 『Who will support them?』 The relatives replied, 『This aunt, a friend, can take her place.』 Upon hearing this, the friend thought, 『If I agree, I fear I will be humiliated.』 So she remained silent. When dawn arrived, the friend wanted to leave, but her husband said, 『Where are you going, aunt? You can stay here and care for these children. Since we are relatives, wouldn't you have compassion?』 Her husband immediately stepped forward to seize the friend, but the Bhikkhuni scolded loudly and declared, 『Let you and these children all die at once, what does it have to do with me?』 Then she ran back to the monastery. The nuns saw her and asked, 『With whom and where did you stay last night?』 She replied, 『I had no companion.』 The nuns said, 『If you encounter an evil person, wouldn't it ruin your pure conduct?』 She replied, 『If I speak with someone, I will surely incur such a fault.』 The nuns questioned her in detail, and she answered them one by one. The nuns reported to the Bhikkhu, and the Bhikkhu reported to the Buddha. Because of this matter, the Buddha gathered the assembly of nuns and asked the friend, 『Did you indeed leave the nunnery at night to stay elsewhere?』 She replied, 『Indeed, I did.』 The Buddha said, 『This is not something a renunciate woman should do.』 The World-Honored One rebuked her as before, and even established a training rule, which should be stated as follows: 『If a Bhikkhuni, alone, goes from the nunnery to stay elsewhere, it is a Sanghavasesa (a serious offense second only to Parajika).』 Bhikkhuni refers to the friend, or someone else. Alone means without a companion. Staying elsewhere means leaving her own monastery to stay at another's house. The explanation of the offense and the procedure for conviction are the same as before. The seventh training rule regarding going alone to a layperson's house. The place of origin is the same as before. At that time, Tullānandā (name of a person), during the daytime, alone and without a companion, went to the house of a layperson to preach the Dharma to elders and others. The nuns warned her, 『You should not go alone to another's house during the daytime, lest there be difficulties with your pure conduct.』 Tullānandā replied, 『You did not see the man selling incense being trampled by my feet, with blood coming from his mouth.』 The nuns said, 『Not everyone is as timid as he is.』 The nuns reported to the Bhikkhu, and the Bhikkhu reported to the Buddha. Because of this matter, the Buddha gathered the nuns as before, questioned her about the truth, and rebuked her, even establishing a training rule.

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處，應如是說：

「若復苾芻尼，獨從尼寺晝向俗家者，僧伽伐尸沙。」

苾芻尼者，謂吐罹難陀，或復餘人。

獨行無伴向他俗舍，乃至日沒，犯眾教罪。若與求寂女同去者，犯窣吐羅底也。與正學女同去者，得惡作罪。

獨在道行學處第八

緣處同前。時有商旅向王舍城，吐罹難陀尼獨隨而去，向餘六城悉皆獨去。后時歸來至本住處，諸尼即為按摩解勞令其歇息，問曰：「比在何處獨行而來？」答曰：「我唯單己遍往六城。」諸尼告曰：「獨行遊歷不將伴侶，若遇惡人來相陵逼，豈非凈行為大難耶？」聞已答曰：「汝等不聞，賣香男子欲來相逼，我即打令仰倒。腳踏口中便歐熱血。何有餘人輒相忓犯？」諸尼報曰：「未必諸人同彼怯弱。」尼白苾芻，苾芻白佛。佛以此緣同前集尼，問實訶責，乃至制其學處，應如是說：

「若復苾芻尼，獨在道行者，僧伽伐尸沙。」

苾芻尼者，謂吐罹難陀，或復餘人。

獨在道行者，謂無伴侶獨在道行，犯眾教罪。若與求寂女同去者，犯粗罪。與正學女同去，得惡作罪。

獨渡河學處第九

緣處同前。時眾苾芻尼遊行人間，至阿市羅伐底河，舡在彼岸。時有苾芻尼名迦利迦，其夫先是舡師，尼曰：「我入河浮往

【現代漢語翻譯】 現代漢語譯本： 處，應當這樣說：

『如果比丘尼，獨自從尼寺白天前往俗家，犯僧伽伐尸沙罪。』

比丘尼（Bhikkhuni）：指吐罹難陀（Thullananda），或者其他的人。

獨自無伴侶前往他人的俗家，乃至日落，犯眾教罪。如果與求寂女一同前往，犯窣吐羅底也罪。與正學女一同前往，得惡作罪。

獨自在道行學處第八

緣起和地點與之前相同。當時有商隊前往王舍城（Rajagrha），吐罹難陀尼獨自跟隨而去，前往其餘六個城市也都獨自前往。後來返回到原來的住處，眾尼姑就為她解除疲勞讓她休息，問道：『你之前在哪裡獨自行走而來？』回答說：『我只是獨自一人遍往六個城市。』眾尼姑告誡說：『獨自遊歷不帶伴侶，如果遇到惡人前來侵犯，豈不是清凈的行為有很大的危險嗎？』聽后回答說：『你們沒有聽說嗎，賣香的男子想要來侵犯我，我立即打得他仰面倒地。腳踩在他的口中，他就嘔吐出熱血。哪裡還有其他人敢來冒犯？』眾尼姑說：『未必所有人都像他那樣怯弱。』尼姑稟告比丘（Bhikkhu），比丘稟告佛陀（Buddha）。佛陀因為這件事像之前一樣召集尼姑，詢問實情並加以訶責，乃至制定學處，應當這樣說：

『如果比丘尼，獨自在道路上行走，犯僧伽伐尸沙罪。』

比丘尼（Bhikkhuni）：指吐罹難陀（Thullananda），或者其他的人。

獨自在道路上行走，指沒有伴侶獨自在道路上行走，犯眾教罪。如果與求寂女一同前往，犯粗罪。與正學女一同前往，得惡作罪。

獨自渡河學處第九

緣起和地點與之前相同。當時眾比丘尼在人間游化，到達阿市羅伐底河（Aciravati River），船在河的對岸。當時有一位比丘尼名叫迦利迦（Kalika），她的丈夫先前是船伕，尼姑說：『我入河游過去』

【English Translation】 English version: Thus, the following should be stated:

'If a Bhikkhuni (nun), alone goes from the nunnery to a layperson's home during the day, it is a Sanghavasesa (an offense requiring a meeting of the Sangha).'

Bhikkhuni (nun): Refers to Thullananda (name of a nun), or any other person.

Going alone without a companion to another's lay home, until sunset, constitutes an offense against the community. If going with a female novice, it is a Thullaccaya (a serious offense). If going with a female student, it is a Dukkhata (an offense of wrong-doing).

The Eighth Training Rule on Walking Alone on the Road

The circumstances and location are the same as before. At that time, there were merchants going to Rajagrha (city in ancient India). The nun Thullananda followed alone, and she went alone to the other six cities as well. Later, when she returned to her original residence, the nuns relieved her fatigue and let her rest, asking: 'Where have you been walking alone?' She replied: 'I have only traveled alone to six cities.' The nuns warned: 'Traveling alone without a companion, if you encounter evil people who come to harass you, wouldn't it be a great danger to your pure conduct?' After hearing this, she replied: 'Have you not heard that a man selling incense wanted to harass me, and I immediately struck him down so that he fell backward. I stepped on his mouth, and he vomited hot blood. How could anyone else dare to offend me?' The nuns said: 'Not everyone is as timid as he is.' The nun reported to a Bhikkhu (monk), and the Bhikkhu reported to the Buddha (Enlightened One). Because of this, the Buddha gathered the nuns as before, inquired about the truth, and rebuked them, and then established the training rule, which should be stated as follows:

'If a Bhikkhuni (nun), walks alone on the road, it is a Sanghavasesa (an offense requiring a meeting of the Sangha).'

Bhikkhuni (nun): Refers to Thullananda (name of a nun), or any other person.

Walking alone on the road means walking alone without a companion on the road, which constitutes an offense against the community. If going with a female novice, it is a Thullaccaya (a serious offense). If going with a female student, it is a Dukkhata (an offense of wrong-doing).

The Ninth Training Rule on Crossing the River Alone

The circumstances and location are the same as before. At that time, the Bhikkhunis (nuns) were wandering among humans and arrived at the Aciravati River (river in ancient India), and the boat was on the other shore. At that time, there was a Bhikkhuni named Kalika (name of a nun), whose husband was previously a boatman. The nun said: 'I will enter the river and swim across.'

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取舡來。」便入河浮，至中疲睏。諸尼告曰：「迦利迦！勿怖！勿怖！當須努力。」其尼報言：「我今力盡，幾將欲死方得渡河。」尼白苾芻苾芻白佛，佛以此緣同前集尼，問實訶責，乃至制其學處，應如是說：

「若復苾芻尼獨浮渡河者，僧伽伐尸沙。」

苾芻尼者，謂迦利迦，或復餘人。

獨浮渡河者，謂無伴侶獨于河中浮水而過，犯眾教罪。若縛筏渡者，得惡作罪。若與求寂女同渡者，犯窣吐羅底也。與正學女同渡者，得惡作罪。

度他婦女學處第十

緣處同前。時勝光王有大軍將，名能執劍，常出征伐。其妻在室，為欲情所惱，遂與外人交通。夫后歸來，聞知此事遂加鞭杖，雖受苦楚而不懲息，軍將便念：「我為國王降伏他邑令使調順，如何己妻不能整肅？」作是念已，便往白王：「唯愿大王！與女人立制，若有不修婦德污染憲章者，罪當極法。」王言：「善事。」次於后時有將軍女違斯國憲，夫與離別，白王依法，其女遂往告法官曰：「我之一過，幸愿相容。」法官曰：「此無容恕。」女曰：「必不免死，請活七年。」官云：「不可。」「若不許者，如是乃至六、五、四、三、二、一年中愿存活命。」官云：「不可。」「如是七月乃至一月放活。」官云：「不可。」「若爾

【現代漢語翻譯】 現代漢語譯本 『拿船來。』於是跳入河中漂浮，到河中央時疲憊不堪。眾尼姑告訴她：『迦利迦（Kāligā，人名）！不要害怕！不要害怕！應當努力。』那位尼姑回答說：『我現在力氣耗盡，幾乎要死了才能渡過這條河。』尼姑將此事告訴比丘，比丘又告訴佛陀，佛陀因為這件事像之前一樣召集尼姑們，詢問實情並加以呵責，乃至制定學處，應當這樣說： 『如果比丘尼獨自漂浮渡河，犯僧伽伐尸沙（Saṃghāvaśeṣa，一種戒律）。』 比丘尼，指的是迦利迦（Kāligā），或者其他人。 獨自漂浮渡河，指的是沒有伴侶獨自在河中漂浮而過，犯眾教罪。如果用木筏渡河，犯惡作罪。如果與求寂女（Śrāmaṇerikā，沙彌尼）一同渡河，犯窣吐羅底也（Sthūlātyaya，一種戒律）。與正學女（Śikṣamāṇā，式叉摩那）一同渡河，犯惡作罪。 度他婦女學處第十 事情的起因和地點與之前相同。當時勝光王（Prasenajit，人名）有一位大將軍，名叫能執劍（Śūradatta，人名），經常出征。他的妻子在家中，被慾望所困擾，於是與外人私通。將軍後來歸來，得知此事後便用鞭子抽打她，即使受到痛苦也不悔改。將軍便想：『我為國王降伏其他城邑，使他們調順，為什麼自己的妻子卻不能管束？』這樣想著，便去稟告國王：『希望大王！為婦女制定制度，如果有不遵守婦德、污染**的人，罪應當處以極刑。』國王說：『好。』之後，有一位將軍的女兒違反了國家的法令，她的丈夫與她離別，稟告國王依法處理，那位女子於是去告訴法官說：『我只犯了一次錯誤，希望能夠寬容。』法官說：『這不能寬恕。』女子說：『如果必定不能免死，請允許我再活七年。』法官說：『不行。』『如果不允許，那麼六年、五年、四年、三年、二年、一年，我都希望能夠存活。』法官說：『不行。』『那麼七個月乃至一個月，放我一條生路。』法官說：『不行。』『如果這樣』

【English Translation】 English version 『Bring a boat.』 Then she entered the river and floated, becoming exhausted in the middle. The nuns told her: 『Kāligā (name of a person)! Do not be afraid! Do not be afraid! You must strive.』 The nun replied: 『I am now exhausted, and will almost die before crossing the river.』 The nuns told the Bhikṣus, and the Bhikṣus told the Buddha. The Buddha, because of this incident, gathered the nuns as before, inquired about the truth, and rebuked them, even establishing a precept, which should be stated as follows: 『If a Bhikṣunī (female monastic) floats across a river alone, it is a Saṃghāvaśeṣa (a type of monastic offense).』 Bhikṣunī refers to Kāligā, or others. Floating across a river alone means floating across the river without a companion, committing a sin against the community. If crossing by raft, it is an offense of wrong-doing (Duṣkṛta). If crossing with a Śrāmaṇerikā (female novice), it is a Sthūlātyaya (a type of monastic offense). If crossing with a Śikṣamāṇā (probationary nun), it is an offense of wrong-doing. The Tenth Chapter on Disciplining Other Women The cause and location are the same as before. At that time, King Prasenajit (name of a king) had a great general named Śūradatta (name of a person), who often went on expeditions. His wife, at home, was troubled by desire and had relations with an outsider. The general later returned, and upon learning of this, whipped her, but even after suffering, she did not repent. The general then thought: 『I subdue other cities for the king, making them obedient, so why can't I discipline my own wife?』 Thinking this, he went to report to the king: 『May the Great King! Establish a system for women, that if there are those who do not uphold the virtues of a wife and defile ** (unclear), the crime should be punished with the ultimate penalty.』 The king said: 『Good.』 Later, a general's daughter violated the laws of the country, and her husband divorced her, reporting to the king to handle it according to the law. The woman then went to tell the judge: 『I have only made one mistake, I hope to be forgiven.』 The judge said: 『This cannot be forgiven.』 The woman said: 『If I cannot avoid death, please allow me to live for seven more years.』 The judge said: 『No.』 『If not allowed, then six, five, four, three, two, one year, I wish to live.』 The judge said: 『No.』 『Then seven months, even one month, spare my life.』 The judge said: 『No.』 『If so,』

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幸留七日。」官云：「隨意。」既蒙許已作如是念：「我活七日當必斬形。」泣涕交流修諸福業。

時吐罹難陀尼，于小食時執持衣缽入城乞食，至彼女家見其啼泣，報言：「少女！因何心苦流淚而行施耶？」答曰：「我為自身死將不遠。」尼曰：「勿作如是不吉祥言。」女即行啼次第陳說，尼曰：「若爾，何不捨俗出家？」答曰：「誰復於我共相攜接？」尼曰：「我與出家。」女便禮足，報言：「聖者！施我性命。」吐罹難陀即與出家。執劍將軍聞彼惡女今已出家，遂作是語：「豈可彼入無畏城耶？待七日滿當斷其命。」尼聞是語，即將其女為求朋扇，即往十二眾尼處告言：「此是某官人女，已歸依佛、已歸依法，今歸汝等。」次第向說。十二眾曰：「斯為善事，我今攝受，誰復敢言？若有輒來吾當自解。」又將其女向大世主處，白言：「聖者！當知此是某官人女，身心歸依佛法僧寶，今來歸依大世主足。」彼問其故，即便具說。世主告言：「姊妹！此無行人何所用為？」吐罹難陀復將此女詣勝鬘夫人處，告言：「夫人！此是某官人女，已歸三寶，今歸夫人。」彼問其故，具說如前。夫人曰：「此無行女何因輒度？與其出家斯成非法。此事已過，我為白王。」既至王所具說其緣，王曰：「此實非法，然是事難

【現代漢語翻譯】 現代漢語譯本：『允許我多活七天。』官員說：『隨你便。』既然得到允許，她便這樣想：『我活過這七天，終究難逃被處決的命運。』於是她哭泣流涕，努力修行各種善業。

當時，吐罹難陀尼（Turananda，比丘尼的名字）在小食時拿著衣缽進城乞食，來到這女子家，看見她在啼哭，便問道：『少女！你為何如此傷心哭泣，還要行佈施呢？』女子回答說：『我因為自己將不久於人世。』比丘尼說：『不要說這樣不吉利的話。』女子便哭著將事情的來龍去脈一一陳述，比丘尼說：『既然如此，為何不捨棄世俗生活出家呢？』女子回答說：『誰又會願意接納我呢？』比丘尼說：『我願意帶你出家。』女子便禮拜比丘尼的腳，說道：『聖者！請您救我一命。』吐罹難陀尼便帶她出了家。執劍將軍聽說那個罪惡的女子現在已經出家了，便說：『難道能讓她進入無畏城嗎？等七日期滿，一定要處決她。』比丘尼聽到這些話，便帶著這個女子四處尋求幫助，前往十二眾比丘尼處，告訴她們說：『這是某官員的女兒，已經皈依佛、皈依法，現在歸依你們。』然後將事情的經過一一說明。十二眾比丘尼說：『這是好事，我們現在接納她，誰還敢說什麼？如果有人膽敢來犯，我們自會處理。』又帶著這個女子去見大世主（Mahaprajapati，佛陀的姨母，也是佛教中第一位比丘尼），稟告說：『聖者！請您知道，這是某官員的女兒，身心都已皈依佛法僧三寶，現在前來歸依大世主您的腳下。』大世主詢問緣由，她便將事情的經過詳細說明。大世主說：『姊妹！這個沒有德行的女子，要她有什麼用呢？』吐罹難陀尼又帶著這個女子去見勝鬘夫人（Shrimala，一位在家菩薩），稟告說：『夫人！這是某官員的女兒，已經皈依三寶，現在歸依夫人您。』勝鬘夫人詢問緣由，她便像之前一樣詳細說明。夫人說：『這個沒有德行的女子，為何隨便度她出家？讓她出家，這成了非法之事。事情已經發生了，我將稟告國王。』到了國王那裡，詳細說明了事情的緣由，國王說：『這確實是非法之事，但這事很難辦。』

【English Translation】 English version: 'Allow me to live seven more days.' The official said, 'As you wish.' Having been granted permission, she thought to herself, 'After these seven days, I will inevitably be executed.' Weeping and shedding tears, she diligently cultivated various meritorious deeds.

At that time, Bhikkhuni Turananda (Turananda, name of a Bhikkhuni) , during the time for a small meal, carried her robes and bowl into the city to beg for food. She arrived at the woman's house and saw her weeping. She asked, 'Young woman! Why are you so sad and crying, yet still making offerings?' The woman replied, 'Because I will soon die.' The Bhikkhuni said, 'Do not speak such inauspicious words.' The woman then tearfully recounted the entire story in detail. The Bhikkhuni said, 'If that is the case, why not renounce worldly life and become a nun?' The woman replied, 'Who would be willing to accept me?' The Bhikkhuni said, 'I will take you to become a nun.' The woman then bowed at the Bhikkhuni's feet and said, 'Reverend one! Please save my life.' Turananda then took her to become a nun. The sword-wielding general heard that the wicked woman had now become a nun and said, 'How can she be allowed to enter the city of no fear? Once the seven days are up, she must be executed.' Hearing these words, the Bhikkhuni sought help everywhere, going to the twelve Bhikkhunis and telling them, 'This is the daughter of a certain official, who has taken refuge in the Buddha, taken refuge in the Dharma, and now takes refuge in you.' Then she explained the whole situation in detail. The twelve Bhikkhunis said, 'This is a good thing, we now accept her, who would dare say anything? If anyone dares to come, we will handle it ourselves.' She also took the woman to see Mahaprajapati (Mahaprajapati, Buddha's aunt and the first Bhikkhuni in Buddhism), reporting, 'Reverend one! Please know that this is the daughter of a certain official, who has taken refuge in the Buddha, Dharma, and Sangha with body and mind, and now comes to take refuge at the feet of the Great Lord.' Mahaprajapati asked the reason, and she explained the whole situation in detail. Mahaprajapati said, 'Sister! What use is this woman without virtue?' Turananda then took the woman to see Shrimala (Shrimala, a lay Bodhisattva), reporting, 'Madam! This is the daughter of a certain official, who has taken refuge in the Three Jewels, and now takes refuge in you.' Shrimala asked the reason, and she explained in detail as before. The Madam said, 'Why was this woman without virtue ordained so casually? Allowing her to be ordained is an illegal act. The matter has already happened, I will report to the king.' Arriving at the king's place, she explained the whole situation in detail. The king said, 'This is indeed an illegal act, but this matter is difficult to handle.'

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裁。若依法殺戮便傷佛教，我招惡響。若今釋放復損刑科，進退兩途難為處斷。」即令使告執劍將軍具說其事。將軍覆奏：「所立嚴令眾並同知，如何此女王欲違制而釋放耶？」王曰：「此宜放舍因制餘人。」將軍聞已廣作譏嫌：「云何度此非法女人令出家也？」尼白苾芻，苾芻白佛。佛以此緣同前集尼問實訶責，乃至制其學處，應如是說：

「若復苾芻尼，知他婦女作非法事，眾人共嫌為夫所棄，並白王知，度令出家，僧伽伐尸沙。」

尼謂吐罹難陀，或復餘人。

知謂自知，廣說乃至如此之人不合出家，若有度者得眾教罪。

索亡人物學處第十一

緣處同前。於此城中有一長者，其家巨富，忽嬰重疾，久為醫療竟不瘳損。長者自知命不久存，遂廣行檀施，供養沙門、婆羅門、貧窮、孤寡。時吐罹難陀苾芻尼，于小食時著衣持缽，因乞食入其舍，告長者曰：「愿爾無病。比安隱不？」長者白言：「聖者！我于身命無希活心更無瘳損，所有家資行檀修福。」尼曰：「賢首！我深隨喜，此是合宜。然我女人利養寡薄，舍施之次分惠少多。」長者報言：「我所有財皆已舍施，聖者何故先不早來？」尼曰：「使我從舍空手而出，是為損害。」長者曰：「聖者！更無餘物，欲何所為？」尼曰：

【現代漢語翻譯】 現代漢語譯本：國王裁決說：『如果依法殺戮，便會傷害佛教，我會招致惡名。如果現在釋放她，又會損害刑法，進退兩難，難以決斷。』 隨即命令使者告訴執劍將軍，詳細說明此事。將軍回覆說：『所設立的嚴厲法令，眾人都已知道，為何這位女王想要違反制度而釋放她呢？』 國王說：『應該放過她，用這個法令來約束其他人。』 將軍聽后，廣泛地進行譏諷：『難道要讓這個非法的女人出家嗎？』 比丘尼告訴比丘，比丘告訴佛陀。佛陀因為這件事，像之前一樣召集比丘尼，詢問實情並加以呵斥，乃至制定學處，應該這樣說： 『如果比丘尼明知其他婦女做了非法的事情，眾人共同嫌棄，被丈夫拋棄，並且稟告國王，還度她出家，犯僧伽伐尸沙罪。』 比丘尼指的是吐罹難陀（a Bhikkhuni's name），或者其他人。 明知指的是自己知道，詳細地說就是像這樣的人不適合出家，如果有人度她出家，就犯眾教罪。 索要亡人物品的學處第十一 緣起和之前一樣。在這個城市中，有一位長者（wealthy man），他家非常富有，忽然得了重病，長期治療也沒有好轉。長者自己知道壽命不長，於是廣泛地進行佈施，供養沙門（ascetics）、婆羅門（Brahmins）、貧窮的人、孤兒和寡婦。當時，吐罹難陀比丘尼，在小食的時候穿著衣服，拿著缽，因為乞食進入他的家，告訴長者說：『愿你沒有疾病。最近安穩嗎？』 長者回答說：『聖者！我對自己的生命沒有希望，病情也沒有好轉，所有的家產都用來佈施，修習福德。』 比丘尼說：『賢首（title of respect）！我非常隨喜你的功德，這是應該做的。然而我們女人得到的供養很少，佈施的時候分給我們的很少。』 長者回答說：『我所有的財產都已經佈施完了，聖者為什麼不早點來呢？』 比丘尼說：『讓我從你家空手而歸，這是一種損害。』 長者說：『聖者！沒有剩餘的東西了，你想要什麼呢？』 比丘尼說：

【English Translation】 English version: The king judged: 'If I kill according to the law, it will harm Buddhism, and I will incur a bad reputation. If I release her now, it will damage the criminal law. It's difficult to decide whether to advance or retreat.' He immediately ordered a messenger to tell the sword-wielding general to explain the matter in detail. The general replied: 'The strict decree that was established is known to everyone. Why does this queen want to violate the system and release her?' The king said: 'She should be released, and this decree should be used to restrain others.' After hearing this, the general widely ridiculed: 'Is this illegal woman to be allowed to become a renunciate?' The Bhikkhuni told the Bhikkhu, and the Bhikkhu told the Buddha. Because of this matter, the Buddha, as before, gathered the Bhikkhunis, asked about the truth, and rebuked them, and even established a precept, which should be stated as follows: 'If a Bhikkhuni knows that another woman has committed an illegal act, is disliked by everyone, has been abandoned by her husband, and has informed the king, and still ordains her, she commits a Sanghavasesa offense.' The Bhikkhuni refers to Thullananda (a Bhikkhuni's name), or others. 'Knowing' means knowing oneself. To explain in detail, such a person is not suitable for ordination. If someone ordains her, they commit the offense of teaching the masses. The Eleventh Precept Regarding Demanding Lost Items The circumstances are the same as before. In this city, there was a wealthy man (longzhe), whose family was very rich. Suddenly, he contracted a serious illness, and prolonged treatment did not improve his condition. Knowing that his life was short, the wealthy man widely practiced generosity, offering to ascetics (shamens), Brahmins (poluomen), the poor, orphans, and widows. At that time, the Bhikkhuni Thullananda, during the time for a small meal, wearing her robes and carrying her bowl, entered his house to beg for food and said to the wealthy man: 'May you be free from illness. Are you at peace recently?' The wealthy man replied: 'Venerable one! I have no hope for my life, and my condition has not improved. All my family wealth has been used for giving and cultivating merit.' The Bhikkhuni said: 'Worthy one (xianshou)! I deeply rejoice in your merit, this is what should be done. However, we women receive little support, and little is given to us during offerings.' The wealthy man replied: 'All my wealth has already been given away, why didn't the Venerable one come earlier?' The Bhikkhuni said: 'For me to leave your house empty-handed is a loss.' The wealthy man said: 'Venerable one! There is nothing left, what do you want?' The Bhikkhuni said:

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「賢首！必須多少共相濟給。」其時長者唯有他人負財契券，便即示尼：「聖者！我於家中唯有此契，若須可受。」尼曰：「賢首若與，我自將去。」即取其契，復告長者曰：

「由此施福故，　　心獲妙莊嚴； 　常受諸資具，　　得至無上樂。」

長者言：「聖者！彼負債人，家緣貧弊不能總還，辦得多少隨意而取，勿惱其人。」尼曰：「賢首！我是出家人，豈不商度惱亂於他，此不合理。」長者不久便即命終。尼聞死已，捉負債人於四衢路中共相牽拽。長者婆羅門見已譏嫌：「云何苾芻尼依他死契牽拽債人？」尼白苾芻，苾芻白佛。佛以此緣同前集尼問實訶責，乃至制其學處，應如是說：

「若復苾芻尼，依他舊契，自為己索亡人物者，僧伽伐尸沙。」

尼謂吐罹難陀，或復余尼。

依他舊契者，謂他人債契。

自為己索亡人物者，謂他死後將契從索欲求入己。

若有索者，得眾教罪。無犯者，為僧伽故以理追索。

輒作解舉學處第十二

緣處同前。時有苾芻尼名曰亂意，性懷瞋恚，常以惡言共相罵辱，時諸尼眾悉皆嫌賤。彼出乞食，諸尼見無即便共集說其惡行。彼尼有女名曰寂靜，既見諸人說母過惡，乞食來至悉皆向說。彼聞語已更發瞋心，于諸尼眾粗

【現代漢語翻譯】 現代漢語譯本： 『賢首（指長者）！需要多少共同的資助和供給？』當時長者只有別人欠他的債務契約，便立刻展示給比丘尼：『聖者！我家中只有這些契約，如果需要可以拿去。』比丘尼說：『賢首如果願意給，我自己會拿走。』隨即取走契約，又告訴長者說： 『由此佈施的福德， 心將獲得美妙的莊嚴； 常能接受各種資具， 最終得至無上的快樂。』 長者說：『聖者！那些欠債的人，家境貧困破敗不能全部償還，能辦到多少就隨意拿取多少，不要困擾他們。』比丘尼說：『賢首！我是出家人，怎麼會去考慮困擾他人呢，這不合道理。』長者不久便去世了。比丘尼聽說他去世后，在四通八達的道路上拉扯欠債人。長者婆羅門看見后譏諷責怪：『為何比丘尼憑藉他人的死亡契約拉扯債人？』比丘尼稟告比丘，比丘稟告佛陀。佛陀因為這件事像之前一樣召集比丘尼詢問實情並加以訶責，乃至制定戒律，應當這樣說： 『如果比丘尼，憑藉他人的舊契約，為自己索取死者的財物，犯僧伽伐尸沙（僧殘罪）。』 這裡的比丘尼指的是吐罹難陀（比丘尼的名字），或者其他的比丘尼。 憑藉他人的舊契約，指的是他人的債務契約。 為自己索取死者的財物，指的是他人死後拿著契約去索要，想要據爲己有。 如果有人索要，就犯眾教罪。沒有犯戒的情況是，爲了僧團的利益，合理地追討債務。 輒作解舉學處第十二（隨意解釋戒律的第十二條） 事情發生的地點和之前一樣。當時有一位比丘尼名叫亂意（比丘尼的名字），生性懷有嗔恚，經常用惡語互相謾罵侮辱，當時的尼眾都嫌棄她。她出去乞食，其他比丘尼看見她不在，就聚集在一起說她的惡行。那位比丘尼有個女兒名叫寂靜（比丘尼的名字），看到大家說她母親的過錯，乞食回來后全部告訴了她。她聽了這些話后更加生氣，對尼眾粗暴。

【English Translation】 English version: 『Worthy One (referring to the elder)! How much common assistance and supply is needed?』 At that time, the elder only had debt contracts owed to him by others, so he immediately showed them to the Bhikshuni (female monastic): 『Venerable One! I only have these contracts in my house; if you need them, you can take them.』 The Bhikshuni said: 『If the Worthy One is willing to give them, I will take them myself.』 She then took the contracts and told the elder: 『Through the merit of this offering, the mind will obtain wonderful adornment; One will always receive various resources, and ultimately attain unsurpassed bliss.』 The elder said: 『Venerable One! Those who owe debts are from poor and dilapidated families and cannot repay everything. Take as much as they can afford, and do not trouble them.』 The Bhikshuni said: 『Worthy One! I am a monastic; how could I consider troubling others? This is unreasonable.』 The elder soon passed away. After hearing of his death, the Bhikshuni dragged the debtors on the main roads. The elder's Brahmin (priest) saw this and criticized: 『Why is the Bhikshuni dragging debtors based on the death contract of another?』 The Bhikshuni reported to the Bhikshu (male monastic), and the Bhikshu reported to the Buddha. Because of this incident, the Buddha, as before, gathered the Bhikshunis, inquired about the truth, and rebuked them, and even established a precept, which should be stated as follows: 『If a Bhikshuni, relying on another's old contract, seeks the deceased's property for herself, it is a Sanghavasesa (an offense requiring a meeting of the Sangha).』 The Bhikshuni here refers to Thullananda (name of a Bhikshuni), or other Bhikshunis. Relying on another's old contract refers to the debt contract of another person. Seeking the deceased's property for herself refers to taking the contract after someone's death to demand payment, wanting to take it for oneself. If someone demands payment, they commit a 'teaching of the multitude' offense. There is no offense if, for the benefit of the Sangha (monastic community), the debt is reasonably pursued. The twelfth section on arbitrarily explaining and lifting the precepts. The location of the incident is the same as before. At that time, there was a Bhikshuni named Luan Yi (name of a Bhikshuni), who was naturally full of anger and often cursed and insulted others with harsh words. The Bhikshunis all despised her. When she went out for alms, the other Bhikshunis, seeing that she was gone, gathered together to talk about her evil deeds. That Bhikshuni had a daughter named Ji Jing (name of a Bhikshuni), who, seeing everyone talking about her mother's faults, told her everything when she returned from begging for alms. After hearing these words, she became even more angry and was rude to the Bhikshunis.

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語期刻。眾皆尋問：「誰作如是斗亂兩邊？」知是寂靜向母陳說，大眾即與寂靜作舍置羯磨。其女啼泣詣于母所，禮足言曰：「諸尼與我作舍置羯磨。」亂意聞已忿怒倍增，作如是語：「愿汝總與國人作舍置羯磨。」即將其女出向界外，為作解法。諸尼告言：「眾為汝女作舍置羯磨，汝復何因界外為解？」答曰：「眾強作法，我解何過？」問曰：「汝於何處共誰作法？」答曰：「是我界外共人為解。」尼曰：「豈合如此作解法耶？」答曰：「從合不合我已作訖，何忓汝事？」尼白苾芻，苾芻白佛。佛以此事同前集尼問實訶責，乃至制其學處，應如是說：

「若復苾芻尼，知苾芻尼被苾芻尼眾為作舍置羯磨，便出界外為作解法者，僧伽伐尸沙。」

尼為亂意，或復余尼。

知苾芻尼者，謂是寂靜。

被尼眾者，謂是如來聲聞尼眾。

作舍置羯磨者，謂白四羯磨。

便出界外為作解法者，謂解羯磨法。得眾教罪，此謂初犯。

此中犯相其事云何？若苾芻尼輒作如是出界外作解舉者，得眾教罪。

不捨惡見學處第十三

緣在室羅伐城，有一苾芻尼名曰黑色，曾作外道，每恒共諸苾芻尼斗諍紛擾，常言：「舍佛法僧。非但此沙門釋女持戒德行，情懷質直純善梵行，余

【現代漢語翻譯】 現代漢語譯本： 語期刻（時間名詞）。眾人都在詢問：『是誰製造了這場兩邊的爭鬥？』得知是寂靜（尼姑的名字）后，便向她的母親陳說此事，大眾隨即對寂靜做了舍置羯磨（一種佛教儀式，類似於驅逐）。寂靜的女兒哭著來到母親那裡，禮拜她的腳說：『眾尼姑對我做了舍置羯磨。』亂意（寂靜的母親的名字）聽后，更加憤怒，說道：『我希望你們所有人都和全國人民做舍置羯磨。』隨即把她的女兒帶到界外，為她做了解法。眾尼姑責問道：『大家為你女兒做了舍置羯磨，你又為何要在界外為她解除？』亂意回答說：『是大家強行做的法，我解除有什麼過錯？』尼姑問：『你於何處和誰一起做的法？』亂意答：『是在界外和人一起解除的。』尼姑說：『難道可以這樣解除嗎？』亂意答：『合不合規矩我已經做完了，與你何干？』尼姑稟告苾芻（比丘），苾芻稟告佛陀。佛陀將此事與之前的事情一樣，召集尼姑詢問實情並加以訶責，乃至制定了學處（戒律），應當這樣說： 『如果比丘尼，明知比丘尼被比丘尼僧團做了舍置羯磨，卻出界外為她做解法，犯僧伽伐尸沙（一種戒律）。』 尼為亂意，或者其他尼姑。 知比丘尼者，指的是寂靜。 被尼眾者，指的是如來（佛陀）的聲聞尼眾。 作舍置羯磨者，指的是白四羯磨（一種佛教儀式）。 便出界外為作解法者，指的是解除羯磨法。犯眾教罪，這是初犯。 此中犯相具體情況是怎樣的呢？如果比丘尼擅自出界外做解除，就犯眾教罪。 不捨惡見學處第十三 事情發生在室羅伐城（古印度城市名）。有一位比丘尼名叫黑色（比丘尼的名字），曾經是外道，經常和比丘尼們爭鬥紛擾，常說：『捨棄佛法僧（佛教三寶）。不僅僅是這些沙門釋女（指佛教出家女性）持戒德行，心地正直純善，行梵行（清凈的行為），其他的……』

【English Translation】 English version: At the appointed time. The assembly inquired, 'Who caused this strife between the two sides?' Upon learning it was Silent (a nun's name), they reported it to her mother. The assembly then performed a 'Sthapayitvā Karma' (a Buddhist ritual, similar to expulsion) on Silent. Her daughter wept and went to her mother, bowing at her feet and saying, 'The nuns have performed a 'Sthapayitvā Karma' on me.' Disturbed-Mind (Silent's mother's name), upon hearing this, became even more enraged, saying, 'I wish you all would perform a 'Sthapayitvā Karma' on the entire country.' She then took her daughter outside the boundary and performed a dissolution ritual for her. The nuns questioned, 'The assembly performed a 'Sthapayitvā Karma' on your daughter, why are you dissolving it outside the boundary?' Disturbed-Mind replied, 'It was the assembly that forcefully performed the ritual, what fault is there in my dissolving it?' The nuns asked, 'Where and with whom did you perform the ritual?' Disturbed-Mind replied, 'I dissolved it with someone outside the boundary.' The nuns said, 'Is it proper to dissolve it in this way?' Disturbed-Mind replied, 'Whether it's proper or not, I have already done it, what business is it of yours?' The nuns reported to the Bhikshus (monks), and the Bhikshus reported to the Buddha. The Buddha, as with previous matters, gathered the nuns, inquired into the truth, and rebuked them, even establishing a training rule, which should be stated as follows: 'If a Bhikshuni (nun), knowing that a 'Sthapayitvā Karma' has been performed on a Bhikshuni by the Bhikshuni Sangha (community), goes outside the boundary to dissolve it, she commits a Sanghavasesa (a type of offense).' The nun is Disturbed-Mind, or another nun. Knowing the Bhikshuni refers to Silent. Being done by the Sangha refers to the Arhat (enlightened disciple) Bhikshuni Sangha of the Tathagata (Buddha). Performing a 'Sthapayitvā Karma' refers to the white four Karmas (a type of Buddhist ritual). Going outside the boundary to dissolve it refers to dissolving the Karma ritual. She incurs a 'teaching of the assembly' offense, this is the first offense. What are the specific circumstances of this offense? If a Bhikshuni presumptuously goes outside the boundary to perform a dissolution, she commits a 'teaching of the assembly' offense. The Thirteenth Training Rule on Not Abandoning Wrong Views The incident occurred in Sravasti (an ancient Indian city). There was a Bhikshuni named Black (a nun's name), who had previously been a follower of other paths. She constantly engaged in disputes and disturbances with the Bhikshunis, often saying, 'Abandon the Buddha, Dharma (teachings), and Sangha (community) (the Three Jewels of Buddhism). It is not only these Shramana Shakya women (referring to Buddhist renunciate women) who uphold the precepts and possess virtuous conduct, whose minds are upright, pure, and practice Brahmacharya (celibate conduct), others...'

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處亦有如斯善人，我當就彼而修梵行。」諸尼以緣白諸苾芻，苾芻白佛。佛告諸尼：「應可屏諫此黑色尼，若復余尼。作如是諫：『汝黑色尼！斗諍之時，勿言：「我舍佛法僧。非但此沙門釋女有持戒德行，情懷質直純善梵行，余處亦有如斯善人，我當就彼而修梵行。」黑色尼！汝今可舍如是惡見。』」諸尼依教作屏諫時，彼尼於事堅執不捨，作如是語：「唯此是實，余皆虛妄。」尼白苾芻苾芻白佛，佛告諸尼：「汝等應與作白四羯磨諫黑色尼，鳴犍稚乃至尼眾盡集，一尼作白，次作羯磨。

「『大德尼僧伽聽！此黑色苾芻尼自起惡見，斗諍時作如是語：「我今舍佛法僧。非但此沙門釋女有持戒德行，情懷質直純善梵行者，余處亦有如斯善人，我當就彼而修梵行。」諸苾芻尼而往屏諫，屏諫之時惡見不捨，云：「此是實余皆虛妄。」若苾芻尼僧伽時至聽者，苾芻尼僧伽應許苾芻尼僧伽今與此黑色苾芻尼作不捨惡見羯磨。白如是。』次作羯磨。

「『大德尼僧伽聽！此黑色苾芻尼自起惡見，斗諍時作如是語：「我今舍佛法僧。非但此沙門釋女有持戒德行，情懷質直純善梵行者，余處亦有如斯善人，我當就彼而修梵行。」諸苾芻尼而往屏諫，屏諫之時惡見不捨，云：「此是實，余皆虛妄。」苾芻尼僧伽今與此

【現代漢語翻譯】 現代漢語譯本： 『其他地方也有像這樣的善人，我應當去那裡修行梵行。』眾尼姑將情況稟告眾比丘，比丘稟告佛陀。佛陀告訴眾尼姑：『應當私下勸誡這位黑色尼姑，或者其他尼姑。這樣勸誡：『你這位黑色尼姑！爭鬥的時候，不要說：「我捨棄佛、法、僧。不僅僅是這些沙門釋女（指釋迦牟尼佛的女性弟子）有持戒的德行，心懷正直純善的梵行，其他地方也有像這樣的善人，我應當去那裡修行梵行。」黑色尼姑！你現在應當捨棄這樣的惡見。』眾尼姑按照教導進行私下勸誡時，那位尼姑對自己的觀點堅決不放棄，說出這樣的話：『只有這個是真實的，其他的都是虛妄的。』尼姑稟告比丘，比丘稟告佛陀，佛陀告訴眾尼姑：『你們應當用白四羯磨（一種僧團的決議程式）來勸誡黑色尼姑，敲擊犍稚（一種僧團集眾的法器），直到尼眾全部聚集，由一位尼姑作白（宣佈羯磨的內容），然後進行羯磨。

『大德尼僧伽（尼姑僧團）聽！這位黑色比丘尼自己產生惡見，爭鬥時說出這樣的話：「我現在捨棄佛、法、僧。不僅僅是這些沙門釋女有持戒的德行，心懷正直純善的梵行，其他地方也有像這樣的善人，我應當去那裡修行梵行。」眾比丘尼前去私下勸誡，私下勸誡的時候，她不捨棄惡見，說：「這個是真實的，其他的都是虛妄的。」如果比丘尼僧伽認為時機已到，請聽，比丘尼僧伽應當允許比丘尼僧伽現在與這位黑色比丘尼進行不捨棄惡見的羯磨。白如是。』然後進行羯磨。

『大德尼僧伽聽！這位黑色比丘尼自己產生惡見，爭鬥時說出這樣的話：「我現在捨棄佛、法、僧。不僅僅是這些沙門釋女有持戒的德行，心懷正直純善的梵行，其他地方也有像這樣的善人，我應當去那裡修行梵行。」眾比丘尼前去私下勸誡，私下勸誡的時候，她不捨棄惡見，說：「這個是真實的，其他的都是虛妄。」比丘尼僧伽現在與這位

【English Translation】 English version: 『There are also such virtuous people elsewhere, and I should go there to cultivate pure conduct.』 The nuns reported the matter to the monks, and the monks reported it to the Buddha. The Buddha told the nuns: 『You should privately admonish this black nun, or any other nun. Admonish her like this: 「You, black nun! When quarreling, do not say: 「I abandon the Buddha, the Dharma, and the Sangha. It is not only these female renunciants of the Shakya clan (referring to female disciples of Shakyamuni Buddha) who possess the virtue of upholding precepts, cherish upright and purely virtuous conduct; there are also such virtuous people elsewhere, and I should go there to cultivate pure conduct.」 Black nun! You should now abandon such evil views.」』 When the nuns privately admonished her according to the teachings, that nun firmly refused to abandon her views, saying such words: 『Only this is true, and all else is false.』 The nuns reported to the monks, and the monks reported to the Buddha. The Buddha told the nuns: 『You should use a white four-act Karma (a formal procedure for resolutions in the monastic community) to admonish the black nun, striking the ghaṇṭā (a bell used to assemble the monastic community) until all the nuns are gathered. One nun should make the announcement (recite the content of the Karma), and then proceed with the Karma.

『May the venerable Bhikṣuṇī Saṃgha (community of nuns) listen! This black Bhikṣuṇī (nun) has herself arisen with evil views, saying such words when quarreling: 「I now abandon the Buddha, the Dharma, and the Sangha. It is not only these female renunciants of the Shakya clan who possess the virtue of upholding precepts, cherish upright and purely virtuous conduct; there are also such virtuous people elsewhere, and I should go there to cultivate pure conduct.」 The Bhikṣuṇīs went to privately admonish her, and during the private admonishment, she did not abandon her evil views, saying: 「This is true, and all else is false.」 If the Bhikṣuṇī Saṃgha deems it the right time, please listen, the Bhikṣuṇī Saṃgha should permit the Bhikṣuṇī Saṃgha to now perform a Karma regarding not abandoning evil views with this black Bhikṣuṇī. The announcement is thus.』 Then proceed with the Karma.

『May the venerable Bhikṣuṇī Saṃgha listen! This black Bhikṣuṇī has herself arisen with evil views, saying such words when quarreling: 「I now abandon the Buddha, the Dharma, and the Sangha. It is not only these female renunciants of the Shakya clan who possess the virtue of upholding precepts, cherish upright and purely virtuous conduct; there are also such virtuous people elsewhere, and I should go there to cultivate pure conduct.」 The Bhikṣuṇīs went to privately admonish her, and during the private admonishment, she did not abandon her evil views, saying: 「This is true, and all else is false.」 The Bhikṣuṇī Saṃgha is now performing with this

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黑色苾芻尼作不捨惡見羯磨。若諸具壽聽與黑色苾芻尼作不捨惡見羯磨者默然，若不許者說。此是初羯磨。』第二、第三亦如是作。『苾芻尼僧伽已與黑色苾芻尼作不捨惡見羯磨竟。苾芻尼僧伽已聽許，由其默然故，我今如是持。』」時諸尼眾依教與作白四羯磨諫彼尼時，於事堅執惡見不捨，云：「此是實，余皆虛妄，我何所執令我舍耶？」即以此緣，尼白苾芻，苾芻白佛。佛以此事同前集尼問實訶責，廣說乃至制其學處，應如是說：

「若復苾芻尼，共諸苾芻尼斗諍紛擾，作如是語：『我舍佛法僧。非但此沙門釋女具戒具德有勝善法，于余沙門亦具戒具德有勝善法，我當詣彼修習梵行。』時諸苾芻尼語言：『汝可舍此罪惡之見。』作如是諫時舍者善。若不捨者，應可再三慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，僧伽伐尸沙。」

若復苾芻尼者，謂黑色尼，或復余尼。廣釋同前。

如是諫時舍者善。不捨者應可再三諫，白四羯磨乃至僧伽伐尸沙，廣如前說。

此中犯相其事云何？若苾芻尼別諫時，事不捨者皆得惡作。若作白時舍者善，不捨者得粗罪。初羯磨時舍者善，不捨得罪同前。第二番了時，亦得粗罪。若第三番羯磨結了之時而不捨者，得僧伽伐尸沙。若作非法而眾和合、

【現代漢語翻譯】 現代漢語譯本： 『黑色比丘尼（Bhiksuni，女性出家人）作不捨惡見羯磨（kamma，行為、業）。如果各位具壽（ayusmant，對出家人的尊稱）同意與黑色比丘尼作不捨惡見羯磨的，請默然；如果不同意的，請說出來。這是初羯磨。』第二、第三次也像這樣作。『比丘尼僧伽（Sangha，僧團）已經與黑色比丘尼作不捨惡見羯磨完畢。比丘尼僧伽已經聽許，因為大家默然的緣故，我現在就這樣記住。』」當時，各位尼眾按照教導，與她作白四羯磨（caturtha-kamma，一種僧團的儀式），勸諫那位比丘尼，但她對自己的惡見非常堅持，不肯放棄，說：「這是真實的，其餘的都是虛妄的，我執著的是真理，為什麼要我放棄呢？」因為這件事，尼眾稟告比丘（bhikkhu，男性出家人），比丘稟告佛陀（Buddha）。佛陀因為這件事，像之前一樣召集尼眾，詢問實情並加以呵責，詳細地說明，乃至制定學處（siksa-pada，戒條），應該這樣說： 『如果又有比丘尼，與各位比丘尼發生爭鬥和紛擾，說這樣的話：『我捨棄佛（Buddha）、法（Dharma，佛法）、僧（Sangha）。不僅僅是這些沙門釋女（Sakya，釋迦族）具戒具德，有殊勝的善法，其他的沙門也具戒具德，有殊勝的善法，我應當去他們那裡修習梵行（brahmacarya，清凈的行為）。』當時，各位比丘尼說：『你應該捨棄這種罪惡的見解。』這樣勸諫的時候，如果她捨棄了，那就很好。如果不捨棄，應該再三慇勤地勸諫，按照教導應該詰問，讓她捨棄這件事。捨棄了，那就很好；如果不捨棄，就犯了僧伽伐尸沙（Sanghadisesa，僧殘罪）。』 『如果又有比丘尼』，指的是黑色比丘尼，或者其他的比丘尼。詳細的解釋和前面一樣。 像這樣勸諫的時候，如果她捨棄了，那就很好。如果不捨棄，應該再三勸諫，作白四羯磨，乃至犯僧伽伐尸沙，詳細的說明和前面一樣。 這裡面犯相的情況是怎樣的呢？如果比丘尼單獨勸諫的時候，她不捨棄惡見，都犯惡作（dukkhata，一種輕罪）。如果作白的時候，她捨棄了惡見，那就很好；如果不捨棄，就犯粗罪（thullaccaya，一種中等罪）。初羯磨的時候，她捨棄了惡見，那就很好；如果不捨棄，所得的罪和前面一樣。第二次羯磨結束的時候，也犯粗罪。如果第三次羯磨結束的時候還不捨棄惡見，就犯僧伽伐尸沙。如果作了非法的羯磨，但是大眾和合，

【English Translation】 English version: 'If a black Bhiksuni (female monastic) performs a kamma (action, deed) of not abandoning evil views. If the venerable ones (ayusmant, an honorific for monastics) agree to perform a kamma of not abandoning evil views for the black Bhiksuni, let them be silent; if not, speak. This is the first kamma.' The second and third are done in the same way. 'The Bhiksuni Sangha (community of monastics) has completed the kamma of not abandoning evil views for the black Bhiksuni. The Bhiksuni Sangha has agreed, because of their silence, I now remember it thus.' At that time, the nuns, according to the teaching, performed a white fourth kamma (caturtha-kamma, a formal act of the Sangha) to admonish that nun, but she was firm in her evil views and did not abandon them, saying, 'This is the truth, the rest is false, what am I holding onto that I should abandon?' Because of this, the nuns reported to the bhikkhus (male monastics), and the bhikkhus reported to the Buddha (Buddha). The Buddha, because of this matter, gathered the nuns as before, inquired into the truth, and rebuked them, explaining in detail, even establishing a training rule (siksa-pada, precept), which should be stated as follows: 'If a Bhiksuni, engages in quarrels and disputes with other Bhiksunis, saying: 'I renounce the Buddha (Buddha), the Dharma (Dharma, the teachings), and the Sangha (Sangha). Not only do these Sakyan (Sakya, the Buddha's clan) female renunciants have precepts, virtues, and superior good qualities, but other renunciants also have precepts, virtues, and superior good qualities, and I shall go to them to practice the holy life (brahmacarya, pure conduct).' At that time, the Bhiksunis should say: 'You should abandon this sinful view.' If she abandons it when admonished in this way, that is good. If she does not abandon it, she should be earnestly admonished again and again, and questioned according to the teaching, to make her abandon this matter. If she abandons it, that is good; if she does not abandon it, it is a Sanghadisesa (Sanghadisesa, an offense requiring a meeting of the Sangha).' 'If again a Bhiksuni,' refers to the black Bhiksuni, or another Bhiksuni. The detailed explanation is the same as before. When admonished in this way, if she abandons it, that is good. If she does not abandon it, she should be admonished again and again, and the white fourth kamma should be performed, up to Sanghadisesa, the detailed explanation is the same as before. What are the circumstances of the offense here? If a Bhiksuni is admonished individually and does not abandon her evil view, she commits a dukkha (dukkhata, a minor offense). If she abandons her evil view when the white act is performed, that is good; if she does not abandon it, she commits a thullaccaya (thullaccaya, a serious offense). If she abandons her evil view during the first kamma, that is good; if she does not abandon it, the offense is the same as before. At the end of the second kamma, she also commits a thullaccaya. If she does not abandon her evil view at the end of the third kamma, she commits a Sanghadisesa. If an unlawful kamma is performed, but the assembly is harmonious,

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若作如法而眾不和合、若作似法而眾和合、若作似法而眾不和合、若不如法如律如佛所教而秉法者，作法不成，彼皆無犯。彼苾芻尼，若於座上告大眾言：「大德！我苾芻尼某甲，犯僧伽伐尸沙罪。」者善。若不說者，乃至其罪未如法說悔已來，若共余苾芻尼作白羯磨乃至白四法，一一皆得惡作罪。

說他有愛恚學處第十四

緣在室羅伐城，時吐罹難陀苾芻尼，常共諸尼斗諍紛擾懷恨而住。諸苾芻尼言：「聖者！莫為斗諍懷恨而住。」答言：「汝等有愛、恚、怖、癡，于斗諍人有遮、不遮。」尼以此事白諸苾芻，苾芻白佛。佛告諸苾芻尼：「應屏諫吐罹難陀尼，言：『勿作是語：「汝等有愛、恚、怖、癡，于斗諍人有遮、不遮。」姊妹！可止此語，應舍此見。』」諸苾芻尼依佛依教諫時仍不改悔，云：「此法實，余皆虛妄。」尼白苾芻，苾芻白佛。佛告諸尼：「應與吐罹難陀尼白四羯磨，當如是作：鳴揵稚、敷座褥，僧伽悉集，一尼作白：

「『大德尼僧伽聽！此吐罹難陀苾芻尼，常共諸尼斗諍紛擾懷恨而住。諸尼諫言：「聖者！勿斗諍紛擾。」答言：「汝等有愛、恚、怖、癡，于斗諍人有遮、不遮。」堅執不捨「唯此法實，余皆虛妄。」若苾芻尼僧伽時至聽者，苾芻尼僧伽應許，此吐罹難陀苾芻

【現代漢語翻譯】 現代漢語譯本：如果所作不如法，即使僧眾不和合；如果所作看似如法，但僧眾和合；如果所作看似如法，但僧眾不和合；如果所作不如法、不如律、不如佛所教導，而秉持法事的人，所作法事不成，他們都沒有罪。如果比丘尼在座位上告訴大眾說：『大德！我某甲（比丘尼的名字）犯了僧伽伐尸沙罪（僧殘罪）。』這樣是好的。如果不說，直到她的罪如法懺悔之前，如果與其他比丘尼一起進行白羯磨（宣告羯磨）乃至白四羯磨（四次宣告羯磨），每一次都會犯惡作罪（一種輕罪）。

說他人有愛恚學處第十四

因緣發生在室羅伐城（Śrāvastī，古印度城市名），當時吐罹難陀（Thullanandā，比丘尼的名字）比丘尼，常常與眾比丘尼爭鬥紛擾，心懷怨恨而住。眾比丘尼勸告她說：『聖者！不要因為爭鬥而心懷怨恨。』她回答說：『你們有愛（raga，貪愛）、恚（dosa，嗔恨）、怖（bhaya，恐懼）、癡（moha，愚癡），對於爭鬥的人，有的遮止，有的不遮止。』眾比丘尼將此事稟告眾比丘，比丘稟告佛陀。佛陀告訴眾比丘尼：『應該私下勸誡吐罹難陀比丘尼，說：『不要說這樣的話：「你們有愛、恚、怖、癡，對於爭鬥的人，有的遮止，有的不遮止。」姊妹！應該停止這種說法，應該捨棄這種見解。』眾比丘尼依照佛陀的教導勸誡她時，她仍然不改悔，說：『這個法是真實的，其餘都是虛妄的。』比丘尼稟告比丘，比丘稟告佛陀。佛陀告訴眾比丘尼：『應該給予吐罹難陀比丘尼白四羯磨（四次宣告羯磨），應當這樣做：鳴揵稚（ghantha，敲擊的響器）、鋪設座褥，僧伽全部聚集，一位比丘尼作白（宣告）：

『大德尼僧伽聽！這位吐罹難陀（Thullanandā）比丘尼，常常與眾比丘尼爭鬥紛擾，心懷怨恨而住。眾比丘尼勸告她說：『聖者！不要爭鬥紛擾。』她回答說：『你們有愛（raga，貪愛）、恚（dosa，嗔恨）、怖（bhaya，恐懼）、癡（moha，愚癡），對於爭鬥的人，有的遮止，有的不遮止。』她堅持不捨棄『唯有這個法是真實的，其餘都是虛妄的。』如果比丘尼僧伽認為時機已到，聽者，比丘尼僧伽應該允許，給予這位吐罹難陀（Thullanandā）比丘尼

【English Translation】 English version: If an act is performed unlawfully and the Sangha (community) is not in harmony; if an act appears to be lawful but the Sangha is in harmony; if an act appears to be lawful but the Sangha is not in harmony; if an act is not in accordance with the Dharma (law), the Vinaya (discipline), or the Buddha's teachings, and those who uphold the Dharma perform the act, the act is not valid, and they are all without fault. If a Bhikshuni (nun), while seated, announces to the Sangha: 'Venerable ones! I, Bhikshuni so-and-so (name of the nun), have committed a Sanghavasesa offense (an offense requiring a meeting of the Sangha).' This is good. If she does not announce it, until her offense has been properly confessed and repented, if she performs a white karma (announcement karma) or even a white four karma (four-announcement karma) with other Bhikshunis, she incurs a Dukkrata offense (a minor offense) for each act.

The Fourteenth Training Rule on Speaking of Others with Affection and Anger

The circumstances occurred in Śrāvastī (ancient Indian city). At that time, Bhikshuni Thullanandā (name of a nun) often quarreled and argued with the other nuns, dwelling with resentment. The Bhikshunis advised her: 'Venerable one! Do not dwell with resentment because of quarrels.' She replied: 'You have raga (attachment), dosa (aversion), bhaya (fear), and moha (delusion); some of you restrain those who quarrel, and some do not.' The nuns reported this matter to the Bhikshus (monks), who reported it to the Buddha. The Buddha told the Bhikshunis: 'You should privately admonish Bhikshuni Thullanandā, saying: 'Do not say such words: "You have raga, dosa, bhaya, and moha; some of you restrain those who quarrel, and some do not." Sister! You should stop this speech and abandon this view.'' When the Bhikshunis admonished her according to the Buddha's teachings, she still did not repent, saying: 'This Dharma is real, and all others are false.' The nuns reported to the Bhikshus, who reported to the Buddha. The Buddha told the nuns: 'You should give Bhikshuni Thullanandā a white four karma (four-announcement karma). It should be done as follows: strike the ghantha (a sounding instrument), spread out the seating mats, and gather the entire Sangha. One nun should make the announcement:

'May the venerable Bhikshuni Sangha listen! This Bhikshuni Thullanandā (name of a nun) often quarrels and argues with the other nuns, dwelling with resentment. The nuns advised her: 'Venerable one! Do not quarrel and argue.' She replied: 'You have raga (attachment), dosa (aversion), bhaya (fear), and moha (delusion); some of you restrain those who quarrel, and some do not.' She stubbornly refuses to abandon the view that 'Only this Dharma is real, and all others are false.' If the Bhikshuni Sangha deems it the right time, may the Bhikshuni Sangha permit, to give this Bhikshuni Thullanandā (name of a nun)

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尼作不捨有愛恚怖癡白四羯磨。白如是。』次作羯磨。

「『大德尼僧伽聽！此吐罹難陀苾芻尼，常共諸尼斗諍紛擾懷恨而住。諸尼諫言：「聖者！勿斗諍紛擾。」答言：「汝等有愛、恚、怖、癡，于斗諍人有遮、不遮。」堅執不捨「唯此法實，余皆虛妄。」苾芻尼僧伽今與此吐罹難陀苾芻尼作不捨有愛恚怖癡白四羯磨。若諸具壽聽與此吐罹難陀苾芻尼作不捨有愛恚怖癡羯磨者默然，若不許者說。此是初羯磨。』第二、第三亦如是說。『苾芻尼僧伽已與吐羅尼作不捨愛恚怖癡白四羯磨竟。苾芻尼僧伽已聽許，由其默然故，我今如是持。』如是再三慇勤正諫，隨教應詰，令舍是事。」諸苾芻尼聞佛教已，與吐羅尼再三白四羯磨，彼懷堅執而不悔舍。復以此緣尼白苾芻，苾芻白佛。佛以此緣，同前集尼問實訶責，乃至制學，應如是說：

「若復苾芻尼，共諸苾芻尼斗諍紛擾。諸苾芻尼語是苾芻尼言：『姊妹！莫斗諍紛擾。』此苾芻尼作如是語：『汝有愛、恚、怖、癡，于斗諍人有遮、不遮。』諸苾芻尼語言：『大德！他諫誨時莫作是語：「汝有愛、恚、怖、癡，于斗諍人有遮、不遮。」姊妹！可止此語。』諸苾芻尼如是諫時，舍者善。若不捨者，應可再三慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，

【現代漢語翻譯】 現代漢語譯本： 然後進行不捨棄有愛（貪愛）、恚（嗔恨）、怖（恐懼）、癡（愚癡）的白四羯磨（通過四次宣告進行的羯磨）。宣告如下：

『大德尼僧伽（比丘尼僧團）聽！這位吐罹難陀（Thullananda）比丘尼，經常和各位比丘尼爭鬥紛擾，心懷怨恨而住。各位比丘尼勸諫說：『聖者！不要爭鬥紛擾。』她回答說：『你們有愛、恚、怖、癡，對於爭鬥的人，有遮護、不遮護。』她堅決不捨棄『只有這個法是真實的，其餘都是虛妄的』的觀點。比丘尼僧伽現在要對此吐罹難陀比丘尼進行不捨棄有愛恚怖癡的白四羯磨。如果各位具壽（對有德長老的尊稱）同意對比丘尼吐罹難陀進行不捨棄有愛恚怖癡的羯磨，就默然不語；如果不同意，就請說出來。這是第一次羯磨。』第二次、第三次也像這樣宣告。『比丘尼僧伽已經對比丘尼吐罹難陀進行了不捨棄愛恚怖癡的白四羯磨完畢。比丘尼僧伽已經聽許，因為大家默然不語，所以我現在這樣持定。』像這樣再三慇勤地勸諫，按照教導應該詰問，讓她捨棄這件事。" 各位比丘尼聽了佛的教導后，對比丘尼吐罹難陀再三進行白四羯磨，但她心懷堅執而不悔改捨棄。又因此事，比丘尼稟告比丘，比丘稟告佛陀。佛陀因為這件事，像之前一樣召集比丘尼，詢問實情並呵責，乃至制定戒律，應該這樣說：

『如果又有比丘尼，和各位比丘尼爭鬥紛擾。各位比丘尼告訴這位比丘尼說：『姊妹！不要爭鬥紛擾。』這位比丘尼說這樣的話：『你們有愛、恚、怖、癡，對於爭鬥的人，有遮護、不遮護。』各位比丘尼說：『大德！當別人勸諫教誨時，不要說這樣的話：「你們有愛、恚、怖、癡，對於爭鬥的人，有遮護、不遮護。」姊妹！可以停止說這樣的話。』各位比丘尼這樣勸諫時，捨棄的人就好。如果不捨棄，應該可以再三慇勤地勸諫，按照教導應該詰問，讓她捨棄這件事。捨棄就好；如果不捨棄，

【English Translation】 English version: Then perform the white four-fold Karma (a Karma performed through four declarations) for not abandoning attachment (love), hatred, fear, and delusion (ignorance). The declaration is as follows:

'Venerable Bhikkhuni Sangha (community of nuns), listen! This Bhikkhuni Thullananda (Thullananda), often dwells in contention and strife with the other Bhikkhunis, harboring resentment. The Bhikkhunis advise her: 'Venerable one! Do not contend and strive.' She replies: 'You have attachment, hatred, fear, and delusion; towards those who contend, you have protection and non-protection.' She firmly adheres to the view that 'Only this Dharma is real, all others are false.' The Bhikkhuni Sangha now performs the white four-fold Karma for Bhikkhuni Thullananda for not abandoning attachment, hatred, fear, and delusion. If the venerable ones agree to perform the Karma for Bhikkhuni Thullananda for not abandoning attachment, hatred, fear, and delusion, be silent; if you do not agree, speak. This is the first Karma.' The second and third times are also declared in the same way. 'The Bhikkhuni Sangha has completed the white four-fold Karma for Bhikkhuni Thullananda for not abandoning attachment, hatred, fear, and delusion. The Bhikkhuni Sangha has consented, because they are silent, so I now hold it thus.' In this way, earnestly admonish her three times, and question her according to the teachings, so that she abandons this matter.' After the Bhikkhunis heard the Buddha's teachings, they performed the white four-fold Karma for Bhikkhuni Thullananda three times, but she remained obstinate and did not repent or abandon her views. Because of this matter, the Bhikkhunis reported to the Bhikkhus, and the Bhikkhus reported to the Buddha. Because of this matter, the Buddha, as before, gathered the Bhikkhunis, inquired about the truth, and rebuked them, and even established precepts, which should be stated as follows:

'If there is again a Bhikkhuni who contends and strives with the other Bhikkhunis. The Bhikkhunis tell this Bhikkhuni: 'Sister! Do not contend and strive.' This Bhikkhuni says such words: 'You have attachment, hatred, fear, and delusion; towards those who contend, you have protection and non-protection.' The Bhikkhunis say: 'Venerable one! When others advise and teach, do not say such words: "You have attachment, hatred, fear, and delusion; towards those who contend, you have protection and non-protection." Sister! You can stop saying such words.' When the Bhikkhunis advise in this way, it is good if she abandons it. If she does not abandon it, she should be earnestly admonished three times, and questioned according to the teachings, so that she abandons this matter. It is good if she abandons it; if she does not abandon it,

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僧伽伐尸沙。」

尼謂吐罹難陀，或復余尼。

諸苾芻尼語者，此法中尼，謂諫令止斗諍紛擾。若言有愛恚怖癡，可作屏諫，舍者善。若不改悔，同前再三白四羯磨，慇勤正諫隨教應詰。舍者善，不捨者得眾教罪。

此中犯相其事云何？屏諫之時舍者善，若不捨得惡作罪。作白之時舍者善，不捨者窣吐羅底也。初羯磨時舍者善，不捨亦得粗罪。第二羯磨時亦然。第三羯磨未竟時舍者善，不捨者得眾教罪。無犯者，若作非法而眾和合、若作如法而眾不和合、若作似法而眾和合、若作似法而眾不和合、若不如法如律如佛所教而秉法，並皆無犯。時彼苾芻尼，若於座上告大眾言：「大德！我苾芻尼某甲，犯僧伽伐尸沙罪。」者善。若不說者，乃至其罪未如法說悔已來，若復共余苾芻尼作白羯磨乃至白四法，一一皆得惡作罪。又無犯者，初造過人，或癡狂、心亂、痛惱所纏。

雜亂住學處第十五

佛在室羅伐城。有二苾芻尼：一名可愛、二名隨愛，雜亂而住，掉舉戲笑更相打拍。諸苾芻尼語言：「姊妹！莫雜亂住，掉舉戲笑更相打拍。若雜亂住時令善法衰損不得增益，應可別住，別住之時令善法增益不復衰損。」諸尼如是教語竟不從諫。即以此緣，尼白苾芻，苾芻白佛。佛告諸尼：「應可屏諫

【現代漢語翻譯】 現代漢語譯本： 『僧伽伐尸沙』（Sanghavasesa，僧殘罪）。

尼指吐罹難陀（Thullananda），或者其他比丘尼。

諸比丘尼語者，指此法中的比丘尼，勸諫令其停止爭鬥紛擾。如果說有愛、恚、怖、癡等，可以進行屏諫（私下勸誡），捨棄惡行就好。如果不改悔，如同之前一樣再三進行白四羯磨（通過四次宣告的羯磨法），慇勤地勸諫並按照教導進行詰問。捨棄惡行就好，不捨棄者得眾教罪（僧團的教誡之罪）。

此中犯相，事情是怎樣的呢？屏諫的時候捨棄惡行就好，如果不捨棄，得惡作罪（Dukkata，輕罪）。作白（公開宣告）的時候捨棄惡行就好，不捨棄者得窣吐羅底也（Sthullatyaya，粗罪）。初次羯磨的時候捨棄惡行就好，不捨棄也得粗罪。第二次羯磨的時候也是這樣。第三次羯磨未完成的時候捨棄惡行就好，不捨棄者得眾教罪。沒有犯戒的情況包括：如果所作不合法但僧眾和合，如果所作如法但僧眾不和合，如果所作相似於法但僧眾和合，如果所作相似於法但僧眾不和合，如果不按照佛法、戒律、佛陀的教導來秉持佛法，這些都沒有犯戒。當時，如果比丘尼在座位上告訴大眾說：『大德！我比丘尼某甲，犯了僧伽伐尸沙罪。』就好。如果不說，乃至罪行沒有如法地說出並懺悔之前，如果再與其他比丘尼一起進行白羯磨乃至白四法，每一次都會得惡作罪。又沒有犯戒的情況包括：初犯者，或者癡狂、心亂、被痛苦煩惱所纏繞的人。

雜亂住學處第十五

佛陀在室羅伐城（Sravasti）。有兩位比丘尼：一名可愛（Lovable），二名隨愛（Following Lovable），雜亂地居住在一起，行為輕浮嬉笑，互相打鬧。諸比丘尼勸告說：『姊妹！不要雜亂地居住，輕浮嬉笑，互相打鬧。如果雜亂地居住，會使善法衰損而不能增長，應該分開居住，分開居住的時候會使善法增長而不再衰損。』這些比丘尼這樣教導勸告之後，她們不聽從勸諫。因此，比丘尼將此事稟告比丘，比丘稟告佛陀。佛陀告訴諸比丘尼：『應該進行屏諫（私下勸誡）。』

【English Translation】 English version: 『Sanghavasesa』 (requiring initial and subsequent meetings of the Sangha).

The nun refers to Thullananda, or another nun.

The nuns who speak refer to nuns within this Dharma, advising them to cease fighting and disturbances. If there is talk of love, hatred, fear, or delusion, private admonishment can be given, and it is good if they abandon their misdeeds. If they do not repent, repeat the process of 'white four karmas' (formal acts of the Sangha involving four announcements) three times, earnestly admonishing and questioning them according to the teachings. It is good if they abandon their misdeeds; those who do not abandon them incur the 'Sangha teaching offense' (an offense against the community's teachings).

What are the characteristics of the offense in this context? It is good if they abandon their misdeeds during private admonishment; if they do not, they incur a 'Dukkata' (misdeed) offense. It is good if they abandon their misdeeds during the 'white' (public announcement); those who do not incur a 'Sthullatyaya' (grave offense). It is good if they abandon their misdeeds during the first 'karma' (formal act); those who do not also incur a grave offense. The same applies during the second 'karma'. It is good if they abandon their misdeeds before the third 'karma' is completed; those who do not incur the 'Sangha teaching offense'. There is no offense if the action is unlawful but the Sangha is in harmony, if the action is lawful but the Sangha is not in harmony, if the action resembles the Dharma but the Sangha is in harmony, if the action resembles the Dharma but the Sangha is not in harmony, or if the Dharma is not upheld according to the Dharma, the Vinaya (rules of discipline), or the Buddha's teachings. At that time, if a nun, while seated, tells the assembly: 'Venerable ones! I, the nun so-and-so, have committed a Sanghavasesa offense,' that is good. If she does not say so, until the offense has been confessed and repented of according to the Dharma, if she then performs 'white karmas' or even 'white four karmas' with other nuns, she incurs a 'Dukkata' offense for each one. Furthermore, there is no offense for the first offender, or for someone who is deluded, insane, mentally disturbed, or afflicted by pain and suffering.

The Fifteenth Training Rule on Living in Disorder

The Buddha was in Sravasti (a major city in ancient India). There were two nuns: one named Lovable, and the other named Following Lovable, who lived together in a disorderly manner, engaging in frivolous laughter and playfully hitting each other. The nuns said: 'Sisters! Do not live in disorder, engaging in frivolous laughter and playfully hitting each other. If you live in disorder, it will cause wholesome qualities to decline and not increase; you should live separately. When you live separately, it will cause wholesome qualities to increase and no longer decline.' After these nuns were taught and advised in this way, they did not heed the advice. Therefore, the nuns reported this matter to the monks, and the monks reported it to the Buddha. The Buddha told the nuns: 'You should give private admonishment.'

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。」廣如上說。諸尼雖諫亦不悔舍，復白苾芻，苾芻白佛。佛告諸尼：「汝等應與可愛、隨愛作白四羯磨對眾勸諫，若更有餘如是流類，同前集眾，一尼作白：

「『大德尼僧伽聽！此可愛、隨愛二苾芻尼雜亂而住，掉舉戲笑更相打拍。諸尼屏諫：「莫雜亂住掉舉戲笑，若雜亂住時令善法衰損不得增益，應可別住；別住之時，善法增益不復衰損。」彼二堅執不捨，云：「此法實，余皆虛妄。」若苾芻尼僧伽時至聽者，苾芻尼僧伽應許此可愛、隨愛二苾芻尼作不捨雜住白四羯磨，白如是。』次作羯磨，準白應為。」

諸苾芻尼既奉教已，即以白四羯磨諫彼二尼，時彼堅執不捨云：「此是真實，余皆虛妄。」時諸苾芻尼以緣白苾芻，苾芻白佛。佛以此緣，同前集尼問實訶責，乃至制其學處，應如是說：

「若復苾芻尼，共余苾芻尼雜亂而住，掉舉戲笑。諸苾芻尼語是苾芻尼言：『姊妹！莫雜亂住掉舉戲笑。汝雜亂住時，令善法衰損不得增益，應可別住；別住之時，令善法增益不復衰損。』諸苾芻尼如是諫時，舍者善。若不捨者，應可再三慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，僧伽伐尸沙。」

尼謂可愛、隨愛，或復余尼。

雜亂而住者，謂不別住。

掉舉戲笑者，縱

【現代漢語翻譯】 現代漢語譯本： 「如前所述。眾尼姑雖然勸諫，但可愛(Kearai)、隨愛(Suiai)二位比丘尼仍然不肯放棄。她們又稟告比丘，比丘稟告佛陀。佛陀告訴眾尼姑：『你們應該對可愛、隨愛二位比丘尼進行白四羯磨(baisi jiemo，一種佛教儀式，用於正式的勸誡或處分)的勸諫，如果還有其他類似的人，也像之前一樣召集大眾，由一位尼姑作白(zuobai，宣佈)。』 『大德尼僧伽(Dadenisengqie，尼姑僧團)聽著！這兩位可愛、隨愛比丘尼雜亂地居住在一起，嬉戲打鬧。眾尼姑私下勸告她們：『不要雜亂地居住，嬉戲打鬧。如果雜亂地居住，會使善法衰退，無法增長，應該分開居住；分開居住時，善法會增長，不會衰退。』但她們二人堅持不肯放棄，說：『這種做法是真實的，其他的都是虛妄的。』如果比丘尼僧伽認為時機已到，可以聽取，那麼比丘尼僧伽應該允許對這兩位可愛、隨愛比丘尼進行不捨雜住的白四羯磨，宣佈如上。』接下來進行羯磨，按照宣佈的內容去做。』 眾比丘尼接受佛陀的教誨后，立即用白四羯磨勸諫那兩位尼姑，但她們仍然堅持不肯放棄，說：『這是真實的，其他的都是虛妄的。』於是眾比丘尼將情況稟告比丘，比丘稟告佛陀。佛陀得知此事後，像之前一樣召集尼姑，詢問實情並加以呵斥，乃至制定學處(xuechu，戒律)，應該這樣說： 『如果又有比丘尼，與其他比丘尼雜亂地居住在一起，嬉戲打鬧。眾比丘尼告訴這位比丘尼說：『姐妹！不要雜亂地居住，嬉戲打鬧。你雜亂地居住時，會使善法衰退，無法增長，應該分開居住；分開居住時，會使善法增長，不會衰退。』眾比丘尼這樣勸諫時，如果她肯放棄，那是最好的。如果不肯放棄，應該再三懇切地勸諫，按照教導進行詰問，讓她放棄這種行為。如果她肯放棄，那是最好的；如果不肯放棄，就犯了僧伽伐尸沙(sengqie faxisha，一種較重的罪名)。』 這裡的尼姑指的是可愛、隨愛，或者其他的尼姑。 雜亂而住指的是不分開居住。 掉舉戲笑指的是放縱。

【English Translation】 English version: As previously stated. Although the nuns advised against it, the two Bhikkhunis, Kearai (Lovable) and Suiai (Following Love), still refused to give up their behavior. They then reported to the Bhikkhus, who reported to the Buddha. The Buddha told the nuns: 'You should perform a Bai Si Jiemo (baisi jiemo, a formal Buddhist ceremony for admonishment or discipline) to advise Kearai and Suiai. If there are others of the same kind, gather the assembly as before, and let one nun make the announcement:' 'Listen, venerable Bhikkhuni Sangha (Dadenisengqie, the community of nuns)! These two Bhikkhunis, Kearai and Suiai, are living together in a disorderly manner, indulging in frivolous laughter and play. The nuns have privately advised them: 'Do not live together in a disorderly manner, indulging in frivolous laughter and play. If you live together in a disorderly manner, it will cause the decline of good Dharma and prevent its growth. You should live separately; when you live separately, the good Dharma will grow and not decline.' But the two of them stubbornly refuse to give up, saying: 'This practice is true, and all others are false.' If the Bhikkhuni Sangha deems it the right time to listen, then the Bhikkhuni Sangha should allow the Bai Si Jiemo to be performed on these two Bhikkhunis, Kearai and Suiai, for not abandoning their disorderly living. The announcement is as above.' Next, perform the Jiemo according to the announcement.' Having received the Buddha's teachings, the Bhikkhunis immediately used the Bai Si Jiemo to advise the two nuns, but they still stubbornly refused to give up, saying: 'This is the truth, and all others are false.' Thereupon, the Bhikkhunis reported the situation to the Bhikkhus, who reported to the Buddha. Upon learning of this matter, the Buddha gathered the nuns as before, inquired about the facts, and rebuked them, even establishing a Siksa (xuechu, precepts), which should be stated as follows: 'If there is again a Bhikkhuni who lives together with other Bhikkhunis in a disorderly manner, indulging in frivolous laughter and play. The Bhikkhunis tell this Bhikkhuni: 'Sister! Do not live together in a disorderly manner, indulging in frivolous laughter and play. When you live together in a disorderly manner, it will cause the decline of good Dharma and prevent its growth. You should live separately; when you live separately, the good Dharma will grow and not decline.' When the Bhikkhunis advise in this way, it is good if she gives it up. If she does not give it up, she should be earnestly advised again and again, questioned according to the teachings, and made to abandon this behavior. It is good if she gives it up; if she does not give it up, she commits a Sanghavasesa (sengqie faxisha, a serious offense).' The nun here refers to Kearai, Suiai, or other nuns. Living together in a disorderly manner refers to not living separately. Indulging in frivolous laughter and play refers to being unrestrained.

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逸身心高聲談笑。

諸苾芻尼語者，謂此法中尼，謂是別諫如教廣說。

舍者善，若不捨者應可三諫白四羯磨，乃至廣說僧伽伐尸沙者，事如前說。

此中犯相其事云何？若苾芻尼別諫之時，事不捨者，皆得惡作。若作白四羯磨如法如律如佛所教諫誨之時，舍者善。若不捨者白了之時，得窣吐羅底也罪；作初番了時，得罪同前；若第二番了時，亦得前罪；若第三番羯磨結了之時而不捨者，得僧伽伐尸沙。若作非法而眾和合、若作如法而眾不和合、若作似法而眾和合、若作似法而眾不和合、若不如法如律如佛所教而秉法者，並皆無犯。時彼苾芻尼，若於座上告大眾言：「大德！我苾芻尼某甲，犯僧伽伐尸沙罪。」者善。若不說者，乃至其罪未如法說悔以來，若復共余苾芻尼作白羯磨乃至白四法，一一皆得惡作罪。又無犯者，最初犯人，或癡狂、心亂、痛惱所纏。

勸莫獨住學處第十六

緣處同前。時可愛、隨愛苾芻尼雜亂而住，僧與白四羯磨，后各別而住。時吐罹難陀尼詣二尼所，作如是語：「姊妹！何故不共同居，別別而住？姊妹！若共雜亂而住，得善法增長。」即以此緣，尼白苾芻，苾芻白佛。佛告諸苾芻尼：「汝等應可屏諫吐罹難陀尼，應如是諫：『姊妹！勿作是語：「莫為別住

【現代漢語翻譯】 現代漢語譯本 逸身心高聲談笑。 諸苾芻尼語者，指的是此法中的比丘尼，即是按照教導進行個別勸誡並廣為宣說的比丘尼。 捨棄是好的，如果不捨棄，應該可以進行三次勸誡和白四羯磨（一種僧團決議程式），乃至廣為宣說僧伽伐尸沙（一種戒律），事情如前所述。 此中犯相的情況是怎樣的呢？如果比丘尼在個別勸誡的時候，對於所勸誡的事情不捨棄，都會得到惡作罪（一種輕罪）。如果按照如法、如律、如佛所教的方式進行白四羯磨來勸誡，捨棄是好的。如果不捨棄，在白了（宣佈）的時候，會得到窣吐羅底也罪（一種中等罪）；在做第一次羯磨了時，得到的罪和之前一樣；如果第二次羯磨了時，也得到之前的罪；如果第三次羯磨結束的時候還不捨棄，就會得到僧伽伐尸沙罪（一種重罪）。如果做的羯磨不如法但是僧眾和合，或者做的羯磨如法但是僧眾不和合，或者做的羯磨類似如法但是僧眾和合，或者做的羯磨類似如法但是僧眾不和合，或者不如法、不如律、不如佛所教而秉持法度的人，都沒有罪。當時那位比丘尼，如果在座位上告訴大眾說：『大德！我比丘尼某甲，犯了僧伽伐尸沙罪。』是好的。如果不說，乃至她的罪沒有如法地說出懺悔之前，如果再和其他比丘尼一起做白羯磨乃至白四法，每一次都會得到惡作罪。又沒有罪的情況是，最初的犯人，或者是癡狂、心亂、被痛苦煩惱所纏繞。 勸莫獨住學處第十六 緣起的地方和之前一樣。當時可愛、隨愛的比丘尼雜亂地居住在一起，僧團給予了白四羯磨，之後她們各自單獨居住。當時吐罹難陀尼（人名）去到這兩位比丘尼那裡，這樣說：『姐妹們！為什麼不一起居住，而是分別居住呢？姐妹們！如果一起雜亂地居住，可以使善法增長。』就因為這個緣故，比丘尼稟告了比丘，比丘稟告了佛。佛告訴諸位比丘尼：『你們應該可以私下勸誡吐罹難陀尼，應該這樣勸誡：『姐妹！不要說這樣的話：「不要分別居住。」』

【English Translation】 English version She idled her body, mind, loudly talking and laughing. The term 『Bhiksuni speakers』 refers to the Bhiksunis in this Dharma who individually admonish and widely expound according to the teachings. It is good to relinquish; if one does not relinquish, one should be admonished three times and undergo the 『White Four Karmas』 (a Sangha resolution procedure), and widely expound the Sanghavasesa (a type of precept), as previously described. What are the circumstances of committing an offense in this context? If a Bhiksuni, during individual admonishment, does not relinquish the matter being admonished, she incurs a Dukkrata (a minor offense). If, according to Dharma, the Vinaya, and the Buddha's teachings, the 『White Four Karmas』 are performed for admonishment, it is good to relinquish. If she does not relinquish, upon the announcement (of the resolution), she incurs a Sthulatyaya offense (a moderate offense); upon the completion of the first Karma, the offense is the same as before; upon the completion of the second Karma, she also incurs the previous offense; if she does not relinquish when the third Karma is concluded, she incurs a Sanghavasesa offense (a major offense). If the Karma is performed unlawfully but the Sangha is in harmony, or if the Karma is performed lawfully but the Sangha is not in harmony, or if the Karma is performed seemingly lawfully but the Sangha is in harmony, or if the Karma is performed seemingly lawfully but the Sangha is not in harmony, or if those who uphold the Dharma do so not according to Dharma, the Vinaya, and the Buddha's teachings, they are all without offense. At that time, if that Bhiksuni announces to the Sangha from her seat, saying, 『Venerable ones! I, Bhiksuni so-and-so, have committed a Sanghavasesa offense,』 it is good. If she does not speak, until her offense is lawfully confessed and repented, if she then performs 『White Karma』 or 『White Four Dharmas』 with other Bhiksunis, she incurs a Dukkrata offense for each one. Moreover, there is no offense for the initial offender, or one who is insane, mentally disturbed, or afflicted by pain and suffering. The Sixteenth Training Rule: Advising Against Living Alone The originating circumstance is the same as before. At that time, the Bhiksunis Lovable and Beloved lived together in a disorderly manner, and the Sangha gave them the 『White Four Karmas,』 after which they lived separately. Then Thullananda (name of a person) went to these two Bhiksunis and said, 『Sisters! Why do you not live together but separately? Sisters! If you live together in a disorderly manner, good Dharma can increase.』 Because of this circumstance, the Bhiksuni reported to the Bhikshu, and the Bhikshu reported to the Buddha. The Buddha told the Bhiksunis, 『You should privately admonish Thullananda, and you should admonish her thus: 『Sister! Do not say such words as, 「Do not live separately.」』

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。若別住時令善法衰損不得增長，應可共住令善法增益不復衰損。」姊妹！可舍此別住惡見。』」諸苾芻尼聞佛教已，即往屏諫，其吐羅尼堅執不捨，答言：「唯此法實，余皆虛妄。」復以此緣，尼白苾芻。苾芻白佛。佛告諸尼：「汝等應與吐羅尼白四羯磨對眾諫之。若更有餘如是流類，同前集眾。一尼作白：『大德尼僧伽聽！可愛、隨愛二苾芻尼雜亂而住，僧與白四羯磨，后各別住。此吐罹難陀苾芻尼詣二尼所，告言：「姊妹！可共同住善法增長，若別住時善法衰損。」僧已屏諫，堅執不捨，云：「此法實，余皆虛妄。」若苾芻尼僧伽時至聽者，苾芻尼僧伽應許此吐罹難陀苾芻尼作不捨別住惡見白四羯磨。白如是。』次作羯磨，準白應為。」

諸苾芻尼既奉教已，即以白四羯磨諫吐羅尼。時彼亦堅執不捨，云：「此真實，余皆虛妄。」時諸苾芻尼，以緣白苾芻，苾芻白佛。佛以此緣，同前集尼問實訶責，乃至制學，應如是說：

「若復苾芻尼，知余苾芻尼樂為獨住。諸苾芻尼語是苾芻尼言：『大德！莫為獨住，汝獨住時令善法衰損不得增益。姊妹！應可共住，令善法增益不復衰損。』諸苾芻尼亦應告言：『大德！勿樂獨住令善法衰損。大德！應可舍此獨住惡見。』作是諫時舍者善。若不捨者，應可再三

【現代漢語翻譯】 現代漢語譯本：『如果單獨居住時，會使善法衰退減損而不能增長，就應該共同居住，使善法增長而不衰退減損。』姐妹們！應該捨棄這種單獨居住的錯誤見解。』眾比丘尼聽了佛的教誨后，就前去勸諫，但吐罹難陀（Thullananda）比丘尼堅持不肯改變，回答說：『只有這種法是真實的，其餘都是虛妄的。』又因為這件事，比丘尼稟告比丘，比丘稟告佛。佛告訴眾比丘尼：『你們應該用白四羯磨（一種僧團決議程式）對吐罹難陀進行公開勸諫。如果還有其他類似的人，也像之前一樣召集僧眾。一位比丘尼作白（宣佈）：『大德比丘尼僧團請聽！可愛（Kama）、隨愛（Anukama）二位比丘尼雜亂而住，僧團已用白四羯磨令她們各自別住。現在這位吐罹難陀比丘尼去到二位比丘尼那裡，告訴她們說：「姐妹們！可以共同居住，善法就會增長，如果單獨居住，善法就會衰退減損。」僧團已經私下勸諫過她，但她堅持不肯改變，說：「這種法是真實的，其餘都是虛妄的。」如果比丘尼僧團認為時機已到，請允許比丘尼僧團對比丘尼吐罹難陀作出不捨棄單獨居住惡見的白四羯磨。宣佈如上。』然後進行羯磨（正式決議），按照宣佈的去做。』 眾比丘尼接受了佛的教誨后，就用白四羯磨勸諫吐罹難陀。當時她仍然堅持不肯改變，說：『這是真實的，其餘都是虛妄的。』當時眾比丘尼將此事稟告比丘，比丘稟告佛。佛因為這件事，像之前一樣召集比丘尼，詢問實情並加以呵責，乃至制定學處（戒律），應該這樣說： 『如果又有比丘尼，知道其他比丘尼喜歡單獨居住。眾比丘尼告訴這位比丘尼說：「大德！不要單獨居住，你單獨居住時會使善法衰退減損而不能增長。姐妹們！應該共同居住，使善法增長而不衰退減損。」眾比丘尼也應該告訴她說：「大德！不要喜歡單獨居住，這會使善法衰退減損。大德！應該捨棄這種單獨居住的錯誤見解。」這樣勸諫時，如果她捨棄了，那是好的。如果不捨棄，應該再三勸諫。

【English Translation】 English version: 'If, when living separately, good dharmas decline and do not increase, then they should live together so that good dharmas increase and no longer decline.' Sisters! You should abandon this wrong view of living separately.' The Bhikshunis, having heard the Buddha's teaching, went to admonish her privately, but Thullananda (Thullananda) Bhikshuni firmly refused to give it up, answering, 'Only this dharma is real, all others are false.' Again, because of this matter, the Bhikshunis reported to the Bhikshus, and the Bhikshus reported to the Buddha. The Buddha told the Bhikshunis, 'You should give Thullananda a white fourth karma (a type of Sangha resolution procedure) to admonish her publicly. If there are others of the same kind, gather the Sangha as before. One Bhikshuni should make a white announcement: 'Venerable Bhikshuni Sangha, please listen! The two Bhikshunis, Kama (Kama) and Anukama (Anukama), are living in a disorderly manner, and the Sangha has used a white fourth karma to have them live separately. Now this Thullananda Bhikshuni has gone to the two Bhikshunis and told them, "Sisters! You can live together, and good dharmas will increase; if you live separately, good dharmas will decline." The Sangha has already admonished her privately, but she firmly refuses to give it up, saying, "This dharma is real, all others are false." If the Bhikshuni Sangha deems it the right time, please allow the Bhikshuni Sangha to make a white fourth karma against Bhikshuni Thullananda for not abandoning the wrong view of living separately. The announcement is as follows.' Then perform the karma (formal resolution), according to the announcement.' The Bhikshunis, having received the Buddha's teaching, used the white fourth karma to admonish Thullananda. At that time, she still firmly refused to give it up, saying, 'This is real, all others are false.' At that time, the Bhikshunis reported this matter to the Bhikshus, and the Bhikshus reported to the Buddha. Because of this matter, the Buddha gathered the Bhikshunis as before, inquired about the facts, and rebuked her, and even established a precept (discipline), which should be said as follows: 'If there is another Bhikshuni who knows that other Bhikshunis like to live alone. The Bhikshunis tell this Bhikshuni, "Venerable one! Do not live alone, for when you live alone, you will cause good dharmas to decline and not increase. Sisters! You should live together, so that good dharmas increase and no longer decline." The Bhikshunis should also tell her, "Venerable one! Do not like to live alone, for this will cause good dharmas to decline. Venerable one! You should abandon this wrong view of living alone." When she is admonished in this way, it is good if she abandons it. If she does not abandon it, she should be admonished again and again.

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慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，僧伽伐尸沙。」

尼謂吐罹難陀，或復余尼。

雜亂而住者，謂不別住，廣釋同前。如教廣說，舍者善，若不捨者，應可三諫白四羯磨，乃至廣說僧伽伐尸沙。

此中犯相其事云何？若苾芻尼別諫時事不捨者，皆得惡作；若作白時舍者善，不捨者得粗罪；初羯磨時舍者善，不捨得罪同前；第二番了時，亦得粗罪；若第三番羯磨結了之時而不捨者，得僧伽伐尸沙。若作非法而眾和合、乃至若不如法如律如佛所教而秉法者，並皆無犯。時彼苾芻尼，若於座上告大眾言：「大德！我苾芻尼某甲，犯僧伽伐尸沙罪。」者善。若不說者，乃至其罪未如法說悔已來，若復共余苾芻尼作白羯磨乃至白四法，一一皆得惡作罪。

破僧伽學處第十七

緣在王舍城羯蘭鐸迦池竹林園中。於時大聲聞眾苾芻尼，而於此處夏三月安居，所謂準陀尼、印陀尼、摩啰婆尼、缽吒折啰尼、阿吒毗迦尼、佉史摩尼、蘇摩尼、瘦喬答彌尼、蓮花色尼、大世主尼，復有如是眾多諸尼，皆於此處夏三月安居。時世饑饉乞求難得，時吐罹難陀尼，常與諸尼斗諍紛擾而住，告歡喜近、歡喜珠髻、歡喜尼言：「汝等可來共破和合苾芻尼僧伽及和合法輪。」時彼諸尼報言：「佛聲聞

【現代漢語翻譯】 現代漢語譯本：慇勤勸諫，隨順教導迴應詰問，令其捨棄此事。捨棄是好的；如果不捨棄，則判僧伽伐尸沙（saṃghāvaśeṣa，僧殘罪）。

這裡的尼是指吐罹難陀（Thullanandā）尼，或者其他的尼。

『雜亂而住』是指不分別居住，詳細解釋如同之前所說。如教導所說，捨棄是好的，如果不捨棄，應當可以三次勸諫，然後進行白四羯磨（jñapti-caturtha-karma，一種僧團決議程式），乃至詳細說明僧伽伐尸沙。

此中觸犯戒相的情況是怎樣的呢？如果比丘尼（bhikkhunī）個別勸諫時，不捨棄此事，都犯惡作罪（duṣkṛta，一種輕罪）；如果作白時捨棄是好的，不捨棄則犯粗罪（sthūlātyaya，一種較重的罪）；初次羯磨時捨棄是好的，不捨棄所得罪同前；第二次羯磨結束時，也得粗罪；如果第三次羯磨結束之時而不捨棄，得僧伽伐尸沙罪。如果所作非法，而大眾和合、乃至不如法如律如佛所教而秉持法事，都沒有罪。當時，如果比丘尼在座位上告訴大眾說：『大德！我比丘尼某甲，犯僧伽伐尸沙罪。』是好的。如果不說，乃至其罪未如法說出懺悔之前，如果再與其他比丘尼一起作白羯磨乃至白四法，每一次都得惡作罪。

破僧伽學處第十七

事情發生在王舍城（Rājagṛha）羯蘭鐸迦池（Kalandakanivāpa）竹林園（Veṇuvana）中。當時，大聲聞眾的比丘尼們，在這裡進行三個月的夏季安居，她們是準陀尼（Kṣemā），印陀尼（Utpalavarṇā），摩啰婆尼（Māravādinī），缽吒折啰尼（Paṭācārā），阿吒毗迦尼（Aṭṭhāvikā），佉史摩尼（Khemā），蘇摩尼（Somā），瘦喬答彌尼（Kisa Gotami），蓮花色尼（Uppalavaṇṇā），大世主尼（Mahāpajāpatī），還有像這樣眾多的尼，都在這裡進行三個月的夏季安居。當時世道饑荒，乞討食物難以得到，當時吐罹難陀尼，常常與諸尼爭鬥紛擾而住，告訴歡喜近尼、歡喜珠髻尼、歡喜尼說：『你們可以來一起破壞和合的比丘尼僧伽以及和合的法輪。』當時那些尼回答說：『佛的聲聞

【English Translation】 English version: If earnestly admonished and following the teaching, responding to the questioning, causing them to abandon this matter. Abandoning is good; if they do not abandon it, it is a Saṃghāvaśeṣa (a class of serious offenses requiring formal meeting of the Sangha).

The nun here refers to Thullanandā or other nuns.

'Dwelling in disarray' means not dwelling separately, the detailed explanation is as before. As taught, abandoning is good; if they do not abandon it, it should be possible to admonish three times, and then perform a jñapti-caturtha-karma (a formal act of the Sangha), and even explain in detail the Saṃghāvaśeṣa.

What are the circumstances of committing an offense in this case? If a bhikkhunī (nun) does not abandon the matter when individually admonished, they all commit a duṣkṛta (a minor offense); if abandoning is good when making a formal announcement, not abandoning it incurs a sthūlātyaya (a serious offense); abandoning is good at the first karma, not abandoning it incurs the same offense as before; at the end of the second karma, a sthūlātyaya is also incurred; if they do not abandon it at the end of the third karma, a Saṃghāvaśeṣa is incurred. If what is done is unlawful, and the assembly is harmonious, and even if the Dharma is upheld not according to the Dharma, the Vinaya, or the Buddha's teachings, there is no offense. At that time, if the bhikkhunī tells the assembly from the seat: 'Venerables! I, the bhikkhunī so-and-so, have committed a Saṃghāvaśeṣa offense,' it is good. If they do not say so, and until their offense has been lawfully confessed, if they again perform a formal announcement or even a jñapti-caturtha-karma with other bhikkhunīs, each time a duṣkṛta offense is incurred.

The Seventeenth Training Rule on Causing Dissension in the Saṃgha

The incident occurred in the Bamboo Grove (Veṇuvana) at Kalandakanivāpa (Squirrels' Feeding Ground) in Rājagṛha (City of Kings). At that time, the bhikkhunīs of the great assembly of disciples were observing the three-month summer retreat here, namely Kṣemā (Peaceful), Utpalavarṇā (Lotus-Colored), Māravādinī (Speaking of Mara), Paṭācārā (Clothed in a Rag), Aṭṭhāvikā (Dweller of Atavi), Khemā (Secure), Somā (Moon), Kisa Gotami (Lean Gotami), Uppalavaṇṇā (Lotus-Colored), Mahāpajāpatī (Great Mother), and there were many other nuns like these, all observing the three-month summer retreat here. At that time, there was a famine and it was difficult to obtain alms, and at that time, the nun Thullanandā often dwelt in strife and contention with the nuns, telling the nuns Happy Near, Happy Jewel Crest, and Happy: 'You can come together to destroy the harmonious bhikkhunī Saṃgha and the harmonious wheel of Dharma.' At that time, those nuns replied: 'The Buddha's disciples'

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尼眾中有大威德，天眼明凈觀知他心，凡所進趣無不知覺。我等何能輒破和合？」時吐羅尼曰：「我有方便。」問言：「有何方便？」答曰：「我等可以衣缽、飲食、醫藥、臥具攝諸尊宿苾芻尼；少苾芻尼隨身親近，或與腰絳絡囊衣缽，教授誦持令其作意。」歡喜尼曰：「吐罹難陀！我等籌量實有斯理。」才興方便諸尼覺察，即以此緣白諸苾芻，苾芻白佛。佛告諸苾芻尼：「汝等應可屏諫吐羅尼。應如是諫：『姊妹！勿興方便破和合僧伽，于破僧伽事勿堅執住。與諸僧伽和合共住歡喜無諍，一心一說如水乳合，大師教法令得光顯安樂久住。可舍破僧伽事。』」諸苾芻尼聞佛教已即往屏諫，其吐羅尼堅執不捨，答言：「唯此法實，余皆虛妄。」復以此緣白諸苾芻，苾芻白佛。佛告諸尼：「汝等應與吐羅尼白四羯磨對大眾諫，若更有餘如是流類，同前集眾，一尼作白：

「『大德尼僧伽聽！此吐罹難陀苾芻尼，興方便欲破和合苾芻尼僧伽。僧伽已屏諫，彼尼堅執不捨，云：「此法實，余皆虛妄。」若苾芻尼僧伽時至聽者，苾芻尼僧伽應許此吐罹難陀尼作不捨破僧伽方便惡見白四羯磨。白如是。』次作羯磨，準白應為。」

諸苾芻尼既奉教已，即以白四羯磨諫吐罹難陀尼，時彼堅執不捨，云：「此真實，余皆虛

【現代漢語翻譯】 現代漢語譯本 尼眾中有具大威德者，她們的天眼明亮清澈，能夠觀知他人的心念，對於一切所要進行的事情沒有不清楚明白的。我們怎麼能夠隨便破壞僧團的和合呢？』當時吐羅尼（Tulananda，人名）說：『我自有方便。』（其他尼眾）問她說：『有什麼方便？』（吐羅尼）回答說：『我們可以用衣服、缽、飲食、醫藥、臥具來供養那些年長的有德行的比丘尼；讓少數比丘尼隨身親近她們，或者給她們腰帶、絡囊、衣服和缽，教她們誦經持戒，讓她們按照我們的意思行事。』歡喜尼（人名）說：『吐罹難陀（Tulananda）！我們仔細考慮，確實有這個道理。』她們剛開始策劃這些方法，就被其他的尼眾察覺了，立即將此事稟告給各位比丘，比丘們又稟告了佛陀。佛陀告誡各位比丘尼說：『你們應當私下勸誡吐羅尼（Tulananda），應當這樣勸誡：『姐妹！不要想方設法破壞和合的僧團，對於破壞僧團的事情不要執迷不悟。與各位僧伽和合共住，歡喜無諍，一心一意，如同水乳交融，使大師的教法能夠光大顯揚，長久安樂地住世。應當捨棄破壞僧團的事情。』』各位比丘尼聽了佛陀的教誨后，就去私下勸誡吐羅尼（Tulananda），但她堅決不聽從，回答說：『只有這個法是真實的，其餘的都是虛妄的。』她們又將此事稟告給各位比丘，比丘們又稟告了佛陀。佛陀告誡各位比丘尼說：『你們應當對吐羅尼（Tulananda）進行白四羯磨（formal act of censure）的大眾勸誡，如果還有其他像她一樣的人，也像之前一樣集合大眾，由一位比丘尼作白（formal announcement）： 『大德尼僧伽（bhiksuni sangha，比丘尼僧團）請聽！這位吐罹難陀（Tulananda）比丘尼，想方設法想要破壞和合的比丘尼僧伽（bhiksuni sangha）。僧伽（sangha，僧團）已經私下勸誡過她，但她堅決不聽從，說：『這個法是真實的，其餘的都是虛妄的。』如果比丘尼僧伽（bhiksuni sangha）認為時機已到，可以聽取此事，那麼比丘尼僧伽（bhiksuni sangha）應當允許對這位吐罹難陀（Tulananda）尼進行不捨棄破壞僧伽（sangha，僧團）的方便和惡見的白四羯磨（formal act of censure）。宣告如上。』接下來進行羯磨（formal act），按照宣告的內容去做。』 各位比丘尼接受了佛陀的教誨后，就用白四羯磨（formal act of censure）來勸誡吐罹難陀（Tulananda）尼，當時她仍然堅決不聽從，說：『這是真實的，其餘的都是虛妄的。』

【English Translation】 English version Among the nuns, there were those with great power, whose heavenly eyes were bright and clear, capable of perceiving the thoughts of others, and who were aware of everything that was about to happen. How could we casually disrupt the harmony of the Sangha (community)?' At that time, Tulananda (name of a person) said, 'I have a plan.' (The other nuns) asked her, 'What plan do you have?' (Tulananda) replied, 'We can use robes, bowls, food, medicine, and bedding to support those senior and virtuous Bhikshunis (nuns); let a few Bhikshunis (nuns) closely attend to them, or give them waistbands, bags, robes, and bowls, teach them to recite scriptures and uphold the precepts, and make them act according to our intentions.' Ananda-nuni (name of a person) said, 'Tulananda! After careful consideration, there is indeed some truth to this.' As soon as they began to devise these methods, they were noticed by the other nuns, who immediately reported the matter to the Bhikshus (monks), who in turn reported it to the Buddha. The Buddha admonished the Bhikshunis (nuns), saying, 'You should privately advise Tulananda, advising her thus: 'Sisters! Do not try to disrupt the harmonious Sangha (community), and do not stubbornly cling to the matter of disrupting the Sangha (community). Live harmoniously with the Sangha (community), joyful and without contention, with one heart and one mind, like water and milk blended together, so that the Master's teachings may be glorified and endure in peace and happiness for a long time. You should abandon the matter of disrupting the Sangha (community).'' After hearing the Buddha's teachings, the Bhikshunis (nuns) went to privately advise Tulananda, but she firmly refused to listen, replying, 'Only this Dharma (teaching) is true, and all the rest is false.' They again reported the matter to the Bhikshus (monks), who in turn reported it to the Buddha. The Buddha admonished the nuns, saying, 'You should perform a White Fourth Karma (formal act of censure) before the assembly to admonish Tulananda. If there are others of the same kind, gather the assembly as before, and let one nun make the announcement: 'Venerable Bhiksuni Sangha (community of nuns), listen! This Bhiksuni (nun) Tulananda is devising ways to disrupt the harmonious Bhiksuni Sangha (community of nuns). The Sangha (community) has already privately advised her, but she firmly refuses to listen, saying, 'This Dharma (teaching) is true, and all the rest is false.' If the Bhiksuni Sangha (community of nuns) deems the time is right to hear this matter, then the Bhiksuni Sangha (community of nuns) should permit the performance of a White Fourth Karma (formal act of censure) against this nun Tulananda for not abandoning her means and evil views of disrupting the Sangha (community). The announcement is as follows.' Next, perform the Karma (formal act), according to the content of the announcement.' Having received the Buddha's teachings, the Bhikshunis (nuns) used the White Fourth Karma (formal act of censure) to admonish the nun Tulananda, but at that time she still firmly refused to listen, saying, 'This is the truth, and all the rest is false.'

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妄。」吐羅伴尼復作是語：「大德！莫共彼尼有所論說若好、若惡。」廣說乃至白四羯磨，云：「此真實，余皆虛妄。」尼白苾芻，苾芻白佛。佛以此緣，同前集尼問實訶責，乃至制其學處，應如是說：

「若復苾芻尼，興方便欲破和合僧伽，于破僧伽事堅執不捨。諸苾芻尼應語彼苾芻尼言：『姊妹！莫欲破和合僧伽堅執而住。姊妹！應與僧伽和合共住歡喜無諍，一心一說如水乳合，大師教法令得光顯安樂久住。姊妹！汝可舍破僧伽事。』諸苾芻尼如是諫時，舍者善。若不捨者，應可再三慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，僧伽伐尸沙。」

尼謂吐罹難陀，或復余尼。

言和合者，謂是一味。

僧伽者，謂是如來聲聞之眾。

欲破者，謂欲為二分。

方便者，欲為進趣勸作諍事。

堅執而住者，謂吐罹難陀尼助伴四人為斗諍事攝受而住。

諸苾芻尼者，謂此法中尼。

語彼苾芻尼者，謂吐罹難陀。

言者，謂是別諫。如教廣說，舍者善。若不捨者，應可三諫，乃至廣說。

僧伽伐尸沙者，事如前說。

此中犯相其事云何？若苾芻尼別諫時事，舍者善；不捨者皆得惡作罪。作白四羯磨，如法如律如佛所教諫誨之時，舍者善

【現代漢語翻譯】 現代漢語譯本： 『虛假的。』吐羅伴尼（Thullananda，比丘尼的名字）又這樣說：『大德！不要和那些比丘尼談論任何好壞。』（比丘尼）廣泛地宣說，乃至進行白四羯磨（bái sì jiémó，一種僧團的儀式），說：『這是真實的，其餘都是虛假的。』比丘尼將此事告訴比丘，比丘又告訴佛陀。佛陀因為這件事，像之前一樣召集比丘尼，詢問實情並加以訶責，乃至制定學處，應當這樣說： 『如果又有比丘尼，想方設法想要破壞和合的僧伽（samgha，僧團），對於破壞僧伽這件事堅持不放棄。眾比丘尼應當對比丘尼說：『姊妹！不要想要破壞和合的僧伽而堅持不放。姊妹！應當與僧伽和合共住，歡喜無諍，一心一說，如同水乳交融，大師的教令才能光顯，安樂才能長久住世。姊妹！你應該放棄破壞僧伽這件事。』眾比丘尼這樣勸諫時，如果她放棄了，那是好的。如果不放棄，應當可以再三慇勤地勸諫，按照教導應當詰問，讓她放棄這件事。放棄了是好的；如果不放棄，就犯僧伽伐尸沙（samghavasesa，一種戒律）。』 這裡的『比丘尼』指的是吐罹難陀（Thullananda），或者其他的比丘尼。 『和合』指的是同一味道，即意見一致。 『僧伽』指的是如來的聲聞弟子眾。 『想要破壞』指的是想要分裂成兩部分。 『想方設法』指的是想要進一步勸導，製造爭端。 『堅持不放棄』指的是吐罹難陀（Thullananda）比丘尼的四個同伴爲了爭鬥的事情而支援她。 『眾比丘尼』指的是此法中的比丘尼。 『對比丘尼說』指的是對吐罹難陀（Thullananda）說。 『說』指的是個別勸諫。如教導所說，放棄了是好的。如果不放棄，應當可以三次勸諫，乃至廣泛地說。 『僧伽伐尸沙』，事情如前面所說。 這裡所犯的相狀是什麼樣的呢？如果比丘尼個別勸諫時，她放棄了是好的；不放棄的都犯惡作罪。進行白四羯磨（bái sì jiémó），如法如律，按照佛陀所教導勸諫的時候，她放棄了是好的。

【English Translation】 English version: 『False.』 Thullananda (Thullananda, name of a bhikkhuni) repeated this statement: 『Venerable ones! Do not discuss anything good or bad with those bhikkhunis.』 (The bhikkhuni) extensively proclaimed, even performing the Bái Sì Jiémó (bái sì jiémó, a Sangha ritual), saying: 『This is the truth, the rest is false.』 The bhikkhuni informed the bhikshu, who then informed the Buddha. Because of this matter, the Buddha, as before, gathered the bhikkhunis, inquired about the truth, and rebuked them, even establishing a precept, which should be stated as follows: 『If there is again a bhikkhuni who, by means of contrivances, desires to break the united Sangha (samgha, monastic community), and stubbornly refuses to abandon the matter of breaking the Sangha. The bhikkhunis should say to that bhikkhuni: 『Sister! Do not desire to break the united Sangha and stubbornly persist. Sister! You should live in harmony with the Sangha, joyful and without strife, with one mind and one voice, like milk and water blended together, so that the Master's teachings may be glorified and peace and happiness may abide for a long time. Sister! You should abandon the matter of breaking the Sangha.』 When the bhikkhunis admonish in this way, it is good if she abandons it. If she does not abandon it, she should be earnestly admonished again and again, and questioned according to the teachings, so that she may abandon this matter. It is good if she abandons it; if she does not abandon it, she commits a Samghavasesa (samghavasesa, a type of monastic offense).』 Here, 『bhikkhuni』 refers to Thullananda (Thullananda), or other bhikkhunis. 『Harmony』 refers to the same flavor, that is, agreement of opinions. 『Sangha』 refers to the assembly of the Buddha's sravaka disciples. 『Desiring to break』 refers to wanting to divide into two parts. 『By means of contrivances』 refers to wanting to further persuade and create disputes. 『Stubbornly refusing to abandon』 refers to the four companions of the bhikkhuni Thullananda (Thullananda) supporting her in the matter of contention. 『The bhikkhunis』 refers to the bhikkhunis in this Dharma. 『Say to that bhikkhuni』 refers to saying to Thullananda (Thullananda). 『Say』 refers to individual admonishment. As the teachings say, it is good if she abandons it. If she does not abandon it, she should be admonished three times, and so on extensively. 『Samghavasesa,』 the matter is as previously stated. What is the nature of the offense here? If the bhikkhuni abandons the matter when individually admonished, it is good; if she does not abandon it, she commits a dukkaṭa offense. Performing the Bái Sì Jiémó (bái sì jiémó), according to the Dharma and the Vinaya, when admonishing according to the Buddha's teachings, it is good if she abandons it.

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；不捨白了之時，得窣吐羅底也。羯磨了時而不捨者，得僧伽伐尸沙。若不如法如律如佛所教秉法者，並皆無犯。時彼苾芻尼，若於座上告大眾言：「大德！我苾芻尼某甲，犯僧伽伐尸沙罪。」者善。若不說者，乃至其罪未如法說悔已來，若復共余苾芻尼作白羯磨乃至白四法，一一皆得惡作。

助伴破僧伽學處第十八

爾時世尊即于本座，為諸聲聞尼弟子，欲制破僧伽隨伴學處，告諸苾芻尼曰：「汝諸苾芻尼且未須起，僧伽有少事業。」

世尊知而故問，廣說如前。世尊即便問吐罹難陀助伴尼曰：「汝等實知吐罹難陀欲破和合僧伽，作破僧伽方便，勸作諍事堅執而住，汝共為伴順邪違正，告諸苾芻尼曰：『姊妹！莫共彼苾芻尼有所論說若好、若惡。何以故？而彼苾芻尼是法律語，依於法律而作言說，知而方說非不知說，彼愛樂者我亦愛樂。』汝等實作如是語不？」答言：「實爾。」世尊告曰：「汝非沙門女，非出家女之所應作，非隨順行，是不清凈。」世尊種種訶責已，告諸苾芻尼，廣說如前，乃至我觀十利為諸聲聞弟子制其學處，應如是說：

「若復苾芻尼，若一、若二、若多，與彼苾芻尼共為伴黨，同邪違正隨順而住。時此苾芻尼，語諸苾芻尼言：『大德！莫共彼苾芻尼有所論說若好、

【現代漢語翻譯】 現代漢語譯本：不捨棄白了之時（指羯磨完成時），會得到窣吐羅底也（Sthullatyaya，一種罪名）。羯磨完成時不捨棄的，會得到僧伽伐尸沙（Sanghavasesa，僧殘罪）。如果不如法、不如律、不如佛所教導的秉持正法者，那麼都不會有罪。當時，如果比丘尼在座位上告訴大眾說：『大德！我比丘尼某甲，犯了僧伽伐尸沙罪。』這是好的。如果不說，直到她的罪沒有如法地說出懺悔之前，如果再與其他比丘尼一起做白羯磨乃至白四羯磨，每一次都會得到惡作（Dukkata，一種輕罪）。

助伴破僧伽學處第十八

當時，世尊就在原來的座位上，爲了他的聲聞尼弟子們，想要制定關於隨伴破僧伽者的學處，告訴眾比丘尼說：『你們這些比丘尼暫時不要起身，僧伽還有一些事情要做。』

世尊明知故問，詳細的說法如前所述。世尊就問吐罹難陀（Thullananda）的助伴尼們說：『你們確實知道吐罹難陀想要破壞和合的僧伽，製造破壞僧伽的方便，勸人制造爭端並堅持不改，你們與她為伴，順從邪惡違背正法，告訴眾比丘尼說：『姐妹們！不要與那些比丘尼有所談論，無論是好是壞。為什麼呢？因為那些比丘尼說的是法律之語，依據法律而說話，知道才說而不是不知道就說，她們所愛樂的我也愛樂。』你們確實說了這樣的話嗎？』回答說：『確實如此。』世尊告誡說：『你們不應該做沙門女、出家女所不應該做的事情，不隨順正行，是不清凈的。』世尊種種呵責之後，告訴眾比丘尼，詳細的說法如前所述，乃至我觀察到十種利益，為我的聲聞弟子們制定學處，應該這樣說：

『如果又有比丘尼，無論是一個、兩個還是多個，與那個比丘尼結成朋黨，一同邪惡違背正法，隨順她而住。當時，這個比丘尼，告訴眾比丘尼說：『大德！不要與那些比丘尼有所談論，無論是好

【English Translation】 English version: Not abandoning at the time of the announcement (referring to the completion of the Karma), one obtains a Sthullatyaya (a type of offense). If one does not abandon it when the Karma is completed, one obtains a Sanghavasesa (residual offense). If those who uphold the Dharma do so not according to the Dharma, not according to the Vinaya, and not according to the Buddha's teachings, then they are all without offense. At that time, if a Bhikshuni, while seated, announces to the Sangha: 'Venerable ones! I, Bhikshuni so-and-so, have committed a Sanghavasesa offense,' that is good. If she does not say so, until her offense has been confessed according to the Dharma, if she then performs white Karma or even white four-fold Karma with other Bhikshunis, each instance results in a Dukkata (a minor offense).

The Eighteenth Training Rule on Aiding in Breaking the Sangha

At that time, the World-Honored One, while still in his seat, wishing to establish a training rule regarding those who accompany the breaking of the Sangha for his Shravaka (hearer) Bhikshuni disciples, said to the Bhikshunis: 'You Bhikshunis need not rise yet, the Sangha has some matters to attend to.'

The World-Honored One, knowing full well, asked, elaborating as before. The World-Honored One then asked the Bhikshunis who were companions of Thullananda (name of a Bhikkhuni): 'Do you truly know that Thullananda desires to break the harmonious Sangha, creates means for breaking the Sangha, encourages the creation of disputes and stubbornly persists in them, and that you are her companions, following evil and opposing righteousness, telling the Bhikshunis: 'Sisters! Do not discuss anything with those Bhikshunis, whether good or bad. Why? Because those Bhikshunis speak the words of the law, speak according to the law, speak knowing and not speaking without knowing, and those whom they love, I also love.' Did you truly say such things?' They replied: 'Indeed, we did.' The World-Honored One admonished: 'You should not do what a Shramana (ascetic) woman, a renunciate woman, should not do, not following the right conduct, being impure.' After the World-Honored One had admonished them in various ways, he told the Bhikshunis, elaborating as before, even to the point that I, observing ten benefits, establish a training rule for my Shravaka disciples, which should be stated as follows:

'If again a Bhikshuni, whether one, two, or many, forms a faction with that Bhikshuni, together being evil and opposing righteousness, abiding in accordance with her. At that time, this Bhikshuni tells the Bhikshunis: 'Venerable ones! Do not discuss anything with those Bhikshunis, whether good

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若惡。何以故？彼苾芻尼是順法律，依法律語言無虛妄，彼愛樂者我亦愛樂。』諸苾芻尼應語此苾芻尼言：『具壽！莫作是說：「彼苾芻尼是順法律依法律語言無虛妄，彼愛樂者我亦愛樂。」何以故？彼苾芻尼非順法律、不依法律，語言皆虛妄。汝莫樂破僧；當樂和合僧，應與僧和合歡喜無諍，一心一說如水乳合，大師教法令得光顯安樂久住。具壽！可舍破僧惡見順邪違正勸作諍事堅執而住。』諸苾芻尼如是諫時，舍者善。若不捨者，應可再三慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，僧伽伐尸沙。」

若復苾芻尼者，謂吐罹難陀，或復余尼。

一、二、多者，謂吐羅尼伴，歡喜近、歡喜珠髻、難陀等。三人已去名多。

順邪違正者，共彼為伴，順其邪見違失正理。

諸苾芻尼者，謂此法中人。

若好若惡者，勿復共論行善止惡。何以故？彼是知法律人有所言說，皆是隨順大師教法，廣說乃至堅執而住，皆是別諫之辭。

若不捨者，僧伽應三諫，廣如上作羯磨法。

此中犯相其事云何？若諸助伴苾芻尼，知彼苾芻尼欲破和合僧伽，廣說如前，作惡方便共彼為伴順邪違正，得惡作；余有犯相，如前已說。

根本說一切有部苾芻尼毗奈耶卷第六 大正藏第

【現代漢語翻譯】 現代漢語譯本 『如果（她）是壞的。』為什麼呢？『那位比丘尼是順應法律的，依據法律而言語沒有虛妄，她所喜愛的人我也喜愛。』眾比丘尼應該對比丘尼說：『具壽（jushou，對年長比丘尼的尊稱）！不要這樣說：「那位比丘尼是順應法律的，依據法律而言語沒有虛妄，她所喜愛的人我也喜愛。」為什麼呢？那位比丘尼不是順應法律的，不依據法律，言語都是虛妄的。你不要喜歡破壞僧團；應當喜歡和合僧團，應當與僧團和合歡喜沒有爭端，一心一意如同水乳交融，大師的教令才能光顯，安樂才能長久住世。具壽！應該捨棄破壞僧團的邪惡見解，順從邪惡違背正法，勸人制造爭端並且堅持不改。』眾比丘尼這樣勸諫時，如果她捨棄了，那是好的。如果不捨棄，應該再三慇勤地正確勸諫，按照教導應加以詰責，令她捨棄這件事。捨棄了是好的；如果不捨棄，就構成僧伽伐尸沙（sengqie伐shisha，僧殘罪）。

如果再有比丘尼，指吐罹難陀（Tuluonantuotuo，人名），或者其他的比丘尼。

『一、二、多』，指吐罹難陀的同伴，歡喜親近、歡喜珠髻、難陀等。三人以上就稱為『多』。

『順從邪惡違背正法』，指與她結為同伴，順從她的邪見，違背正確的道理。

『眾比丘尼』，指這個律法中的人。

『如果好的或者壞的』，不要再與她討論行善止惡。為什麼呢？因為她是知曉法律的人，她所說的一切，都是隨順大師的教法，廣說乃至堅持不改，這些都是分別勸諫的話。

『如果不捨棄』，僧團應該三次勸諫，廣泛地如上面所說的作羯磨法（jiemo fa，議事方法）。

這裡面所犯的罪相是什麼情況呢？如果那些幫助她的比丘尼，知道那位比丘尼想要破壞和合的僧團，廣說如前，製造邪惡的方便與她結為同伴，順從邪惡違背正法，就犯了惡作罪（ezuo zui，一種輕罪）；其餘的罪相，如前面已經說過的。

根本說一切有部比丘尼毗奈耶卷第六 大正藏第

【English Translation】 English version 'If (she) is bad.' Why? 'That Bhikshuni (biqiu ni, Buddhist nun) is in accordance with the law, her words are truthful according to the law, and I also love those whom she loves.' The Bhikshunis should say to this Bhikshuni: ' Venerable (jushou, a respectful term for senior Bhikshunis)! Do not say, "That Bhikshuni is in accordance with the law, her words are truthful according to the law, and I also love those whom she loves." Why? That Bhikshuni is not in accordance with the law, does not rely on the law, and her words are all false. You should not like to destroy the Sangha (sengqie, Buddhist community); you should like to harmonize the Sangha, you should be in harmony and joy with the Sangha without disputes, with one heart and one mind like the blending of water and milk, so that the Master's teachings can be glorified, and peace and happiness can abide for a long time. Venerable! You should abandon the evil view of destroying the Sangha, follow evil and violate the right Dharma (Dharma, Buddhist teachings), encourage people to create disputes and stubbornly persist in it.' When the Bhikshunis advise her in this way, it is good if she abandons it. If she does not abandon it, she should be earnestly and correctly advised again and again, and she should be questioned according to the teachings, so that she abandons this matter. It is good if she abandons it; if she does not abandon it, it constitutes Sanghavasesa (sengqie伐shisha, a type of serious offense requiring community penance).

If there is another Bhikshuni, referring to Tulananda (Tuluonantuotuo, a name), or other Bhikshunis.

'One, two, many' refers to Tulananda's companions, those who like to be close, those who like beaded hair ornaments, Nanda, etc. More than three people are called 'many'.

'Following evil and violating the right Dharma' refers to being companions with her, following her evil views, and violating the correct principles.

'The Bhikshunis' refers to the people in this Dharma.

'If good or bad', do not discuss with her about doing good and stopping evil. Why? Because she is a person who knows the law, and everything she says is in accordance with the Master's teachings, broadly speaking, even to the point of stubbornly persisting in it, these are all words of separate advice.

'If she does not abandon it', the Sangha should advise her three times, extensively as described above in the Karma (jiemo, procedures) method.

What are the circumstances of the offenses committed here? If those Bhikshunis who help her know that the Bhikshuni wants to destroy the harmonious Sangha, broadly speaking as before, creating evil means to be companions with her, following evil and violating the right Dharma, they commit the offense of Dukkata (ezuo zui, a minor offense); the remaining offenses are as previously described.

Fundamental Sarvastivada Vinaya-bhiksuni-vibhanga, Volume 6 Taisho Tripitaka No.

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23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第七

三藏法師義凈奉　制譯

污家學處第十九

爾時薄伽梵在室羅伐城。時枳吒山有十二眾苾芻尼：謂難陀、鄔波難陀、吐罹難陀、珠髻難陀、底沙底沙、蜜恒羅底沙、波離多底沙、洛綺多、跋陀羅、蘇跋陀羅、孫陀羅、逝延多，斯等皆為污家惡法，與諸男子共為戲笑，歡言交涉作掉舉事，身相打觸同一床座，同槃而食同觴飲酒，採花摘果隨情所好，歌舞作樂妝粉嚴身，放逸掉舉倒身反躑，狀若魚翻，或作馬鳴，或為牛吼，口中更出種種音聲，鳥雀共鬥及男女相擒，如是戲弄作諸非法。由是因緣，于枳吒山聚落惡名流佈，所有諸尼欲來此者，聞斯穢響皆不復來，諸舊住人並皆四散。時有眾多苾芻尼遊行至此，于日初分執持衣缽入聚落行乞食，空缽而還一無所獲。諸尼便念：「此大眾聚落人民熾盛安隱豐樂，諸乞求者鹹得充軀，因何我等一無所獲？豈非尼眾先於此住作諸非法，為污家行作不軌事身相觸近，遂令人眾生不信心耶？」時聚落中諸長者等，因有籌議同聚一處，中有鄔波索迦名嗢路迦，見諸乞食尼空缽而入還空缽出，見已在一邊立，問諸尼曰：「何故空歸？」諸尼即便具說其事。鄔波索

【現代漢語翻譯】 現代漢語譯本 根本說一切有部苾芻尼毗奈耶卷第七

三藏法師義凈奉　制譯

污家學處第十九

那時，薄伽梵（Bhagavan，世尊）在室羅伐城（Śrāvastī）。當時在枳吒山（Kiṭa）有十二眾苾芻尼（bhikṣuṇī，比丘尼）：難陀（Nandā）、鄔波難陀（Upānandā）、吐罹難陀（Thullanandā）、珠髻難陀（Maṇikuṇḍalā-nandā）、底沙底沙（Tiṣyatiṣyā）、蜜恒羅底沙（Mitra-tiṣyā）、波離多底沙（Pālitatiṣyā）、洛綺多（Lohitā）、跋陀羅（Bhadrā）、蘇跋陀羅（Subhadrā）、孫陀羅（Sundarā）、逝延多（Jayantā），這些人都是行為不端的『污家』之人，與男子們一起嬉笑打鬧，歡聲笑語，舉止輕浮，身體互相接觸，同坐一床，同用一個盤子吃飯，同用一個杯子喝酒，採花摘果，隨心所欲，唱歌跳舞，濃妝艷抹，放縱輕浮，倒地翻滾，像魚一樣翻身，或者學馬叫，或者像牛吼，口中發出各種各樣的聲音，模仿鳥雀打鬥以及男女互相追逐，像這樣嬉戲玩鬧，做出各種非法的事情。因為這個原因，在枳吒山聚落中，她們的惡名廣為流傳，所有想要來這裡的尼眾，聽到這些污穢的名聲都不敢再來，原先住在這裡的人也都四處逃散。當時有很多苾芻尼來到這裡，在早上拿著衣缽進入聚落乞食，卻空缽而回，一無所獲。這些尼眾心想：『這個大眾聚落人民眾多，生活安穩富足，所有乞討的人都能得到食物，為什麼我們卻一無所獲呢？難道是因為先前來這裡居住的尼眾做了各種非法的事情，做了『污家』的行為，舉止不端，身體互相接觸，所以才導致人們對我們失去信心嗎？』當時聚落中的各位長者，因為一些事情聚在一起商議，其中有一位鄔波索迦（upāsaka，優婆塞）名叫嗢路迦（Ulukā），看見這些乞食的尼眾空缽進入又空缽而出，看到後站在一邊，問這些尼眾說：『為什麼空手而歸？』這些尼眾便把事情的經過詳細地告訴了鄔波索

【English Translation】 English version Vinaya of the Mūlasarvāstivāda Bhikṣuṇīs, Volume 7

Translated under Imperial Order by the Tripiṭaka Master Yijing

The Nineteenth Training Rule on Defiling Families

At one time, the Bhagavan (Bhagavan, The World-Honored One) was in Śrāvastī (Śrāvastī). At that time, there were twelve groups of bhikṣuṇīs (bhikṣuṇī, nuns) on Mount Kiṭa (Kiṭa): Nandā (Nandā), Upānandā (Upānandā), Thullanandā (Thullanandā), Maṇikuṇḍalā-nandā (Maṇikuṇḍalā-nandā), Tiṣyatiṣyā (Tiṣyatiṣyā), Mitra-tiṣyā (Mitra-tiṣyā), Pālitatiṣyā (Pālitatiṣyā), Lohitā (Lohitā), Bhadrā (Bhadrā), Subhadrā (Subhadrā), Sundarā (Sundarā), and Jayantā (Jayantā). These individuals were all 'family defilers' with wicked practices, engaging in playful laughter with men, conversing with joyful words, acting frivolously, touching each other's bodies, sharing the same bed, eating from the same plate, drinking from the same cup, picking flowers and fruits according to their desires, singing and dancing, adorning themselves with makeup, indulging in recklessness and frivolity, falling and rolling around, flipping over like fish, imitating horse neighs, or bellowing like cows, uttering various sounds from their mouths, mimicking birds fighting, and men and women chasing each other. In this way, they played and engaged in various unlawful activities. Because of this, their bad reputation spread throughout the Kiṭa village, and all the nuns who wanted to come here were afraid to come after hearing these filthy rumors, and all the original residents scattered in all directions. At that time, many bhikṣuṇīs came here, and in the early morning, holding their robes and bowls, they entered the village to beg for food, but they returned with empty bowls, gaining nothing. The nuns thought: 'This large village is populous, peaceful, and prosperous, and all those who beg for food are able to fill their bodies, so why do we gain nothing? Could it be because the nuns who lived here before engaged in various unlawful activities, acted as 'family defilers,' behaved improperly, and touched each other's bodies, thus causing people to lose faith in us?' At that time, the elders in the village gathered together to discuss some matters, and among them was an upāsaka (upāsaka, lay Buddhist) named Ulukā (Ulukā), who saw these nuns entering with empty bowls and leaving with empty bowls. After seeing this, he stood aside and asked the nuns: 'Why do you return empty-handed?' The nuns then told Ulukā the details of the matter.

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迦曰：「若爾，仁等可往室羅伐城，宜以此事白世尊知，哀愍我等故。」諸苾芻尼默受其語，時鄔波索迦禮諸尼足，白言：「聖者！今日慈愍，於我宅中為受微供。」尼眾為受。既至宅所，以上妙食手自持奉皆令飽足，嚼齒木澡漱已屏除缽器，施主取席上坐前坐，尼為說法示教利喜從座而去。

時諸尼眾于憍薩羅，人間遊行，漸至室羅伐城。時彼尼眾見客尼來，即為解勞，共相問訊：「得安樂不？」諸尼以緣悉皆具報。諸尼聞已告諸苾芻，苾芻白佛。佛告大世主曰：「喬答彌！頗能與五百上座苾芻尼，往枳吒山為十二眾尼作驅遣羯磨不？」答言：「大德！我實能去。」佛言：「喬答彌！有五因緣作驅遣羯磨非法非律，尼眾得越法罪。云何為五？謂一、不詰問；二、不令憶念；三、不審其事；四、彼不自言；五、人不現前。雖實犯罪，應合責心令其說悔，已說之罪更令重說，是謂五種非法驅遣眾得越法罪。復有五緣作驅遣羯磨：如法、如律、眾無越法，翻上應知。欲至彼山，可於路次一處而住，應差詰問苾芻尼。若無五法即不應差，設差應舍。云何為五？有愛、恚、怖、癡、于詰不詰不能解了。若有五法合差，不應捨棄。云何為五？反上應知。如是應差。如常集僧已，應先問彼：『汝某甲苾芻尼，能往枳吒山詰問

【現代漢語翻譯】 迦留陀夷說：『如果這樣，你們可以前往室羅伐城（Śrāvastī，古印度城市，意為『豐德』），應該將這件事稟告世尊（佛陀的尊稱），請他慈悲憐憫我們。』眾比丘尼默默地接受了他的話。這時，鄔波索迦（Upāsaka，在家男居士）禮拜眾尼的腳，說道：『聖者們！今天請慈悲憐憫，在我家中接受一點微薄的供養。』尼眾接受了他的供養。到了他的住所后，他用最好的食物親自供奉，讓她們都吃飽喝足。供養了嚼齒木和漱口水后，便收走了缽器。施主取來座位，在她們面前坐下，尼眾為他說法，開示教導，使他歡喜，然後離座而去。 當時，這些尼眾在憍薩羅（Kosala，古印度十六雄國之一）地區游化，逐漸到達了室羅伐城。那裡的尼眾見到有外來的尼眾到來，就為她們解除旅途的疲勞，互相問候：『是否安樂？』這些尼眾將事情的緣由全部詳細地告訴了她們。那裡的尼眾聽了之後，告訴了眾比丘（Bhikkhu，出家男眾）。比丘稟告了佛陀。佛陀告訴大世主（Mahāprajāpatī，佛陀的姨母）喬答彌（Gautamī）說：『喬答彌！你能夠帶領五百位上座比丘尼，前往枳吒山（Kiṭa，山名）為十二眾尼作驅遣羯磨（Tajjaniya-kamma，擯罰羯磨，佛教僧團中的一種處分）嗎？』她回答說：『大德！我確實能夠去。』佛陀說：『喬答彌！有五種因緣導致所作的驅遣羯磨不合法、不合律，尼眾會因此觸犯越法罪。哪五種呢？第一，不進行詰問；第二，不讓她們憶念所犯之罪；第三，不審察事情的真相；第四，她們不自己坦白；第五，當事人沒有到場。即使確實犯了罪，也應該責備她們，讓她們說出懺悔，已經說過的罪行又讓她們重複說，這就是五種非法的驅遣，眾尼會因此觸犯越法罪。』 『又有五種因緣所作的驅遣羯磨是如法、如律的，眾尼不會觸犯越法罪，與上述五種情況相反，就應該知道。想要前往那座山，可以在路途中選擇一個地方住下，應該派遣比丘尼去進行詰問。如果沒有五種情況就不應該派遣，如果派遣了也應該捨棄。哪五種呢？有愛、有嗔、有怖畏、有愚癡，對於應該詰問和不應該詰問不能理解明白。如果有五種情況就適合派遣，不應該捨棄。哪五種呢？與上述五種情況相反，就應該知道。』 『應該這樣派遣。像平常一樣集合僧眾后，應該先問她：『你某甲比丘尼，能夠前往枳吒山詰問……』

【English Translation】 Kālodāyin said, 'If that is so, you may go to Śrāvastī (an ancient Indian city, meaning 'abundance of merit'), and you should report this matter to the World Honored One (a title for the Buddha), asking him to have compassion on us.' The Bhikṣuṇīs (female monastic) silently accepted his words. At this time, the Upāsaka (lay male devotee) bowed at the feet of the nuns and said, 'Venerable ones! Please have compassion today and accept a small offering in my home.' The nuns accepted the offering. After arriving at his residence, he personally offered the finest food, ensuring they were all full. After providing toothpicks and water for rinsing, he cleared away the bowls. The donor brought a seat and sat before them, and the nuns preached the Dharma, instructing and delighting him, before departing from their seats. At that time, these nuns were traveling in the region of Kosala (one of the sixteen Mahajanapadas of ancient India), gradually reaching Śrāvastī. When the nuns there saw the visiting nuns arrive, they relieved their travel fatigue and greeted each other, asking, 'Are you at peace?' These nuns told them all the details of the matter. After hearing this, the nuns there told the Bhikṣus (male monastic). The Bhikṣus reported to the Buddha. The Buddha said to Mahāprajāpatī (the Buddha's aunt), 'Gautamī! Can you lead five hundred senior Bhikṣuṇīs to Kiṭa Mountain (name of a mountain) to perform the Tajjaniya-kamma (a type of disciplinary action in the Buddhist monastic community) for the twelve nuns?' She replied, 'Venerable One! I am indeed able to go.' The Buddha said, 'Gautamī! There are five reasons why performing the Tajjaniya-kamma is unlawful and not in accordance with the Vinaya (monastic rules), and the nuns will therefore commit an offense. What are the five? First, not conducting an inquiry; second, not allowing them to recall their offenses; third, not examining the truth of the matter; fourth, they do not confess themselves; fifth, the person involved is not present. Even if a crime has indeed been committed, they should be rebuked and made to confess their repentance, and the sins they have already confessed should be made to repeat. These are the five unlawful expulsions, and the nuns will therefore commit an offense.' 'There are also five reasons why performing the Tajjaniya-kamma is lawful and in accordance with the Vinaya, and the nuns will not commit an offense. The opposite of the above five situations should be known. If you want to go to that mountain, you can choose a place to stay along the way, and you should send a Bhikṣuṇī to conduct the inquiry. If there are not the five situations, you should not send her; if you do send her, you should abandon it. What are the five? Having love, hatred, fear, and delusion, and not being able to understand clearly what should and should not be questioned. If there are the five situations, it is appropriate to send her, and you should not abandon it. What are the five? The opposite of the above five situations should be known.' 'You should send her in this way. After gathering the Sangha (Buddhist monastic community) as usual, you should first ask her: 'You, Bhikṣuṇī so-and-so, are you able to go to Kiṭa Mountain to inquire...'

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十二眾苾芻尼行非法不？』彼尼答：『我能。』次令苾芻尼作白羯磨：『大德尼僧伽聽！此某甲苾芻尼，樂欲往彼枳吒山詰問十二眾污家苾芻尼。若尼僧伽時至聽者，僧伽應許僧伽今差某甲苾芻尼為詰問人，往枳吒山詰問十二眾污家苾芻尼。白如是。』羯磨準白應作。次當往至枳吒山城，敷座席、鳴犍稚。若彼聞聲來集者善，如不來者即應為作驅遣羯磨。若來，應告元由：『汝等共作如是種種非法不清凈事。』若臣其罪，應告彼言：『由此因緣故，來為汝作驅遣羯磨。』」

時十二眾聞大世主欲為我等作驅遣事，是時跋陀羅、蘇跋陀羅、孫陀羅、逝延多作如是念：「若餘十二眾由其惡行毀壞正法，我等同爾。今大世主為彼諸人作驅遣羯磨者，亦為我等作驅遣事。」便持衣缽出城西門，漸漸遊行至室羅伐，所犯之罪，可說悔者如法對說、可責心者依法責除，與清凈尼共為受用。其大世主與五百人城東門入，至所住處，敷座席、鳴犍稚，餘十二眾聞皆來集。其詰問尼問十二眾曰：「今由汝等行其惡行毀壞正法，是事實不？」答言：「實爾。」時詰問尼知眾集已，作白羯磨：

「大德尼僧伽聽！此難陀、鄔波難陀、吐罹難陀、珠髻難陀苾芻尼，作污家行。此等諸尼作諸惡行毀壞正法。若苾芻尼僧伽時至聽者，苾

【現代漢語翻譯】 現代漢語譯本：『十二眾苾芻尼（Bhikshuni，比丘尼的複數，指出家的女性僧侶）行非法之事嗎？』那比丘尼回答：『我能（確認）。』接著讓比丘尼舉行白羯磨（白羯磨，一種僧團會議的儀式）：『大德尼僧伽（尼僧伽，比丘尼僧團）聽著！這位某甲比丘尼，想要前往枳吒山（Kīṭa Mountain）詰問十二眾污家比丘尼。如果尼僧伽認為時機已到，請聽著，僧伽應該允許僧伽現在派遣某甲比丘尼作為詰問人，前往枳吒山詰問十二眾污家比丘尼。白如是。』羯磨（羯磨，佛教僧團中的一種議事和決事程式）按照白（白，即宣告）的內容應該進行。接著應當前往枳吒山城，鋪設座位，敲擊犍稚（Ghaṇṭā，一種法器）。如果她們聽到聲音前來聚集是最好的，如果不來，就應該為她們舉行驅遣羯磨（驅遣羯磨，將違規僧侶逐出僧團的儀式）。如果她們來了，應該告知緣由：『你們共同做了這樣種種非法不清凈的事情。』如果她們承認罪行，應該告訴她們：『因為這個緣故，來為你們舉行驅遣羯磨。』 當時十二眾聽到大世主想要為我們舉行驅遣之事，這時跋陀羅（Bhadra）、蘇跋陀羅（Subhadra）、孫陀羅（Sundarā）、逝延多（Jayantā）這樣想：『如果其餘十二眾因為她們的惡行毀壞正法，我們也一樣。現在大世主為那些人舉行驅遣羯磨，也是為我們舉行驅遣之事。』便拿著衣缽（衣缽，僧侶的隨身物品）從城西門出去，漸漸地到達室羅伐（Śrāvastī），所犯的罪，可以坦白懺悔的如法坦白，可以依法責備內心的依法責備消除，與清凈的比丘尼共同受用。那位大世主與五百人從城東門進入，到達居住的地方，鋪設座位，敲擊犍稚，其餘十二眾聽到都來聚集。那位詰問的比丘尼問十二眾說：『現在因為你們做了惡行毀壞正法，這是事實嗎？』回答說：『是事實。』當時詰問的比丘尼知道大眾已經聚集，舉行白羯磨： 『大德尼僧伽聽著！這位難陀（Nanda）、鄔波難陀（Upananda）、吐罹難陀（Tulananda）、珠髻難陀（Cūḍāpadmananda）比丘尼，做了污家之行。這些比丘尼做了各種惡行毀壞正法。如果比丘尼僧伽認為時機已到，請聽著，苾

【English Translation】 English version: 『Do the twelve Bhikshunis (Bhikshuni, female monastic) commit unlawful acts?』 That Bhikshuni replied: 『I can (confirm).』 Then, let the Bhikshuni perform a white karma (Śukla-karma, a formal act of the Sangha): 『Venerable Bhikshuni Sangha (Sangha, monastic community), listen! This Bhikshuni, so-and-so, wishes to go to Kīṭa Mountain to question the twelve Bhikshunis who defile their families. If the Bhikshuni Sangha deems it the right time, listen, the Sangha should permit the Sangha to now send Bhikshuni so-and-so as the questioner, to go to Kīṭa Mountain to question the twelve Bhikshunis who defile their families. The announcement is thus.』 The karma (Karma, action or deed) should be performed according to the announcement. Then, one should go to Kīṭa Mountain city, spread out seats, and strike the Ghaṇṭā (Ghaṇṭā, a bell). If they hear the sound and come together, that is good. If they do not come, then one should perform the expulsion karma (Nissāraṇā-karma, an act of excommunication) for them. If they come, one should inform them of the reason: 『You have together committed such various unlawful and impure acts.』 If they admit their guilt, one should tell them: 『Because of this reason, we have come to perform the expulsion karma for you.』 At that time, the twelve heard that the great lord wanted to perform the expulsion for us. Then Bhadra (Bhadra, auspicious), Subhadra (Subhadra, very auspicious), Sundarā (Sundarā, beautiful), and Jayantā (Jayantā, victorious) thought thus: 『If the remaining twelve, because of their evil deeds, destroy the true Dharma, we are the same. Now, the great lord performs the expulsion karma for those people, and also performs the expulsion for us.』 Then, holding their robes and bowls (Cīvara and Pātra, monastic robes and begging bowl), they went out of the west gate of the city, gradually reaching Śrāvastī (Śrāvastī, an ancient city in India). The sins they committed, those that could be confessed, they confessed according to the Dharma; those that could be blamed in their hearts, they blamed and eliminated according to the Dharma, and shared with the pure Bhikshunis. That great lord, with five hundred people, entered from the east gate of the city, arrived at the place of residence, spread out seats, and struck the Ghaṇṭā. The remaining twelve heard and all came together. That questioning Bhikshuni asked the twelve: 『Now, because you have committed evil deeds and destroyed the true Dharma, is this the truth?』 They replied: 『It is the truth.』 At that time, the questioning Bhikshuni, knowing that the assembly had gathered, performed the white karma: 『Venerable Bhikshuni Sangha, listen! These Bhikshunis, Nanda (Nanda, joy), Upananda (Upananda, near joy), Tulananda (Tulananda, immeasurable joy), and Cūḍāpadmananda (Cūḍāpadmananda, jewel crest joy), have committed the act of defiling their families. These Bhikshunis have committed various evil deeds and destroyed the true Dharma. If the Bhikshuni Sangha deems it the right time, listen, the Bhik

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芻尼僧伽應許，難陀等苾芻尼作污家行無棄捨心，僧伽今為作驅遣羯磨。白如是。」(羯磨準白)時有嗢路迦鄔波索迦見是事已，往詣大世主喬答彌處，頂禮足已在一面坐。時大世主喬答彌為嗢路迦鄔波索迦說法，示教利喜，勸令修善發歡喜心，告言：「彼污家惡行苾芻尼已驅遣訖。」時嗢路迦鄔波索迦白世主喬答彌：「愿哀愍我，明日就家為受微供。」喬答彌默然受請。時嗢路迦鄔波索迦既見受已，即于其夜備辦飲食，明日清旦令使往請：「喬答彌！飲食已辦，幸愿知時。」喬答彌與諸尼眾，執持衣缽往嗢路迦鄔波索迦宅。苾芻尼眾就座而坐，鄔波索迦持凈飲食，依次行與令眾飽滿，洗手嚼齒木漱口已。時鄔波索迦於世主喬答彌前，卑座聽法，示教利喜從座起去。

時大世主喬答彌，遊行人間至室羅伐城，置衣缽洗足已，往詣佛所頂禮佛足在一面住，白佛言：「我為難陀、鄔波難陀等苾芻尼作污家惡行驅遣羯磨法訖。」白佛已禮足而去。

時難陀、鄔波難陀等苾芻尼，共相謂言：「若人墮地還依地起，我等共往室羅伐城，于佛及大世主喬答彌苾芻尼眾所求哀懺謝。」即漸行至室羅伐城。時喬答彌聞難陀、鄔波難陀苾芻尼等來至此城。時世主喬答彌，共五百尼眾往詣佛所，頂禮佛足在一面坐。時大世主喬

【現代漢語翻譯】 現代漢語譯本： 芻尼僧伽（Chuni Sangha，指出家女眾的僧團）應允，難陀（Nanda）等比丘尼（Bhikkhuni，指出家女眾）做出污染僧團名聲的行為，並且沒有悔改之心，僧伽現在要對她們進行驅逐的羯磨（Karma，指宗教儀式）。如是稟告。」（羯磨儀式按照稟告的程式進行）當時有嗢路迦（Ulluka）優婆塞（Upasaka，指在家男居士）見到這件事後，前往大世主喬答彌（Mahapajapati Gotami，佛陀的姨母及第一位比丘尼）處，頂禮她的雙足后在一旁坐下。當時大世主喬答彌為嗢路迦優婆塞說法，開示教導，使他受益並心生歡喜，勸導他修行善業，生起歡喜心，並告訴他：『那些行為不端的比丘尼已經被驅逐了。』當時嗢路迦優婆塞對世主喬答彌說：『希望您能慈悲憐憫我，明天到我家接受我的微薄供養。』喬答彌默然應允了他的請求。當時嗢路迦優婆塞見她應允后，就在當晚準備了飲食，第二天清晨派人去請：『喬答彌！飲食已經準備好了，希望您能知道時間。』喬答彌與眾比丘尼，拿著衣缽前往嗢路迦優婆塞的住所。比丘尼眾就座而坐，優婆塞拿著乾淨的飲食，依次分發給她們，讓大家都吃飽，然後洗手、嚼齒木、漱口。當時優婆塞在大世主喬答彌面前，坐在較低的座位上聽法，聽她開示教導，受益后從座位上起身離去。 當時大世主喬答彌，從人間來到室羅伐城（Sravasti），放下衣缽，洗完腳后，前往佛陀處，頂禮佛陀的雙足后在一旁站立，對佛陀說：『我已經為難陀、鄔波難陀（Upananda）等比丘尼做了因為她們污染僧團名聲的驅逐羯磨儀式。』稟告佛陀后，頂禮佛足離去。 當時難陀、鄔波難陀等比丘尼，互相商量說：『如果有人跌倒在地，還會依靠地面站起來，我們一起前往室羅伐城，在佛陀和大世主喬答彌以及比丘尼眾那裡請求哀憐懺悔。』於是逐漸地來到了室羅伐城。當時喬答彌聽說難陀、鄔波難陀等比丘尼來到了這座城市。當時世主喬答彌，與五百比丘尼一起前往佛陀處，頂禮佛陀的雙足后在一旁坐下。當時大世主喬答彌

【English Translation】 English version: The Sangha (Sangha, referring to the monastic community) of Chuni (Chuni, female monastic) agreed that Bhikkhunis (Bhikkhuni, female monastic) such as Nanda (Nanda) were engaging in conduct that defiled the reputation of the Sangha and showed no remorse. The Sangha will now perform the expulsion Karma (Karma, religious ritual) for them. Thus it is announced.' (The Karma ritual proceeds according to the announcement.) At that time, a Upasaka (Upasaka, male lay devotee) named Ulluka (Ulluka), having witnessed this event, went to Mahapajapati Gotami (Mahapajapati Gotami, Buddha's aunt and the first Bhikkhuni), prostrated at her feet, and sat to one side. Mahapajapati Gotami then taught the Dharma to Ulluka Upasaka, instructing and benefiting him, causing him to rejoice, and encouraging him to cultivate good deeds and generate joy, saying, 'Those Bhikkhunis who engaged in defiling conduct have been expelled.' At that time, Ulluka Upasaka said to Mahapajapati Gotami, 'May you have compassion on me and come to my home tomorrow to receive my humble offering.' Gotami silently accepted his invitation. Ulluka Upasaka, seeing that she had accepted, prepared food that night, and the next morning sent a messenger to invite her, saying, 'Gotami! The food is ready, may you know the time.' Gotami, with the Bhikkhuni community, carrying robes and bowls, went to the residence of Ulluka Upasaka. The Bhikkhuni community sat down, and the Upasaka, holding pure food, distributed it to them in order, satisfying everyone, then washed their hands, chewed toothpicks, and rinsed their mouths. At that time, the Upasaka sat on a lower seat before Mahapajapati Gotami, listening to the Dharma, receiving her instructions and benefiting from them, then rose from his seat and departed. Then Mahapajapati Gotami, from the human realm, went to Sravasti (Sravasti), put down her robes and bowl, washed her feet, and went to the Buddha, prostrated at his feet, and stood to one side, saying to the Buddha, 'I have performed the expulsion Karma ritual for Bhikkhunis such as Nanda and Upananda (Upananda) because of their defiling conduct.' After informing the Buddha, she prostrated at his feet and departed. At that time, Bhikkhunis such as Nanda and Upananda discussed among themselves, saying, 'If someone falls to the ground, they can still rely on the ground to get up. Let us go together to Sravasti and beg for compassion and repentance from the Buddha, Mahapajapati Gotami, and the Bhikkhuni community.' Thus, they gradually arrived at Sravasti. At that time, Gotami heard that Bhikkhunis such as Nanda and Upananda had come to this city. Then Mahapajapati Gotami, with five hundred Bhikkhunis, went to the Buddha, prostrated at his feet, and sat to one side. At that time, Mahapajapati Gotami

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答彌白佛言：「世尊！我聞難陀、鄔波難陀苾芻尼等今來至此，若相見者如何逢迎？」佛言：「若見彼時不須共語，若尊老者亦莫禮拜，少者來拜莫言：『無病。』若求居止當與邊房，若覓牀蓆臥具與故破物。若言：『我是尊老，何為與我故破之物？』即可語言：『汝是癡老，為佛大慈與汝等此物。』」時大世主喬答彌聞佛說已，禮佛而去。

時給孤長者詣世尊所，頂禮佛足退坐一面，合掌白言：「大德世尊！我聞難陀、鄔波難陀苾芻尼等來至此城行污家惡法，我今云何？」佛言：「不應敬禮問訊，然須施食。」時難陀、鄔波難陀尼，詣大世主及諸耆宿尼所頂禮問訊，皆不報言無病安樂。年少諸尼不申敬禮，從索臥具皆得故破之物，求居止處得下惡房，便作是語：「我等尊老，何因與惡物？」時大世主方便告言：「汝等實是癡老，大師悲愍令與汝等故破之物不生歡喜。」時難陀、鄔波難陀尼等作如是議：「我等所為言語意趣，彼跋陀羅、孫陀羅、逝延多等，與我相似事無有別。我今宜往共彼籌量。」既至彼已，時跋陀羅等見彼尼來，皆不共語歡懷問訊。彼既見已，報言：「理合諸老宿尼不共我語，仁等先時所有行跡語言與我相似，何因亦復不見逢迎？」諸尼答曰：「我等所有行跡語言誠先不異，然我于犯應說悔

【現代漢語翻譯】 現代漢語譯本 喬答彌（Gotami，佛陀的姨母）對佛說：『世尊！我聽說難陀（Nanda）、鄔波難陀（Upananda）等比丘尼現在來到這裡，如果相見應該如何對待她們？』佛說：『如果見到她們，不需要和她們說話，如果是年長的，也不要禮拜，年少的來拜訪，不要說「無病」。如果她們請求居住，就給她們偏僻的房間，如果尋找床鋪臥具，就給她們破舊的東西。如果她們說：「我是年長的，為什麼給我破舊的東西？」就可以對她們說：「你們這些愚癡的老人，佛陀大慈大悲才給你們這些東西。」』當時大世主喬答彌聽佛說完，向佛行禮后離開了。

給孤長者（Anathapindika，一位富有的商人，也是佛陀的追隨者）來到世尊處，頂禮佛足後退坐在一旁，合掌說道：『大德世尊！我聽說難陀、鄔波難陀等比丘尼來到這座城市，行為污穢，行不正之法，我現在該怎麼辦？』佛說：『不應該尊敬禮拜問候她們，但需要佈施食物。』當時難陀、鄔波難陀尼去拜訪大世主和各位年長的比丘尼，頂禮問候，她們都不回答「無病安樂」。年輕的比丘尼不向她們敬禮，向她們索要臥具，都得到破舊的東西，請求居住的地方，得到低劣的房間，於是就說：『我們是年長的，為什麼給我們差的東西？』當時大世主方便地告訴她們說：『你們確實是愚癡的老人，大師悲憫才讓給你們破舊的東西，你們還不生歡喜。』當時難陀、鄔波難陀尼等這樣議論：『我們所作所為的言語意趣，和跋陀羅（Bhadra）、孫陀羅（Sundara）、逝延多（Jayanti）等，和我們相似，沒有什麼區別。我們現在應該去和她們商量。』到達那裡后，跋陀羅等見到她們來，都不和她們說話，也不歡喜問候。她們見到后，抱怨說：『按理說各位年長的比丘尼不應該和我們說話，你們先前所有的行為言語和我們相似，為什麼也不見我們，不來迎接？』各位比丘尼回答說：『我們所有的行為言語確實先前沒有不同，但是我們對於所犯的錯誤應該懺悔。』

【English Translation】 English version Gotami (Gotami, Buddha's aunt) said to the Buddha: 'Venerable One! I have heard that Nanda (Nanda), Upananda (Upananda), and other bhikkhunis have come here. If we meet them, how should we treat them?' The Buddha said: 'If you see them, you do not need to speak to them. If they are elderly, do not bow to them. If the younger ones come to bow, do not say 'Are you well?' If they ask for lodging, give them a remote room. If they seek bedding, give them old and broken things. If they say, 'I am elderly, why do you give me old and broken things?' you can say to them, 'You foolish old women, the Buddha's great compassion is why he gives you these things.'' At that time, the great lord Gotami, having heard what the Buddha said, bowed to the Buddha and departed.

The Elder Anathapindika (Anathapindika, a wealthy merchant and follower of the Buddha) came to the Venerable One, bowed at the Buddha's feet, and sat to one side, joining his palms and saying: 'Greatly virtuous Venerable One! I have heard that Nanda, Upananda, and other bhikkhunis have come to this city, behaving obscenely and practicing improper conduct. What should I do now?' The Buddha said: 'You should not respectfully greet them, but you should give them food.' At that time, Nanda and Upananda went to visit the great lord and the elder bhikkhunis, bowing and greeting them, but they did not reply with 'Are you well and happy?' The younger bhikkhunis did not respectfully greet them. When they asked for bedding, they received old and broken things. When they asked for lodging, they received inferior rooms. Then they said: 'We are elderly, why do you give us inferior things?' At that time, the great lord expediently told them: 'You are indeed foolish old women. The Master's compassion is why he gives you old and broken things, and you are still not pleased.' At that time, Nanda, Upananda, and the other bhikkhunis discussed: 'Our actions, words, and intentions are similar to those of Bhadra (Bhadra), Sundara (Sundara), Jayanti (Jayanti), and others. We should go and discuss this with them.' Having arrived there, when Bhadra and the others saw them coming, they did not speak to them or greet them with joy. Having seen this, they complained: 'It is reasonable that the elder bhikkhunis should not speak to us, but your previous actions and words were similar to ours, why do you not see us or welcome us?' The bhikkhunis replied: 'Our actions and words were indeed not different before, but we should repent for the mistakes we have committed.'

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者已為說悔，應責心者我已責除，無犯清凈，是故我等不能與汝惡行破戒之人共為受用如持戒者。」聞是告已便作是語：「彼諸尼眾有愛、恚、怖、癡，有如是同罪苾芻尼，有驅者、有不驅者。」即以此緣，尼白苾芻，苾芻白佛。佛告諸苾芻尼：「汝等應可屏諫難陀、鄔波難陀等苾芻尼。」廣說乃至作白四驅擯羯磨。堅執不捨，云：「此真實，余皆虛妄。」復以此緣，尼白苾芻。苾芻白佛。佛以此緣，同前集尼問實訶責，乃至制學，應如是說：「若復苾芻尼，于村落城邑住，污他家行惡行，污他家亦眾見聞知、行惡行亦眾見聞知。諸苾芻尼應語彼苾芻尼言：『具壽！汝等污他家行惡行，污他家亦眾見聞知、行惡行亦眾見聞知。汝等可去，不應住此。』彼苾芻尼語諸苾芻尼言：『大德有愛、恚、怖、癡，有如是同罪苾芻尼，有驅者、有不驅者。』時諸苾芻尼語彼苾芻尼言：『具壽！莫作是語：「諸大德有愛、恚、怖、癡，有如是同罪苾芻尼，有驅者、有不驅者。」何以故？諸苾芻尼無愛、恚、怖、癡，汝等污他家行惡行，污他家亦眾見聞知、行惡行亦眾見聞知。具壽！汝等應舍愛恚等言。』諸苾芻尼如是諫時，舍者善。若不捨者，應可再三慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，僧伽伐尸沙。」

尼

【現代漢語翻譯】 現代漢語譯本： 那些比丘尼已經說了懺悔，應該責備那些心懷怨恨的比丘尼，我已經責備過了，沒有再犯，清凈了。因此，我們不能和你們這些行為惡劣、破戒的人一起接受供養，如同和持戒者一樣。』聽到這些話后，她們就說：『那些比丘尼有愛、有恨、有恐懼、有愚癡，有像我們一樣犯了同樣罪的比丘尼，有的被驅逐，有的沒有被驅逐。』因為這件事，比丘尼稟告比丘，比丘稟告佛陀。佛陀告訴比丘尼們：『你們應該私下勸誡難陀（Nanda）、鄔波難陀（Upananda）等比丘尼。』廣泛地說，乃至進行白四羯磨（bái sì jiémó，通過四次宣告進行的驅擯儀式）驅逐她們。她們堅持不放棄，說：『這是真實的，其他的都是虛妄的。』又因為這件事，比丘尼稟告比丘。比丘稟告佛陀。佛陀因為這件事，像之前一樣召集比丘尼，詢問實情並加以訶責，乃至制定戒律，應該這樣說：『如果又有比丘尼，住在村落或城鎮，玷污他人家庭，行為惡劣，玷污他人家庭也被眾人看見聽見知道，行為惡劣也被眾人看見聽見知道。比丘尼們應該對比丘尼說：「具壽（jùshòu，對年長比丘尼的尊稱）！你們玷污他人家庭，行為惡劣，玷污他人家庭也被眾人看見聽見知道，行為惡劣也被眾人看見聽見知道。你們應該離開，不應該住在這裡。」』那些比丘尼對比丘尼們說：『大德（dàdé，對資深比丘尼的尊稱）們有愛、有恨、有恐懼、有愚癡，有像我們一樣犯了同樣罪的比丘尼，有的被驅逐，有的沒有被驅逐。』這時，比丘尼們對那些比丘尼說：『具壽！不要這樣說：「諸位大德有愛、有恨、有恐懼、有愚癡，有像我們一樣犯了同樣罪的比丘尼，有的被驅逐，有的沒有被驅逐。」為什麼呢？諸位比丘尼沒有愛、沒有恨、沒有恐懼、沒有愚癡，你們玷污他人家庭，行為惡劣，玷污他人家庭也被眾人看見聽見知道，行為惡劣也被眾人看見聽見知道。具壽！你們應該捨棄愛恨等等的言論。』當比丘尼們這樣勸誡時，捨棄這些言論是好的。如果不捨棄，應該再三慇勤地正確勸誡，按照教導應該責問，令其捨棄此事。捨棄是好的；如果不捨棄，就犯僧伽伐尸沙（sēngqié fáshīshā，一種僅次於波羅夷的重罪）。』 尼

【English Translation】 English version: Those nuns have already expressed their repentance. Those nuns who harbor resentment should be reproached, and I have already reproached them. There is no further transgression, and they are pure. Therefore, we cannot share offerings with you who are of evil conduct and have broken the precepts, as we do with those who uphold the precepts.' Upon hearing this, they would say: 'Those nuns have love, hatred, fear, and delusion. There are nuns who have committed the same offenses as we have; some are expelled, and some are not.' Because of this matter, the nuns reported to the monks, and the monks reported to the Buddha. The Buddha told the nuns: 'You should privately admonish the nuns Nanda and Upananda, and others.' Speaking extensively, even to the point of performing the 'white four-karma' (bái sì jiémó, a formal act of expulsion carried out through four announcements). They stubbornly refused to give up, saying: 'This is the truth; everything else is false.' Again, because of this matter, the nuns reported to the monks. The monks reported to the Buddha. Because of this matter, the Buddha, as before, gathered the nuns, inquired into the truth, and rebuked them, even to the point of establishing a precept, which should be stated as follows: 'If there is a nun who lives in a village or town, who defiles another's family and engages in evil conduct, and the defilement of another's family is seen, heard, and known by many, and the engagement in evil conduct is seen, heard, and known by many, the nuns should say to that nun: 'Bhante (具壽,jùshòu, an honorific term for a senior nun)! You defile another's family and engage in evil conduct, and the defilement of another's family is seen, heard, and known by many, and the engagement in evil conduct is seen, heard, and known by many. You should leave; you should not stay here.'' Those nuns would say to the nuns: 'The venerable ones (大德, dàdé, an honorific term for senior nuns) have love, hatred, fear, and delusion. There are nuns who have committed the same offenses as we have; some are expelled, and some are not.' At this time, the nuns should say to those nuns: 'Bhante! Do not say: "The venerable ones have love, hatred, fear, and delusion. There are nuns who have committed the same offenses as we have; some are expelled, and some are not." Why? The nuns do not have love, hatred, fear, or delusion. You defile another's family and engage in evil conduct, and the defilement of another's family is seen, heard, and known by many, and the engagement in evil conduct is seen, heard, and known by many. Bhante! You should abandon such statements of love, hatred, and so on.' When the nuns admonish in this way, it is good if they abandon these statements. If they do not abandon them, they should be earnestly and correctly admonished again and again, and they should be questioned according to the teachings, so that they abandon this matter. It is good if they abandon it; if they do not abandon it, they commit Sanghavasesa (sēngqié fáshīshā, a serious offense second only to Parajika).' Nun

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者，謂是難陀、鄔波難陀等尼，或復余尼，乃至三人或多人。

于聚落中者，謂枳吒山。

污他家者，有二因緣而污他家。云何為二？一謂共住、二謂受用。何謂共住？謂與男子同一床坐、同一槃食、同觴飲酒、歡娛戲笑。何謂受用？樹葉花果及齒木等。

行惡行者，謂行粗重罪惡之法。

家者，婆羅門居士等舍。

見謂眼識、聞謂耳識、知謂余識。

諸苾芻尼者，謂此法中尼。

應語彼苾芻尼者，謂別諫言詞，如前廣說。

若別諫時舍者善。若不捨者，苾芻尼應再三諫以白四法，皆如上說。

此中犯相其事云何？苾芻尼知彼如法為作驅擯羯磨，而後說言有愛恚等，皆得惡作。苾芻尼別諫時若舍者善；若不捨者，得窣吐羅底也。余並同前破僧處說。

惡性違諫學處第二十

緣處同前。時底沙洛綺多苾芻尼有其過惡，諸尼詰念令其改悔利益而住，語言：「姊妹有過，可如法發露勿作覆藏，若發露者得安樂住。」時底沙尼語諸尼曰：「汝等種種家族，廣說如余，莫向我說少許若好、若惡，我亦不向諸大德說若好、若惡。諸大德止！莫勸我、莫論說我。」即以此緣，尼白苾芻，苾芻白佛。佛告諸苾芻尼：「汝等應可與彼屏諫」，廣說乃至作白四羯磨。

【現代漢語翻譯】 現代漢語譯本： 『者』，指的是難陀（Nanda，歡喜）、鄔波難陀（Upananda，近歡喜）等比丘尼，或者其他的比丘尼，乃至三人或多人。

『于聚落中』，指的是枳吒山（Kitagiri）。

『污他家』，有兩種因緣會玷污他家。哪兩種呢？一是共同居住，二是接受供養。什麼是共同居住？指的是與男子同牀而坐，同用一個盤子吃飯，同杯飲酒，歡快嬉戲。什麼是接受供養？指的是（接受）樹葉、花果以及牙籤等。

『行惡行』，指的是做出粗重罪惡的行為。

『家』，指的是婆羅門（Brahmana，凈行者）或居士等的住所。

『見』指的是眼識，『聞』指的是耳識，『知』指的是其餘的識。

『諸比丘尼』，指的是在這個教法中的比丘尼。

『應語彼比丘尼』，指的是分別勸誡的言辭，如前面廣泛所說的那樣。

如果分別勸誡時她捨棄（惡行）就好。如果不捨棄，比丘尼應該再三勸誡，用白四羯磨（formal act of declaration），都如上面所說的那樣。

這裡面所犯的罪相是怎麼樣的呢？比丘尼知道已經如法地對她做了驅擯羯磨（formal act of expulsion），然後（她）還說有愛、有恨等話，都犯惡作罪（dukkhata，輕罪）。比丘尼分別勸誡時如果她捨棄（惡行）就好；如果不捨棄，就犯窣吐羅底也罪（sthullatyaya，粗罪）。其餘的都和前面破僧（sanghabheda，僧團分裂）的地方所說的一樣。

惡性違諫學處第二十

緣起的地方和前面一樣。當時，底沙洛綺多（Tissalokita）比丘尼有這樣的過錯，眾比丘尼告誡她，讓她改正悔過，爲了她的利益而住，（眾比丘尼）說：『姊妹，你有過錯，應該如法地發露出來，不要隱瞞，如果發露出來就能安樂地住。』當時，底沙尼（Tissa）對比丘尼們說：『你們各種各樣的家族，（此處）廣泛地說就像其他（經典）所說的那樣，不要對我講說任何一點點好的或者壞的，我也不對各位大德說任何一點點好的或者壞的。各位大德停止吧！不要勸我，不要議論我。』就因為這個緣故，比丘尼稟告了比丘，比丘稟告了佛。佛告訴眾比丘尼：『你們應該可以和她私下勸誡』，廣泛地說乃至做白四羯磨。

【English Translation】 English version: 'Those' refer to nuns such as Nanda (Joy), Upananda (Near Joy), or other nuns, even three or more.

'In a village' refers to Kitagiri (Famed for its monastery).

'Defiles another's family' means there are two causes for defiling another's family. What are the two? One is cohabitation, and the other is acceptance of offerings. What is cohabitation? It refers to sitting on the same bed with a man, eating from the same plate, drinking from the same cup, and engaging in joyful play and laughter. What is acceptance of offerings? It refers to (accepting) leaves, flowers, fruits, and toothpicks, etc.

'Committing evil deeds' refers to performing gross and sinful acts.

'Family' refers to the residence of a Brahmana (one who lives a pure life), householder, or others.

'Seeing' refers to eye consciousness, 'hearing' refers to ear consciousness, 'knowing' refers to the remaining consciousnesses.

'The nuns' refers to the nuns in this Dharma.

'Should speak to that nun' refers to words of separate admonishment, as described extensively earlier.

If she abandons (the misconduct) when separately admonished, that is good. If she does not abandon it, the nuns should admonish her again and again, using the formal act of declaration (Bajjaniya-kamma), all as described above.

What is the nature of the offense here? If a nun knows that a formal act of expulsion (Tajjaniya-kamma) has been carried out against her lawfully, and then (she) still speaks with love, hatred, etc., she commits an offense of wrong-doing (dukkhata, minor offense). If she abandons (the misconduct) when separately admonished, that is good; if she does not abandon it, she commits an offense of gross transgression (sthullatyaya, serious offense). The rest is the same as described earlier in the section on splitting the Sangha (sanghabheda, schism in the monastic community).

The Twentieth Training Rule on Obstinately Rejecting Admonishment

The circumstances are the same as before. At that time, the nun Tissalokita (Whose world is seen) had such faults, and the nuns admonished her, urging her to correct and repent, for her benefit, (the nuns) said: 'Sister, you have faults, you should confess them lawfully, do not conceal them, if you confess them you will live in peace.' At that time, Tissa (Name) said to the nuns: 'Your various families, (this is) extensively described as in other (sutras), do not tell me anything, even a little bit, good or bad, and I will not tell the venerable ones anything, even a little bit, good or bad. Venerable ones, stop! Do not advise me, do not discuss me.' Because of this reason, the nuns reported to the monks, and the monks reported to the Buddha. The Buddha told the nuns: 'You should admonish her privately,' extensively speaking, even to performing the formal act of declaration.

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堅執不捨，云：「此法實，余皆虛妄。」復以此緣，尼白苾芻，苾芻白佛。佛緣此事，同前集尼問實訶責，乃至制學，應如是說：「若復苾芻尼惡性不受人語，諸苾芻尼于佛所說戒經中如法如律勸誨之時，不受諫語，言：『諸大德！莫向我說少許若好、若惡，我亦不向諸大德說若好、若惡。諸大德止！莫勸我、莫論說我。』諸苾芻尼語是苾芻尼言：『具壽！汝等莫不受諫語。諸苾芻尼于佛所說戒經中如法如律勸誨之時，應受諫語。具壽如法諫諸苾芻尼，諸苾芻尼亦如法諫。具壽！如是如來、應、正等覺佛聲聞眾便得增長共相諫誨。具壽！汝等應舍此事。』諸苾芻尼如是諫時，舍者善。若不捨者，應可再三慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，僧伽伐尸沙。」

尼者，謂底沙苾芻尼，或復余尼。

惡性不受人語者，若善苾芻尼以隨順言，不違正理正勸諫時，自用己情不相領納。

諸苾芻尼者，謂此法中尼。

于佛所說戒經中者，佛謂大師于戒經中說八波羅市迦法、二十僧伽伐尸沙法、三十三泥薩祇波逸底迦法、一百八十波逸底迦法、十一波羅底提舍尼法眾多學法、七滅諍法。經者，是佛所說或弟子說與理相應，是略詮義。

依如是等法律勸諫之時，不受他語自守惡性，堅

【現代漢語翻譯】 現代漢語譯本： 堅決固執不肯改變，說：『這個法是真實的，其餘的都是虛假的。』又因為這件事，比丘尼稟告比丘，比丘稟告佛陀。佛陀因為這件事，像之前一樣召集比丘尼詢問實情並加以訶責，乃至制定學處，應該這樣說：『如果又有比丘尼秉性惡劣，不接受別人的勸告，當其他比丘尼按照佛陀所說的戒經，如法如律地勸導教誨她時，她不接受勸諫，說：『諸位大德！不要對我講任何好或壞的事情，我也不對諸位大德講任何好或壞的事情。諸位大德停止吧！不要勸我，不要議論我。』其他比丘尼對比丘尼說：『具壽（jushou，對受過具足戒者的尊稱）！你們不要不接受勸諫。當其他比丘尼按照佛陀所說的戒經，如法如律地勸導教誨你們時，應該接受勸諫。具壽如法地勸諫其他比丘尼，其他比丘尼也如法地勸諫。具壽！這樣如來（Rulai，佛的稱號之一）、應（Ying，佛的十號之一）、正等覺（Zhengdengjue，佛的稱號之一）佛的聲聞眾（Shengwenzhong，聽聞佛法而證悟的弟子）才能增長，互相勸諫教誨。具壽！你們應該捨棄這件事。』其他比丘尼這樣勸諫時，捨棄的人是好的。如果不捨棄，應該可以再三慇勤地正確勸諫，按照教導應該詰問，讓她捨棄這件事。捨棄的人是好的；如果不捨棄，就犯僧伽伐尸沙（Sengqie faxisha，一種僅次於波羅夷的重罪）。』 尼者，指的是底沙（Disha）比丘尼，或者其他的比丘尼。 惡性不受人語者，指的是如果善良的比丘尼用隨順的言語，不違背正理地正確勸諫時，她固執己見，不接受。 諸比丘尼者，指的是這個法中的比丘尼。 于佛所說戒經中者，佛指的是大師在戒經中說的八波羅市迦法（Baluoshijia fa，比丘尼戒中最重的罪）、二十僧伽伐尸沙法（Sengqie faxisha fa，僅次於波羅夷的重罪）、三十三泥薩祇波逸底迦法（Nisazhi boyitijia fa，捨墮罪）、一百八十波逸底迦法（Boyitijia fa，單墮罪）、十一波羅底提舍尼法（Baluoditishani fa，向彼悔罪法）、眾多學法、七滅諍法。經，是佛所說或者弟子所說與道理相應的，是簡略地詮釋意義。 依據像這些法律勸諫的時候，不接受別人的話，固守惡劣的習性，堅決不改變。

【English Translation】 English version: Tenaciously adhering and refusing to change, saying: 'This Dharma is real, the rest are false.' Again, because of this matter, a Bhikkhuni reported to a Bhikkhu, and the Bhikkhu reported to the Buddha. The Buddha, regarding this matter, as before, gathered the Bhikkhunis, inquired into the truth, and rebuked her, and even established a precept, saying: 'If there is again a Bhikkhuni who is of bad character and does not accept the words of others, when other Bhikkhunis, according to the Vinaya spoken by the Buddha, righteously and lawfully advise and teach her, she does not accept the advice, saying: 'Venerable ones! Do not speak to me of anything good or bad, and I will not speak to you of anything good or bad. Venerable ones, stop! Do not advise me, do not discuss me.' The other Bhikkhunis say to that Bhikkhuni: 'Ayye (Ayye, term of respect for a Bhikkhuni)! You should not refuse to accept advice. When other Bhikkhunis, according to the Vinaya spoken by the Buddha, righteously and lawfully advise and teach you, you should accept advice. Ayye, righteously advise other Bhikkhunis, and other Bhikkhunis should also righteously advise you. Ayye! Thus, the Sangha of disciples of the Tathagata (Rulai, one of the Buddha's titles), Arhat (Ying, one of the Buddha's ten titles), Samyak-sambuddha (Zhengdengjue, one of the Buddha's titles) will grow, mutually advising and teaching each other. Ayye! You should abandon this matter.' When other Bhikkhunis advise in this way, it is good if she abandons it. If she does not abandon it, she should be earnestly and rightly advised again and again, and questioned according to the teachings, so that she abandons this matter. It is good if she abandons it; if she does not abandon it, it is a Sanghavasesa (Sengqie faxisha, a serious offense second only to Parajika).' 'Bhikkhuni' refers to Bhikkhuni Tissa (Disha), or other Bhikkhunis. 'Of bad character and does not accept the words of others' refers to when a good Bhikkhuni uses agreeable words and righteously advises without violating the proper principles, she stubbornly adheres to her own opinions and does not accept them. 'Other Bhikkhunis' refers to the Bhikkhunis in this Dharma. 『In the Vinaya spoken by the Buddha』 refers to the Buddha, the great teacher, speaking in the Vinaya of the eight Parajika Dharmas (Baluoshijia fa, the most serious offenses for Bhikkhunis), the twenty Sanghavasesa Dharmas (Sengqie faxisha fa, serious offenses second only to Parajika), the thirty-three Nissaggiya Pacittiya Dharmas (Nisazhi boyitijia fa, offenses entailing forfeiture), the one hundred and eighty Pacittiya Dharmas (Boyitijia fa, offenses entailing confession), the eleven Patidesaniya Dharmas (Baluoditishani fa, offenses to be confessed to another), numerous training rules, and the seven ways of settling disputes. 'Vinaya' refers to what the Buddha spoke or what the disciples spoke that is in accordance with reason, which is a brief explanation of the meaning. When advising according to these Vinayas, not accepting the words of others, stubbornly clinging to bad habits, and resolutely not changing.

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執而住。「諸大德！莫向我說若好、若惡等。」者，謂好事不須勸、惡事勿相遮，此等皆是別諫之詞。

「大德止！」者，更重慇勤彰不受語。乃至三諫，廣說如前。

此中犯相其事云何？知諸苾芻尼如法諫時，得罪輕重亦如前說。若得羯磨已，所有行法應可順行。云何行法？所謂不應與他出家近圓及為依止，不畜求寂女，不應差往苾芻處而請教授，設先被差亦不應去，有犯苾芻尼不應詰問，羯磨等事亦不應呵。若有二十法者，所有羯磨不應為解及出罪。何謂二十？謂眾所不現恭敬，身不輕利故；或於眾處不生卑下，不蠲傲慢故；或於出離不肯隨從，不從治法故；或於眾邊不行恭勤，乖敬法故；或於界中不求解放，于罪無悔故；或仗王家及斷事官；或依外道及以別人不依于眾；著俗人衣及外道服；承事外道作不應行；苾芻尼學處而不修習；或罵苾芻尼；或時瞋恚；或復呵叱；或令眾失利；或不欲同住。若有此二十法不應與解。

「諸大德！我已說二十僧伽伐尸沙法，十二初犯、八至三諫。若苾芻尼隨一一犯故覆藏者，二部僧伽應與作半月行摩那[卑也]。行摩那[卑也]竟余有出罪，若稱可二部僧伽意者，二部僧伽各二十眾，當於四十眾中出是苾芻尼罪。若少一人不滿四十眾，是苾芻尼罪不得

【現代漢語翻譯】 現代漢語譯本：『執而住。』『諸位大德！不要對我說好或壞等。』這是說好事不需要勸勉，壞事不要互相隱瞞，這些都是分別勸諫的言辭。 『大德止！』這是更加慇勤地表明不接受勸告。乃至三次勸諫，詳細的說法如前所述。 這裡所說的犯相，具體情況是怎樣的呢？如果知道諸位苾芻尼（比丘尼，佛教女出家人）如法勸諫時，所得罪的輕重也如前面所說。如果已經進行了羯磨（佛教僧團的會議和決議），那麼所有行法都應該順從執行。什麼是行法呢？就是不應該為他人出家、受近圓戒（比丘或比丘尼的正式戒律）以及作為依止，不收養沙彌尼（求寂女，預備出家的女子），不應該被派遣到苾芻（比丘，佛教男出家人）處去請求教授，即使先前被派遣也不應該去，對於犯戒的苾芻尼不應該詰問，對於羯磨等事情也不應該呵斥。如果有二十種情況的人，不應該為他們解除羯磨以及出罪。哪二十種呢？就是不向大眾顯現恭敬，因為身體不輕利；或者在眾人之處不表現出卑下，因為不去除傲慢；或者對於出離不肯隨從，因為不服從治理；或者在大眾面前不行恭敬勤勞，因為違背恭敬之法；或者在界限之內不尋求解放，因為對於罪過沒有悔改；或者依仗王家以及斷事官；或者依靠外道以及其他人而不依靠僧眾；穿著俗人的衣服以及外道的服裝；承事外道做不應該做的事情；對於苾芻尼的學處而不修習；或者謾罵苾芻尼；或者時常嗔恚；或者呵斥；或者使僧眾失去利益；或者不願意共同居住。如果有這二十種情況，就不應該為他們解除罪過。 『諸位大德！我已經說了二十種僧伽伐尸沙法（僧殘法，僅次於四波羅夷的重罪），十二種是初犯，八種需要三次勸諫。如果苾芻尼因為犯了其中任何一種罪而隱瞞不報，那麼兩部僧伽（比丘僧團和比丘尼僧團）應該給予半個月的行摩那埵（悔罪期）。行摩那埵結束后還有出罪，如果符合兩部僧伽的意願，那麼兩部僧伽各自派出二十位僧眾，應當在這四十位僧眾中為這位苾芻尼出罪。如果少一人不滿四十位僧眾，那麼這位苾芻尼的罪就不能解除。

【English Translation】 English version: 『Hold and abide.』 『Venerable Elders! Do not speak to me of good or evil, etc.』 This means that good deeds do not need encouragement, and bad deeds should not be concealed from each other; these are all words of separate admonition. 『Venerable Elder, stop!』 This is a more earnest expression of not accepting advice. Even up to three admonitions, the detailed explanation is as previously stated. What are the specific circumstances of the offenses mentioned here? If the Bhikshunis (Buddhist nuns) are known to admonish according to the Dharma, the severity of the offenses incurred is as previously stated. If the Karma (formal act of the Sangha) has already been performed, then all practices should be followed accordingly. What are these practices? They include not ordaining others, not granting higher ordination (becoming a fully ordained Bhikshu or Bhikshuni), and not serving as a refuge. One should not accept Shramanerikas (novice nuns), and should not be sent to Bhikshus (Buddhist monks) to request instruction. Even if previously sent, one should not go. One should not interrogate Bhikshunis who have violated precepts, and should not criticize Karma and other matters. If someone has twenty faults, one should not release them from Karma or absolve them of their offenses. What are these twenty? They are: not showing respect to the Sangha because the body is not light and agile; not showing humility in the assembly because arrogance is not relinquished; not willing to follow renunciation because one does not obey the rules; not performing respectful service to the Sangha because one violates the law of respect; not seeking liberation within the boundary because one has no remorse for offenses; relying on the royal family or judges; relying on external paths or others instead of relying on the Sangha; wearing the clothes of laypeople or external paths; serving external paths by doing what should not be done; not practicing the Bhikshuni's precepts; scolding Bhikshunis; being frequently angry; scolding; causing the Sangha to lose benefits; or being unwilling to live together. If someone has these twenty faults, they should not be absolved of their offenses. 『Venerable Elders! I have spoken of the twenty Sanghavasesa Dharmas (offenses requiring formal meetings of the Sangha), twelve of which are initial offenses, and eight of which require three admonitions. If a Bhikshuni commits any one of these offenses and conceals it, then both Sanghas (the Bhikshu Sangha and the Bhikshuni Sangha) should impose a half-month of Manatta (period of penance). After the Manatta period is completed, there is absolution. If it is in accordance with the wishes of both Sanghas, then each Sangha should send twenty members, and these forty members should absolve the Bhikshuni of her offense. If there is one person less than forty members, then the Bhikshuni's offense cannot be absolved.』

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除，二部僧伽得罪。此是出罪法。今問諸大德！是中清凈不？」(如是三說)

「諸大德！是中清凈，默然故，我今如是持。」

第三部三十三舍墮事

「諸大德！此三十三泥薩祇波逸底迦法，半月半月戒經中說。」(尼無二不定)

初攝頌曰：

持離畜浣衣、　　取衣乞過受、 　同價及別主、　　遣使送衣直。

有長衣不分別學處第一

緣在室羅伐城。時諸苾芻多畜長衣，每於嚼齒木時、洗濯手足、禮拜二師，及禮世尊、掃灑寺宇、或涂牛糞、或入村乞食、或啖飲食受教聽法，於此等時各別著衣，舒張卷疊多有營務，廢修善品讀誦思惟。時諸少欲苾芻見共嫌恥：「云何苾芻多畜長衣廢修正業？」諸苾芻以緣白佛。佛集二眾廣說如前，問知實已種種訶責：「多欲不足難養難滿。」讚歎少欲知足易養易滿，知量而受修杜多行，告諸苾芻曰：「廣說乃至我觀十利為二部弟子制其學處，應如是說：

「若復苾芻尼，作衣已竟，羯恥那衣復出，得長衣分別應畜。若過畜者，泥薩祇波逸底迦。」

爾時世尊為諸聲聞弟子制學處已，時有長者施衣具，如苾芻律，乃至「前是創製、今更隨開，應如是說：

「若復苾芻尼，作衣已竟，羯恥那衣復出，得長衣齊十日，不

【現代漢語翻譯】 現代漢語譯本： 「去除二部僧伽的罪過。這是出罪的方法。現在問各位大德！這裡清凈嗎？」（這樣重複三次）

「各位大德！這裡清凈，因為大家默然不語，我現在就這樣接受了。」

第三部分 三十三條捨墮戒

「各位大德！這三十三條尼薩耆波逸提迦法，在半月半月的戒經中宣說。」（比丘尼有兩條不定戒）

最初的攝頌說：

持有、離別、畜養、洗衣服， 接受衣服、乞討、超過接受量， 相同價格和不同主人， 派遣使者送衣服的價值。

擁有過長的衣服而不分別的學處第一條

事情發生在室羅伐城（Śrāvastī，古印度城市）。當時，一些比丘尼蓄積了很多過長的衣服，每次在嚼齒木、洗手洗腳、禮拜兩位老師、以及禮拜世尊、打掃寺廟、或者塗抹牛糞、或者進入村莊乞食、或者吃東西接受教誨聽聞佛法時，在這種時候分別穿不同的衣服，舒展開又捲起來，有很多事務要處理，荒廢了修習善法、讀誦和思維。當時，一些少欲的比丘尼看到后共同感到羞恥：『為什麼比丘尼要蓄積這麼多過長的衣服，荒廢修正的行業呢？』比丘尼們將此事稟告佛陀。佛陀召集僧眾，詳細地像之前一樣講述，詢問得知實情后，種種呵斥：『貪多欲望，難以滿足。』讚歎少欲知足，容易供養容易滿足，知道限度而接受，修習杜多行（dhūta-guṇa，苦行），告訴比丘尼們說：『廣泛地說，乃至我看到十種利益，為二部弟子制定學處，應該這樣說：』

『如果比丘尼，做衣服完畢后，羯恥那衣（kaṭhina-cīvara，功德衣）又被取出，得到過長的衣服，應該分別儲藏。如果超過儲藏的時間，犯尼薩耆波逸提迦（nissaggiya pācittiya，捨墮）罪。』

當時，世尊為各位聲聞弟子制定學處后，當時有長者佈施衣服用具，如比丘律一樣，乃至『之前是初次制定，現在進一步隨順開許，應該這樣說：』

『如果比丘尼，做衣服完畢后，羯恥那衣（kaṭhina-cīvara，功德衣）又被取出，得到過長的衣服，最多可以

【English Translation】 English version: 'Removing the offenses of the two Saṅghas. This is the method of expiation. Now I ask you, venerable ones! Is this place pure?' (Saying this three times)

'Venerable ones! This place is pure, because you are silent. I now accept it as such.'

Part Three: Thirty-three Offenses Entailing Forfeiture

'Venerable ones! These thirty-three nissaggiya pācittiya (offenses entailing forfeiture) are spoken of in the Prātimokṣa (戒經) recited every half-month.' (The nuns have two uncertain rules)

The initial summary verse says:

Holding, separation, accumulation, washing clothes, Receiving clothes, begging, exceeding the accepted amount, Same price and different owners, Sending a messenger to deliver the value of the clothes.

The First Training Rule Concerning Having Excessively Long Robes Without Distributing Them

The incident occurred in Śrāvastī (古印度城市). At that time, some bhikkhunīs (比丘尼，nuns) accumulated many excessively long robes. Each time when chewing tooth-sticks, washing hands and feet, paying homage to the two teachers, as well as paying homage to the World-Honored One, sweeping the monastery, or smearing cow dung, or entering the village for alms, or eating food and receiving teachings, listening to the Dharma, at such times they wore different robes, spreading them out and folding them up, having many affairs to handle, neglecting the cultivation of good qualities, recitation, and contemplation. At that time, some bhikkhunīs with few desires saw this and felt ashamed together: 'Why do bhikkhunīs accumulate so many excessively long robes, neglecting the practice of correction?' The bhikkhunīs reported this matter to the Buddha. The Buddha gathered the Saṅgha, explained in detail as before, and after inquiring and knowing the truth, scolded them in various ways: 'Greedy and desirous, difficult to satisfy.' Praised those with few desires and contentment, easy to support and easy to satisfy, knowing the limit and accepting, practicing dhūta-guṇa (杜多行，ascetic practices), told the bhikkhunīs: 'Speaking broadly, even to the point that I see ten benefits, I establish the training rules for the two groups of disciples, it should be said like this:'

'If a bhikkhunī (比丘尼，nun), after finishing making a robe, and the kaṭhina-cīvara (羯恥那衣，robe received after the kaṭhina ceremony) is taken out again, obtains an excessively long robe, she should separately store it. If she exceeds the time for storing it, she commits a nissaggiya pācittiya (泥薩祇波逸提迦，offense entailing forfeiture).'

At that time, after the World-Honored One established the training rules for the Śrāvaka (聲聞，hearer) disciples, there was a householder who donated clothing supplies, like the bhikkhu (比丘，monk) rules, even to the point that 'Previously it was the initial establishment, now further following and allowing, it should be said like this:'

'If a bhikkhunī (比丘尼，nun), after finishing making a robe, and the kaṭhina-cīvara (羯恥那衣，robe received after the kaṭhina ceremony) is taken out again, obtains an excessively long robe, she can keep it for up to

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分別應畜。若過畜者，泥薩祇波逸底迦。」

若復苾芻尼者，謂此法中尼。

作衣已竟，羯恥那衣復出者，有作衣竟非出羯恥那衣、有出羯恥那衣非作衣竟、有出羯恥那衣作衣亦竟、有非作衣竟非出羯恥那衣。初句者，若苾芻尼，浣染縫刺作衣已竟，然僧伽未出羯恥那衣。第二句者，若苾芻尼作衣未竟，僧伽已出羯恥那衣。第三句者，若苾芻尼作衣已了，僧伽復出羯恥那衣。第四句者，若苾芻尼作衣未竟，羯恥那衣未出。

言得長衣齊十日者，謂是十夜。長衣者，謂守持衣外別有余衣，作分別法應畜。

若過畜者泥薩祇波逸底迦者，此物應舍其罪當說。波逸底迦者，謂是燒煮墮落義。謂犯罪者，墮在地獄、傍生、餓鬼惡道之中，受燒煮苦。又犯此罪若不慇勤說除，便能障礙所有善法，故名波逸底迦。

此中犯相其事云何？若苾芻尼月一日得衣，於十日內應持、應舍、應作法、若與他。若不持舍、不作法、不與他，至十一日明相出時，泥薩祇波逸底迦。

若苾芻尼一日得衣，二日不得衣，乃至十日得衣，不為持等，至十一日明相出，九日中所得衣皆犯捨墮。如是乃至八日等所得衣，作句日數多少準前應知。

若苾芻尼一日得衣、二日得衣，彼苾芻尼於十日內，前所得衣應持

【現代漢語翻譯】 現代漢語譯本：『分別應畜。若過畜者，泥薩祇波逸底迦。』意思是說，比丘尼應該分別持有衣物。如果超過規定的持有量，就犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮）罪。

『若復苾芻尼者，謂此法中尼。』意思是說，這裡所說的比丘尼，就是指在這個戒律中的比丘尼。

『作衣已竟，羯恥那衣（Kathina，功德衣）復出者，有作衣竟非出羯恥那衣、有出羯恥那衣非作衣竟、有出羯恥那衣作衣亦竟、有非作衣竟非出羯恥那衣。』意思是說，縫製衣服完畢，又出現羯恥那衣的情況，有的是縫製衣服完畢但沒有出現羯恥那衣，有的是出現了羯恥那衣但沒有縫製衣服完畢，有的是出現羯恥那衣並且縫製衣服也完畢，有的是沒有縫製衣服完畢也沒有出現羯恥那衣。『初句者，若苾芻尼，浣染縫刺作衣已竟，然僧伽未出羯恥那衣。』第一種情況是，如果比丘尼洗滌、染色、縫製、刺繡，做衣服已經完畢，然而僧團還沒有分發羯恥那衣。『第二句者，若苾芻尼作衣未竟，僧伽已出羯恥那衣。』第二種情況是，如果比丘尼做衣服還沒有完畢，僧團已經分發羯恥那衣。『第三句者，若苾芻尼作衣已了，僧伽復出羯恥那衣。』第三種情況是，如果比丘尼做衣服已經完畢，僧團又分發羯恥那衣。『第四句者，若苾芻尼作衣未竟，羯恥那衣未出。』第四種情況是，如果比丘尼做衣服還沒有完畢，羯恥那衣也沒有分發。

『言得長衣齊十日者，謂是十夜。長衣者，謂守持衣外別有余衣，作分別法應畜。』意思是說，獲得長衣后，最多可以持有十天，這裡指的是十個夜晚。所謂長衣，是指除了平時穿的衣服外，另外還有多餘的衣服，需要通過『分別法』（作法）才能持有。

『若過畜者泥薩祇波逸底迦者，此物應舍其罪當說。』意思是說，如果超過規定的時間持有，就犯了泥薩祇波逸底迦罪，這些衣物應該捨棄，並且要坦白罪過。『波逸底迦者，謂是燒煮墮落義。』波逸底迦（Pacittiya，單墮）的意思是燒煮和墮落。『謂犯罪者，墮在地獄、傍生、餓鬼惡道之中，受燒煮苦。』意思是說，犯這種罪的人，會墮入地獄、畜生、餓鬼等惡道之中，遭受燒煮的痛苦。『又犯此罪若不慇勤說除，便能障礙所有善法，故名波逸底迦。』而且，犯了這種罪如果不認真懺悔，就會障礙所有的善法，所以叫做波逸底迦。

『此中犯相其事云何？若苾芻尼月一日得衣，於十日內應持、應舍、應作法、若與他。若不持舍、不作法、不與他，至十一日明相出時，泥薩祇波逸底迦。』意思是說，這裡所說的犯戒情況是怎樣的呢？如果比丘尼在某個月的一號得到衣服，在十天之內應該持有、應該捨棄、應該作法（分別）、或者應該送給別人。如果不持有、不捨棄、不作法、不送給別人，到了第十一天的黎明時分，就犯了泥薩祇波逸底迦罪。

『若苾芻尼一日得衣，二日不得衣，乃至十日得衣，不為持等，至十一日明相出，九日中所得衣皆犯捨墮。』意思是說，如果比丘尼第一天得到衣服，第二天沒有得到衣服，直到第十天得到衣服，都沒有進行持有等處理，到了第十一天的黎明時分，那麼前九天得到的衣服都犯了捨墮罪。

『如是乃至八日等所得衣，作句日數多少準前應知。』意思是說，像這樣，乃至第八天等得到的衣服，計算天數多少的情況，都按照前面的原則來理解。

『若苾芻尼一日得衣、二日得衣，彼苾芻尼於十日內，前所得衣應持…』意思是說，如果比丘尼第一天得到衣服，第二天又得到衣服，那麼這位比丘尼在十天之內，應該先處理之前得到的衣服……

【English Translation】 English version: 'They should be kept separately. If one keeps more than allowed, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).' This means that a Bhikkhuni (female monastic) should keep her robes separately. If she keeps more than the prescribed amount, she commits a Nissaggiya Pacittiya offense.

'If it is a Bhikkhuni, it refers to a nun in this Dharma.' This means that the Bhikkhuni mentioned here refers to a Bhikkhuni within this set of precepts.

'When the making of a robe is completed, and then a Kathina (robe offered after the rains retreat) is given, there are cases where the making of the robe is completed but the Kathina is not given, where the Kathina is given but the making of the robe is not completed, where the Kathina is given and the making of the robe is completed, and where the making of the robe is not completed and the Kathina is not given.' This means that when the sewing of a robe is finished, and then a Kathina robe appears, there are situations where the sewing of the robe is finished but the Kathina robe has not appeared, where the Kathina robe has appeared but the sewing of the robe has not been finished, where the Kathina robe has appeared and the sewing of the robe has also been finished, and where the sewing of the robe has not been finished and the Kathina robe has not appeared. 'The first case is, if a Bhikkhuni has finished washing, dyeing, sewing, and embroidering a robe, but the Sangha (monastic community) has not yet given out the Kathina robe.' The first situation is, if a Bhikkhuni has finished washing, dyeing, sewing, and embroidering a robe, but the Sangha has not yet distributed the Kathina robe. 'The second case is, if a Bhikkhuni has not finished making a robe, but the Sangha has already given out the Kathina robe.' The second situation is, if a Bhikkhuni has not finished making a robe, but the Sangha has already distributed the Kathina robe. 'The third case is, if a Bhikkhuni has finished making a robe, and the Sangha has given out the Kathina robe again.' The third situation is, if a Bhikkhuni has finished making a robe, and the Sangha has distributed the Kathina robe again. 'The fourth case is, if a Bhikkhuni has not finished making a robe, and the Kathina robe has not been given out.' The fourth situation is, if a Bhikkhuni has not finished making a robe, and the Kathina robe has not been distributed.

'The saying that obtaining a long robe is limited to ten days means ten nights. A long robe refers to having an extra robe besides the one that is being worn, which should be kept after performing the act of separation.' This means that after obtaining a long robe, it can be kept for a maximum of ten days, referring to ten nights. A long robe refers to having an extra robe besides the one that is being worn, which should be kept only after performing the 'act of separation' (formal procedure).

'If one keeps more than allowed, it is a Nissaggiya Pacittiya, meaning that the item should be forfeited and the offense confessed.' This means that if one keeps it longer than the prescribed time, one commits a Nissaggiya Pacittiya offense, and these robes should be forfeited, and the transgression should be confessed. 'Pacittiya means burning and falling.' Pacittiya (an offense requiring expiation) means burning and falling. 'It means that the offender falls into hell, the animal realm, the realm of hungry ghosts, and other evil paths, suffering the pain of being burned.' It means that those who commit this offense will fall into hell, the animal realm, the realm of hungry ghosts, and other evil paths, suffering the pain of being burned. 'Furthermore, if this offense is not diligently confessed and removed, it can obstruct all good Dharmas, hence the name Pacittiya.' Moreover, if this offense is not earnestly confessed, it will obstruct all good Dharmas, hence the name Pacittiya.

'What is the nature of the offense in this case? If a Bhikkhuni obtains a robe on the first day of the month, within ten days she should keep it, give it away, perform the act of separation, or give it to someone else. If she does not keep it, give it away, perform the act of separation, or give it to someone else, when the dawn of the eleventh day arrives, it is a Nissaggiya Pacittiya.' This means, what is the nature of the offense in this case? If a Bhikkhuni obtains a robe on the first day of the month, within ten days she should keep it, give it away, perform the act of separation (formal procedure), or give it to someone else. If she does not keep it, give it away, perform the act of separation, or give it to someone else, when the dawn of the eleventh day arrives, she commits a Nissaggiya Pacittiya offense.

'If a Bhikkhuni obtains a robe on the first day, does not obtain a robe on the second day, and obtains a robe on the tenth day, without keeping it, etc., when the dawn of the eleventh day arrives, the robes obtained during the nine days are all subject to forfeiture.' This means, if a Bhikkhuni obtains a robe on the first day, does not obtain a robe on the second day, and obtains a robe on the tenth day, without taking any action such as keeping it, when the dawn of the eleventh day arrives, the robes obtained during the previous nine days are all subject to forfeiture.

'Likewise, the robes obtained on the eighth day, etc., the calculation of the number of days should be understood according to the previous principle.' This means that, similarly, the robes obtained on the eighth day, etc., the calculation of the number of days should be understood according to the previous principle.

'If a Bhikkhuni obtains a robe on the first day and obtains a robe on the second day, that Bhikkhuni, within ten days, should keep the robe obtained earlier...' This means that if a Bhikkhuni obtains a robe on the first day and obtains a robe on the second day, then that Bhikkhuni, within ten days, should first deal with the robe obtained earlier...

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、后所得衣應舍等，或可翻此。若不作法，至十一日明相出時，二日中所得衣，皆泥薩祇波逸底迦。如是乃至三日等得衣，準事應知。若苾芻尼一日得五衣，乃至二日等得衣，應同前作法。若不作法，至十一日明相出時，皆泥薩祇波逸底迦。

若苾芻尼一日得眾多衣，若前若后應持一衣，余皆作法。若不作法，至十一日明相出時，皆泥薩祇波逸底迦。若苾芻尼一日得眾多衣，二日已去亦得眾多衣，作法同前。若不作法，至十一日明相出時，得罪同前，此等皆是由前染后相續生過故。若苾芻尼犯泥薩祇衣，此衣不捨、不經宿、其罪不說悔，若得余衣皆犯捨墮。若苾芻尼其泥薩祇衣，雖舍而不經宿、罪不說悔，余所得衣並犯捨墮。若舍衣經宿而罪不說悔，得所餘衣並犯捨墮，由前染故。若苾芻尼畜長衣已犯捨墮，不為三事。凡所得衣、若缽缽絡、水羅、腰絳，乃至隨有所得沙門女資具養命之緣，並泥薩祇波逸底迦，由前染故。若舍衣、經宿、其罪說悔，得所餘衣，並皆無犯。

離五衣學處第二

緣處同前。時諸苾芻多畜三衣，隨安居處所得衣財，浣染刺已內衣袋中，繫縛使牢寄主人苾芻，著上下二衣遊行人間。既去之後，主人為彼藏舉曝曬開張，多有作務，遂廢讀誦攝念思惟。省事苾芻便生嫌賤，咸作

【現代漢語翻譯】 現代漢語譯本： 所得的衣服應該捨棄等等，或許可以這樣翻譯。如果不按照規定進行處理，到第十一日天亮時，這兩天中得到的衣服，都屬於泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪）。像這樣乃至三天等時間得到的衣服，按照這個原則應該知道如何處理。如果比丘尼一天得到五件衣服，乃至兩天等時間得到衣服，應該和前面一樣進行處理。如果不按照規定進行處理，到第十一日天亮時，都屬於泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪）。 如果比丘尼一天得到很多衣服，無論是先得到的還是后得到的，應該持有一件衣服，其餘的都按照規定進行處理。如果不按照規定進行處理，到第十一日天亮時，都屬於泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪）。如果比丘尼一天得到很多衣服，兩天以後也得到很多衣服，處理方法和前面一樣。如果不按照規定進行處理，到第十一日天亮時，所犯的罪和前面一樣，這些都是因為之前的染著導致後來的相續過失。如果比丘尼犯了泥薩祇（Nissaggiya，捨墮）的衣服罪，這件衣服不捨棄、不過夜、這個罪不說出來懺悔，如果得到其他的衣服都會犯捨墮罪。如果比丘尼的泥薩祇（Nissaggiya，捨墮）衣服，即使捨棄了，但是不過夜、罪不說出來懺悔，之後得到的衣服都犯捨墮罪。如果捨棄衣服過夜了，但是罪不說出來懺悔，得到剩餘的衣服都犯捨墮罪，因為之前的染著。如果比丘尼積蓄長衣已經犯了捨墮罪，不爲了三件事（具體內容未提及）。凡是得到的衣服、無論是缽缽絡（patta-palopa，缽的補丁）、水羅（udakasatika，濾水布）、腰絳（kayabandhana，束腰帶），乃至隨之得到的沙門女的資具養命的因緣，都屬於泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪），因為之前的染著。如果捨棄衣服、過夜、這個罪說出來懺悔，得到剩餘的衣服，就都沒有罪。 離五衣學處第二 緣起的地方和前面一樣。當時，各位比丘積蓄很多三衣（ticīvara，僧伽梨、郁多羅僧、安陀會），在隨處安居的地方得到的衣物錢財，洗滌染色縫補好後放在衣袋中，捆綁牢固寄存在主人比丘那裡，自己穿著上下二衣在人間行走。他們離開之後，主人為他們藏起來、舉起來、晾曬、打開，有很多事務要做，於是荒廢了讀誦、攝念思惟。省事的比丘便產生嫌棄輕賤之心，都這樣做

【English Translation】 English version: The acquired robes should be relinquished, etc.; perhaps it can be translated this way. If the procedure is not followed, then by the dawn of the eleventh day, the robes acquired during these two days all constitute a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). Likewise, it should be understood how to deal with robes acquired over a period of three days, etc., according to this principle. If a Bhikkhuni (female monastic) acquires five robes in one day, or even over two days, etc., she should follow the same procedure as before. If the procedure is not followed, then by the dawn of the eleventh day, all constitute a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). If a Bhikkhuni acquires many robes in one day, whether acquired earlier or later, she should keep one robe, and the rest should be dealt with according to the procedure. If the procedure is not followed, then by the dawn of the eleventh day, all constitute a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). If a Bhikkhuni acquires many robes in one day, and also acquires many robes after two days, the procedure is the same as before. If the procedure is not followed, then by the dawn of the eleventh day, the offense committed is the same as before; all these are due to the continuous fault arising from the previous attachment. If a Bhikkhuni commits a Nissaggiya (entailing forfeiture) offense regarding robes, and this robe is not relinquished, not kept overnight, and the offense is not confessed, then acquiring any other robes will constitute a forfeiture offense. If a Bhikkhuni's Nissaggiya (entailing forfeiture) robe, even if relinquished, is not kept overnight, and the offense is not confessed, then any robes acquired afterward will constitute a forfeiture offense. If the robe is relinquished and kept overnight, but the offense is not confessed, then acquiring the remaining robes will constitute a forfeiture offense, due to the previous attachment. If a Bhikkhuni has accumulated long robes and has already committed a forfeiture offense, it is not for three reasons (specific content not mentioned). All acquired robes, whether patta-palopa (bowl patch), udakasatika (water strainer cloth), kayabandhana (waistband), or even any requisites for a female renunciate to sustain her life, all constitute a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation), due to the previous attachment. If the robe is relinquished, kept overnight, and the offense is confessed, then acquiring the remaining robes will not constitute any offense. The Second Training Rule on Being Separate from the Five Robes The circumstances are the same as before. At that time, many Bhikkhus (monks) accumulated many three robes (ticīvara, consisting of the sanghati, uttarasanga, and antarvasa), and the money and goods obtained at the place of retreat were washed, dyed, and sewn, then placed in robe bags, tied securely, and entrusted to the host Bhikkhu, while they themselves traveled among people wearing only the upper and lower robes. After they left, the host had to store, lift, dry, and open them, which involved much work, and thus neglected reading, mindfulness, and contemplation. Bhikkhus who wanted to save trouble then developed feelings of aversion and contempt, and all did this

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是語：「如何苾芻多畜長衣妨他正業？」時諸苾芻以事白佛。佛以此緣，同前集眾問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼作衣已竟，羯恥耶衣復出，於五衣中離一一衣，界外宿下至一夜，泥薩祇波逸底迦。」

如是世尊為諸聲聞弟子制學處已，時大迦攝波衣重、如苾芻律，乃至「前是創製、今更隨開，應如是說：

「若復苾芻尼作衣已竟，羯恥那衣復出，於五衣中離一一衣，界外宿下至一夜，除眾作法，泥薩祇波逸底迦。」

衣已竟羯恥那衣復出，有四句差別，如前。

離一一衣者，于僧伽胝、嗢呾羅僧伽、安呾婆、娑俱蘇洛迦、僧腳崎五衣之中，離一一衣異界而宿，乃至明相出，除僧伽羯磨，泥薩祇波逸底伽。此犯舍物，同前作法。

此中犯相其事云何？

攝頌曰：

一二多舍村、　　墻籬塹圍繞、 　家樂外道舍、　　鋪店及樓場、 　堂車舡林樹、　　皆有四不同， 　於四威儀中，　　彼衣應善識。

有一舍村、二舍村、多舍村；墻圍村、籬圍村、塹圍村。一村有一勢分、有多勢分；多村有一勢分、有多勢分；一家有一勢分、有多勢分；多家有一勢分、有多勢分，如是應知。若伎樂家、外道家，若鋪店、樓及場、堂、車、舡、林

【現代漢語翻譯】 現代漢語譯本： 是語：『如果比丘尼（Bhikshuni，女性出家人）多蓄長衣，會妨礙他人正常修行嗎？』當時，諸位比丘（Bhikshu，男性出家人）將此事稟告佛陀。佛陀因此事，如同之前一樣召集大眾，查明實情後加以呵責，詳細開示，乃至制定學處（Siksa-pada，戒條），應這樣說：

『如果比丘尼做衣服完畢后，又逢羯恥那衣（Kathina-civara，一種特殊的袈裟）出現，在五衣（Panca-civara，五種袈裟）中，離開其中任何一件，在界外過夜，哪怕只是一夜，犯泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮）。』

世尊（Bhagavan，佛陀的尊稱）這樣為諸位聲聞（Sravaka，聽聞佛法者）弟子制定學處后，當時大迦攝波（Mahakasyapa，佛陀的弟子）認為衣服過重，如同比丘的戒律一樣，乃至說：『之前是初次制定，現在應該隨著情況開許，應這樣說：』

『如果比丘尼做衣服完畢后，又逢羯恥那衣出現，在五衣中，離開其中任何一件，在界外過夜，哪怕只是一夜，除非是大眾共同製作，犯泥薩祇波逸底迦。』

衣服做完后又逢羯恥那衣出現，有四句差別，如同之前所說。

離開其中任何一件衣服，指的是在僧伽胝（Samghati，重衣）、嗢呾羅僧伽（Uttarasanga，上衣）、安呾婆（Antarvasa，內衣）、娑俱蘇洛迦（Sakacchika，覆胸衣）、僧腳崎（Samkakshika，覆腋衣）這五衣之中，離開其中任何一件，在結界之外過夜，乃至天亮，除非是僧伽羯磨（Samgha-karma，僧團的集體行動），犯泥薩祇波逸底迦。此為舍物，如同之前的作法。

這裡所說的犯相，情況是怎樣的呢？

總結說： 一舍村、二舍村、多舍村，墻圍村、籬圍村、塹圍村， 家樂、外道舍，鋪店及樓場， 堂、車、舡、林、樹，皆有四種不同， 於四威儀中，對此衣應善加辨識。

有一舍村、二舍村、多舍村；墻圍村、籬圍村、塹圍村。一個村子有一個勢力範圍、有多個勢力範圍；多個村子有一個勢力範圍、有多個勢力範圍；一家有一個勢力範圍、有多勢力範圍；多家有一個勢力範圍、有多勢力範圍，應當這樣理解。如果是伎樂家、外道家，如果是鋪店、樓及場、堂、車、舡、林

【English Translation】 English version: It is said: 'If a Bhikshuni (female monastic) accumulates too many long robes, will it hinder others' proper practice?' At that time, the Bhikshus (male monastics) reported this matter to the Buddha. Because of this, the Buddha, as before, gathered the assembly, investigated the truth, and rebuked them, explaining in detail and even establishing a Siksa-pada (precept), saying:

'If a Bhikshuni has finished making a robe, and then a Kathina-civara (a special kind of robe) appears, and she separates from any one of the Panca-civara (five robes), staying overnight outside the boundary, even for one night, she commits a Nissaggiya Pacittiya (an offense requiring forfeiture).'

After the Bhagavan (the Blessed One, an epithet of the Buddha) had thus established the Siksa-pada for the Sravaka (listeners, disciples) disciples, Mahakasyapa (one of the Buddha's disciples) thought that the robes were too heavy, like the rules for Bhikshus, and even said: 'Previously it was initially established, now it should be allowed according to the circumstances, saying:'

'If a Bhikshuni has finished making a robe, and then a Kathina-civara appears, and she separates from any one of the five robes, staying overnight outside the boundary, even for one night, unless it is a collective work, she commits a Nissaggiya Pacittiya.'

After the robe is finished and then a Kathina-civara appears, there are four different statements, as mentioned before.

Separating from any one of the robes refers to separating from any one of the Samghati (outer robe), Uttarasanga (upper robe), Antarvasa (inner robe), Sakacchika (breast cloth), and Samkakshika (underarm cloth), staying overnight outside the boundary, until dawn, unless it is a Samgha-karma (communal act of the Sangha), she commits a Nissaggiya Pacittiya. This is an object to be forfeited, like the previous procedure.

What are the characteristics of the offense here? What are the circumstances?

Summary: One village with a dwelling, two villages with dwellings, many villages with dwellings, a village surrounded by walls, a village surrounded by fences, a village surrounded by moats, A musician's home, a heretic's dwelling, shops and stores, buildings and fields, Halls, carts, boats, forests, trees, all have four different aspects, In the four postures, one should carefully recognize this robe.

One village with a dwelling, two villages with dwellings, many villages with dwellings; a village surrounded by walls, a village surrounded by fences, a village surrounded by moats. One village has one sphere of influence, or multiple spheres of influence; multiple villages have one sphere of influence, or multiple spheres of influence; one family has one sphere of influence, or multiple spheres of influence; multiple families have one sphere of influence, or multiple spheres of influence, it should be understood in this way. If it is a musician's home, a heretic's dwelling, if it is shops and stores, buildings and fields, halls, carts, boats, forests

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、樹，皆有一多勢分四種不同。

云何一舍村？謂山野人同居一舍。此齊幾何是其勢分？謂盡舍內、外有一尋。又復齊其舂搗、炒磨、餐啖、飲食、聚會之處，亦名勢分。若苾芻尼衣在舍中身居勢分，或衣居勢分、身在舍中，明相出時此無有犯。若置衣舍內及勢分中，身居異處，便得捨墮。一舍既爾，二舍亦然。

云何多舍村？謂村內人家，門無次第撩亂而住。此齊幾何名為勢分？為異？為同？答：此村無勢分亦無共處。離衣分齊，據家為準。

云何墻圍村？謂村四面以墻圍繞。此齊幾何名為勢分？謂盡墻內、外有一尋，又復齊其雞飛墮處，又齊懷慚愧人便利之處，是其勢分。余如前說。

云何籬圍村？謂村四面以籬圍繞。此齊幾何名為勢分？謂盡籬內、外有一尋，又復齊其牛羊足塵所及之處，又齊六牛竹車迴轉之處，是為勢分。

云何塹圍村？謂村四面以塹圍繞。此齊幾何名為勢分？謂盡塹內、外有一尋，又復齊其十二肘梯所及之處，又齊棄糞掃時粗大磚石所及之處，是其勢分。

云何一村有一勢分？謂於此村有一園林、一神廟眾集之處，是謂一村有一勢分。此齊幾何名為勢分？謂盡園林、外有一尋，又復齊其舂搗、炒磨、餐啖、飲食聚會之處，是其勢分。云何一村有多勢分

【現代漢語翻譯】 現代漢語譯本： 樹木，都有一舍村、多舍村、墻圍村、籬圍村、塹圍村四種不同的情況。

什麼叫做一舍村？是指山野之人共同居住在一個屋舍里。那麼，它的勢分（Simābandha，結界範圍）是多少呢？是指整個屋舍的內外一尋（約八尺）。另外，舂米、搗物、炒磨、吃飯、飲水、聚會的地方，也叫做勢分。如果比丘尼（Bhikṣuṇī，女性出家人）的衣服在屋舍中，身體在勢分內，或者衣服在勢分內，身體在屋舍中，在黎明時分，這沒有犯戒。如果把衣服放在屋舍內或勢分中，身體在其他地方，就犯了捨墮（Nissaggiya Pācittiya，一種戒律）。一舍村是這樣，二舍村也是這樣。

什麼叫做多舍村？是指村內人家，門戶沒有次序，雜亂地居住。那麼，它的勢分是多少呢？是相同還是不同呢？回答：這種村沒有勢分，也沒有共同之處。離開衣服的界限，以家為標準。

什麼叫做墻圍村？是指村子的四面用墻壁圍繞。那麼，它的勢分是多少呢？是指整個墻壁的內外一尋，另外，雞飛落下的地方，以及懷有慚愧心的人大小便的地方，都是它的勢分。其餘的如同前面所說。

什麼叫做籬圍村？是指村子的四面用籬笆圍繞。那麼，它的勢分是多少呢？是指整個籬笆的內外一尋，另外，牛羊的腳塵所能到達的地方，以及六頭牛拉的竹車能夠迴轉的地方，都是它的勢分。

什麼叫做塹圍村？是指村子的四面用壕溝圍繞。那麼，它的勢分是多少呢？是指整個壕溝的內外一尋，另外，十二肘（約六米）的梯子所能到達的地方，以及丟棄糞便掃帚時粗大的磚石所能到達的地方，都是它的勢分。

什麼叫做一個村子有一個勢分？是指在這個村子裡有一個園林、一個神廟，是眾人聚集的地方，這就叫做一個村子有一個勢分。那麼，它的勢分是多少呢？是指整個園林的外面一尋，另外，舂米、搗物、炒磨、吃飯、飲水聚會的地方，都是它的勢分。什麼叫做一個村子有多個勢分？

【English Translation】 English version: Trees all have four different types: one-house village, multi-house village, wall-enclosed village, and fence-enclosed village.

What is called a 'one-house village'? It refers to mountain and wilderness people living together in one dwelling. How much is its Simābandha (boundary)? It means one 'span' (about eight feet) inside and outside the entire dwelling. Furthermore, the places for husking, pounding, stir-frying, grinding, eating, drinking, and gathering are also called Simābandha. If a Bhikṣuṇī (female monastic) has her robe in the dwelling and her body within the Simābandha, or her robe within the Simābandha and her body in the dwelling, there is no offense when dawn breaks. If she places her robe in the dwelling or within the Simābandha, and her body is elsewhere, she commits a Nissaggiya Pācittiya (an offense requiring forfeiture). What applies to a one-house village also applies to a two-house village.

What is called a 'multi-house village'? It refers to houses within a village that are arranged without order, scattered and disorderly. How much is its Simābandha? Is it the same or different? Answer: This type of village has no Simābandha and no common area. The boundary for robes is determined by each individual household.

What is called a 'wall-enclosed village'? It refers to a village surrounded on all four sides by walls. How much is its Simābandha? It means one 'span' inside and outside the entire wall. Furthermore, the places where chickens fly and fall, and the places where people with shame relieve themselves, are its Simābandha. The rest is as previously described.

What is called a 'fence-enclosed village'? It refers to a village surrounded on all four sides by fences. How much is its Simābandha? It means one 'span' inside and outside the entire fence. Furthermore, the places reached by the dust from the feet of cattle and sheep, and the places where a bamboo cart pulled by six oxen can turn around, are its Simābandha.

What is called a 'ditch-enclosed village'? It refers to a village surrounded on all four sides by ditches. How much is its Simābandha? It means one 'span' inside and outside the entire ditch. Furthermore, the places reached by a twelve-cubit (about six meters) ladder, and the places reached by large bricks and stones when discarding waste and sweepings, are its Simābandha.

What is called 'one village with one Simābandha'? It refers to a garden or a shrine in this village, a place where people gather, which is called one village with one Simābandha. How much is its Simābandha? It means one 'span' outside the entire garden. Furthermore, the places for husking, pounding, stir-frying, grinding, eating, drinking, and gathering are its Simābandha. What is called 'one village with multiple Simābandhas'?

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？謂於此村有多園林、多神廟眾集之處，是謂一村有多勢分。此齊幾何名為勢分？為異？為同？答：此無勢分，但齊室中。云何多村有一勢分？謂此多村有一園林、一神廟眾集之處，是謂多村有一勢分。此齊幾何名為勢分？村中並是、外各一尋，又復齊其舂搗炒磨餐啖飲食聚會之處，亦名勢分。云何多村有多勢分？謂此多村有多園林、多神廟眾集之處，是謂多村有多勢分。此齊幾何名為勢分？為異？為同？答：此無勢分，余並如前。

云何一家有一勢分？謂此家中唯一家長兄弟姊妹，是謂一家有一勢分，事並同前一舍村說。云何一家有多勢分？謂此家中有多家長等分別，是謂一家有多勢分。此齊幾何名為勢分？謂齊門來更無勢分。云何多家有一勢分？謂諸家中唯一家長兄弟不分，是謂多家有一勢分。云何多家有多勢分？謂此諸家有多家長兄弟分別。此齊幾何名為勢分？此無勢分，余並同前。

云何一伎樂家有一勢分？宅中總是、外有一尋。又復齊其安置竿鼓、琵琶、簫笛、料理供具、聚會飲食處來，亦是勢分。云何一伎樂家有多勢分？謂此家中有多家長兄弟分別，是謂一家有多勢分。此齊幾何名為勢分？何共？何別？別謂據彼兄弟所居分齊，共謂安置幡竿處來。云何多伎樂家有一勢分？謂此諸家唯一家長

【現代漢語翻譯】 現代漢語譯本： 問：如果一個村莊里有很多園林、很多神廟，人們聚集在那裡，這是否意味著一個村莊有很多『勢分』（劃分的勢力範圍）？多少範圍可以稱為『勢分』？這些『勢分』是相同還是不同？ 答：這裡沒有『勢分』，只是聚集在一個空間里。 問：為什麼多個村莊會有一個『勢分』？ 答：如果多個村莊共用一個園林、一個神廟，人們聚集在那裡，這就意味著多個村莊有一個『勢分』。多少範圍可以稱為『勢分』？村莊內部全部算，村莊外部各一尋（古代長度單位），還有共同的舂米、搗物、炒磨、吃飯飲食、聚會的地方，也稱為『勢分』。 問：為什麼多個村莊會有多個『勢分』？ 答：如果多個村莊有很多園林、很多神廟，人們聚集在那裡，這就意味著多個村莊有很多『勢分』。多少範圍可以稱為『勢分』？這些『勢分』是相同還是不同？ 答：這裡沒有『勢分』，其餘情況與前面相同。

問：為什麼一個家庭會有一個『勢分』？ 答：如果一個家庭只有一個家長，兄弟姐妹不分家，這就意味著一個家庭有一個『勢分』，情況與前面描述一個村落的情況相同。 問：為什麼一個家庭會有多個『勢分』？ 答：如果一個家庭有多個家長等，各自獨立，這就意味著一個家庭有多個『勢分』。多少範圍可以稱為『勢分』？以門戶為界，不再有其他『勢分』。 問：為什麼多個家庭會有一個『勢分』？ 答：如果多個家庭只有一個家長，兄弟不分家，這就意味著多個家庭有一個『勢分』。 問：為什麼多個家庭會有多個『勢分』？ 答：如果這些家庭有多個家長，兄弟各自獨立，這就意味著多個家庭有多個『勢分』。多少範圍可以稱為『勢分』？這裡沒有『勢分』，其餘情況與前面相同。

問：為什麼一個伎樂（音樂歌舞）家庭會有一個『勢分』？ 答：住宅內部全部算，住宅外部有一尋。還有共同安置竿鼓、琵琶、簫笛、料理供具、聚會飲食的地方，也算是『勢分』。 問：為什麼一個伎樂家庭會有多個『勢分』？ 答：如果這個家庭有多個家長，兄弟各自獨立，這就意味著一個家庭有多個『勢分』。多少範圍可以稱為『勢分』？有什麼共同點？有什麼區別？區別在於兄弟各自居住的範圍，共同點在於安置幡竿的地方。 問：為什麼多個伎樂家庭會有一個『勢分』？ 答：如果這些家庭只有一個家長。

【English Translation】 English version: Question: If in this village there are many gardens, many temples, and places where people gather, does this mean that one village has many 'Sesa-bhāga' (divisions of power or influence)? How much area is called 'Sesa-bhāga'? Are these 'Sesa-bhāga' the same or different? Answer: There is no 'Sesa-bhāga' here, but simply gathering in one space. Question: Why do multiple villages have one 'Sesa-bhāga'? Answer: If multiple villages share one garden, one temple, and places where people gather, this means that multiple villages have one 'Sesa-bhāga'. How much area is called 'Sesa-bhāga'? Everything inside the village is counted, and one vidasti (a unit of length) outside each village. Also, the places where they jointly husk rice, pound things, stir-fry, grind, eat and drink, and gather are also called 'Sesa-bhāga'. Question: Why do multiple villages have multiple 'Sesa-bhāga'? Answer: If multiple villages have many gardens, many temples, and places where people gather, this means that multiple villages have many 'Sesa-bhāga'. How much area is called 'Sesa-bhāga'? Are these 'Sesa-bhāga' the same or different? Answer: There is no 'Sesa-bhāga' here, and the rest is the same as before.

Question: Why does one family have one 'Sesa-bhāga'? Answer: If in this family there is only one head of the household, and the siblings do not separate, this means that one family has one 'Sesa-bhāga', and the situation is the same as described for one village. Question: Why does one family have multiple 'Sesa-bhāga'? Answer: If in this family there are multiple heads of households, etc., who are separate, this means that one family has multiple 'Sesa-bhāga'. How much area is called 'Sesa-bhāga'? It is limited to the doorway, and there are no other 'Sesa-bhāga'. Question: Why do multiple families have one 'Sesa-bhāga'? Answer: If among these families there is only one head of the household, and the siblings do not separate, this means that multiple families have one 'Sesa-bhāga'. Question: Why do multiple families have multiple 'Sesa-bhāga'? Answer: If these families have multiple heads of households, and the siblings are separate, this means that multiple families have multiple 'Sesa-bhāga'. How much area is called 'Sesa-bhāga'? There is no 'Sesa-bhāga' here, and the rest is the same as before.

Question: Why does one musician's family have one 'Sesa-bhāga'? Answer: Everything inside the house is counted, and one vidasti outside the house. Also, the places where they jointly place flagpoles and drums, pipas (lutes), xiaos (vertical flutes), dis (bamboo flutes), prepare offerings, and gather to eat and drink are also considered 'Sesa-bhāga'. Question: Why does one musician's family have multiple 'Sesa-bhāga'? Answer: If in this family there are multiple heads of households, and the siblings are separate, this means that one family has multiple 'Sesa-bhāga'. How much area is called 'Sesa-bhāga'? What is shared? What is separate? The separate part is the area where the siblings live separately, and the shared part is the place where the flagpoles are placed. Question: Why do multiple musician's families have one 'Sesa-bhāga'? Answer: If these families have only one head of the household.

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兄弟不分，是謂多家有一勢分。此齊幾何名為勢分？宅中總是、外有一尋，又復齊其安置竿等，併名勢分。云何多伎樂有多勢分？謂此諸家有多家長兄弟分別。此齊幾何名為勢分？何共？何別？答：此無勢分。

云何一外道家有一勢分？謂此家中同一見解無別意趣，此之勢分，宅中總是、外有一尋，又齊曬曝牛糞、安置柴薪、皮服、君持、祠祀、箄杓、火爐、咒祭、舂搗、飲食聚會處來。云何一外道家有多勢分？謂此家中有多見解意趣不同。此之勢分何共何別？謂齊天祠。云何多外道家有一勢分？謂諸家中同一見解無別意趣，此之勢分，宅中總是、外有一尋，又齊曬曝牛糞等處。云何多外道家有多勢分？謂此諸家有多見解意趣不同。此之勢分何共？何別？此無勢分。

云何一鋪有一勢分？謂此鋪中有一家長兄弟不分。此之勢分，中間總是、外有一尋，又齊安置貨物計秤量度交易之處。云何一鋪有多勢分？謂此鋪中有多家長兄弟分別。此之勢分何共？何別？謂交易坐床。云何多鋪有一勢分？謂此諸鋪唯一家長兄弟不分。此之勢分，中間總是、外有一尋，又齊安置貨物等處。云何多鋪有多勢分？謂此諸鋪有多家長或兄弟分別。此齊幾何是其勢分？何共？何別？此無勢分。

云何一店有一勢分？謂此店中

【現代漢語翻譯】 現代漢語譯本 兄弟之間沒有分家，這被稱為多家共有一份『勢分』（劃分勢力範圍）。那麼，怎樣才算是一份『勢分』呢？就是住宅內部全部，外部有一『尋』（古代長度單位，約八尺），以及共同安置竹竿等物的地方，都稱為『勢分』。為什麼說有多種技藝的人家會有多種『勢分』呢？這是因為這些人家有多個當家作主的兄弟，並且已經分家。那麼，怎樣才算是一份『勢分』呢？什麼地方是共同的？什麼地方是各自的？答：這種情況沒有『勢分』。 為什麼說一個外道（佛教以外的宗教）家庭會有一份『勢分』呢？這是因為這個家庭中有相同的見解，沒有不同的意趣。這樣的『勢分』，就是住宅內部全部，外部有一『尋』，以及共同晾曬牛糞、安置柴薪、皮革衣物、君主所賜之物、祭祀場所、箄杓（一種竹製炊具）、火爐、咒語祭祀場所、舂米搗物場所、飲食聚會場所等。為什麼說一個外道家庭會有多種『勢分』呢？這是因為這個家庭中有多種見解，意趣不同。這樣的『勢分』，什麼地方是共同的？什麼地方是各自的？共同的地方是祭祀天神的場所。為什麼說多個外道家庭會有一份『勢分』呢？這是因為這些家庭有相同的見解，沒有不同的意趣。這樣的『勢分』，就是住宅內部全部，外部有一『尋』，以及共同晾曬牛糞等地方。為什麼說多個外道家庭會有多種『勢分』呢？這是因為這些家庭有多種見解，意趣不同。這樣的『勢分』，什麼地方是共同的？什麼地方是各自的？這種情況沒有『勢分』。 為什麼說一個店舖會有一份『勢分』呢？這是因為這個店舖中有一個當家作主的兄弟，並且沒有分家。這樣的『勢分』，就是店舖中間全部，外部有一『尋』，以及共同安置貨物、計算稱重、量度交易的地方。為什麼說一個店舖會有多種『勢分』呢？這是因為這個店舖中有多個當家作主的兄弟，並且已經分家。這樣的『勢分』，什麼地方是共同的？什麼地方是各自的？共同的地方是交易用的坐床。為什麼說多個店舖會有一份『勢分』呢？這是因為這些店舖只有一個當家作主的兄弟，並且沒有分家。這樣的『勢分』，就是店舖中間全部，外部有一『尋』，以及共同安置貨物等地方。為什麼說多個店舖會有多種『勢分』呢？這是因為這些店舖有多個當家作主的兄弟，或者兄弟已經分家。那麼，怎樣才算是一份『勢分』呢？什麼地方是共同的？什麼地方是各自的？這種情況沒有『勢分』。 為什麼說一個店舖會有一份『勢分』呢？這是因為這個店舖中...

【English Translation】 English version When brothers do not separate, it is said that multiple families share one 'Se-fen' (勢分, sphere of influence). How much is considered one 'Se-fen'? It includes the entire interior of the house, one 'xun' (尋, an ancient unit of length, approximately eight chi) outside, and the shared space for placing poles, etc., all of which are called 'Se-fen'. Why is it said that families with multiple skills have multiple 'Se-fen'? This is because these families have multiple elder brothers who are heads of their respective households and have separated. How much is considered one 'Se-fen'? What is shared? What is separate? Answer: There is no 'Se-fen' in this case. Why is it said that one non-Buddhist (外道, 'Wai-dao') family has one 'Se-fen'? This is because this family has the same views and no different interests. This 'Se-fen' includes the entire interior of the house, one 'xun' outside, and the shared space for drying cow dung, placing firewood, leather clothing, items given by the ruler, places for sacrifices, 'bi-shao' (箄杓, a bamboo cooking utensil), stoves, places for mantra rituals, places for pounding and grinding, and places for eating and gathering. Why is it said that one non-Buddhist family has multiple 'Se-fen'? This is because this family has multiple views and different interests. What is shared and what is separate in this 'Se-fen'? What is shared is the place for offering sacrifices to the heavens. Why is it said that multiple non-Buddhist families have one 'Se-fen'? This is because these families have the same views and no different interests. This 'Se-fen' includes the entire interior of the house, one 'xun' outside, and the shared space for drying cow dung, etc. Why is it said that multiple non-Buddhist families have multiple 'Se-fen'? This is because these families have multiple views and different interests. What is shared and what is separate in this 'Se-fen'? There is no 'Se-fen' in this case. Why is it said that one shop has one 'Se-fen'? This is because there is one elder brother who is the head of the shop and has not separated. This 'Se-fen' includes the entire middle of the shop, one 'xun' outside, and the shared space for placing goods, calculating weights and measures, and conducting transactions. Why is it said that one shop has multiple 'Se-fen'? This is because there are multiple elder brothers who are heads of the shop and have separated. What is shared and what is separate in this 'Se-fen'? What is shared is the 'zuo-chuang' (坐床, sitting platform) for transactions. Why is it said that multiple shops have one 'Se-fen'? This is because these shops have only one elder brother who is the head and has not separated. This 'Se-fen' includes the entire middle of the shops, one 'xun' outside, and the shared space for placing goods, etc. Why is it said that multiple shops have multiple 'Se-fen'? This is because these shops have multiple elder brothers or brothers who have separated. How much is considered one 'Se-fen'? What is shared? What is separate? There is no 'Se-fen' in this case. Why is it said that one store has one 'Se-fen'? This is because in this store...

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有一家長兄弟不分。此之勢分，中間總是、外有一尋，又齊安置小麥大麥油麻小豆粟米粳米、劫貝絲綿衣裳等物計秤量度交易之處。云何一店有多勢分？謂此店中有多店主或兄弟分別。此齊幾何是其勢分？何共？何別？謂著物板處。云何多店有一勢分？謂此諸店唯一店主兄弟不分。此之勢分，中間總是、外有一尋，又齊安置麥豆等物。云何多店有多勢分？謂此諸店有多店主或兄弟分別。此齊幾何是其勢分？何共？何別？答：此無勢分。

云何一樓有一勢分？謂此樓中有一樓主兄弟不分，此之勢分，中間總是、外有一尋，又齊聚會飲食處來。云何一樓有多勢分？謂此樓中有多樓主或兄弟分別。此齊幾何是其勢分？何共？何別？謂安置梯處。

云何多樓有一勢分？謂此諸樓有一樓主兄弟不分。此之勢分，中間總是、外有一尋。此齊幾何是其勢分？何共？何別？謂安置梯處。云何多樓有多勢分？謂此諸樓有多樓主或兄弟分別。此齊幾何是其勢分？何共？何別？答：此無勢分。

云何一場有一勢分？謂此場中有一場主兄弟不分。此之勢分，中間總是、外有一尋安置穀麥筐斗之處。云何一場有多勢分？謂此場中有多場主或兄弟分別。此齊幾何是其勢分？何共？何別？謂場界畔。云何多場有一勢分？謂此諸場有

【現代漢語翻譯】 現代漢語譯本： 問：如果一個家庭的兄弟不分家，這算作一個『勢分』（Sesa-bhāga，勢力範圍）嗎？這個『勢分』的界限在哪裡？他們共同擁有一塊地方，用來統一安置小麥、大麥、油麻、小豆、粟米、粳米、劫貝（Kṣauma，細亞麻布）、絲綿、衣裳等物品，並進行計重、測量和交易。為什麼一個店舖會有多個『勢分』？ 答：因為這個店舖里有多個店主或兄弟分家。那麼，他們的『勢分』的界限在哪裡？什麼是共同的？什麼是區別的？ 答：共同的是放置物品的板子處。 問：為什麼多個店舖只有一個『勢分』？ 答：因為這些店舖只有一個店主，兄弟沒有分家。這個『勢分』的界限在哪裡？他們共同擁有一塊地方，用來統一安置麥豆等物品。 問：為什麼多個店舖有多個『勢分』？ 答：因為這些店舖有多個店主或兄弟分家。那麼，他們的『勢分』的界限在哪裡？什麼是共同的？什麼是區別的？ 答：這裡沒有『勢分』。 問：為什麼一棟樓只有一個『勢分』？ 答：因為這棟樓里只有一個樓主，兄弟沒有分家。這個『勢分』的界限在哪裡？他們共同擁有一塊地方，用來統一聚會飲食。 問：為什麼一棟樓有多個『勢分』？ 答：因為這棟樓里有多個樓主或兄弟分家。那麼，他們的『勢分』的界限在哪裡？什麼是共同的？什麼是區別的？ 答：共同的是安置梯子的地方。 問：為什麼多棟樓只有一個『勢分』？ 答：因為這些樓只有一個樓主，兄弟沒有分家。這個『勢分』的界限在哪裡？他們共同擁有一塊地方。 問：他們的『勢分』的界限在哪裡？什麼是共同的？什麼是區別的？ 答：共同的是安置梯子的地方。 問：為什麼多棟樓有多個『勢分』？ 答：因為這些樓有多個樓主或兄弟分家。那麼，他們的『勢分』的界限在哪裡？什麼是共同的？什麼是區別的？ 答：這裡沒有『勢分』。 問：為什麼一個場地只有一個『勢分』？ 答：因為這個場地裡只有一個場主，兄弟沒有分家。這個『勢分』的界限在哪裡？他們共同擁有一塊地方，用來安置穀物、麥子、筐子、斗等。 問：為什麼一個場地有多個『勢分』？ 答：因為這個場地裡有多個場主或兄弟分家。那麼，他們的『勢分』的界限在哪裡？什麼是共同的？什麼是區別的？ 答：場地邊界。 問：為什麼多個場地只有一個『勢分』？ 答：因為這些場地有

【English Translation】 English version: Question: If a family's brothers do not divide the property, is this considered one 'Sesa-bhāga' (sphere of influence)? Where is the boundary of this 'Sesa-bhāga'? They commonly possess a place where wheat, barley, sesame, small beans, millet, glutinous rice, Kṣauma (fine linen), silk floss, clothing, and other items are uniformly placed, and where weighing, measuring, and trading take place. Why does one shop have multiple 'Sesa-bhāga'? Answer: Because there are multiple shop owners or brothers who have divided the property in this shop. So, where is the boundary of their 'Sesa-bhāga'? What is common? What is distinct? Answer: The common thing is the place where the boards for placing items are located. Question: Why do multiple shops have only one 'Sesa-bhāga'? Answer: Because these shops have only one shop owner, and the brothers have not divided the property. Where is the boundary of this 'Sesa-bhāga'? They commonly possess a place where beans and other items are uniformly placed. Question: Why do multiple shops have multiple 'Sesa-bhāga'? Answer: Because these shops have multiple shop owners or brothers who have divided the property. So, where is the boundary of their 'Sesa-bhāga'? What is common? What is distinct? Answer: There is no 'Sesa-bhāga' here. Question: Why does one building have only one 'Sesa-bhāga'? Answer: Because there is only one building owner in this building, and the brothers have not divided the property. Where is the boundary of this 'Sesa-bhāga'? They commonly possess a place where they uniformly gather for eating and drinking. Question: Why does one building have multiple 'Sesa-bhāga'? Answer: Because there are multiple building owners or brothers who have divided the property in this building. So, where is the boundary of their 'Sesa-bhāga'? What is common? What is distinct? Answer: The common thing is the place where the ladder is placed. Question: Why do multiple buildings have only one 'Sesa-bhāga'? Answer: Because these buildings have only one building owner, and the brothers have not divided the property. Where is the boundary of this 'Sesa-bhāga'? They commonly possess a place. Question: Where is the boundary of their 'Sesa-bhāga'? What is common? What is distinct? Answer: The common thing is the place where the ladder is placed. Question: Why do multiple buildings have multiple 'Sesa-bhāga'? Answer: Because these buildings have multiple building owners or brothers who have divided the property. So, where is the boundary of their 'Sesa-bhāga'? What is common? What is distinct? Answer: There is no 'Sesa-bhāga' here. Question: Why does one field have only one 'Sesa-bhāga'? Answer: Because there is only one field owner in this field, and the brothers have not divided the property. Where is the boundary of this 'Sesa-bhāga'? They commonly possess a place where grains, wheat, baskets, measures, etc., are placed. Question: Why does one field have multiple 'Sesa-bhāga'? Answer: Because there are multiple field owners or brothers who have divided the property in this field. So, where is the boundary of their 'Sesa-bhāga'? What is common? What is distinct? Answer: The field boundary. Question: Why do multiple fields have only one 'Sesa-bhāga'? Answer: Because these fields have

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一場主兄弟不分。此之勢分，中間總是、外有一尋安置穀麥之處。云何多場有多勢分？謂此諸場有多場主或兄弟分別。此齊幾何是其勢分？何共？何別？答：此無勢分。

云何一堂有一勢分？謂此堂中有一堂主兄弟不分。此之勢分，中間總是、外有一尋謂系牛馬處、剉草棄糞所及之處。云何一堂有多勢分？謂此堂中有多堂主或兄弟分別。此齊幾何是其勢分？謂到門內。云何多堂有一勢分？謂此諸堂有一堂主兄弟不分。此之勢分，中間總是、外有一尋系牛馬剉草棄糞所及之處。云何多堂有多勢分？謂此諸堂有多堂主或兄弟分別。此齊幾何是其勢分？何共？何別？答：此無勢分。

云何一車有一勢分？謂此一車有一車主兄弟不分。此之勢分，謂駕車行住中間總是、外有一尋餐啖飲食系牛剉草棄糞及處。云何一車有多勢分？謂此一車有多車主或兄弟分。謂此齊幾何是其勢分？謂齊車軛。何共？何別？共謂軾處。云何多車有一勢分？謂此諸車有一車主兄弟不分。此之勢分，謂駕車行處。云何多車有多勢分？謂此諸車有多車主或兄弟分別。此齊幾何是其勢分？何共？何別？答：此無勢分。

云何一舡有一勢分？謂此一舡有一舡主兄弟不分。此之勢分，謂舡行住中間總是、外有一尋謂系船處餐啖飲食。云何一舡

【現代漢語翻譯】 現代漢語譯本 問：什麼情況下一個場地只有一個勢力範圍？答：當這個場地只有一個主人，且主人之間不是兄弟分家的情況。這個勢力範圍，中間是全部，外面有一尋（古代長度單位）的距離，用來安置穀物和麥子的地方。 問：什麼情況下多個場地有多個勢力範圍？答：當這些場地有多個主人，或是兄弟分家的情況。問：這個勢力範圍的界限在哪裡？有什麼共同點？有什麼區別？答：這種情況沒有勢力範圍。 問：什麼情況下一個房屋只有一個勢力範圍？答：當這個房屋只有一個主人，且主人之間不是兄弟分家的情況。這個勢力範圍，中間是全部，外面有一尋的距離，用來拴牛馬的地方、鍘草和丟棄糞便的地方。 問：什麼情況下一個房屋有多個勢力範圍？答：當這個房屋有多個主人，或是兄弟分家的情況。問：這個勢力範圍的界限在哪裡？答：到門內為止。 問：什麼情況下多個房屋只有一個勢力範圍？答：當這些房屋只有一個主人，且主人之間不是兄弟分家的情況。這個勢力範圍，中間是全部，外面有一尋的距離，用來拴牛馬、鍘草和丟棄糞便的地方。 問：什麼情況下多個房屋有多個勢力範圍？答：當這些房屋有多個主人，或是兄弟分家的情況。問：這個勢力範圍的界限在哪裡？有什麼共同點？有什麼區別？答：這種情況沒有勢力範圍。 問：什麼情況下一個車子只有一個勢力範圍？答：當這個車子只有一個主人，且主人之間不是兄弟分家的情況。這個勢力範圍，是駕車行駛和停留的中間地帶，外面有一尋的距離，用來吃飯飲食、拴牛、鍘草和丟棄糞便的地方。 問：什麼情況下一個車子有多個勢力範圍？答：當這個車子有多個主人，或是兄弟分家的情況。問：這個勢力範圍的界限在哪裡？答：到車軛（yoke）為止。有什麼共同點？有什麼區別？共同點是車軾（橫木）處。 問：什麼情況下多個車子只有一個勢力範圍？答：當這些車子只有一個主人，且主人之間不是兄弟分家的情況。這個勢力範圍，是駕車行駛的地方。 問：什麼情況下多個車子有多個勢力範圍？答：當這些車子有多個主人，或是兄弟分家的情況。問：這個勢力範圍的界限在哪裡？有什麼共同點？有什麼區別？答：這種情況沒有勢力範圍。 問：什麼情況下一個船只有一個勢力範圍？答：當這個船只有一個主人，且主人之間不是兄弟分家的情況。這個勢力範圍，是船行駛和停留的中間地帶，外面有一尋的距離，用來系船和吃飯飲食的地方。 問：什麼情況下一個船...

【English Translation】 English version Question: Under what circumstances does one field have one sphere of influence? Answer: When this field has only one owner, and the owners are not brothers who have divided the family property. This sphere of influence includes everything in the middle, and extends one 'xun' (an ancient unit of length) outward, which is the place for storing grains and wheat. Question: Under what circumstances do multiple fields have multiple spheres of influence? Answer: When these fields have multiple owners, or when brothers have divided the family property. Question: Where is the boundary of this sphere of influence? What are the commonalities? What are the differences? Answer: In this case, there is no sphere of influence. Question: Under what circumstances does one house have one sphere of influence? Answer: When this house has only one owner, and the owners are not brothers who have divided the family property. This sphere of influence includes everything in the middle, and extends one 'xun' outward, which is the place for tethering cattle and horses, chopping grass, and discarding manure. Question: Under what circumstances does one house have multiple spheres of influence? Answer: When this house has multiple owners, or when brothers have divided the family property. Question: Where is the boundary of this sphere of influence? Answer: Up to the inside of the door. Question: Under what circumstances do multiple houses have one sphere of influence? Answer: When these houses have only one owner, and the owners are not brothers who have divided the family property. This sphere of influence includes everything in the middle, and extends one 'xun' outward, which is the place for tethering cattle and horses, chopping grass, and discarding manure. Question: Under what circumstances do multiple houses have multiple spheres of influence? Answer: When these houses have multiple owners, or when brothers have divided the family property. Question: Where is the boundary of this sphere of influence? What are the commonalities? What are the differences? Answer: In this case, there is no sphere of influence. Question: Under what circumstances does one cart have one sphere of influence? Answer: When this cart has only one owner, and the owners are not brothers who have divided the family property. This sphere of influence includes the area in the middle of driving and stopping, and extends one 'xun' outward, which is the place for eating and drinking, tethering cattle, chopping grass, and discarding manure. Question: Under what circumstances does one cart have multiple spheres of influence? Answer: When this cart has multiple owners, or when brothers have divided the family property. Question: Where is the boundary of this sphere of influence? Answer: Up to the yoke. What are the commonalities? What are the differences? The commonality is the crossbar (shì). Question: Under what circumstances do multiple carts have one sphere of influence? Answer: When these carts have only one owner, and the owners are not brothers who have divided the family property. This sphere of influence is the place where the carts are driven. Question: Under what circumstances do multiple carts have multiple spheres of influence? Answer: When these carts have multiple owners, or when brothers have divided the family property. Question: Where is the boundary of this sphere of influence? What are the commonalities? What are the differences? Answer: In this case, there is no sphere of influence. Question: Under what circumstances does one boat have one sphere of influence? Answer: When this boat has only one owner, and the owners are not brothers who have divided the family property. This sphere of influence includes the area in the middle of the boat's movement and rest, and extends one 'xun' outward, which is the place for mooring the boat and eating and drinking. Question: Under what circumstances does one boat...

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有多勢分？謂此一舡有多舡主或兄弟分別。此齊幾何是其勢分？謂齊舡邊。云何多舡有一勢分？謂此諸舡有一舡主兄弟不分。此之勢分，謂舡行住。云何多舡有多勢分？謂此諸舡有多舡主或兄弟分別。此齊幾何是其勢分？何共？何別？答：此無勢分。

云何一林有一勢分？謂此林中有一林主兄弟不分。此之勢分，謂此林內中間總是、外有一尋，又復齊其採花之處、餐啖飲食之處。云何一林有多勢分？謂此一林有多林主或兄弟分別。此齊幾何是其勢分？謂齊井來。云何多林有一勢分？謂此諸林有一林主兄弟不分。此之勢分，中間總是、外有一尋，及採花處。云何多林有多勢分？謂此諸林有多林主或兄弟分別。此齊幾何是其勢分？何共？何別？答：此無勢分。

云何一樹有一勢分？謂枝葉交密所及之處，中間總是、外有一尋；又於五月日正中時樹影及處，若無風時花葉果子墮落之處，及天雨時水渧及處。云何一樹有多勢分？謂樹枝葉疏散不交。此齊幾何是其勢分？何共？何別？謂是齊樹根。云何多樹有一勢分？謂此諸樹枝葉相交覆所及處，中間總是。云何多樹有多勢分？謂此諸樹各各相離枝葉不交。此齊幾何是其勢分？何共？何別？此無勢分。

苾芻尼有犯無犯，準上可知。

爾時具壽鄔波離，

{ "translations": [ "現代漢語譯本：\n有多少種『勢分』（所有權份額）？例如，一艘船有多個船主或兄弟分別擁有。那麼，如何確定各自的『勢分』呢？就是按照船的邊長來劃分。為什麼多艘船可以有一個『勢分』？因為這些船只有一個船主，或者兄弟共同擁有，沒有分割。這個『勢分』，就是船的行駛和停泊的權利。為什麼多艘船可以有多個『勢分』？因為這些船有多個船主或兄弟分別擁有。那麼，如何確定各自的『勢分』呢？有什麼共同點？有什麼區別？回答：這種情況沒有『勢分』。\n\n為什麼一片林地可以有一個『勢分』？因為這片林地只有一個林主，或者兄弟共同擁有，沒有分割。這個『勢分』，就是林地中間的所有部分，以及外圍一尋（古代長度單位）的範圍，還有采花的地方、用餐的地方。為什麼一片林地可以有多個『勢分』？因為這片林地有多個林主或兄弟分別擁有。那麼，如何確定各自的『勢分』呢？就是按照水井的位置來劃分。為什麼多片林地可以有一個『勢分』？因為這些林地只有一個林主，或者兄弟共同擁有，沒有分割。這個『勢分』，就是林地中間的所有部分，以及外圍一尋的範圍，還有采花的地方。為什麼多片林地可以有多個『勢分』？因為這些林地有多個林主或兄弟分別擁有。那麼，如何確定各自的『勢分』呢？有什麼共同點？有什麼區別？回答：這種情況沒有『勢分』。\n\n為什麼一棵樹可以有一個『勢分』？就是樹枝和樹葉茂密交錯所覆蓋的地方，中間的所有部分，以及外圍一尋的範圍；還有五月正午時樹影所及的地方，沒有風的時候花、葉、果實掉落的地方，以及下雨時水滴落到的地方。為什麼一棵樹可以有多個『勢分』？就是樹枝和樹葉稀疏分散，沒有交錯。那麼，如何確定各自的『勢分』呢？有什麼共同點？有什麼區別？就是按照樹根的位置來劃分。為什麼多棵樹可以有一個『勢分』？因為這些樹的樹枝和樹葉相互交錯覆蓋的地方，中間的所有部分。為什麼多棵樹可以有多個『勢分』？因為這些樹各自獨立，樹枝和樹葉沒有交錯。那麼，如何確定各自的『勢分』呢？有什麼共同點？有什麼區別？這種情況沒有『勢分』。\n\n比丘尼（bhikshuni，女性出家人）有犯戒或沒有犯戒的情況，可以參照以上內容來理解。\n\n當時，具壽鄔波離（Upali，佛陀弟子名）," "English version:\nHow many types of 'Sesa-bhaga' (share of ownership) are there? For example, if one boat has multiple owners or brothers who own it separately. How is their respective 'Sesa-bhaga' determined? It is determined by the length of the boat's sides. Why can multiple boats have one 'Sesa-bhaga'? Because these boats have only one owner, or brothers who own them jointly without division. This 'Sesa-bhaga' is the right to sail and moor the boat. Why can multiple boats have multiple 'Sesa-bhaga'? Because these boats have multiple owners or brothers who own them separately. How is their respective 'Sesa-bhaga' determined? What are the commonalities? What are the differences? Answer: In this case, there is no 'Sesa-bhaga'.\n\nWhy can one forest have one 'Sesa-bhaga'? Because this forest has only one owner, or brothers who own it jointly without division. This 'Sesa-bhaga' is all the area in the middle of the forest, as well as a 'yojana' (ancient unit of length) around the outside, and the places where flowers are picked and meals are eaten. Why can one forest have multiple 'Sesa-bhaga'? Because this forest has multiple owners or brothers who own it separately. How is their respective 'Sesa-bhaga' determined? It is determined by the location of the well. Why can multiple forests have one 'Sesa-bhaga'? Because these forests have only one owner, or brothers who own them jointly without division. This 'Sesa-bhaga' is all the area in the middle, as well as a 'yojana' around the outside, and the places where flowers are picked. Why can multiple forests have multiple 'Sesa-bhaga'? Because these forests have multiple owners or brothers who own them separately. How is their respective 'Sesa-bhaga' determined? What are the commonalities? What are the differences? Answer: In this case, there is no 'Sesa-bhaga'.\n\nWhy can one tree have one 'Sesa-bhaga'? It is the area covered by the dense and intertwined branches and leaves, all the area in the middle, as well as a 'yojana' around the outside; also, the area covered by the tree's shadow at noon in May, the places where flowers, leaves, and fruits fall when there is no wind, and the places where raindrops fall when it rains. Why can one tree have multiple 'Sesa-bhaga'? It is when the branches and leaves of the tree are sparse and scattered, not intertwined. How is their respective 'Sesa-bhaga' determined? What are the commonalities? What are the differences? It is determined by the location of the tree's roots. Why can multiple trees have one 'Sesa-bhaga'? Because the branches and leaves of these trees intertwine and cover each other, all the area in the middle. Why can multiple trees have multiple 'Sesa-bhaga'? Because these trees are independent of each other, and their branches and leaves do not intertwine. How is their respective 'Sesa-bhaga' determined? What are the commonalities? What are the differences? In this case, there is no 'Sesa-bhaga'.\n\nThe cases of Bhikshunis (bhikshuni, female monastic) committing or not committing offenses can be understood by referring to the above.\n\nAt that time, the Venerable Upali (Upali, a disciple of the Buddha)," "English translation line 2" ], "english_translations": [ "English version:\nHow many types of 'Sesa-bhaga' (share of ownership) are there? For example, if one boat has multiple owners or brothers who own it separately. How is their respective 'Sesa-bhaga' determined? It is determined by the length of the boat's sides. Why can multiple boats have one 'Sesa-bhaga'? Because these boats have only one owner, or brothers who own them jointly without division. This 'Sesa-bhaga' is the right to sail and moor the boat. Why can multiple boats have multiple 'Sesa-bhaga'? Because these boats have multiple owners or brothers who own them separately. How is their respective 'Sesa-bhaga' determined? What are the commonalities? What are the differences? Answer: In this case, there is no 'Sesa-bhaga'.\n\nWhy can one forest have one 'Sesa-bhaga'? Because this forest has only one owner, or brothers who own it jointly without division. This 'Sesa-bhaga' is all the area in the middle of the forest, as well as a 'yojana' (ancient unit of length) around the outside, and the places where flowers are picked and meals are eaten. Why can one forest have multiple 'Sesa-bhaga'? Because this forest has multiple owners or brothers who own it separately. How is their respective 'Sesa-bhaga' determined? It is determined by the location of the well. Why can multiple forests have one 'Sesa-bhaga'? Because these forests have only one owner, or brothers who own them jointly without division. This 'Sesa-bhaga' is all the area in the middle, as well as a 'yojana' around the outside, and the places where flowers are picked. Why can multiple forests have multiple 'Sesa-bhaga'? Because these forests have multiple owners or brothers who own them separately. How is their respective 'Sesa-bhaga' determined? What are the commonalities? What are the differences? Answer: In this case, there is no 'Sesa-bhaga'.\n\nWhy can one tree have one 'Sesa-bhaga'? It is the area covered by the dense and intertwined branches and leaves, all the area in the middle, as well as a 'yojana' around the outside; also, the area covered by the tree's shadow at noon in May, the places where flowers, leaves, and fruits fall when there is no wind, and the places where raindrops fall when it rains. Why can one tree have multiple 'Sesa-bhaga'? It is when the branches and leaves of the tree are sparse and scattered, not intertwined. How is their respective 'Sesa-bhaga' determined? What are the commonalities? What are the differences? It is determined by the location of the tree's roots. Why can multiple trees have one 'Sesa-bhaga'? Because the branches and leaves of these trees intertwine and cover each other, all the area in the middle. Why can multiple trees have multiple 'Sesa-bhaga'? Because these trees are independent of each other, and their branches and leaves do not intertwine. How is their respective 'Sesa-bhaga' determined? What are the commonalities? What are the differences? In this case, there is no 'Sesa-bhaga'.\n\nThe cases of Bhikshunis (bhikshuni, female monastic) committing or not committing offenses can be understood by referring to the above.\n\nAt that time, the Venerable Upali (Upali, a disciple of the Buddha)," "English translation line 2" ] }

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白佛言：「世尊大德！若苾芻尼行住坐臥時，齊幾許來是離衣勢分？」佛言：「如生聞婆羅門種庵沒羅樹，相離七尋花果茂盛。此七樹間有四十九尋，齊此已來，是行苾芻尼不失衣分齊，過此便失。若住坐臥時但一尋內、若二界中間臥時衣角不離身來，是其勢分。若苾芻尼離衣宿，應為三事，犯文並如前說。」

根本說一切有部苾芻尼毗奈耶卷第七 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第八

三藏法師義凈奉　制譯

一月衣學處第三

爾時薄伽梵在室羅伐城。時諸苾芻多畜長衣，有得青衣不即作衣，但知舉畜更望餘者：「若得如是相似之物，我當作衣。」如青既然，黃赤白衣及得厚薄亦皆貯畜。時少欲苾芻共生嫌賤：「云何苾芻多畜衣物，積而貯畜不肯作衣？」苾芻白佛。佛以此緣，同前集眾問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼作衣已竟，羯恥那衣復出，得非時衣欲須應受，受已當疾成衣；若有望處，求令滿足，若不足者得畜經一月。若過者，泥薩祇波逸底迦。」

苾芻尼者，謂此法中尼。

衣已竟羯恥那衣已出，有四句，廣如前說。

言得非時衣者，何者是時

【現代漢語翻譯】 現代漢語譯本 比丘尼白佛說：『世尊大德！如果比丘尼在行走、站立、坐著、躺臥的時候，距離衣服多遠算是離開了衣服的範圍？』佛說：『就像生聞（Shengwen）婆羅門種植的庵沒羅（Anmola）樹，相隔七尋，花果茂盛。這七棵樹之間有四十九尋，在這個範圍內，行走的比丘尼不算失去衣服的範圍，超過這個範圍就算失去。如果站立、坐著、躺臥的時候，只要在一尋之內，或者在兩個界限中間躺臥時，衣服的角落沒有離開身體，就算在這個範圍內。如果比丘尼離開衣服過夜，應該犯三種罪過，犯戒的條文和前面說的一樣。』

根本說一切有部比丘尼毗奈耶卷第七 大正藏第 23 冊 No. 1443 根本說一切有部比丘尼毗奈耶

根本說一切有部比丘尼毗奈耶卷第八

三藏法師義凈奉 旨翻譯

一月衣學處第三

那時，薄伽梵（Bhagavan，世尊）在室羅伐城（Shravasti）。當時，很多比丘蓄積過長的衣服，得到青色的衣服也不立即做成衣服，只是知道儲存著，希望得到其他的：『如果得到這樣相似的東西，我就做成衣服。』像青色這樣，黃色、紅色、白色的衣服，以及得到的厚的、薄的衣服，都儲存起來。當時，少欲的比丘共同產生嫌棄：『為什麼比丘要蓄積這麼多的衣物，堆積儲存起來卻不肯做成衣服？』比丘稟告佛陀。佛陀因為這件事，像之前一樣召集大眾，詢問實情，呵責他們，廣泛地宣說，乃至『制定學處，應該這樣說：』

『如果比丘尼做衣服已經完畢，羯恥那衣（Kathina，功德衣）又已經取出，得到非時之衣想要需要，應該接受，接受之後應當趕快做成衣服；如果有希望得到的地方，請求使之滿足，如果不足夠，可以儲存一個月。如果超過這個期限，就犯泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮）。』

比丘尼，是指這個佛法中的尼。

衣服已經完畢，羯恥那衣已經取出，有四句，廣泛地像前面所說。

所說的得到非時之衣，什麼是時節？

【English Translation】 English version The Bhikshuni said to the Buddha: 'Venerable Lord! When a Bhikshuni is walking, standing, sitting, or lying down, how far away from her robes is considered to be outside the boundary of her robes?' The Buddha said: 'It is like the Amra (Anmola) trees planted by the Sravana (Shengwen) Brahmin, separated by seven fathoms, with abundant flowers and fruits. Between these seven trees, there are forty-nine fathoms. Within this range, a Bhikshuni who is walking is not considered to have lost the boundary of her robes; beyond this range, she is considered to have lost it. If she is standing, sitting, or lying down, as long as she is within one fathom, or when lying down between two boundaries, if the corner of her robe does not leave her body, it is considered to be within the boundary. If a Bhikshuni spends the night away from her robes, she should be guilty of three offenses, and the rules for committing offenses are the same as previously stated.'

Fundamental Sarvastivada Vinaya-bhiksuni, Volume 7 Taisho Tripitaka Volume 23 No. 1443 Fundamental Sarvastivada Vinaya-bhiksuni

Fundamental Sarvastivada Vinaya-bhiksuni, Volume 8

Translated under Imperial Order by Tripitaka Master Yijing

The Third Chapter on the Rule of One-Month Robes

At that time, the Bhagavan (Bhagavan, World Honored One) was in Shravasti (Shravasti). At that time, many Bhikshus accumulated robes that were too long. Even if they obtained blue robes, they would not immediately make them into robes. They only knew to store them, hoping to obtain other robes: 'If I obtain something similar to this, I will make it into a robe.' Like the blue robes, yellow, red, and white robes, as well as thick and thin robes that they obtained, were all stored away. At that time, Bhikshus with few desires jointly expressed their disgust: 'Why do Bhikshus accumulate so many robes, piling them up and storing them away without being willing to make them into robes?' The Bhikshus reported this to the Buddha. Because of this matter, the Buddha, as before, gathered the assembly, inquired about the truth, rebuked them, and extensively proclaimed, even to the point of 'establishing a precept, which should be stated as follows:'

'If a Bhikshuni has finished making her robes, and the Kathina (Kathina, merit robe) has already been taken out, if she obtains an untimely robe and desires to need it, she should accept it. After accepting it, she should quickly make it into a robe; if there is a place where she hopes to obtain more material, she should request to have it fulfilled. If it is not enough, she may store it for one month. If she exceeds this limit, she commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, expiatory offense involving forfeiture).'

Bhikshuni refers to a nun in this Dharma.

The robes have been completed, and the Kathina robe has been taken out, there are four phrases, extensively as mentioned before.

What is meant by obtaining an untimely robe, what is the season?

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？何者非時？若住處不張羯恥那衣者一月，謂從八月十六日至九月十五日。若住處張羯恥那衣者五月，謂從八月十六日至正月十五日是名時；餘名非時。

若有望處者，謂衣少更求。

得畜一月者，謂有望處於父母、兄弟、姊妹、師主等處當與我衣；若五年會、若六年會、若頂髻會、若盛年會，我當得衣。若足者善，五衣隨一不足者得齊一月。若過畜者，泥薩祇波逸底迦，廣如前說。

此中犯相其事云何？

攝頌曰：

有望無望處、　　望斷不同衣、 　新故糞掃殊、　　條數肘量等。

若苾芻尼月一日得少青色衣，未作而畜。有希望處，若得如是同色衣時，我當作衣。即於是日得同色衣，彼苾芻尼於十日內作衣，應持、應舍、應作法。若不持、不捨、不作法，至十一日明相出，泥薩祇波逸底迦。

若苾芻尼一日不得余衣，二日方得衣，三日得衣乃至十日得衣，彼苾芻尼於十日內作衣，應持、應舍、應作法。若不持、不捨、不作法，至十一日明相出，亦泥薩祇波逸底迦。若復苾芻尼十日不得余衣、十一日不得、十二日不得，乃至十九日不得衣，二十日方得余衣，即應如前作法。若不作法，犯捨墮。若苾芻尼二十一日不得余衣，乃至二十九日得余衣，三十日內作衣，應持、應

【現代漢語翻譯】 現代漢語譯本： ？什麼是非時？如果居住的地方沒有張羯恥那衣（Zhangjiena cloth，一種用於縫製僧衣的布料），那麼一個月，指的是從八月十六日到九月十五日。如果居住的地方有張羯恥那衣，那麼五個月，指的是從八月十六日到正月十五日，這叫做時；其餘的叫做非時。

如果有希望得到衣服的地方，指的是缺少衣服而需要尋求。

允許儲存一個月，指的是有希望從父母、兄弟、姐妹、師父等處得到衣服；或者五年一次的集會、六年一次的集會、頂髻會、盛大的年會，我應當得到衣服。如果足夠就好，五衣中的任何一件不足夠，可以允許儲存一個月。如果超過期限儲存，犯泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪），詳細情況如前所述。

這裡面所犯的相狀是什麼樣的呢？

用一個概括的偈頌來說：

有希望和沒有希望的地方，希望斷絕和不同的衣服，新的和舊的糞掃衣（Pamsukula，指從垃圾堆或丟棄物中撿來的布料製成的僧衣）的差別，條數和肘的長度等等。

如果比丘尼在某月一日得到少量青色的衣服，還沒有製作就儲存起來。有希望得到衣服的地方，如果得到像這樣同顏色的衣服時，我就製作衣服。就在當日得到同顏色的衣服，這位比丘尼在十日內製作衣服，應該持有、應該捨棄、應該依法處理。如果不持有、不捨棄、不依法處理，到第十一日天亮時，犯泥薩祇波逸底迦。

如果比丘尼一日沒有得到剩餘的衣服，二日才得到衣服，三日得到衣服乃至十日得到衣服，這位比丘尼在十日內製作衣服，應該持有、應該捨棄、應該依法處理。如果不持有、不捨棄、不依法處理，到第十一日天亮時，也犯泥薩祇波逸底迦。如果比丘尼十日沒有得到剩餘的衣服、十一日沒有得到、十二日沒有得到，乃至十九日沒有得到衣服，二十日才得到剩餘的衣服，就應當像前面一樣依法處理。如果不依法處理，犯捨墮。如果比丘尼二十一日沒有得到剩餘的衣服，乃至二十九日得到剩餘的衣服，三十日內製作衣服，應該持有、應該

【English Translation】 English version: What is 'untimely'? If in a dwelling place there is no Zhangjiena cloth (Zhangjiena cloth, a type of cloth used for making monastic robes), then one month, meaning from the sixteenth day of the eighth month to the fifteenth day of the ninth month. If in a dwelling place there is Zhangjiena cloth, then five months, meaning from the sixteenth day of the eighth month to the fifteenth day of the first month, this is called 'timely'; the rest is called 'untimely'.

If there is a place where one hopes to receive robes, it means lacking robes and needing to seek them.

It is permissible to store for one month, meaning there is hope to receive robes from parents, brothers, sisters, teachers, etc.; or at a gathering every five years, a gathering every six years, a topknot gathering, or a grand annual gathering, I should receive robes. If it is sufficient, that's good; if any of the five robes are insufficient, it is permissible to store for one month. If storing beyond the limit, it is Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense entailing forfeiture), as described previously in detail.

What are the characteristics of the offense in this case?

A summary verse says:

Places with hope and without hope, hope ceasing and different robes, the difference between new and old Pamsukula (Pamsukula, robes made from cloth collected from rubbish heaps or discarded items), the number of strips and the length in cubits, etc.

If a Bhikkhuni (Bhikkhuni, a female monastic) obtains a small amount of blue cloth on the first day of a month, and stores it without making it into a robe. There is a place where she hopes to obtain robes, saying, 'When I obtain robes of the same color as this, I will make a robe.' If she obtains robes of the same color on that very day, that Bhikkhuni should make the robe within ten days, and should hold it, forfeit it, and perform the proper procedure. If she does not hold it, forfeit it, or perform the proper procedure, at dawn on the eleventh day, it is Nissaggiya Pacittiya.

If a Bhikkhuni does not obtain any additional robes on the first day, but obtains robes on the second day, obtains robes on the third day, and so on until the tenth day, that Bhikkhuni should make the robe within ten days, and should hold it, forfeit it, and perform the proper procedure. If she does not hold it, forfeit it, or perform the proper procedure, at dawn on the eleventh day, it is also Nissaggiya Pacittiya. If a Bhikkhuni does not obtain any additional robes for ten days, does not obtain them on the eleventh day, does not obtain them on the twelfth day, and so on until the nineteenth day, and only obtains additional robes on the twentieth day, then she should perform the procedure as before. If she does not perform the procedure, it is an offense entailing forfeiture. If a Bhikkhuni does not obtain any additional robes for twenty-one days, and obtains additional robes on the twenty-ninth day, she should make the robe within thirty days, and should hold it, should

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舍、應作分別。若不作法，三十一日明相出，泥薩祇波逸底迦。如得青色衣既爾，得余色衣事皆同此。

若苾芻尼一日得青色衣，不作而畜，無別望處，便作是念：「若得如是同色衣者，我當作衣。」即於是日得同類衣，時苾芻尼於十日內作衣，應舍、應作法。若不作法者，至十一日明相出時，泥薩祇波逸底迦。若一日不得余衣，二日得衣，乃至三十日得衣，廣如前說。如得青色衣既爾，得余色衣等事皆同此。

若苾芻尼一日得青色衣，不作而畜，有希望處，然希望處時節長遠，不稱所求無力能得，或於是日得青色衣，於十日內應作衣。如是廣說，乃至三十日方得。余色衣事同前說。

若苾芻尼一日得青色衣，不作而畜，有希望處，其所望處雖未得衣，心不斷絕，或於是日得青色衣，如前廣說。

若苾芻尼一日得青色衣，不作而畜，情有希望。若所望處皆斷絕者，彼苾芻尼所得之衣，於十日內應持、應舍，如前廣說。

爾時具壽鄔波離白佛言：「大德！有幾種衣？」佛言：「有二種：一、新，二、故。新謂新織，故謂曾經四月著用。鄔波離！復有五種衣：一、有施主衣，二、無施主衣，三、往還衣，四、死人衣，五、糞掃衣。云何有施主衣？謂有男女半擇迦為其施主。云何無施主衣？

【現代漢語翻譯】 現代漢語譯本 應捨棄和按規定處理。如果不按規定處理，到第三十一日天亮時，就觸犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，一種戒律）。如果得到青色的衣服是這樣，得到其他顏色的衣服也同樣如此。

如果比丘尼（Bhikkhuni，女性出家人）一天得到一件青色的衣服，不按規定處理而儲存起來，又沒有其他希望得到更多，便這樣想：『如果我能得到同樣顏色的衣服，我就做衣服。』就在當天得到了同類的衣服，這時比丘尼應該在十日內做衣服，應捨棄和按規定處理。如果不按規定處理，到第十一日天亮時，就觸犯了泥薩祇波逸底迦。如果一天沒有得到其他衣服，兩天後得到衣服，乃至三十天後得到衣服，情況和前面所說的一樣。如果得到青色的衣服是這樣，得到其他顏色的衣服等情況也同樣如此。

如果比丘尼一天得到一件青色的衣服，不按規定處理而儲存起來，雖然有希望得到更多，然而希望的地方時間長遠，不符合所求，沒有能力得到，或者在當天得到青色的衣服，應該在十日內做衣服。像這樣廣泛地說，乃至三十天後才得到。其他顏色的衣服的情況和前面所說的一樣。

如果比丘尼一天得到一件青色的衣服，不按規定處理而儲存起來，雖然有希望得到更多，所希望的地方雖然沒有得到衣服，但心意不斷絕，或者在當天得到青色的衣服，情況和前面廣泛地說的一樣。

如果比丘尼一天得到一件青色的衣服，不按規定處理而儲存起來，心中有所希望。如果所希望的地方都斷絕了希望，那麼這位比丘尼得到的衣服，應該在十日內持有和捨棄，情況和前面廣泛地說的一樣。

這時，具壽鄔波離（Upali，佛陀的弟子）問佛說：『大德！有幾種衣服？』佛說：『有兩種：一是新的，二是舊的。新的是指新織的，舊的是指曾經穿用四個月的。鄔波離！又有五種衣服：一是有施主衣，二是無施主衣，三是往還衣，四是死人衣，五是糞掃衣。什麼是有施主衣？是指有男女或半擇迦（ उभयलिंगक, उभयलिंगी，不男不女的人）作為施主。什麼是無施主衣？』

【English Translation】 English version It should be relinquished and dealt with according to the rules. If it is not dealt with according to the rules, at the dawn of the thirty-first day, a Nissaggiya Pacittiya (an offense requiring expiation and forfeiture) is committed. If obtaining a blue cloth is like this, obtaining cloths of other colors is also the same.

If a Bhikkhuni (female monastic) obtains a blue cloth on one day, and stores it without proper procedure, and has no other hope of obtaining more, she thinks: 'If I can obtain a cloth of the same color, I will make a robe.' On that very day, she obtains a cloth of the same kind. Then the Bhikkhuni should make a robe within ten days, and it should be relinquished and dealt with according to the rules. If it is not dealt with according to the rules, at the dawn of the eleventh day, a Nissaggiya Pacittiya is committed. If she does not obtain another cloth on one day, but obtains a cloth after two days, or even after thirty days, the situation is as described before. If obtaining a blue cloth is like this, obtaining cloths of other colors is also the same.

If a Bhikkhuni obtains a blue cloth on one day, and stores it without proper procedure, although there is hope of obtaining more, the place of hope is far away in time, does not meet the request, and there is no ability to obtain it, or she obtains a blue cloth on that day, she should make a robe within ten days. Thus, speaking broadly, she obtains it only after thirty days. The situation with cloths of other colors is the same as described before.

If a Bhikkhuni obtains a blue cloth on one day, and stores it without proper procedure, although there is hope of obtaining more, although the place of hope has not obtained the cloth, the intention is not cut off, or she obtains a blue cloth on that day, as described broadly before.

If a Bhikkhuni obtains a blue cloth on one day, and stores it without proper procedure, there is hope in her mind. If all the places of hope are cut off, then the cloth obtained by that Bhikkhuni should be held and relinquished within ten days, as described broadly before.

At that time, the Venerable Upali (Upali, a disciple of the Buddha) said to the Buddha: 'Venerable Sir! How many kinds of robes are there?' The Buddha said: 'There are two kinds: one is new, and the other is old. New means newly woven, and old means having been worn for four months. Upali! There are also five kinds of robes: one is a robe with a donor, two is a robe without a donor, three is a robe that goes back and forth, four is a robe of a dead person, and five is a rag robe. What is a robe with a donor? It refers to having a man, woman, or hermaphrodite ( उभयलिंगक, उभयलिंगी, a person who is neither male nor female) as a donor. What is a robe without a donor?'

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謂無男女半擇迦為其施主。云何往還衣？如有死人眷屬哀念，以衣贈送置於尸上送至燒處，既焚葬已還持此衣奉施僧眾。云何死人衣？于尸林中死者之衣，無主攝受。云何糞掃衣？此有五種。云何為五？一、道路棄衣，二、糞掃處衣，三、河邊棄衣，四、蟻所穿衣，五、破碎衣。復有五種：一、火燒衣，二、水所漬衣，三、鼠嚙衣，四、牛嚼衣，五、奶母棄衣。」

若苾芻尼得新衣欲作衣者，應浣染裁縫，兩重為僧伽胝，兩重為尼師但，一重為嗢呾羅僧伽，一重安呾婆娑。若苾芻尼二重為僧伽胝時，若欲更著第三重者，帖時得惡作罪，至十一日明相出時便犯捨墮。若苾芻尼于新僧伽胝，摘去舊里擬將別用，摘時得惡作罪，至十一日明相出時便犯捨墮。若苾芻尼于新僧伽胝摘去其里，浣染縫治還欲安此者無犯。至十一日明相出時不安了者，泥薩祇。如僧伽胝既然，于尼師但事皆同此。若苾芻尼有新嗢呾羅僧伽帖第二重，帖時得惡作罪，至十一日明相出時便犯捨墮。安呾婆娑亦復如是。如苾芻尼得故衣，欲作衣者，應浣染裁縫，四重為僧伽胝，四重為尼師但，兩重為嗢呾羅僧伽及安呾婆娑。若苾芻尼於二重嗢咀羅僧伽及安咀婆娑，若欲更著第三重者，帖時得惡作罪，十一日明相出時犯捨墮罪。若苾芻尼於此重衣，若

【現代漢語翻譯】 現代漢語譯本 說是沒有男女兩性人（半擇迦，指性功能不全的人）作為施主。什麼是往還衣？如同有死者的家屬哀悼懷念，將衣服贈送放置在屍體上，送到火葬的地方，焚燒埋葬完畢后，再拿回這件衣服供奉佈施給僧眾。什麼是死人衣？在屍體停放的樹林中，死者遺留的衣服，沒有人認領。什麼是糞掃衣？這有五種。哪五種呢？一、道路上丟棄的衣服，二、垃圾堆里的衣服，三、河邊丟棄的衣服，四、被螞蟻咬穿的衣服，五、破爛的衣服。還有五種：一、被火燒過的衣服，二、被水浸泡過的衣服，三、被老鼠咬過的衣服，四、被牛嚼過的衣服，五、被奶媽丟棄的衣服。

如果比丘尼得到新衣服想要製作僧衣，應該洗滌、染色、裁剪縫製，用兩層布做僧伽胝（Samghati，大衣），兩層布做尼師但（Nisidana，坐具），一層布做嗢呾羅僧伽（Uttarasangha，上衣），一層布做安呾婆娑（Antarvasa，內衣）。如果比丘尼用兩層布做了僧伽胝時，如果想要再加第三層，縫貼時會犯惡作罪，到第十一日天亮時就會犯捨墮罪。如果比丘尼在新做的僧伽胝上拆下舊的襯裡打算另作他用，拆的時候會犯惡作罪，到第十一日天亮時就會犯捨墮罪。如果比丘尼在新做的僧伽胝上拆下襯裡，洗滌染色縫好后還想安回去，沒有罪過。到第十一日天亮時沒有安好，就犯泥薩祇（Nissaggiya，捨墮）。像僧伽胝這樣，尼師但的事情也完全相同。如果比丘尼有新的嗢呾羅僧伽要縫貼第二層，縫貼時會犯惡作罪，到第十一日天亮時就會犯捨墮罪。安呾婆娑也是這樣。如果比丘尼得到舊衣服，想要製作僧衣，應該洗滌、染色、裁剪縫製，用四層布做僧伽胝，四層布做尼師但，兩層布做嗢呾羅僧伽和安呾婆娑。如果比丘尼在兩層的嗢咀羅僧伽和安咀婆娑上，如果想要再加第三層，縫貼時會犯惡作罪，第十一日天亮時犯捨墮罪。如果比丘尼在這重疊的衣服上，如果

【English Translation】 English version It is said that there are no hermaphrodites (Panthaka, referring to those with incomplete sexual function) as donors. What is 'returning clothing'? It is like when the relatives of a deceased person mourn and miss them, gifting clothing and placing it on the corpse, sending it to the cremation site. After cremation and burial, they take this clothing back and offer it to the Sangha. What is 'clothing of the deceased'? It is the clothing left by the deceased in the forest where corpses are placed, with no one claiming it. What is 'rag robe'? There are five types of these. What are the five? First, clothing discarded on the road; second, clothing in the garbage heap; third, clothing discarded by the river; fourth, clothing pierced by ants; fifth, tattered clothing. There are also five types: first, clothing burned by fire; second, clothing soaked in water; third, clothing gnawed by rats; fourth, clothing chewed by cows; fifth, clothing discarded by wet nurses.

If a Bhikshuni (Bhikkhuni, a female monastic) obtains new clothing and wishes to make robes, she should wash, dye, cut, and sew it. She should use two layers of cloth for the Samghati (outer robe), two layers for the Nisidana (sitting cloth), one layer for the Uttarasangha (upper robe), and one layer for the Antarvasa (inner robe). If a Bhikshuni makes a Samghati with two layers, and then wants to add a third layer, she commits a Dukkaṭa (offense of wrong-doing) when sewing it. By the dawn of the eleventh day, she commits a Nissaggiya Pacittiya (offense entailing forfeiture and expiation). If a Bhikshuni removes the old lining from a new Samghati intending to use it for something else, she commits a Dukkaṭa when removing it. By the dawn of the eleventh day, she commits a Nissaggiya Pacittiya. If a Bhikshuni removes the lining from a new Samghati, washes, dyes, and sews it, and then wants to reattach it, there is no offense. If she does not finish reattaching it by the dawn of the eleventh day, she commits a Nissaggiya. Just as with the Samghati, the matter of the Nisidana is exactly the same. If a Bhikshuni has a new Uttarasangha and wants to sew on a second layer, she commits a Dukkaṭa when sewing it. By the dawn of the eleventh day, she commits a Nissaggiya Pacittiya. The same applies to the Antarvasa. If a Bhikshuni obtains old clothing and wants to make robes, she should wash, dye, cut, and sew it. She should use four layers of cloth for the Samghati, four layers for the Nisidana, and two layers for the Uttarasangha and Antarvasa. If a Bhikshuni wants to add a third layer to the two-layered Uttarasangha and Antarvasa, she commits a Dukkaṭa when sewing it. By the dawn of the eleventh day, she commits a Nissaggiya Pacittiya. If a Bhikshuni, on this layered clothing, if

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欲摘去、或安不安，有犯、無犯廣如上說。若苾芻尼有主往還死人衣，準其新故、重數應知。若糞掃衣時，隨意重數作無齊限。

爾時具壽鄔波離白佛言：「大德！僧伽胝有幾種？條數云何？」佛告鄔波離：「有九種別。云何為九？謂九條、十一條、十三條、十五條、十七條、十九條、二十一條、二十三條、二十五條。鄔波離！初三種衣二長一短，次三種衣三長一短，后三種衣四長一短，應作應持，過此已上便成破納。」

鄔波離白佛言：「大德！衣之大小有幾差別？」佛言：「僧伽胝有三：謂上、中、下。上者豎三肘、橫五肘，下者豎二肘半、橫四肘半，二內名中。若嗢呾羅僧伽及安呾婆娑亦有三種：謂上、中、下，量如僧伽胝說。鄔波離！復有二種安呾婆娑：豎二、橫五，豎二、橫四。若極下安呾婆娑但蓋三輪，是持衣中最小。若泥薩祇衣最極小者但齊縱橫一肘。」

若苾芻尼犯捨墮，應為三事，應如上說。此中略言三衣法式，其厥蘇洛迦及僧腳崎，具如余處。

與非親苾芻浣故衣學處第四

爾時菩薩從睹史天下，託生劫比羅城凈飯王家，於時四方有大名稱，云釋族生太子。在雪山邊分鹽河側劫比羅仙人所住之處，去斯不遠有婆羅門仙人名阿私多，善解占相，王召觀察，授記有二

【現代漢語翻譯】 現代漢語譯本：想要取下或不取下（僧伽胝），有犯戒或無犯戒的情況，都如前面所說。如果比丘尼使用有主人的往來死人衣，應根據衣服的新舊程度和數量來判斷（是否犯戒）。如果是糞掃衣，可以隨意增減數量，沒有限制。

這時，具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）問佛陀：『大德！僧伽胝（Saṃghāṭī，重衣，大衣）有幾種？條數是多少？』佛陀告訴鄔波離：『有九種區別。哪九種呢？就是九條、十一條、十三條、十五條、十七條、十九條、二十一條、二十三條、二十五條。鄔波離！前三種衣服是兩長一短，中間三種衣服是三長一短，后三種衣服是四長一短，應該製作和持有，超過這些就成了破納（Pāṃśukūla，糞掃衣）。』

鄔波離問佛陀：『大德！衣服的大小有幾種差別？』佛陀說：『僧伽胝有三種：上等、中等、下等。上等的尺寸是豎三肘、橫五肘，下等的尺寸是豎二肘半、橫四肘半，介於兩者之間的稱為中等。嗢呾羅僧伽（Uttarāsaṃga，上衣）和安呾婆娑（Antarvāsa，內衣）也有三種：上等、中等、下等，尺寸和僧伽胝一樣。鄔波離！還有兩種安呾婆娑：豎二肘、橫五肘，豎二肘、橫四肘。如果最下等的安呾婆娑只能蓋住三輪（指膝蓋），這是持衣中最小的。如果泥薩祇衣（Nisīdanī，坐具）最小的尺寸只有縱橫一肘。』

如果比丘尼犯了捨墮（Nissaggiya Pācittiya，捨墮罪），應該做三件事，應該如前面所說。這裡簡略地說了三衣的法式，關於厥蘇洛迦（Kussūlaka，針筒）和僧腳崎（Saṃghakakṣikā，腰帶），詳細內容在其他地方。

與非親比丘浣故衣學處第四

那時，菩薩（Bodhisattva）從睹史天（Tuṣita，欲界天之一）降生，託生在劫比羅城（Kapilavastu）凈飯王（Śuddhodana）家，當時四方都有很大的名聲，說釋迦族（Śākya）生了太子。在雪山（Himālaya）邊分鹽河（Rohanā）側，劫比羅仙人（Kapila）所居住的地方，離這裡不遠的地方，有個婆羅門仙人名叫阿私多（Asita），擅長占卜相術，國王召見他來觀察，授記說有二種可能。

【English Translation】 English version: Whether one wishes to remove or not remove [the Saṃghāṭī], the offenses and non-offenses are as described above. If a Bhikṣuṇī uses a dead person's garment that belongs to someone else, the determination [of offense] should be based on its newness or oldness and the quantity. If it is a rag-robe (Pāṃśukūla), the quantity can be increased or decreased at will, without any limitations.

Then, the Venerable Upali (Upali, one of the ten great disciples of the Buddha, foremost in discipline) said to the Buddha: 'Venerable Sir, how many kinds of Saṃghāṭī (Saṃghāṭī, heavy robe, outer robe) are there? What are the numbers of strips?' The Buddha said to Upali: 'There are nine kinds of distinctions. What are the nine? They are nine strips, eleven strips, thirteen strips, fifteen strips, seventeen strips, nineteen strips, twenty-one strips, twenty-three strips, and twenty-five strips. Upali! The first three kinds of robes are two long and one short, the middle three kinds of robes are three long and one short, and the last three kinds of robes are four long and one short. These should be made and held. Anything beyond these becomes a rag-robe (Pāṃśukūla).'

Upali asked the Buddha: 'Venerable Sir, how many differences are there in the size of the robes?' The Buddha said: 'There are three kinds of Saṃghāṭī: superior, medium, and inferior. The superior one is three cubits vertically and five cubits horizontally, the inferior one is two and a half cubits vertically and four and a half cubits horizontally, and the one in between is called medium. The Uttarāsaṃga (Uttarāsaṃga, upper robe) and Antarvāsa (Antarvāsa, inner robe) also have three kinds: superior, medium, and inferior, with the same measurements as the Saṃghāṭī. Upali! There are also two kinds of Antarvāsa: two cubits vertically and five cubits horizontally, and two cubits vertically and four cubits horizontally. If the most inferior Antarvāsa can only cover the three rounds (referring to the knees), it is the smallest among the robes held. If the smallest Nisīdanī (Nisīdanī, sitting cloth) is only one cubit in length and width.'

If a Bhikṣuṇī commits a Nissaggiya Pācittiya (Nissaggiya Pācittiya, offense entailing forfeiture), three things should be done, as described above. Here, the rules for the three robes are briefly mentioned. The details about the Kussūlaka (Kussūlaka, needle case) and Saṃghakakṣikā (Saṃghakakṣikā, waistband) are in other places.

The Fourth Training Rule: Washing Old Clothes for a Non-Relative Bhikṣu

At that time, the Bodhisattva (Bodhisattva) descended from the Tuṣita Heaven (Tuṣita, one of the heavens in the desire realm) and was conceived in the house of King Śuddhodana (Śuddhodana) in Kapilavastu (Kapilavastu). At that time, there was great fame in all directions, saying that a prince was born in the Śākya clan (Śākya). Near the side of the Rohanā River (Rohanā) at the foot of the Himalayas (Himālaya), where the sage Kapila (Kapila) resided, not far from there, there was a Brahmin sage named Asita (Asita), who was skilled in divination and astrology. The king summoned him to observe and prophesied that there were two possibilities.

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種瑞：若在家者，為轉輪王化四天下，為大聖主七寶具足，所謂輪寶、象寶、馬寶、珠寶、女寶、主藏臣寶、主兵臣寶，千子圓滿有大威力，勇健無雙能降怨敵，盡斯大他窮四海邊，無諸盜賊亦無酷罰，以法理人安隱而住。若出家者，剃除鬚髮以正信心從家至非家，當得成佛、應、正遍知，名聞十方弘濟群品。是時所有諸國大王皆悉聞知釋迦太子生在雪山乃至弘濟群品，各作是念：「我今宜往承事太子，當於后時受其福祿。」又作是念：「今我無緣能見太子，若我承事凈飯王者，即為承事太子身也。」時諸國王咸皆遣使並持國信至凈飯王所。

后時菩薩養在深宮年漸長大，由見老病死故心懷憂惱，遂往林中屏棄人事。時諸國王聞是事已，咸作斯念：「我今所以事凈飯王者意事太子；而今太子既往林中情求出離，我今何事徒為費損，於是使人及諸國信悉皆斷絕？」時憍薩羅國勝光大王與凈飯王國界鄰近，信物雖絕使尚往還，時時遣使相問所遣使人，是國大臣名曰密護。是時密護至凈飯王所，論國事已，便於大臣鄔陀夷舍而為停止。若凈飯王遣使往問勝光王時，便遣大臣鄔陀夷往。時鄔陀夷至室羅伐城見勝光王，論王事已，於密護舍而為停止。時密護有婦名曰笈多，顏貌端嚴人所樂見，是時鄔陀夷便與笈多共行非法

【現代漢語翻譯】 現代漢語譯本 種瑞：如果是在家之人，（菩薩）將會成為轉輪聖王，教化四天下，成為擁有七寶的大聖主，這七寶分別是輪寶（轉輪聖王擁有的輪寶，象徵其統治四方）、象寶（珍貴的象）、馬寶（良馬）、珠寶（珍貴的寶物）、女寶（美麗的妃子）、主藏臣寶（掌管財富的臣子）、主兵臣寶（掌管軍隊的臣子），擁有一千個兒子，圓滿具足，有強大的威力，勇猛強健，沒有誰能比得上，能夠降伏怨敵，統治廣闊的土地直至四海邊疆，沒有盜賊，也沒有殘酷的刑罰，用正法治理人民，安穩地居住。 如果出家，剃除鬚髮，以正直的信心離開家庭，走向非家（出家），將會成就佛果、應供、正遍知（佛的稱號），名聲傳遍十方，廣泛救濟眾生。 當時，所有國家的國王都聽說了釋迦太子出生在雪山，乃至弘揚救濟眾生的事蹟，各自心中想道：『我現在應該前去侍奉太子，將來可以得到他的福祿。』又想道：『現在我沒有機會見到太子，如果我侍奉凈飯王（Suddhodana），就相當於侍奉太子本人。』當時，各國國王都派遣使者，帶著國書前往凈飯王那裡。

後來，菩薩（Bodhisattva）在深宮中長大，隨著年齡增長，因為見到衰老、疾病、死亡的現象，心中感到憂愁煩惱，於是前往林中，屏棄人事（放棄世俗生活）。當時，各國國王聽說了這件事，都這樣想道：『我之前侍奉凈飯王，本意是侍奉太子；而現在太子已經前往林中，尋求出離（解脫），我再侍奉凈飯王又有什麼用呢，只是徒勞浪費而已。』於是，使者和各國的國書都斷絕了。 當時，憍薩羅國（Kosala）的勝光大王（King Pasenadi）與凈飯王的國家疆界相鄰，雖然信物斷絕，但使者仍然往來，時常派遣使者互相問候。勝光大王所派遣的使者，是國中的大臣，名叫密護（Mithu）。當時，密護到達凈飯王那裡，商議完國事後，便在凈飯王的大臣鄔陀夷（Udayi）的住所停留。如果凈飯王派遣使者去問候勝光王時，便派遣大臣鄔陀夷前往。當時，鄔陀夷到達室羅伐城（Sravasti）見到勝光王，商議完王事後，便在密護的住所停留。當時，密護有個妻子名叫笈多（Gupta），容貌端莊美麗，人人都喜歡見到她，當時，鄔陀夷便與笈多做出了不合法的行為。

【English Translation】 English version Jong Rui: If one is a householder, (the Bodhisattva) will become a Chakravartin King (Universal Ruler), transforming the four continents, becoming a great holy lord possessing the seven treasures, namely the Wheel Treasure (Chakra-ratna, the wheel possessed by a Chakravartin, symbolizing his rule in all directions), the Elephant Treasure (Hasti-ratna, a precious elephant), the Horse Treasure (Asva-ratna, a fine horse), the Jewel Treasure (Mani-ratna, a precious jewel), the Woman Treasure (Stri-ratna, a beautiful consort), the Treasurer Treasure (Parinayaka-ratna, a minister in charge of treasures), and the Military Leader Treasure (Senapati-ratna, a minister in charge of the army), with a thousand sons, perfectly complete, possessing great power, brave and unmatched, able to subdue enemies, ruling vast lands to the edge of the four seas, without thieves or cruel punishments, governing the people with Dharma, living in peace and security. If one renounces the household life, shaving off his beard and hair, with righteous faith leaving home for homelessness (becoming a monk), he will attain Buddhahood, worthy of offerings, perfectly and completely enlightened (titles of the Buddha), his name will be heard in the ten directions, widely saving all beings. At that time, all the kings of various countries heard that Prince Siddhartha (Sakyamuni) was born in the Himalayas and was spreading salvation to all beings. Each of them thought, 'I should go and serve the prince now, so that I may receive his blessings in the future.' They also thought, 'Now I have no opportunity to see the prince. If I serve King Suddhodana (Suddhodana), it will be the same as serving the prince himself.' At that time, all the kings sent envoys with national letters to King Suddhodana.

Later, the Bodhisattva (Bodhisattva) grew up in the deep palace. As he grew older, he felt sorrow and distress in his heart because he saw the phenomena of old age, sickness, and death. So he went to the forest, abandoning worldly affairs (renouncing worldly life). At that time, the kings of various countries heard about this and thought, 'The reason I served King Suddhodana before was to serve the prince; but now that the prince has gone to the forest, seeking liberation (moksha), what is the use of me serving King Suddhodana, it is just a waste of effort.' So, the envoys and the national letters from various countries were cut off. At that time, King Pasenadi (King Pasenadi) of Kosala (Kosala) was adjacent to the kingdom of King Suddhodana. Although the exchange of gifts had ceased, the envoys still traveled back and forth, sending envoys to greet each other from time to time. The envoy sent by King Pasenadi was a minister of the country named Mithu (Mithu). At that time, Mithu arrived at King Suddhodana's place, and after discussing state affairs, he stayed at the residence of Udayi (Udayi), a minister of King Suddhodana. When King Suddhodana sent an envoy to greet King Pasenadi, he sent Minister Udayi. At that time, Udayi arrived in Sravasti (Sravasti) and met King Pasenadi. After discussing royal affairs, he stayed at Mithu's residence. At that time, Mithu had a wife named Gupta (Gupta), whose appearance was dignified and beautiful, and everyone liked to see her. At that time, Udayi committed an unlawful act with Gupta.

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。時彼密護聞婦與鄔陀夷私有交密，便作是念：「此二惡人當斷其命。」后更思念：「我若殺者擾亂王城為大驚怖。如何為此罪過婦女殺婆羅門耶？」即便舍而不問。後於異時密護身死，時勝光王以無子故，所有資財收入王庫。時鄔陀夷聞斯事已，便作是念：「我今現在如何令彼笈多無所憑托？」便於夜中思利害事，曉便往詣凈飯王所，作如是白：「王與勝光王國界鄰接，見有如是不隱便事，應遣使人往彼籌度。若不問者當招禍敗。」王便報曰：「若如是者，卿當爲使往彼商量。」時鄔陀夷即便往詣室羅伐城，作如是念：「我今為當先見大王、先見臣耶？」作是念已，復更思量：「求事之法理從下起。」即便往至國大臣所，陳其本意，云：「我啟王欲取笈多，幸愿仁恩助我言及。」大臣聞已然可其事。時鄔陀夷即便往詣勝光王所，共論國事，即白王曰：「幸愿大王賜與停處。」王曰：「卿先曾來何處停止？」白言：「我先停在密護之舍。」王曰：「今者宜應還停彼處。」更白王曰：「密護身死。」王曰：「家主雖死宅豈死耶？」鄔陀夷曰：「宅雖不死，產業皆無。」王命臣曰：「可覓停處安鄔陀夷。」臣言：「更無停處。然彼先與笈多交通，本意緣斯欲為啟白。王今若能攝受此人，即是攝受凈飯王矣。」時勝光王即令

【現代漢語翻譯】 現代漢語譯本：當時，密護（Mihu）的妻子與鄔陀夷（Udayi）私下有不正當關係，她便想：『這兩個惡人應該被處死。』 後來她又想：『如果我殺了他們，會擾亂王城，引起極大的恐慌。怎麼能爲了這些罪惡的婦女而殺害婆羅門呢？』 於是她就放棄了，不再追究此事。後來，密護去世了。由於勝光王（Sheng Guang Wang）沒有兒子，他的所有財產都被沒收充入國庫。鄔陀夷聽到這件事後，便想：『我現在該如何讓笈多（Jiduō）失去依靠呢？』 他於是在夜裡思考這件事的利害關係，第二天早上便去拜見凈飯王（Jing Fan Wang），稟告說：『大王與勝光王的國家相鄰，看到有這樣不妥當的事情，應該派使者去那裡商議。如果不聞不問，將來會招致禍患。』 凈飯王回答說：『如果這樣，你就作為使者去那裡商量吧。』 於是鄔陀夷便前往室羅伐城（Shi Luo Fa Cheng），心想：『我現在應該先見大王，還是先見大臣呢？』 思考之後，他又想：『求事的道理應該從下往上。』 於是他就去拜訪了勝光國的大臣，陳述了自己的意圖，說：『我想稟告大王，迎娶笈多，希望您能幫我說幾句好話。』 大臣聽后答應了他。於是鄔陀夷便去拜見勝光王，一起商議國事，並對勝光王說：『希望大王能賜予我一個住處。』 勝光王問：『你之前來這裡住在哪裡？』 鄔陀夷回答說：『我之前住在密護的家裡。』 勝光王說：『現在你應該還住在那裡。』 鄔陀夷又說：『密護已經死了。』 勝光王說：『家主雖然死了，房子難道也死了嗎？』 鄔陀夷說：『房子雖然沒死，但產業都沒了。』 勝光王命令大臣說：『去找個住處安置鄔陀夷。』 大臣說：『沒有其他住處了。而且他之前與笈多有私情，本意是想借此稟告大王。大王如果能接納這個人，就相當於接納了凈飯王。』 於是勝光王就命令……

【English Translation】 English version: At that time, the wife of Mihu (密護, meaning 'Secret Protection') had a secret and improper relationship with Udayi (鄔陀夷). She then thought: 'These two wicked people should be put to death.' Later, she thought again: 'If I kill them, it will disturb the royal city and cause great panic. How can I kill Brahmins for the sake of these sinful women?' So she gave up and did not pursue the matter. Later, Mihu died. Because King Shengguang (勝光王, meaning 'Victorious Light King') had no son, all his property was confiscated and put into the national treasury. When Udayi heard about this, he thought: 'How can I now make Jiduō (笈多) lose his support?' So he thought about the advantages and disadvantages of this matter at night, and the next morning he went to see King Jingfan (凈飯王, meaning 'Pure Rice King'), and reported: 'Your Majesty's country is adjacent to King Shengguang's country. Seeing such an improper matter, you should send an envoy there to discuss it. If you ignore it, you will invite disaster in the future.' King Jingfan replied: 'If so, you should go there as an envoy to discuss it.' So Udayi went to Shiluofa City (室羅伐城), thinking: 'Should I see the King first, or the ministers first?' After thinking about it, he thought again: 'The principle of seeking things should start from the bottom up.' So he visited the ministers of Shengguang's country and stated his intention, saying: 'I want to report to the King that I want to marry Jiduō. I hope you can say a few good words for me.' The minister agreed to him after hearing this. So Udayi went to see King Shengguang, discussed state affairs together, and said to King Shengguang: 'I hope Your Majesty can grant me a place to live.' King Shengguang asked: 'Where did you live when you came here before?' Udayi replied: 'I used to live in Mihu's house.' King Shengguang said: 'Now you should still live there.' Udayi said again: 'Mihu is dead.' King Shengguang said: 'Although the head of the household is dead, is the house also dead?' Udayi said: 'Although the house is not dead, the property is all gone.' King Shengguang ordered the minister: 'Find a place to settle Udayi.' The minister said: 'There is no other place to live. Moreover, he used to have a private affair with Jiduō, and his original intention was to report this to the King. If Your Majesty can accept this person, it is equivalent to accepting King Jingfan.' So King Shengguang ordered...

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使者命鄔陀夷至，便告曰：「鄔陀夷！我實不知卿與笈多先有交密。今以笈多與卿為婦，宅及財物亦並相供。」時鄔陀夷拜謝而去。

是時笈多聞鄔陀夷來詣其舍，即出當門大聲啼哭。鄔陀夷至門問笈多曰：「何意啼泣？」笈多報曰：「我之所愛夫主身亡，仁豈於今亦當棄我？」鄔陀夷曰：「我本相為而來至此，已白王訖。汝及家資皆蒙賜與，汝為此住？為向劫比羅城？」笈多自念：「我今若往劫比羅者，婆羅門婦不存我命。我今宜應留住本宅。」是時鄔陀夷便有兩宅：一在劫比羅，一在室羅伐城。

爾時菩薩於六年中一無所有，修苦行已后便隨意欲受上妙飲食，即以飯食及諸蘇油遍涂身體，以暖湯水而為沐浴，遂便往詣勝軍聚落二牧牛女所：一名歡喜，二名歡喜力。受十六倍乳糜，飽足食已，復詣善行男子所，取吉祥草時黑龍王讚歎。菩薩向菩提樹下，手自布草不令撩亂，加趺而坐。端身正意心念口言：「若我諸漏未斷盡者，我終不解此加趺坐。」是時菩薩未解加趺，眾惑皆盡。

爾時世尊降伏三十六億魔軍兵已，證一切智，受梵王請，往婆羅痆斯，三轉十二行法輪，度五苾芻及以隨五苾芻已，即便行詣白㲲林中，度六十賢部令住見諦。又至勝軍聚落，度二牧牛女亦令見諦。又至烏盧頻螺林側，

【現代漢語翻譯】 現代漢語譯本： 使者奉命去請鄔陀夷來，然後告訴他說：『鄔陀夷！我實在不知道你和笈多（Gupta，人名）之前有交往。現在我把笈多賜給你做妻子，她的住宅和財物也都一併賞賜給你。』當時鄔陀夷拜謝后離開了。 這時，笈多聽說鄔陀夷來到她的住所，就走到門口大聲啼哭。鄔陀夷走到門前問笈多說：『你為什麼啼哭？』笈多回答說：『我所愛的丈夫去世了，你難道現在也要拋棄我嗎？』鄔陀夷說：『我本來就是爲了娶你而來，已經稟告過國王了。你和你的家產都蒙受國王的賞賜，你打算住在這裡？還是去劫比羅城（Kapilavastu，古印度城市名）？』笈多心想：『我現在如果去劫比羅城，婆羅門（Brahmin，印度教祭司）的婦女們不會讓我活命的。我還是應該留在這裡。』這時鄔陀夷便有了兩處住宅：一處在劫比羅城，一處在室羅伐城（Shravasti，古印度城市名）。 那時，菩薩（Bodhisattva，佛教中追求覺悟的人）在六年之中一無所有，修苦行之後便隨意享用上好的飲食，用飯食和各種蘇油涂遍身體，用溫熱的水洗浴，然後前往勝軍聚落（Sena Village）兩位牧牛女那裡：一個名叫歡喜（Nanda），一個名叫歡喜力（Balabala）。接受了十六倍的乳糜，飽足地吃完后，又前往善行男子（Good Fortune）那裡，取了吉祥草（Kusha grass），當時黑龍王（Kala Naga，龍王名）讚歎。菩薩走到菩提樹（Bodhi tree，佛教中覺悟之樹）下，親手鋪開吉祥草，不讓它散亂，然後結跏趺坐（lotus position）。端正身心，心中默唸口中說道：『如果我諸多的煩惱沒有斷盡，我終究不解開這個跏趺坐。』這時菩薩還沒有解開跏趺坐，所有的迷惑都已斷盡。 那時，世尊（Bhagavan，佛的尊稱）降伏了三十六億魔軍（Mara's army，佛教中阻礙修行的力量）之後，證得了一切智（Sarvajna，對一切事物本質的完全理解），接受了梵天（Brahma，印度教中的創造神）的邀請，前往婆羅痆斯（Varanasi，古印度城市名），三轉十二行法輪（Three Turnings of the Wheel of Dharma，佛教教義的傳播），度化了五位比丘（Bhikkhu，佛教僧侶）以及跟隨他們的五位比丘之後，便前往白㲲林（White Silk Forest）中，度化了六十位賢部（Sixty Worthies），使他們證得見諦（Darśana，真理的顯現）。又到勝軍聚落，度化了兩位牧牛女，也使她們證得見諦。又到烏盧頻螺林（Uruvela Forest）旁。

【English Translation】 English version: The messenger was ordered to summon Udayin, and then told him: 'Udayin! I really didn't know that you and Gupta (Gupta, a personal name) had previous dealings. Now I bestow Gupta upon you as your wife, and her residence and property are also given to you along with her.' At that time, Udayin bowed and thanked him before leaving. At this time, when Gupta heard that Udayin had come to her residence, she went out to the door and wept loudly. Udayin went to the door and asked Gupta, 'Why are you weeping?' Gupta replied, 'My beloved husband has passed away, are you now also going to abandon me?' Udayin said, 'I originally came here to marry you, and I have already reported it to the king. You and your family's assets have been bestowed by the king, do you intend to stay here? Or go to Kapilavastu (Kapilavastu, an ancient Indian city)?' Gupta thought to herself, 'If I go to Kapilavastu now, the Brahmin (Brahmin, a Hindu priest) women will not let me live. I should stay here.' At this time, Udayin had two residences: one in Kapilavastu and one in Shravasti (Shravasti, an ancient Indian city). At that time, the Bodhisattva (Bodhisattva, a person who seeks enlightenment in Buddhism) had nothing for six years. After practicing asceticism, he freely enjoyed the finest food and drink, smeared his body with rice and various types of ghee, and bathed with warm water. Then he went to the Sena Village to the two cowherd girls: one named Nanda (Nanda), and the other named Balabala (Balabala). He received sixteen times the milk porridge, ate his fill, and then went to Good Fortune (Good Fortune), where he took the Kusha grass (Kusha grass), at which time Kala Naga (Kala Naga, a dragon king's name) praised him. The Bodhisattva went to the Bodhi tree (Bodhi tree, the tree of enlightenment in Buddhism), personally spread the grass, not letting it be scattered, and then sat in the lotus position (lotus position). He straightened his body and mind, and silently said in his heart: 'If my many defilements have not been completely cut off, I will never undo this lotus position.' At this time, the Bodhisattva had not yet undone the lotus position, and all delusions were exhausted. At that time, the Bhagavan (Bhagavan, an honorific title for the Buddha) subdued the thirty-six billion Mara's army (Mara's army, forces that hinder practice in Buddhism), attained Sarvajna (Sarvajna, complete understanding of the essence of all things), accepted the invitation of Brahma (Brahma, the creator god in Hinduism), and went to Varanasi (Varanasi, an ancient Indian city), Three Turnings of the Wheel of Dharma (Three Turnings of the Wheel of Dharma, the propagation of Buddhist teachings), and converted five Bhikkhus (Bhikkhu, Buddhist monks) and the five Bhikkhus who followed them, then went to the White Silk Forest, converted sixty Worthies (Sixty Worthies), and caused them to attain Darśana (Darśana, the manifestation of truth). He also went to Sena Village and converted the two cowherd girls, also causing them to attain Darśana. He also went to the side of Uruvela Forest.

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度千外道出家近圓。又至伽耶山頂，現三神變，教化令住安隱涅槃。又至杖林，令摩揭陀主頻毗娑羅王住于見諦，並度八十百千諸來天眾，無量百千摩揭陀國婆羅門等。次至王舍城，受竹林精舍，亦與身子、目連出家近圓。次往室羅伐城，受逝多林給孤獨園。次至憍薩羅說少年經，令勝光王得見諦已，住逝多林。

時勝光王遣使持書往凈飯王所，白言：「大王！王今慶喜，太子已證無上正覺，亦令有情同餐甘露，今現住在逝多林中。」時凈飯王聞此信已，以手支頰懷憂而嘆：「往日一切義成太子修苦行時，我常遣使問其安不？使者尋還報我住處，比令使問竟無一還。今者來至逝多林內，其事如何？」時大臣鄔陀夷前詣王所便白王曰：「大王！何故以手支頰懷憂而住？」王曰：「我今豈得不懷憂耶？往日一切義成太子修苦行時，我常遣使問其安不？使者尋還報我住處，比令使問竟無一還。今有信云：『一切義成太子證無上正覺，亦令有情同餐甘露來逝多林。』寧不憂也？」時鄔陀夷即白王曰：「若如是者，臣請為使，持信還歸。」王曰：「卿若去者，還於彼住，亦不歸來。」鄔陀夷曰：「奉大王命豈敢不來。」時凈飯王自裁書曰：

「始從受胎后，　　長養於世尊； 　煩惱火恒然，　　常希最勝樹。 　今既

【現代漢語翻譯】 現代漢語譯本 度化無數外道出家受具足戒（近圓：佛教出家儀式）。又到伽耶山頂，示現三種神通變化，教化他們安住于寂靜涅槃（涅槃：佛教術語，指解脫生死輪迴的境界）。又到杖林，使摩揭陀國（摩揭陀國：古代印度十六雄國之一）的國王頻毗娑羅王（頻毗娑羅王：古印度摩揭陀國國王，佛教的護法）證得見諦（見諦：佛教術語，指證悟真理），並度化八十百千前來的天眾，以及無數摩揭陀國的婆羅門（婆羅門：古印度社會中的祭司階層）等。之後到達王舍城，接受竹林精舍（竹林精舍：佛教史上第一座寺院），併爲舍利弗（身子：舍利弗的另一種稱呼）和目犍連（目連：目犍連的另一種稱呼）授出家具足戒。之後前往室羅伐城（室羅伐城：古印度城市，是拘薩羅國的首都），接受逝多林給孤獨園（逝多林給孤獨園：佛教史上著名的寺院）。之後到憍薩羅國（憍薩羅國：古印度十六雄國之一）宣說《少年經》，使勝光王（勝光王：拘薩羅國的國王）證得見諦，安住在逝多林。

當時勝光王派遣使者帶著書信前往凈飯王（凈飯王：釋迦牟尼佛的父親）那裡，稟告說：『大王！國王現在應該感到慶幸，太子已經證得無上正覺（無上正覺：佛教術語，指最高的覺悟，即成佛），也讓有情眾生一同品嚐甘露（甘露：佛教術語，比喻佛法），現在住在逝多林中。』當時凈飯王聽到這個訊息后，用手托著臉頰，憂愁地嘆息：『過去悉達多太子（一切義成太子：悉達多太子的另一種稱呼，釋迦牟尼佛出家前的名字）修苦行的時候，我經常派使者去問候他的安危，使者很快就回來稟報他的住處，等到我再派使者去問候，卻沒有一個回來。現在（太子）來到逝多林，這到底是怎麼回事？』當時大臣鄔陀夷（鄔陀夷：釋迦牟尼佛的侍者之一）來到國王面前，稟告說：『大王！為什麼用手托著臉頰，憂愁地坐著？』國王說：『我怎麼能不憂愁呢？過去悉達多太子修苦行的時候，我經常派使者去問候他的安危，使者很快就回來稟報他的住處，等到我再派使者去問候，卻沒有一個回來。現在有訊息說：『悉達多太子證得無上正覺，也讓有情眾生一同品嚐甘露，來到了逝多林。』我能不憂愁嗎？』當時鄔陀夷就稟告國王說：『如果這樣的話，請允許我作為使者，帶著書信回去。』國王說：『你如果去了，就會住在那裡，也不會回來了。』鄔陀夷說：『我奉大王的命令，怎麼敢不回來呢？』當時凈飯王親自寫信說：

『自從（世尊）受胎之後， （我）養育了世尊； 煩惱之火常常燃燒， （我）常常盼望最殊勝的樹（指菩提樹，象徵覺悟）。 現在既然』

【English Translation】 English version He converted countless non-Buddhist ascetics to monasticism and ordained them. He also went to the summit of Mount Gaya, where he manifested three divine transformations, teaching and guiding them to abide in the peace of Nirvana (Nirvana: a state of perfect peace and liberation from the cycle of rebirth). He then went to the Bamboo Grove, where he enabled King Bimbisara (King Bimbisara: King of Magadha, a patron of Buddhism) of Magadha (Magadha: one of the sixteen Mahajanapadas, or great kingdoms, of ancient India) to attain the vision of truth (見諦: realization of the truth), and he converted eighty hundred thousand celestial beings and countless Brahmins (Brahmins: the priestly class in ancient Indian society) from the kingdom of Magadha. Next, he went to Rajagriha, where he accepted the Bamboo Grove Monastery (竹林精舍: the first Buddhist monastery) and ordained Sariputra (身子: one of the two chief disciples of the Buddha) and Maudgalyayana (目連: one of the two chief disciples of the Buddha). Then he went to Shravasti (室羅伐城: an ancient city in India and the capital of the Kingdom of Kosala), where he accepted the Jetavana Anathapindika Park (逝多林給孤獨園: a famous monastery in Buddhist history). He then went to Kosala (憍薩羅國: one of the sixteen Mahajanapadas of ancient India) and preached the 'Young Man Sutra,' enabling King Prasenajit (勝光王: the king of Kosala) to attain the vision of truth and reside in Jetavana.

At that time, King Prasenajit sent a messenger with a letter to King Suddhodana (淨飯王: the father of Siddhartha Gautama, the Buddha), reporting: 'Great King! The King should now rejoice, for the Prince has attained unsurpassed perfect enlightenment (無上正覺: the highest state of enlightenment, Buddhahood) and is enabling sentient beings to partake of the nectar (甘露: a metaphor for the teachings of the Buddha), and he is now residing in Jetavana.' When King Suddhodana heard this news, he supported his cheek with his hand and sighed with sorrow: 'In the past, when Prince Siddhartha (一切義成太子: the name of Siddhartha Gautama before he became the Buddha) was practicing asceticism, I often sent messengers to inquire about his well-being. The messengers would quickly return and report his whereabouts, but when I sent messengers again, none of them returned. Now (the Prince) has come to Jetavana, what is the meaning of this?' At that time, the minister Udayin (鄔陀夷: one of the Buddha's attendants) came before the King and reported: 'Great King! Why do you support your cheek with your hand and sit in sorrow?' The King said: 'How can I not be sorrowful? In the past, when Prince Siddhartha was practicing asceticism, I often sent messengers to inquire about his well-being. The messengers would quickly return and report his whereabouts, but when I sent messengers again, none of them returned. Now there is news that: 'Prince Siddhartha has attained unsurpassed perfect enlightenment and is enabling sentient beings to partake of the nectar, and he has come to Jetavana.' How can I not be sorrowful?' At that time, Udayin reported to the King: 'If that is the case, please allow me to be the messenger and return with the letter.' The King said: 'If you go, you will stay there and not return.' Udayin said: 'I obey the King's command, how dare I not return?' At that time, King Suddhodana personally wrote a letter saying:

'Since (the World-Honored One) was conceived, (I) have nurtured the World-Honored One; The fire of afflictions constantly burns, (I) constantly hope for the most supreme tree (referring to the Bodhi tree, symbolizing enlightenment). Now that'

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得成佛，　　徒眾數無邊； 　餘人受安樂，　　唯吾未除苦。」

書了印訖付鄔陀夷。時鄔陀夷持王敕書，往室羅伐奉上世尊。世尊受已便自披讀，時鄔陀夷白世尊曰：「世尊！能向劫比羅城不？」佛言：「鄔陀夷！我共汝去。」時鄔陀夷憶昔太子逾城出家父王頻召竟不還國，重白佛言：「必若世尊不肯歸者，我今有力強自將去。」爾時世尊聞斯語已，即說伽他報鄔陀夷曰：

「生死愛網若全除，　　此即誠無將導者； 　世尊威力無處所，　　汝何方便能將去？ 　生死愛網若全除，　　此即誠無將導者； 　世尊境界無處所，　　汝何方便能將去？」

爾時鄔陀夷聞佛世尊說伽他已，頂禮佛足白佛言：「世尊！我欲還宮白父王知。」佛告鄔陀夷：「為佛使者，理不應然。」鄔陀夷白佛言：「為佛使者其事如何？」佛告鄔陀夷：「凡出家者方為佛使。」鄔陀夷言：「我願出家，然為要契事須還報凈飯大王，我今且去。」佛言：「待出家已方報前信。」鄔陀夷言：「善哉！我今出家。」然而世尊為菩薩時，生生之處於二師二親及尊重類，有如法教令曾不違逆，由此因緣言無違者。時鄔陀夷白佛言：「我今出家。」佛告舍利子：「汝與鄔陀夷出家，令其長夜永得利益。」舍利子言：「如是。世尊！」便

【現代漢語翻譯】 現代漢語譯本： 『（如果）能夠成就佛果，我的徒弟和追隨者將會有無數； 其他人都能享受安樂，只有我還沒有擺脫痛苦。』

寫完書信蓋上印章后，（國王）交給鄔陀夷（Udayin，人名）。當時鄔陀夷拿著國王的敕書，前往室羅伐（Śrāvastī，古印度城市名）奉獻給世尊（Bhagavan，對佛的尊稱）。世尊接過後親自打開閱讀，這時鄔陀夷對世尊說：『世尊！您能去劫比羅城（Kapilavastu，釋迦牟尼的故鄉）嗎？』佛說：『鄔陀夷！我和你一起去。』當時鄔陀夷回憶起以前太子（悉達多）翻越城墻出家，父王多次召見最終也沒有回國的事情，再次對佛說：『如果世尊不肯回去，我現在就用武力強行帶您回去。』當時世尊聽到這些話后，就說了偈頌來回答鄔陀夷：

『如果生死和愛慾的羅網完全斷除，這才是真正沒有可以引導的人； 世尊的威力無處不在，你有什麼辦法能夠將我帶走呢？ 如果生死和愛慾的羅網完全斷除，這才是真正沒有可以引導的人； 世尊的境界無處不在，你有什麼辦法能夠將我帶走呢？』

當時鄔陀夷聽到佛世尊說了偈頌后，頂禮佛足對佛說：『世尊！我想回宮稟告父王。』佛告訴鄔陀夷：『作為佛的使者，不應該這樣做。』鄔陀夷問佛：『作為佛的使者應該怎麼做？』佛告訴鄔陀夷：『凡是出家的人，才能成為佛的使者。』鄔陀夷說：『我願意出家，但是爲了遵守約定，必須回去稟告凈飯大王（Śuddhodana，釋迦牟尼的父親），我現在先去。』佛說：『等出家之後再去回覆之前的承諾。』鄔陀夷說：『好啊！我現在就出家。』然而世尊作為菩薩的時候，生生世世對於兩位老師、父母以及尊重的人，如果有如法的教導和命令，從來沒有違背過，因為這個因緣，（他的）言語沒有虛妄的時候。當時鄔陀夷對佛說：『我現在就出家。』佛告訴舍利子（Śāriputra，佛陀十大弟子之一）：『你為鄔陀夷剃度出家，讓他長夜都能永遠得到利益。』舍利子說：『遵命。世尊！』便（為鄔陀夷剃度）。

【English Translation】 English version: 'If I attain Buddhahood, my disciples and followers will be countless; Others will receive peace and happiness, but only I have not yet eliminated suffering.'

After writing the letter and affixing the seal, (the king) gave it to Udayin (Udayin, a name). At that time, Udayin, carrying the king's edict, went to Śrāvastī (Śrāvastī, an ancient Indian city) to present it to the Bhagavan (Bhagavan, a term of respect for the Buddha). The Bhagavan received it and personally opened and read it. Then Udayin said to the Bhagavan: 'Bhagavan! Can you go to Kapilavastu (Kapilavastu, the birthplace of Shakyamuni)?' The Buddha said: 'Udayin! I will go with you.' At that time, Udayin recalled that the prince (Siddhartha) had left home by climbing over the city walls, and the father-king had repeatedly summoned him but he never returned to the country. He said to the Buddha again: 'If the Bhagavan is unwilling to return, I will now use force to take you back.' At that time, the Bhagavan, hearing these words, spoke a gatha (verse) to reply to Udayin:

'If the net of birth, death, and love is completely removed, then there is truly no one to guide; The power of the Bhagavan is omnipresent, what means do you have to take me away? If the net of birth, death, and love is completely removed, then there is truly no one to guide; The realm of the Bhagavan is omnipresent, what means do you have to take me away?'

At that time, Udayin, hearing the gatha spoken by the Buddha Bhagavan, prostrated at the Buddha's feet and said to the Buddha: 'Bhagavan! I wish to return to the palace to inform my father-king.' The Buddha told Udayin: 'As an envoy of the Buddha, it is not appropriate to do so.' Udayin asked the Buddha: 'What should one do as an envoy of the Buddha?' The Buddha told Udayin: 'Only those who have left home can become envoys of the Buddha.' Udayin said: 'I wish to leave home, but in order to keep my promise, I must return to inform King Śuddhodana (Śuddhodana, Shakyamuni's father). I will go now.' The Buddha said: 'Wait until after you have left home to reply to the previous promise.' Udayin said: 'Good! I will leave home now.' However, when the Bhagavan was a Bodhisattva, in life after life, he never disobeyed the lawful teachings and commands of his two teachers, parents, and those he respected. Because of this cause and condition, his words were never false. At that time, Udayin said to the Buddha: 'I will leave home now.' The Buddha told Śāriputra (Śāriputra, one of the Buddha's ten great disciples): 'Ordain Udayin, so that he may forever receive benefits throughout the long night.' Śāriputra said: 'As you command, Bhagavan!' And then (ordained Udayin).

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與出家並受圓具，所有行法略並告知。時鄔陀夷既受教誡，禮舍利子已詣世尊所，禮佛雙足白佛言：「世尊！我已出家。」佛言：「汝今可去，然而造次勿入王宮，宜至其門立而告曰：『釋迦苾芻今至門外。』若喚入者即應隨入。彼若問言：『更有諸餘釋迦苾芻不？』答言：『更有。』若問：『一切義成太子亦作如是形狀耶？』答言：『亦作如是形狀。』汝亦不應宿王宮內。若問：『一切義成太子宿王宮不？』答言：『不宿。』問：『何處宿止。』答言：『或阿蘭若、或毗訶羅。』若問：『一切義成太子欲來此不？』答言：『欲來。』若言：『何時欲來？』答言：『過七日後方來至此。』」時鄔陀夷禮佛而去。

爾時世尊神力加被，令鄔陀夷如伸臂頃即至劫比羅城，立王門外告守門者曰：「為我白王：『釋迦苾芻今在門外。』」門人問曰：「更有諸餘釋迦苾芻不？」報言：「更有。」門人即入白王：「釋迦苾芻來在門外，得令入不？」王言：「喚入。我觀釋迦苾芻其狀如何？」門人引入。既至王所，王識顏狀，問言：「鄔陀夷！汝今出家？」報言：「我已出家。」王便問曰：「一切義成太子亦作如是形狀？」答言：「大王！亦同此狀。」時凈飯王無始劫來恩愛情重，聞是語已，即便悶絕投身躄地，以冷水灑良久

【現代漢語翻譯】 現代漢語譯本：於是，鄔陀夷出家並受了具足戒，所有修行的法門都大致告訴了他。當時，鄔陀夷接受了教誨，向舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）告別后，就前往世尊（Bhagavan，對佛陀的尊稱）所在的地方，禮拜佛陀的雙足，稟告佛陀說：『世尊！我已經出家了。』佛陀說：『你現在可以去了，但是不要貿然進入王宮，應該在王宮門外站立，然後告訴守門人說：『釋迦比丘（Śākya Bhikṣu，釋迦族的出家僧人）現在在門外。』如果他們讓你進去，你就應該進去。他們如果問：『還有其他的釋迦比丘嗎？』回答說：『還有。』如果問：『一切義成太子（Sarvārthasiddha，悉達多太子的另一個名字，意為『一切義成就』）也做這樣的裝扮嗎？』回答說：『也做這樣的裝扮。』你也不應該在王宮內過夜。如果問：『一切義成太子住在王宮裡嗎？』回答說：『不住。』問：『住在哪裡？』回答說：『或者住在阿蘭若（araṇya，寂靜處，指遠離人煙的森林或曠野）、或者住在毗訶羅（vihara，精舍，僧侶居住的場所）。』如果問：『一切義成太子想要來這裡嗎？』回答說：『想要來。』如果問：『什麼時候想要來？』回答說：『過七天之後才會來到這裡。』當時，鄔陀夷向佛陀告別后就離開了。 當時，世尊以神通力加持，讓鄔陀夷如同伸開手臂那麼短的時間就到達了劫比羅城（Kapilavastu，釋迦族所居住的城市），站在王宮門外，告訴守門人說：『為我稟告國王：『釋迦比丘現在在門外。』』守門人問道：『還有其他的釋迦比丘嗎？』鄔陀夷回答說：『還有。』守門人就進去稟告國王說：『釋迦比丘來到門外，可以讓他進來嗎？』國王說：『讓他進來。我想看看釋迦比丘是什麼樣子。』守門人就把鄔陀夷領了進去。鄔陀夷到達國王那裡后，國王認出了他的容貌，問道：『鄔陀夷！你現在出家了？』鄔陀夷回答說：『我已經出家了。』國王就問道：『一切義成太子也做這樣的裝扮嗎？』鄔陀夷回答說：『大王！也和他一樣的裝扮。』當時，凈飯王（Śuddhodana，釋迦牟尼佛的父親）無始劫以來對兒子的恩愛之情非常深重，聽到這些話后，就昏了過去，倒在地上，人們用冷水灑在他身上，過了很久才醒過來。

【English Translation】 English version: Then, Udayin, having been ordained and received the full precepts, was generally informed of all the practices. At that time, Udayin, having received the teachings, bid farewell to Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) and went to where the World-Honored One (Bhagavan, a respectful term for the Buddha) was. He bowed at the Buddha's feet and said to the Buddha, 'World-Honored One! I have already renounced the world.' The Buddha said, 'You may go now, but do not rashly enter the royal palace. You should stand outside the gate of the royal palace and announce, 'A Śākya Bhikṣu (a renunciant monk of the Śākya clan) is now outside the gate.' If they call you in, you should enter. If they ask, 'Are there any other Śākya Bhikṣus?' answer, 'There are.' If they ask, 'Does Prince Sarvārthasiddha (another name for Siddhartha Gautama, meaning 'He who accomplishes all aims') also dress in this manner?' answer, 'He also dresses in this manner.' You should also not stay overnight in the royal palace. If they ask, 'Does Prince Sarvārthasiddha stay in the royal palace?' answer, 'He does not stay.' If they ask, 'Where does he stay?' answer, 'Either in an araṇya (a secluded place, referring to forests or wilderness far from human habitation) or in a vihara (a monastery, a place where monks reside).' If they ask, 'Does Prince Sarvārthasiddha want to come here?' answer, 'He wants to come.' If they ask, 'When does he want to come?' answer, 'He will come here after seven days.' At that time, Udayin bid farewell to the Buddha and left. At that time, the World-Honored One, through his divine power, enabled Udayin to reach Kapilavastu (the city where the Śākya clan lived) in the time it takes to stretch out an arm. He stood outside the gate of the royal palace and said to the gatekeeper, 'Inform the king for me: 'A Śākya Bhikṣu is now outside the gate.'' The gatekeeper asked, 'Are there any other Śākya Bhikṣus?' Udayin replied, 'There are.' The gatekeeper then went in and reported to the king, 'A Śākya Bhikṣu has come to the gate. May he enter?' The king said, 'Let him enter. I want to see what a Śākya Bhikṣu looks like.' The gatekeeper led Udayin in. When Udayin arrived at the king's place, the king recognized his face and asked, 'Udayin! Have you now renounced the world?' Udayin replied, 'I have already renounced the world.' The king then asked, 'Does Prince Sarvārthasiddha also dress in this manner?' Udayin replied, 'Great King! He dresses in the same manner.' At that time, King Śuddhodana (the father of Śākyamuni Buddha), whose love for his son was profound from beginningless kalpas, fainted upon hearing these words and collapsed to the ground. People sprinkled cold water on him, and it took a long time for him to regain consciousness.

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乃穌。從地起已，問鄔陀夷曰：「一切義成太子欲來此不？」答言：「欲來。」「何時欲來？」「過七日已方來至此。」時王即便命諸臣曰：「一切義成太子過七日已欲歸故居，卿等應可修飾城隍莊嚴道路，宮中內人亦令灑掃，太子欲來。」鄔陀夷言：「世尊不住王家及內宮裡。」王曰：「何處居停？」答曰：「或阿蘭若，或毗訶羅。」王告諸臣曰：「卿等往阿蘭若處屈路陀林，同逝多林造一住處，有十六大院，院六十房。」是時諸臣奉王命已，遂往阿蘭若屈路陀林，同逝多林十六大院，院六十房。然大王教令隨言即成，諸勝天人舉心事辦，相應定力意念皆就。於此城中街衢巷陌，屏除諸穢以栴檀香水而遍灑之。處處皆有殊妙香供，懸眾繒彩建立幢幡，佈列香花誠可愛樂，猶如帝釋歡喜之園。時諸大眾各懷渴仰，瞻望世尊企想而住。

爾時世尊在逝多林，命大目連曰：「汝今宜往告諸苾芻：『如來欲向劫比羅城。若諸具壽情樂欲見父子相遇者，應持衣缽。』」時大目連受佛教已，告諸苾芻曰：「諸具壽！世尊欲向劫比羅城，若諸具壽情樂欲見父子相遇者，應持衣缽隨從世尊。」時諸苾芻既承告已，俱來從佛。爾時世尊自調伏故調伏圍繞，自寂靜故寂靜圍繞，解脫解脫圍繞，安隱安隱圍繞，善順善順圍繞，離欲離

【現代漢語翻譯】 現代漢語譯本： 乃穌（Naisu）。從地上站起來后，問鄔陀夷（Udayi）說：『一切義成太子（Sarvarthasiddha，悉達多太子）想要來這裡嗎？』鄔陀夷回答說：『想要來。』『什麼時候想要來？』『過了七天以後才來到這裡。』當時國王立刻命令各位大臣說：『一切義成太子過了七天以後想要回到故居，你們應該修飾城墻，莊嚴道路，宮中的內人也要打掃乾淨，太子想要來。』鄔陀夷說：『世尊（Bhagavan，佛陀）不住在王家以及內宮裡。』國王說：『住在什麼地方？』鄔陀夷回答說：『或者在阿蘭若（Aranya，寂靜處），或者在毗訶羅（Vihara，精舍）。』國王告訴各位大臣說：『你們前往阿蘭若處的屈路陀林（Kutagarasala），同逝多林（Jetavana）建造一個住處，有十六個大院，每個院子有六十個房間。』當時各位大臣接受國王的命令后，就前往阿蘭若處的屈路陀林，同逝多林建造了十六個大院，每個院子有六十個房間。然而大王的教令隨著言語就立即完成，諸位殊勝的天人舉心做事就能辦成，相應于禪定的力量，意念都能成就。在這座城市中，街巷道路，清除各種污穢，用栴檀香水遍灑。處處都有殊勝美妙的香供，懸掛各種絲綢綵帶，建立幢幡，佈置香花，實在可愛，猶如帝釋（Indra）的歡喜之園。當時各位大眾各自懷著渴望仰慕的心情，瞻望世尊，企盼而住。

當時世尊在逝多林，命令大目連（Mahamaudgalyayana）說：『你現在應該去告訴各位比丘（Bhikkhu）：『如來（Tathagata，佛陀）想要前往劫比羅城（Kapilavastu）。如果各位具壽（Ayushman，對出家人的尊稱）喜歡想要見到父子相遇的場面，應該拿著衣缽。』』當時大目連線受佛陀的教導后，告訴各位比丘說：『各位具壽！世尊想要前往劫比羅城，如果各位具壽喜歡想要見到父子相遇的場面，應該拿著衣缽跟隨世尊。』當時各位比丘聽了通告后，都來跟隨佛陀。當時世尊因為自己調伏的緣故而被調伏的人圍繞，因為自己寂靜的緣故而被寂靜的人圍繞，解脫的人被解脫的人圍繞，安隱的人被安隱的人圍繞，善順的人被善順的人圍繞，離欲的

【English Translation】 English version: Naisu. Having risen from the ground, he asked Udayi, 'Does Sarvarthasiddha (the prince who fulfills all meanings, Siddhartha) want to come here?' Udayi replied, 'He wants to come.' 'When does he want to come?' 'He will come here after seven days.' At that time, the king immediately ordered his ministers, 'Sarvarthasiddha wants to return to his former residence after seven days. You should decorate the city walls, adorn the roads, and have the palace cleaned, for the prince wants to come.' Udayi said, 'The Bhagavan (the Blessed One, Buddha) does not reside in the royal family's house or in the inner palace.' The king said, 'Where does he stay?' Udayi replied, 'Either in the Aranya (a secluded place) or in the Vihara (a monastery).' The king told his ministers, 'Go to the Kutagarasala in the Aranya and build a residence together with Jetavana, with sixteen large courtyards, each with sixty rooms.' At that time, the ministers, having received the king's order, went to the Kutagarasala in the Aranya and built sixteen large courtyards together with Jetavana, each with sixty rooms. However, the king's commands were fulfilled as soon as they were spoken, and the excellent devas accomplished their tasks with a single thought, and their intentions were realized through the power of samadhi (meditative concentration). In the streets and alleys of this city, all impurities were removed and sprinkled with sandalwood-scented water. Everywhere there were exquisite and wonderful offerings of incense, hanging silk banners, and erected flags, arranging fragrant flowers, truly lovely, like the garden of Indra (the king of gods). At that time, the great masses of people each held a longing and yearning in their hearts, gazing at the Bhagavan, hoping and waiting.

At that time, the Bhagavan was in Jetavana and commanded Mahamaudgalyayana, 'You should now go and tell the Bhikkhus (monks): 'The Tathagata (the Thus-Gone One, Buddha) wants to go to Kapilavastu.' If any Ayushman (venerable one, a term of respect for monks) wishes to see the meeting of father and son, they should carry their robes and bowls.'' At that time, Mahamaudgalyayana, having received the Buddha's teaching, told the Bhikkhus, 'Venerable ones! The Bhagavan wants to go to Kapilavastu. If any Ayushman wishes to see the meeting of father and son, they should carry their robes and bowls and follow the Bhagavan.' At that time, the Bhikkhus, having heard the announcement, all came to follow the Buddha. At that time, the Bhagavan was surrounded by those who were tamed because he himself was tamed, surrounded by those who were peaceful because he himself was peaceful, the liberated surrounded by the liberated, the secure surrounded by the secure, the well-behaved surrounded by the well-behaved, the detached

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欲圍繞，阿羅漢阿羅漢圍繞，端嚴端嚴圍繞，如旃檀林栴檀圍繞，猶如象王象子圍繞，如師子王師子圍繞，如大牛王諸牛圍繞，猶如鵝王諸鵝圍繞，如妙翅王妙翅鳥圍繞，如婆羅門學徒圍繞，猶如大醫病者圍繞，如大軍將兵眾圍繞，猶如導師行旅圍繞，猶如商主商客圍繞，如大長者人眾圍繞，如諸國王大臣圍繞，猶如明月眾星圍繞，猶如日輪千光圍繞，如持國天王乾闥婆圍繞，如增長天王鳩槃荼圍繞，如丑目天王龍眾圍繞，如多聞天王藥叉眾圍繞，如凈妙王阿蘇羅眾圍繞，猶如帝釋三十三天圍繞，如梵天王梵眾圍繞，猶如大海湛然安住，猶如大云叆叇垂布，猶如象子屏息狂醉，調伏諸根威儀寂靜，三十二相而為莊飾，八十種好以自嚴身，圓光一尋朗逾千日，安步徐進如移寶山，十力四無畏大悲三念住，無量功德皆悉圓滿。諸大聲聞，尊者阿慎若憍陳如、尊者高勝、尊者婆瑟波、尊者大名、尊者無滅、尊者舍利子、尊者大目連、尊者迦攝波、尊者名稱、尊者圓滿等諸大聲聞，及餘人眾往劫比羅，漸次而行至盧呬多河。時諸苾芻或有洗濯手足、或嚼齒木、或濾凈水、或時澡浴。是時劫比羅城所有人眾，聞一切義成太子今欲來至，皆大歡喜競共奔走，往屈路陀林。時凈飯王于寬廣處敷設床座，以待太子。

是時乃有無

【現代漢語翻譯】 現代漢語譯本： 欲圍繞，阿羅漢（已斷除煩惱，值得受人尊敬的人）被阿羅漢圍繞，端嚴（儀容端正莊嚴）被端嚴圍繞，猶如旃檀林（旃檀樹林）被栴檀（一種香木）圍繞，猶如象王（象群之王）被象子（小象）圍繞，如師子王（獅子王）被獅子圍繞，如大牛王（牛群之王）被諸牛圍繞，猶如鵝王（鵝群之王）被諸鵝圍繞，如妙翅王（金翅鳥王）被妙翅鳥圍繞，如婆羅門（古印度祭司階層）被學徒圍繞，猶如大醫（偉大的醫生）被病者圍繞，如大軍將（偉大的將軍）被兵眾圍繞，猶如導師（偉大的導師）被行旅（旅行者）圍繞，猶如商主（偉大的商人）被商客圍繞，如大長者（偉大的富人）被人眾圍繞，如諸國王（各位國王）被大臣圍繞，猶如明月（明亮的月亮）被眾星圍繞，猶如日輪（太陽）被千光圍繞，如持國天王（東方守護神）被乾闥婆（天上的樂神）圍繞，如增長天王（南方守護神）被鳩槃荼（一種惡鬼）圍繞，如丑目天王（西方守護神）被龍眾圍繞，如多聞天王（北方守護神）被藥叉（一種鬼神）圍繞，如凈妙王（一位國王的名字）被阿蘇羅（一種惡神）眾圍繞，猶如帝釋（忉利天之主）被三十三天（欲界六天的第二層天）圍繞，如梵天王（色界諸天之主）被梵眾圍繞，猶如大海湛然安住，猶如大云叆叇垂布，猶如象子屏息狂醉，調伏諸根威儀寂靜，三十二相（佛的三十二種殊勝的身體特徵）而為莊飾，八十種好（佛的八十種細微的優點）以自嚴身，圓光一尋朗逾千日，安步徐進如移寶山，十力（佛的十種力量）四無畏（佛的四種無所畏懼的品質）大悲（偉大的慈悲）三念住（三種正念的住處），無量功德皆悉圓滿。諸大聲聞（佛陀的弟子），尊者阿慎若憍陳如（第一位比丘）、尊者高勝、尊者婆瑟波、尊者大名、尊者無滅、尊者舍利子（智慧第一的弟子）、尊者大目連（神通第一的弟子）、尊者迦攝波（頭陀第一的弟子）、尊者名稱、尊者圓滿等諸大聲聞，及餘人眾往劫比羅（劫比羅衛城），漸次而行至盧呬多河（盧呬多河）。時諸苾芻（比丘）或有洗濯手足、或嚼齒木、或濾凈水、或時澡浴。是時劫比羅城（劫比羅衛城）所有人眾，聞一切義成太子（悉達多太子）今欲來至，皆大歡喜競共奔走，往屈路陀林（屈路陀樹林）。時凈飯王（悉達多太子的父親）于寬廣處敷設床座，以待太子。 是時乃有無

【English Translation】 English version: Surrounded by desires, Arhats (those who have eliminated afflictions and are worthy of respect) are surrounded by Arhats, the dignified (those with proper and solemn demeanor) are surrounded by the dignified, like a sandalwood forest surrounded by sandalwood (a type of fragrant wood), like an elephant king (the king of elephants) surrounded by elephant calves (baby elephants), like a lion king surrounded by lions, like a great bull king (the king of bulls) surrounded by bulls, like a goose king (the king of geese) surrounded by geese, like a Garuda king (the king of the mythical bird Garuda) surrounded by Garudas, like a Brahmin (the priestly class in ancient India) surrounded by disciples, like a great physician (a great doctor) surrounded by patients, like a great general (a great military leader) surrounded by soldiers, like a great guide (a great leader) surrounded by travelers, like a great merchant (a great businessman) surrounded by merchants, like a great elder (a great wealthy person) surrounded by people, like kings (various kings) surrounded by ministers, like a bright moon (a bright moon) surrounded by stars, like the sun (the sun) surrounded by a thousand rays of light, like Dhritarashtra (the Guardian King of the East) surrounded by Gandharvas (celestial musicians), like Virudhaka (the Guardian King of the South) surrounded by Kumbhandas (a type of demon), like Virupaksha (the Guardian King of the West) surrounded by Nagas (dragons), like Vaishravana (the Guardian King of the North) surrounded by Yakshas (a type of spirit), like King Pure Splendor (a king's name) surrounded by Asuras (a type of evil spirit), like Indra (the lord of the Trayastrimsha Heaven) surrounded by the Thirty-three Heavens (the second heaven of the desire realm), like Brahma (the lord of the form realm) surrounded by Brahma's retinue, like the great ocean serenely abiding, like great clouds densely spreading, like an elephant calf restraining its wild intoxication, subduing the senses, with dignified and peaceful demeanor, adorned with the thirty-two marks (the Buddha's thirty-two auspicious physical characteristics), beautifying himself with the eighty minor marks (the Buddha's eighty minor excellences), his halo a fathom wide, brighter than a thousand suns, walking slowly and steadily like a moving treasure mountain, possessing the ten powers (the Buddha's ten powers), the four fearlessnesses (the Buddha's four qualities of fearlessness), great compassion (great compassion), the three mindfulnesses (three establishments of mindfulness), immeasurable merits all perfectly complete. The great Shravakas (disciples of the Buddha), Venerable Ajnatakaundinya (the first bhikkhu), Venerable Vashpa, Venerable Bhadrika, Venerable Mahanama, Venerable Ashvajit, Venerable Shariputra (the disciple foremost in wisdom), Venerable Maudgalyayana (the disciple foremost in supernatural powers), Venerable Kashyapa (the disciple foremost in ascetic practices), Venerable Yashas, Venerable Purna and other great Shravakas, and other people went to Kapilavastu (Kapilavastu), gradually traveling to the Rohini River (Rohini River). At that time, the Bhikshus (monks) were either washing their hands and feet, or chewing toothpicks, or filtering water, or bathing. At that time, all the people of Kapilavastu (Kapilavastu), hearing that Prince Siddhartha (Prince Siddhartha) was about to arrive, were overjoyed and ran to the Nyagrodha Grove (Nyagrodha Grove). At that time, King Suddhodana (Prince Siddhartha's father) set up beds in a wide area to await the prince. At that time, there was nothing

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量百千大眾雲集，或有先世善根共相警覺，或有情生喜樂，作如是念：「為父禮子？為子拜父耶？」時佛世尊便作是念：「我若足步入城中者，諸釋迦子各起慢情共生不信，作如是議：『一切義成太子大有所失，昔時去日百千天眾隨從空中，于劫比羅城圍繞而去。今者獲得無上妙智，便乃足步而還。』欲令諸人息輕慢心故，我今應以神變入劫比羅城。」爾時世尊隨心所念入三摩地，既入定已於座不現，共諸苾芻踴在虛空，猶如滿月共相圍繞，亦如鵝王舒翼而往，行住坐臥四威儀中廣現神變。爾時世尊先於東方入火光定，現種種焰青黃赤白紅頗胝色；或現神變，身上出水身下出火，身上出火身下出水。如東方既然，南西北方亦復如是。次攝神通，于虛空中高七多羅樹，時諸苾芻但高六樹；世尊高六，苾芻高五；佛五眾四、佛四眾三、佛三眾二、佛二眾一、佛一眾與六人等。佛六眾五、佛五眾四、佛四眾三、佛三眾二、佛二眾一，佛一眾便居地。世尊去地高逾一人行空而去，並與無量百千俱胝人天大眾圍繞而去至劫比羅城。時凈飯王既見佛已，頭面禮足說伽他曰：

「佛初生時大地動，　　贍部樹影不離身； 　今是第三禮圓智，　　降伏魔怨成正覺。」

時諸釋迦及余大眾，見凈飯王禮佛足已，情生不忍共相唱

【現代漢語翻譯】 現代漢語譯本：聚集了成百上千的大眾，其中有的是前世有善根，互相提醒覺悟，有的則是心生喜悅，心中想著：『這是父親向兒子行禮？還是兒子向父親跪拜呢？』這時，佛陀便這樣想：『如果我步行進入劫比羅城（Kapilavastu，釋迦族居住的城市），那些釋迦族的子弟們會生起傲慢之心，共同產生不信任感，這樣議論：『悉達多太子（Siddhartha，佛陀未成道前的名字）大失所望啊，以前離開的時候，有成百上千的天人跟隨著他，在劫比羅城上空環繞而去。現在獲得了無上的智慧，卻要步行回來。』爲了讓這些人消除輕視和傲慢之心，我現在應該以神通變化進入劫比羅城。』當時，世尊隨著心中的想法進入三摩地（Samadhi，禪定），進入禪定后，便在座位上消失了，與眾比丘（Bhikkhu，佛教出家男眾）一起踴身到虛空中，猶如一輪滿月被眾人環繞，又像鵝王舒展翅膀一樣飛去，在行走、站立、坐臥四種威儀中廣為展現神通變化。當時，世尊先在東方進入火光定（fire light Samadhi），顯現出種種火焰，有青色、黃色、紅色、白色、以及紅頗胝色（Padika，赤色寶）。或者顯現神通變化，身上出水，身下出火，身上出火，身下出水。正如東方一樣，南方、西方、北方也是如此。接著收攝神通，在虛空中升高七多羅樹（Tala，一種高大的樹）的高度，當時眾比丘只能高六棵樹的高度；世尊高六棵樹的高度，比丘高五棵樹的高度；佛陀高五棵樹的高度，大眾高四棵樹的高度；佛陀高四棵樹的高度，大眾高三棵樹的高度；佛陀高三棵樹的高度，大眾高兩棵樹的高度；佛陀高兩棵樹的高度，大眾高一棵樹的高度；佛陀高一棵樹的高度，大眾與六個人等高。佛陀高六棵樹的高度，大眾高五棵樹的高度；佛陀高五棵樹的高度，大眾高四棵樹的高度；佛陀高四棵樹的高度，大眾高三棵樹的高度；佛陀高三棵樹的高度，大眾高兩棵樹的高度；佛陀高兩棵樹的高度，大眾高一棵樹的高度；佛陀高一棵樹的高度，大眾便站在地上。世尊離地高過一人，在空中行走而去，與無量百千俱胝的人天大眾環繞著，前往劫比羅城。當時，凈飯王（Suddhodana，佛陀的父親）見到佛陀后，頭面禮拜佛足，並說了偈語： 『佛陀初生時大地震動，瞻部樹（Jambudvipa，樹的名字）的影子不離佛身；今天是我第三次禮拜圓滿智慧的佛陀，降伏魔怨成就正等正覺。』 當時，各位釋迦族人以及其他大眾，見到凈飯王禮拜佛足后，心中不忍，共同唱和。

【English Translation】 English version: A hundred thousand people gathered, some with good roots from previous lives mutually reminding each other to awaken, and some feeling joy and happiness, thinking: 'Is this the father bowing to the son? Or the son prostrating to the father?' At that time, the Buddha thought: 'If I were to enter Kapilavastu (Kapilavastu, the city where the Sakyas reside) on foot, the Sakya children would each arise with arrogance and collectively generate disbelief, saying: 『Siddhartha (Siddhartha, the name of the Buddha before enlightenment) has greatly lost his glory. In the past, when he left, hundreds of thousands of celestial beings followed him in the sky, circling around Kapilavastu. Now that he has attained supreme wisdom, he returns on foot.』 To quell the contemptuous thoughts of these people, I should now enter Kapilavastu through divine transformation.' At that moment, the World Honored One, following his thoughts, entered Samadhi (Samadhi, meditative state). Having entered Samadhi, he disappeared from his seat and, together with the Bhikkhus (Bhikkhu, Buddhist monks), rose into the sky, like a full moon surrounded by all, or like a swan king spreading its wings and flying, displaying various divine transformations in the four postures of walking, standing, sitting, and lying down. At that time, the World Honored One first entered the fire light Samadhi (fire light Samadhi) in the east, manifesting various flames of blue, yellow, red, white, and red Padika (Padika, red gem) color. Or he manifested divine transformations, with water emanating from his body above and fire from his body below, or fire from his body above and water from his body below. Just as in the east, so too in the south, west, and north. Then, retracting his divine powers, he rose to a height of seven Tala trees (Tala, a tall tree) in the sky, while the Bhikkhus could only reach a height of six trees; the World Honored One was at the height of six trees, the Bhikkhus at five; the Buddha at five, the assembly at four; the Buddha at four, the assembly at three; the Buddha at three, the assembly at two; the Buddha at two, the assembly at one; the Buddha at one, the assembly at the height of six people. The Buddha at six, the assembly at five; the Buddha at five, the assembly at four; the Buddha at four, the assembly at three; the Buddha at three, the assembly at two; the Buddha at two, the assembly at one; the Buddha at one, the assembly stood on the ground. The World Honored One, rising more than one person above the ground, walked through the air, surrounded by countless hundreds of thousands of kotis of humans and celestial beings, and went to Kapilavastu. At that time, King Suddhodana (Suddhodana, the Buddha's father), seeing the Buddha, bowed his head and face to his feet, and spoke this verse: 『When the Buddha was first born, the earth shook, the shadow of the Jambudvipa tree (Jambudvipa, name of a tree) never left his body; today is the third time I bow to the perfectly wise Buddha, who subdued the demons and attained perfect enlightenment.』 At that time, the Sakyas and other members of the assembly, seeing King Suddhodana bowing to the Buddha's feet, felt unbearable and chanted together.

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言：「云何尊父禮子之足？」時凈飯王告諸釋子釋女曰：「汝等不應作如是語。當時菩薩初生之日大地震動，放大光明普照世界，其色晃曜過於三十三天，於世界中間黑闇之處，日月威光之所不及，當爾之時並蒙光曜，彼處所有舊住有情，蒙光曜已互得相見，共作是語：『仁等有情亦居此處。』爾時我見希有事已便禮佛足。又復菩薩曾往田中觀諸產業，于贍部樹影結加而坐，遠離欲界惡不善法，有尋有伺得喜樂定入初靜慮。日已過午，其餘諸樹影悉東移，唯贍部樹陰而獨不移轉，以覆蔭菩薩身。爾時我見希有事已復禮佛足，此是第二禮世尊足。」爾時世尊于苾芻眾中，及諸大眾就座而坐。時凈飯王復禮佛足對面而坐，此是第三禮世尊足。

時諸釋迦于屈路陀林中殊妙之處，敷設勝座並上供養，以待世尊及苾芻眾。爾時世尊詣彼林所，于大眾中就座而坐，時凈飯王即以種種盡世微妙殊勝供養。供佛僧已，時凈飯王、白飯王、斛飯王、甘露飯王，及余百千諸來大眾，禮佛足已在一面坐，或有諸人但為合掌，復有諸人遙望世尊默然而坐。時凈飯王即以伽他而問佛曰：

「佛昔在王宮，　　出乘象馬輿； 　云何以雙足，　　游于棘刺中？」

世尊報曰：

「我以神足通，　　自在乘空去； 　周行大地盡，

【現代漢語翻譯】 現代漢語譯本：他說：『父王您為何要禮拜太子的足呢？』當時，凈飯王（Suddhodana，釋迦牟尼的父親）告訴各位釋迦族的王子和公主們說：『你們不應該這樣說。當初菩薩（Bodhisattva，指釋迦牟尼）初生的時候，大地震動，放出大光明普照世界，那光芒的顏色比三十三天（Trayastrimsa，佛教宇宙觀中的一個天界）還要明亮。在世界中間黑暗的地方，太陽和月亮的光芒都照不到的地方，在那個時候都被光明照耀。那些地方所有原先居住的有情眾生，被光明照耀后互相看見，共同說道：「仁者，你們也住在這裡啊。」那時我見到這稀有的事情，就禮拜了佛的足。還有，菩薩曾經到田里觀看各種農作物，在閻浮樹（Jambudvipa，指人世間的世界）的樹蔭下結跏趺坐，遠離了欲界的邪惡和不善之法，有尋有伺，得到喜樂的禪定，進入了初禪。太陽已經過了中午，其餘的樹的影子都向東移動，只有閻浮樹的樹蔭獨自沒有移動，覆蓋在菩薩的身上。那時我見到這稀有的事情，又禮拜了佛的足，這是第二次禮拜世尊的足。』這時，世尊在比丘（Bhikkhu，佛教僧侶）眾中，以及各位大眾的座位上坐下。這時，凈飯王又禮拜了佛的足，面對面坐下，這是第三次禮拜世尊的足。 當時，各位釋迦族人在屈路陀林（Kutagara Hall，一個集會場所）中殊勝美妙的地方，鋪設了殊勝的座位，並準備了上等的供養，以等待世尊和比丘眾的到來。這時，世尊來到那片樹林，在大眾中就座而坐。這時，凈飯王用各種窮盡世間微妙殊勝的供養來供養佛和僧眾。供養佛和僧眾完畢后，凈飯王、白飯王、斛飯王、甘露飯王，以及其餘成百上千前來的大眾，禮拜了佛的足后在一旁坐下，有的人只是合掌，還有的人遙望著世尊默默地坐著。這時，凈飯王用偈語向佛問道： 『佛陀您過去在王宮中，出行乘坐的是象車和馬車；為何現在卻用雙腳，行走在長滿荊棘的道路上呢？』 世尊回答說： 『我憑藉神通，自在地在空中飛行；周遊遍大地，'

【English Translation】 English version: He said, 'Why does your honored father bow to the feet of the prince?' At that time, King Suddhodana (Suddhodana, father of Shakyamuni) told the Shakya princes and princesses, 'You should not speak like this. When the Bodhisattva (Bodhisattva, referring to Shakyamuni) was first born, the earth shook greatly, and a great light shone, illuminating the world. Its color was brighter than that of the Trayastrimsa Heaven (Trayastrimsa, a celestial realm in Buddhist cosmology). In the dark places in the middle of the world, where the sun and moon's light could not reach, at that time, they were all illuminated by the light. All the sentient beings who originally lived in those places, after being illuminated by the light, saw each other and said together, "O noble ones, you also live here." At that time, I saw this rare event and bowed to the Buddha's feet. Furthermore, the Bodhisattva once went to the fields to observe various crops, and sat in full lotus posture under the shade of the Jambudvipa tree (Jambudvipa, referring to the human world), away from the evil and unwholesome dharmas of the desire realm, with initial and sustained application of mind, attaining joy and happiness in concentration, entering the first dhyana. The sun had passed noon, and the shadows of all the other trees had moved eastward, but only the shade of the Jambudvipa tree alone did not move, covering the Bodhisattva's body. At that time, I saw this rare event and again bowed to the Buddha's feet. This is the second time I bowed to the feet of the World Honored One.' At this time, the World Honored One sat down among the Bhikkhus (Bhikkhu, Buddhist monks) and the assembly. At that time, King Suddhodana again bowed to the Buddha's feet and sat facing him. This is the third time I bowed to the feet of the World Honored One. At that time, the Shakyas, in a special and wonderful place in the Kutagara Hall (Kutagara Hall, a meeting place), prepared excellent seats and superior offerings, waiting for the arrival of the World Honored One and the Bhikkhu assembly. At that time, the World Honored One went to that forest and sat down in the assembly. At that time, King Suddhodana used all kinds of exquisite and supreme offerings to offer to the Buddha and the Sangha. After offering to the Buddha and the Sangha, King Suddhodana, King White Rice, King Peck of Rice, King Sweet Dew Rice, and the other hundreds and thousands of people who came, bowed to the Buddha's feet and sat on one side. Some people only joined their palms, and others silently watched the World Honored One and sat quietly. At that time, King Suddhodana asked the Buddha in verse: 'In the past, when the Buddha was in the royal palace, he traveled in elephant-drawn carriages and horse-drawn carriages; why now does he walk with his own two feet on roads full of thorns?' The World Honored One replied: 'I use my supernatural powers to freely fly in the sky; I travel all over the earth,'

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煩惱刺無傷。」

王復問曰：

「昔衣上妙服，　　容色多光彩； 　今著粗弊衣，　　如何得堪忍？」

世尊報曰：

「慚愧為上服，　　披著甚端嚴； 　見者起歡心，　　寂靜居林野。」

王復問曰：

「昔餐香稻飯，　　盛以妙金槃； 　乞丐啖粗疏，　　云何得充濟？」

世尊報曰：

「我餐微妙法，　　味與定相應； 　蠲除飲食貪，　　愍物故哀受。」

王復問曰：

「昔升妙樓殿，　　隨時以自安； 　比在山林中，　　云何不驚怖？」

世尊報曰：

「我斷怖根本，　　煩惱悉蠲除； 　雖處林野中，　　永絕諸憂懼。」

王復問曰：

「昔在王宮內，　　沐浴以香湯； 　比居林野中，　　牟尼以何浴？」

世尊報曰：

「法池功德水，　　清凈人所嘆； 　智者浴于中，　　永絕諸塵垢。」

王復問曰：

「昔日在王宮，　　金瓶灌水浴； 　比在江池處，　　何器以澆身？」

世尊報曰：

「我浴凈戒水，　　灌以妙法器； 　智者共欽贊，　　能凈身心垢。」

爾時世尊以妙伽他答凈飯王已，次觀大眾意樂隨眠界性差別，稱彼根機而為說法。其聽法者，所謂白飯王、斛飯王、甘露飯王，及

【現代漢語翻譯】 現代漢語譯本 『煩惱之刺不會造成傷害。』

國王再次問道： 『過去穿著精美的衣服，容貌和氣色都顯得光彩照人；現在穿著粗糙破舊的衣服，如何能夠忍受呢？』

世尊回答說： 『以慚愧作為最好的衣服，披在身上非常端莊肅穆；見到的人都會心生歡喜，即使寂靜地居住在山林曠野之中。』

國王再次問道： 『過去吃著香甜的稻米飯，盛放在精美的金盤中；現在乞討來的食物粗糙簡單，如何能夠滿足呢？』

世尊回答說： 『我食用微妙的佛法，其滋味與禪定相應；去除對飲食的貪婪，因為憐憫眾生而接受供養。』

國王再次問道： 『過去登上華麗的樓閣宮殿，隨時可以讓自己感到安適；現在住在山林之中，如何不會感到驚慌恐懼呢？』

世尊回答說： 『我已經斷除了恐懼的根本，所有的煩惱都已去除；即使身處山林曠野之中，也永遠斷絕了各種憂愁和恐懼。』

國王再次問道： 『過去在王宮之內，用香湯沐浴；現在居住在山林曠野之中，牟尼（釋迦牟尼的尊稱）用什麼來沐浴呢？』

世尊回答說： 『用充滿功德的法池之水，清凈而為人所讚歎；有智慧的人在其中沐浴，永遠斷絕各種塵世的污垢。』

國王再次問道： 『過去在王宮裡，用金瓶盛水沐浴；現在在江河池塘邊，用什麼器具來澆身呢？』

世尊回答說： 『我用清凈的戒律之水沐浴，用微妙的佛法之器來澆灌；有智慧的人共同欽佩讚歎，能夠凈化身心的污垢。』

當時，世尊用美妙的偈頌回答凈飯王（Suddhodana）之後，接著觀察大眾的意樂、隨眠、根性和界性的差別，根據他們的根器和接受能力而為他們說法。聽法的人有白飯王（Suklodana）、斛飯王（Dronodana）、甘露飯王（Amrtodana），以及……

【English Translation】 English version 『The thorns of affliction cause no harm.』

The king further asked: 『In the past, wearing exquisite clothes, your countenance shone with radiance; now wearing coarse and tattered garments, how can you endure it?』

The World-Honored One replied: 『Shame and remorse are the finest garments, draped upon oneself with utmost dignity; those who behold it are filled with joy, even dwelling silently in forests and wilderness.』

The king further asked: 『In the past, dining on fragrant rice, served in exquisite golden platters; now begging for coarse sustenance, how can you be satisfied?』

The World-Honored One replied: 『I partake of the subtle Dharma, its flavor corresponding with meditative absorption; eliminating greed for food and drink, I accept offerings out of compassion for beings.』

The king further asked: 『In the past, ascending magnificent towers and palaces, finding comfort at will; now dwelling in the mountains and forests, how can you not be frightened?』

The World-Honored One replied: 『I have severed the root of fear, all afflictions are eradicated; though dwelling in forests and wilderness, I have forever cut off all worries and anxieties.』

The king further asked: 『In the past, within the royal palace, bathing with fragrant water; now dwelling in forests and wilderness, with what does the Muni (an epithet for Shakyamuni) bathe?』

The World-Honored One replied: 『With the water of the Dharma pool of merit, pure and praised by all; the wise bathe within it, forever severing all worldly defilements.』

The king further asked: 『In the past, within the royal palace, using golden pitchers to pour water for bathing; now by rivers and ponds, with what vessel do you pour water upon yourself?』

The World-Honored One replied: 『I bathe with the water of pure precepts, pouring with the vessel of the wondrous Dharma; the wise together admire and praise it, capable of purifying the defilements of body and mind.』

At that time, after the World-Honored One answered King Suddhodana (凈飯王) with wonderful verses, he then observed the differences in the inclinations, latent tendencies, natures, and realms of the assembly, and taught the Dharma according to their capacities and receptivity. Among those who listened to the Dharma were King Suklodana (白飯王), King Dronodana (斛飯王), King Amrtodana (甘露飯王), and...

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余百千諸來大眾，同聞妙法得預流果、或得一來果、或得不還果、或有出家斷諸煩惱證阿羅漢果、或發獨覺菩提心、或有發趣無上菩提心，自余諸眾皆令歸依三寶住正信中。時凈飯王由極歡喜故未得見諦。凈飯王及諸大眾，禮佛足已恭敬而去。其凈飯王便於夜中，作如是念：「唯我一子有此威德，余無及者。」爾時世尊知凈飯王心念，欲令降伏宗親慢故，至天曉已，命大目連曰：「汝當觀察，愍念父王。」目連白佛言：「唯然。世尊！」即持衣缽詣凈飯王所。王見尊者便唱：「善來！」奉迎就座。是時目連即如所念入三摩地，既入定已隱身於座踴現空中，先於東方現大神變入火光定，現種種焰青黃赤白紅色頗胝迦色，身上出水身下出火，身上出火身下出水，于南西北方亦復如是。次攝神通現於本座。時凈飯王白大目連曰：「世尊弟子更有如是具大威德如尊者不？」時大目連即為父王說伽他曰：

「牟尼諸弟子，　　皆有大威德， 　三明及六通，　　無不具足者。」

時凈飯王便作是念：「非唯我子有大威德，于余亦有如是苾芻具大神力。」前起慢心即便除斷。時王復念：「今者世尊唯人供養，不見諸天。」大目連知王念已，白言：「大王！我今還欲往世尊所。」白言：「隨意。」時凈飯王亦詣佛所，爾時世

【現代漢語翻譯】 現代漢語譯本 其餘成百上千前來的大眾，一同聽聞妙法，有的證得預流果（Sotapanna，須陀洹，入流果），有的證得一來果（Sakadagami，斯陀含，一還果），有的證得不還果（Anagami，阿那含，不來果），有的出家斷除各種煩惱證得阿羅漢果（Arhat），有的發起獨覺菩提心（Pratyekabuddha），有的發起無上菩提心（Anuttara-samyak-sambodhi），其餘的眾人都讓他們歸依三寶，安住在正信之中。當時凈飯王（Suddhodana）由於極度歡喜，所以沒有證得真諦。凈飯王（Suddhodana）和各位大眾，禮拜佛陀的雙足后，恭敬地離去。那凈飯王（Suddhodana）在夜裡，這樣想：『只有我的兒子有這樣的威德，其他人沒有能比得上的。』 這時世尊知道凈飯王（Suddhodana）的心念，想要降伏宗親的傲慢，到了天亮之後，命令大目連（Mahamaudgalyayana）說：『你應該去觀察，憐憫你的父王。』目連（Mahamaudgalyayana）對佛說：『是的，世尊！』隨即拿著衣缽前往凈飯王（Suddhodana）的住所。國王看見尊者便高聲說：『歡迎您來！』恭敬地迎接他坐下。這時目連（Mahamaudgalyayana）就如他所想的那樣進入三摩地（Samadhi），進入禪定后，從座位上隱身，涌現在空中，先在東方顯現大神變，進入火光定（Tejo kasina），顯現種種火焰，青黃赤白紅色頗胝迦（Sphatika，水晶）色，身上出水身下出火，身上出火身下出水，在南西北方也是這樣。然後收起神通，顯現在原來的座位上。這時凈飯王（Suddhodana）問大目連（Mahamaudgalyayana）說：『世尊的弟子還有像尊者這樣具有大威德的嗎？』這時大目連（Mahamaudgalyayana）就為父王說了這首伽陀（Gatha，偈頌）： 『牟尼（Muni，聖者）的各位弟子， 都有很大的威德， 具有三明和六通， 沒有不具足的。』 這時凈飯王（Suddhodana）便這樣想：『不只是我的兒子有大威德，在其他的比丘中也有像這樣具有大神力的。』先前生起的傲慢心就立刻斷除了。這時國王又想：『現在世尊只接受人的供養，沒有見到諸天。』大目連（Mahamaudgalyayana）知道國王的想法后，說：『大王！我現在想要回到世尊那裡。』國王說：『請隨意。』這時凈飯王（Suddhodana）也前往佛陀的住所，當時世

【English Translation】 English version The remaining hundreds of thousands of the assembled multitude, together hearing the wonderful Dharma, some attained the Sotapanna (Stream-enterer) fruit, some attained the Sakadagami (Once-returner) fruit, some attained the Anagami (Non-returner) fruit, some renounced the household life, severed all afflictions, and attained the Arhat fruit, some aroused the Pratyekabuddha (Solitary Buddha) mind, and some aroused the unsurpassed Bodhi mind (Anuttara-samyak-sambodhi), all the remaining multitude were caused to take refuge in the Triple Gem and abide in right faith. At that time, King Suddhodana, due to extreme joy, had not yet attained the vision of truth. King Suddhodana and the multitude, having bowed at the Buddha's feet, respectfully departed. King Suddhodana then, in the night, thought thus: 'Only my one son has such power and virtue, none other can compare.' At that time, the World Honored One, knowing King Suddhodana's thoughts, desiring to subdue the pride of his relatives, at dawn, commanded Maha-Maudgalyayana, saying: 'You should observe and have compassion for your father.' Maudgalyayana replied to the Buddha, saying: 'Yes, World Honored One!' Immediately, holding his robe and bowl, he went to King Suddhodana's residence. The king, seeing the Venerable One, exclaimed: 'Welcome!' and respectfully invited him to be seated. At that time, Maudgalyayana, according to his thought, entered Samadhi, and having entered concentration, concealed his body from the seat and leaped into the air, first in the east manifesting great spiritual transformations, entering the fire-light concentration (Tejo kasina), manifesting various flames, blue, yellow, red, white, and red Sphatika (crystal) color, water emanating from his upper body and fire from his lower body, fire emanating from his upper body and water from his lower body, and in the south, west, and north, it was also thus. Then, withdrawing his spiritual powers, he appeared in his original seat. At that time, King Suddhodana asked Maha-Maudgalyayana, saying: 'Are there other disciples of the World Honored One who possess such great power and virtue as the Venerable One?' At that time, Maha-Maudgalyayana spoke this Gatha (verse) for his father: 'The Muni's (Sage) disciples, All have great power and virtue, With the three kinds of knowledge and six supernatural powers, None are without these qualities.' At that time, King Suddhodana then thought thus: 'Not only does my son have great power and virtue, but among the other Bhikshus there are also those who possess such great spiritual strength.' The pride that had arisen earlier was immediately cut off. At that time, the king again thought: 'Now the World Honored One only receives offerings from humans, and I have not seen the Devas (gods).' Maha-Maudgalyayana, knowing the king's thoughts, said: 'Great King! I now wish to return to the World Honored One.' The king said: 'As you wish.' At that time, King Suddhodana also went to the Buddha's residence, at that time the World

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尊知父王念，即于屈路陀林悉皆化作蘇頗胝迦。王欲東門入，門人報曰：「大王！勿入。」王曰：「何意？」門人報曰：「佛今純為諸天說法。」王問門人曰：「賢首！汝是何人？」門人答曰：「大王！我是東方持國天王。」便往南門欲見世尊，門人白言：「大王！勿入。」王問：「何意？」門人報曰：「佛今純為諸天說法。」王問門人曰：「賢首！汝是何人？」答曰：「我是南方增長天王。」便往西門欲見世尊，門人白言：「大王！勿入。」王問：「何意？」門人報曰：「佛今純為諸天說法。」王問門人曰：「賢首！汝是何人？」門人答曰：「我是西方廣目天王。」便往北門欲見世尊，門人白言：「大王！勿入。」王問：「何意？」門人報曰：「佛今純為諸天說法。」王問門人曰：「賢首！汝是何人？」門人答曰：「我是北方多聞天王。」爾時世尊便以神力，加被凈飯王，令于門外見佛世尊與諸天眾說微妙法。時王見已便作是念：「今佛世尊非唯人眾之所供養，亦為諸天而來親奉。」令凈飯王慢心息已，便攝神變。

時大目連引凈飯王入見世尊，既至佛所禮佛足已在一面坐。爾時世尊隨凈飯王及余諸眾，意樂隨眠界性差別，隨機說法，令凈飯王以智金剛杵摧破二十身見高山得預流果，既證果已白佛言：「世尊

【現代漢語翻譯】 現代漢語譯本 尊貴的父王心生思念，佛陀便將屈路陀林全部化作蘇頗胝迦（一種寶石）。國王想要從東門進入，守門人稟告說：『大王！請勿進入。』國王問：『為何？』守門人稟告說：『佛陀現在專門為諸天說法。』國王問守門人說：『賢首！你是何人？』守門人回答說：『大王！我是東方持國天王。』於是前往南門想要見世尊，守門人稟告說：『大王！請勿進入。』國王問：『為何？』守門人稟告說：『佛陀現在專門為諸天說法。』國王問守門人說：『賢首！你是何人？』回答說：『我是南方增長天王。』於是前往西門想要見世尊，守門人稟告說：『大王！請勿進入。』國王問：『為何？』守門人稟告說：『佛陀現在專門為諸天說法。』國王問守門人說：『賢首！你是何人？』守門人回答說：『我是西方廣目天王。』於是前往北門想要見世尊，守門人稟告說：『大王！請勿進入。』國王問：『為何？』守門人稟告說：『佛陀現在專門為諸天說法。』國王問守門人說：『賢首！你是何人？』守門人回答說：『我是北方多聞天王。』 這時，世尊便以神通之力，加持凈飯王（佛陀的父親），使他在門外看見佛世尊與諸天大眾宣說微妙之法。當時凈飯王看見后便這樣想：『現在佛世尊不僅是人眾所供養的，也是諸天前來親自侍奉的。』使凈飯王的傲慢之心平息后，佛陀便收回了神通變化。 當時，大目連（佛陀的弟子）引導凈飯王入內拜見世尊，到達佛陀處后，禮拜佛足，然後在一旁坐下。這時，世尊隨著凈飯王以及其餘大眾的意樂、隨眠、界性差別，隨機說法，使凈飯王以智慧金剛杵摧毀了二十種身見高山，證得預流果（須陀洹果），證果后稟告佛陀說：『世尊！』

【English Translation】 English version Knowing that his father was thinking of him, the Buddha transformed the entire Kuruta Forest into Sphotika (a type of jewel). The king wanted to enter through the east gate, but the gatekeeper reported, 'Great King! Do not enter.' The king asked, 'Why?' The gatekeeper reported, 'The Buddha is now exclusively preaching the Dharma to the devas (gods).' The king asked the gatekeeper, 'Virtuous one! Who are you?' The gatekeeper replied, 'Great King! I am Dhritarashtra, the Heavenly King of the East.' Then he went to the south gate wanting to see the World-Honored One, but the gatekeeper reported, 'Great King! Do not enter.' The king asked, 'Why?' The gatekeeper reported, 'The Buddha is now exclusively preaching the Dharma to the devas.' The king asked the gatekeeper, 'Virtuous one! Who are you?' He replied, 'I am Virudhaka, the Heavenly King of the South.' Then he went to the west gate wanting to see the World-Honored One, but the gatekeeper reported, 'Great King! Do not enter.' The king asked, 'Why?' The gatekeeper reported, 'The Buddha is now exclusively preaching the Dharma to the devas.' The king asked the gatekeeper, 'Virtuous one! Who are you?' The gatekeeper replied, 'I am Virupaksha, the Heavenly King of the West.' Then he went to the north gate wanting to see the World-Honored One, but the gatekeeper reported, 'Great King! Do not enter.' The king asked, 'Why?' The gatekeeper reported, 'The Buddha is now exclusively preaching the Dharma to the devas.' The king asked the gatekeeper, 'Virtuous one! Who are you?' The gatekeeper replied, 'I am Vaishravana, the Heavenly King of the North.' At that time, the World-Honored One, through his divine power, blessed King Suddhodana (Buddha's father), allowing him to see the Buddha, the World-Honored One, outside the gate, preaching the subtle Dharma to the assembly of devas. When the king saw this, he thought, 'Now the Buddha, the World-Honored One, is not only worshipped by humans, but also personally attended to by the devas.' After King Suddhodana's pride subsided, the Buddha withdrew his divine transformation. Then, Maha Maudgalyayana (one of Buddha's disciples) led King Suddhodana to see the World-Honored One. Having arrived at the Buddha's place, he prostrated at the Buddha's feet and sat to one side. At that time, the World-Honored One, according to the inclinations, latent tendencies, and differing natures of King Suddhodana and the rest of the assembly, preached the Dharma accordingly, enabling King Suddhodana to destroy the high mountain of twenty forms of self-view with the diamond pestle of wisdom, attaining the fruit of Stream-entry (Srotapanna). Having attained the fruit, he said to the Buddha, 'World-Honored One!'

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！我今所證非高祖所作，亦非父母所作，非王、非天、非沙門、婆羅門，非諸宗親之所能作。我依世尊善知識故方獲斯事，于㮈落迦、傍生、餓鬼三惡道中，拔濟令出安置人天；能盡未來生死邊際，干竭乳血巨海，越度白骨大山。無始已來曾所積集身見窟宅，今併除棄，證斯妙果。大德！于生死流我今得出。我今歸依佛法僧寶，為鄔波索迦。唯愿世尊慈悲鑑察，我從今日乃至盡形，不斷有情命乃至不飲諸酒，頂受世尊五支學處。」

時凈飯王禮佛而去，便詣白飯王所，報言：「弟今可受王位。」彼便報曰：「有何意耶？」王曰：「我今見諦，不能為王。」問言：「何時？」報言：「今日。」彼便報曰：「我於世尊初來之日已得見諦。」次往斛飯王、后往甘露飯王所，冀禪王位，彼悉自云：「我已見諦。」凈飯王曰：「若如是者，我今欲灌誰頂令受王位？」彼便報曰：「釋迦童子名曰賢善，可紹王位。」知王意旨即便默受。時凈飯王即灌彼頂，以其王位授與賢善。

爾時世尊及苾芻僧眾，于日日中入王宮內受其供養，時凈飯王作如是念：「今佛弟子先是外道數有千人，心雖端正身非嚴好，由昔苦身形容瘦悴。云何得令世尊門徒容儀可愛見者生善？若令釋種陪隨世尊，方是端嚴人共尊重。」時凈飯王集諸釋種

【現代漢語翻譯】 現代漢語譯本：我今天所證悟的，不是高祖所創造的，也不是父母所創造的，不是國王、天神、沙門（出家修行者）、婆羅門（祭司），也不是任何親屬所能創造的。我依靠世尊（釋迦牟尼佛）這位善知識的引導，才得以獲得這樣的成就，能夠從㮈落迦（地獄）、傍生（畜生）、餓鬼這三惡道中，救拔眾生，將他們安置在人天善道；能夠窮盡未來生死的邊際，乾涸乳血匯聚成的巨大海洋，超越堆積如山的白骨。我將無始以來所積聚的身見（對自我的執著）的巢穴徹底摧毀，證得了這殊勝的果位。大德！我今天終於從生死輪迴的洪流中解脫出來了。我今天皈依佛、法、僧三寶，成為一名鄔波索迦（在家男居士）。唯愿世尊慈悲地明察，我從今天開始，乃至生命終結，都不會斷絕有情眾生的性命，乃至不飲用任何酒類，我將以最高的敬意接受世尊所制定的五支學處（五戒）。」

當時，凈飯王（Suddhodana）禮拜佛陀后離去，前往白飯王（Suklodana）處，告訴他說：『弟弟你現在可以繼承王位了。』白飯王問道：『這是什麼意思呢？』凈飯王回答說：『我現在已經證悟真諦，不能再做國王了。』白飯王問：『什麼時候的事？』凈飯王回答說：『就是今天。』白飯王說：『我在世尊最初來到的時候就已經證悟真諦了。』凈飯王接著又去斛飯王（Dronodana），之後又去甘露飯王（Amrtodana）處，希望他們能夠繼承王位，但他們都說：『我已經證悟真諦了。』凈飯王說：『如果這樣的話，我現在要給誰灌頂，讓他繼承王位呢？』他們回答說：『釋迦童子，名叫賢善（Bhadra），可以繼承王位。』賢善明白國王的意圖，便默默地接受了。當時，凈飯王就給賢善灌頂，將王位傳授給了他。

當時，世尊（釋迦牟尼佛）和比丘（bhiksu）僧團每天都進入王宮接受供養，凈飯王（Suddhodana）心中這樣想：『現在佛陀的弟子，之前是外道的有數千人，雖然心地端正，但外表並不莊嚴美好，因為過去長期苦修，所以形容憔悴。要怎樣才能讓世尊的弟子們容貌儀態可愛，讓見到他們的人心生善念呢？如果讓釋迦族的人陪同在世尊身邊，那才是端莊美麗，受人尊敬。』當時，凈飯王召集了所有的釋迦族人。

【English Translation】 English version: 'What I have realized today is not created by my ancestors, nor by my parents, nor by kings, gods, Sramanas (ascetics), Brahmins (priests), nor by any relatives. It is by relying on the Blessed One (Sakyamuni Buddha), the good teacher, that I have attained this achievement, being able to rescue beings from Naraka (hell), animals, and hungry ghosts, the three evil realms, and place them in the realms of humans and gods; being able to exhaust the boundaries of future births and deaths, dry up the great ocean of milk and blood, and cross over the great mountain of white bones. The dwelling place of self-view (attachment to self) that I have accumulated since beginningless time, I now discard completely, and I have attained this wonderful fruit. O Great Virtue! I have now escaped from the stream of birth and death. I now take refuge in the Buddha, the Dharma, and the Sangha, and become an Upasaka (male lay devotee). May the Blessed One compassionately observe that from this day until the end of my life, I will not take the life of any sentient being, nor will I drink any intoxicants, and I will respectfully accept the five precepts established by the Blessed One.'

At that time, King Suddhodana (凈飯王) paid homage to the Buddha and departed, going to King Suklodana (白飯王) and telling him, 'Brother, you may now inherit the throne.' King Suklodana asked, 'What does this mean?' King Suddhodana replied, 'I have now realized the truth and cannot be king.' King Suklodana asked, 'When did this happen?' King Suddhodana replied, 'Today.' King Suklodana said, 'I attained the truth on the very day the Blessed One first arrived.' King Suddhodana then went to King Dronodana (斛飯王), and then to King Amrtodana (甘露飯王), hoping they would inherit the throne, but they all said, 'I have already realized the truth.' King Suddhodana said, 'If that is the case, whom shall I anoint to inherit the throne?' They replied, 'The Sakya youth named Bhadra (賢善) can inherit the throne.' Knowing the king's intention, Bhadra silently accepted. At that time, King Suddhodana anointed Bhadra and bestowed the throne upon him.

At that time, the Blessed One (Sakyamuni Buddha) and the Bhiksu (比丘) Sangha (monastic community) entered the royal palace daily to receive offerings. King Suddhodana (凈飯王) thought to himself, 'Now, the Buddha's disciples, who were previously non-Buddhists, number in the thousands. Although their hearts are upright, their appearance is not dignified and beautiful, because they have practiced asceticism for a long time, so their appearance is gaunt. How can I make the appearance and demeanor of the Blessed One's disciples lovely, so that those who see them will generate good thoughts? If the Sakya clan accompanies the Blessed One, then they will be dignified, beautiful, and respected by people.' At that time, King Suddhodana gathered all the members of the Sakya clan.

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告言：「諸君當知！一切義成太子若不出家者當何所作？」彼皆報曰：「作轉輪王。」又問曰：「君等作何？」報言：「我等稱臣皆為從者。」王復告曰：「今一切義成太子證甘露法，亦令有情同餐斯味，仁等何因不為隨從？」彼皆報曰：「我願出家，隨世尊后。」王曰：「各隨汝意。」諸釋子曰：「為全家並去？為當家別一人？」王曰：「家別一人。」時凈飯王搖鈴宣令，告釋種曰：「家別一人出家奉佛，若不肯者必招咎責。」即於是時，釋種之中賢善、無滅等五百釋子悉皆出家。如世尊說：「若舍貴族而出家者多獲利養。」時五百釋子苾芻極招利養。

根本說一切有部苾芻尼毗奈耶卷第八 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第九

三藏法師義凈奉　制譯與非親苾芻浣故衣學處之餘

爾時薄伽梵便作是念：「此諸釋子本為解脫而求出家，今舍少欲耽著財利。」世尊欲令絕利養故，即還室羅伐城在逝多林，如昔安住。時具壽鄔陀夷于日初分，執持衣缽入室羅伐城，次第乞食巡至故二笈多宅所門外而立。是時笈多遙見便識，即手槌胸告曰：「鄔陀夷！仁今何意棄我出家？」答言：「賢首！如我世尊為菩薩時，棄捨寶女耶

【現代漢語翻譯】 現代漢語譯本 佛陀告訴他們：『諸位應當知道！一切義成太子（Siddhartha，釋迦牟尼佛未成道前的名字）如果不選擇出家，將會做什麼呢？』他們都回答說：『會成為轉輪王（Chakravartin，統治世界的理想君王）。』佛陀又問：『你們又會做什麼呢？』他們回答說：『我們都會成為他的臣子，跟隨他。』國王又告訴他們說：『現在一切義成太子已經證得了甘露法（Amrita，不死之法，指佛法），也讓有情眾生一同品嚐這種滋味，你們有什麼理由不跟隨他呢？』他們都回答說：『我們願意出家，跟隨世尊。』國王說：『那就隨你們的意願吧。』那些釋迦族的子弟們問道：『是全家一起去呢？還是每家只去一個人？』國王說：『每家只去一個人。』當時凈飯王（Śuddhodana，釋迦牟尼佛的父親）搖鈴宣告，告訴釋迦族人說：『每家必須出一個人出家侍奉佛陀，如果不肯，必定會招來責罰。』就在這個時候，釋迦族中賢善、無滅等五百位釋迦族的子弟全部都出家了。正如世尊所說：『如果捨棄貴族身份而出家的人，往往能夠獲得更多的供養。』當時這五百位釋迦族比丘（Bhikshu，出家男子）獲得了極多的供養。 根本說一切有部苾芻尼毗奈耶卷第八 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第九

三藏法師義凈奉 制譯與非親苾芻浣故衣學處之餘

當時，薄伽梵（Bhagavan，佛陀的尊稱）心想：『這些釋迦族的子弟本來是爲了尋求解脫才出家的，現在卻捨棄了少欲知足，貪戀財物供養。』世尊爲了斷絕他們的利養，就回到了室羅伐城（Śrāvastī）的逝多林（Jetavana），像以前一樣安住。當時，具壽鄔陀夷（Udayin，佛陀的弟子）在清晨時分，拿著衣缽進入室羅伐城，依次乞食，走到故二笈多（Gopta）的家門外站立。當時笈多遠遠地看見了他，立刻認了出來，就捶著胸口說：『鄔陀夷！你現在是什麼意思，竟然捨棄我而出家？』鄔陀夷回答說：『賢首（尊稱），正如我的世尊（佛陀）作為菩薩（Bodhisattva，追求覺悟的修行者）時，也捨棄了寶女一樣。』

【English Translation】 English version The Buddha told them: 'You should know! What would Prince Sarvarthasiddha (Siddhartha, the name of Shakyamuni Buddha before enlightenment) do if he did not choose to renounce the world?' They all replied: 'He would become a Chakravartin (an ideal king who rules the world).' The Buddha then asked: 'What would you do?' They replied: 'We would all become his ministers and follow him.' The king further told them: 'Now that Prince Sarvarthasiddha has attained the Amrita (the nectar of immortality, referring to the Dharma) and is sharing this taste with sentient beings, why wouldn't you follow him?' They all replied: 'We wish to renounce the world and follow the World-Honored One.' The king said: 'Then let it be according to your wishes.' The Shakya youths asked: 'Should the whole family go, or should only one person from each family go?' The king said: 'One person from each family.' At that time, King Śuddhodana (the father of Shakyamuni Buddha) rang a bell and announced to the Shakya clan: 'Each family must send one person to renounce the world and serve the Buddha; if they refuse, they will surely incur blame.' At that moment, five hundred Shakya youths, including the virtuous and the imperishable, all renounced the world. As the World-Honored One said: 'Those who renounce their noble status and leave home often receive more offerings.' At that time, these five hundred Shakya Bhikshus (ordained monks) received extremely abundant offerings. Mūlasarvāstivāda-bhikṣuṇī-vinaya Volume 8 Taisho Tripitaka Volume 23 No. 1443 Mūlasarvāstivāda-bhikṣuṇī-vinaya

Mūlasarvāstivāda-bhikṣuṇī-vinaya Volume 9

Translated under Imperial Order by the Tripiṭaka Master Yijing, following the section on the precept of bhikshus washing old clothes for non-relatives

At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) thought: 'These Shakya youths originally renounced the world to seek liberation, but now they have abandoned contentment and are attached to wealth and offerings.' The World-Honored One, wishing to cut off their gains, returned to Śrāvastī and stayed in Jetavana, as before. At that time, the Venerable Udayin (a disciple of the Buddha), in the early morning, carrying his robes and bowl, entered Śrāvastī, begging for food in order, and stood outside the gate of the former Gopta's house. At that time, Gopta saw him from afar and immediately recognized him, and struck his chest, saying: 'Udayin! What do you mean now, abandoning me to renounce the world?' Udayin replied: 'Virtuous one, just as my World-Honored One (the Buddha), as a Bodhisattva (a being who seeks enlightenment), also abandoned a precious woman.'

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輸陀羅(持稱)、瞿比迦(密護)、密栗迦阇(鹿子)等六萬婇女而為出家，誰能共汝塵垢之類而沉溺耶？」笈多報曰：「若如是者我亦出家。」答曰：「善哉！」笈多曰：「我今收斂家業尋當出家。」鄔陀夷曰：「宜疾勿遲。」遂舍而去。然鄔陀夷於時時中數來看問，告曰：「汝未出家。」答曰：「我之家業尚未收斂。」鄔陀夷曰：「要待憍薩羅國煨燼之後，汝之家業方可了耶？」笈多曰：「今即收斂，明當出家。」時鄔陀夷便作是念：「我於今時由昔俗累，尚被黑缽同梵行者之所輕賤，況復令彼出家更招譏議云：『六眾苾芻度苾芻尼。』」便生追悔。至天曉已，執持衣缽向王舍城，既至彼已安居坐夏。

是時笈多付家業已，便於他日詣逝多林，問諸苾芻曰：「彼向何處？」苾芻問曰：「彼者是誰？」報言：「聖者鄔陀夷！」諸苾芻報曰：「彼以遠趣王舍大城。」既聞告已即便啼泣，苾芻問言：「笈多！何意啼泣？」報言：「聖者鄔陀夷令我棄俗許與出家，我已付囑家產，彼便遠棄而去，我今非俗復非出家，寧不憂惱。」一人報曰：「為剃刀故彼向王城，欲取新刀剃汝新發。」於時苾芻尼眾，為請教授來逝多林，見彼笈多行啼憂悒，問言：「笈多！何意啼泣？」笈多具以前事告苾芻尼。諸尼報曰：「汝誠無識

【現代漢語翻譯】 現代漢語譯本：輸陀羅（持稱，Śūdra）、瞿比迦（密護，Gopika）、密栗迦阇（鹿子，Mrigaja）等六萬婇女因為你而出家，誰會和你這種塵垢一樣的人一起沉溺呢？』笈多回答說：『如果這樣，我也出家。』鄔陀夷回答說：『好啊！』笈多說：『我現在就收拾家業，隨後就出家。』鄔陀夷說：『應該快點，不要遲疑。』說完就離開了。然而鄔陀夷時常來看望，並告訴笈多說：『你還沒出家。』笈多回答說：『我的家業還沒有收拾完。』鄔陀夷說：『難道要等到憍薩羅國（Kosala）燒成灰燼之後，你的家業才能了結嗎？』笈多說：『現在就開始收拾，明天就出家。』這時鄔陀夷心想：『我現在因為以前的俗事牽累，還被黑缽（指比丘）同梵行者輕視，如果再讓他出家，豈不是更要招來譏諷，說『六眾苾芻度比丘尼』。』於是產生了後悔之意。到了天亮，拿著衣缽前往王舍城（Rajagriha），到達后就在那裡安居坐夏。

當時笈多處理完家業后，在其他日子前往逝多林（Jetavana），問各位比丘說：『他到哪裡去了？』比丘問：『他指的是誰？』笈多回答說：『是聖者鄔陀夷！』各位比丘回答說：『他已經遠去王舍大城了。』聽了這話，笈多便啼哭起來，比丘問：『笈多！你為什麼啼哭？』笈多回答說：『聖者鄔陀夷讓我拋棄世俗，答應讓我出家，我已經安排好了家產，他卻遠遠地離開了，我現在既不是在家之人，也不是出家之人，怎能不憂愁煩惱。』一個人說：『他是爲了剃刀才去王舍城的，想要取一把新刀來剃你的新發。』當時比丘尼眾爲了請求教授來到逝多林，看見笈多在那裡憂愁啼哭，問道：『笈多！你為什麼啼哭？』笈多把之前的事情都告訴了比丘尼。各位比丘尼說：『你真是沒有見識！』

【English Translation】 English version: 'Śūdra (Holder of Name), Gopika (Secret Protector), Mrigaja (Deer Child), and sixty thousand other consorts have renounced the world for your sake. Who would be willing to wallow in the mire with someone as defiled as you?' Gupta replied, 'If that is so, I will also renounce the world.' Udayin answered, 'Excellent!' Gupta said, 'I will now settle my affairs and then renounce the world.' Udayin said, 'You should do it quickly, without delay.' Then he left. However, Udayin frequently came to visit and asked, 'You have not yet renounced the world.' Gupta replied, 'My affairs are not yet settled.' Udayin said, 'Must you wait until the country of Kosala is burned to ashes before your affairs can be concluded?' Gupta said, 'I will begin settling them now and renounce the world tomorrow.' At that time, Udayin thought to himself, 'Even now, because of my past worldly entanglements, I am still looked down upon by the black-robed (referring to monks) fellow practitioners. If I were to let him renounce the world, it would only invite more criticism, saying, 'The group of six monks ordains a nun.' He then felt regret. At dawn, he took his robes and bowl and went to Rajagriha, where he settled down for the summer retreat.

At that time, Gupta settled his affairs and went to Jetavana on another day, asking the monks, 'Where has he gone?' The monks asked, 'Who are you referring to?' Gupta replied, 'The venerable Udayin!' The monks replied, 'He has gone far away to the great city of Rajagriha.' Upon hearing this, Gupta began to weep. The monks asked, 'Gupta! Why are you weeping?' Gupta replied, 'The venerable Udayin told me to abandon the world and promised to let me renounce the world. I have already arranged my affairs, but he has abandoned me and gone far away. Now I am neither a layperson nor a renunciate. How can I not be worried and distressed?' One person said, 'He went to Rajagriha for a razor, wanting to get a new razor to shave your new hair.' At that time, a group of nuns came to Jetavana to request instruction and saw Gupta there, weeping and distressed. They asked, 'Gupta! Why are you weeping?' Gupta told the nuns everything that had happened. The nuns said, 'You are truly ignorant!'

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，豈有苾芻度苾芻尼耶？還令尼眾度汝出家。可隨我來，至大世主喬答彌所，度汝出家。」時諸尼眾便將笈多至大世主處，白言：「聖者！此笈多女情願出家。」時大世主即與出家。

時鄔陀夷在王舍城，作如是念：「我為護惜諸黑缽者故，不與笈多出家，我當喪失腰絳等物資身之具；若余黑缽度笈多者，乃至暫欲見，我亦無由得。」雖復安居，心常不樂。時有摩訶羅苾芻，從室羅伐夏安居已來至王城。時鄔陀夷至竹林精舍外近大道邊，瞻望而住，遂遙見彼老苾芻來，發似荻花眉長下覆傴肩垂臂徐步而行。時鄔陀夷便作是念：「此之來者何上座耶？」既相近已，告言：「善來！善來！上座！」老苾芻云：「敬禮阿遮利耶！敬禮鄔波馱耶！」時鄔陀夷見無軌則不識二師，即知定是摩訶羅也，遂將入寺，問言：「爾從何來？」報言：「從室羅伐來。」時鄔陀夷唸曰：「若我先問笈多訊息，聞者譏丑，我應次第而問。汝摩訶羅既從彼來，得知世尊少病少惱起居輕利安樂行不？在室羅伐為夏安居？」彼便報言：「世尊無病安樂，在彼安居。」又問：「苾芻、苾芻尼，鄔波索伽、鄔波斯迦眾，並得無病安樂，如常所居，於時時中奉覲世尊聽正法不？」答言：「所問之人並得安隱，亦時時中來聞正法。」又問：「住位了教憍

【現代漢語翻譯】 現代漢語譯本：難道會有比丘來度比丘尼出家的嗎？還是讓尼眾來度你出家吧。你可以跟隨我，去大世主喬答彌（Gotami，佛陀的姨母，也是佛教中第一位比丘尼）那裡，讓她度你出家。』當時，那些比丘尼便帶著笈多（Gupta，人名）去大世主那裡，稟告說：『聖者！這位笈多女子情願出家。』當時，大世主就為她剃度出家。

當時，鄔陀夷（Udayin，比丘名）在王舍城（Rajagrha，古印度城市名），心中這樣想：『我爲了護惜那些黑缽者（可能是指其他比丘），不讓笈多出家，我將會喪失腰帶等物資和身體的用具；如果其他的黑缽者度笈多出家，我甚至連暫時見她一面都無法得到機會。』雖然勉強安居，心中常常不快樂。當時，有位摩訶羅（Mahila，比丘名）比丘，從室羅伐夏（Sravasti，古印度城市名）安居結束後來到王舍城。當時，鄔陀夷在竹林精舍（Veluvana-vihara，佛教寺院名）外靠近大道的路邊，觀望而住，遠遠地看見那位老比丘走來，頭髮像荻花一樣，眉毛長長地垂下來，彎著腰，垂著手臂，慢慢地走著。當時，鄔陀夷便這樣想：『這位走來的人是哪位上座呢？』等到相互靠近后，說道：『歡迎！歡迎！上座！』老比丘說：『敬禮阿遮利耶（Acariya，導師），敬禮鄔波馱耶（Upadhyaya，親教師）！』當時，鄔陀夷見他沒有規矩，不認識二師，就知道一定是摩訶羅，於是將他帶入寺中，問道：『你從哪裡來？』回答說：『從室羅伐來。』當時，鄔陀夷心想：『如果我先問笈多的訊息，聽的人會譏笑我，我應該按順序來問。你摩訶羅既然從那裡來，可知世尊（Bhagavan，佛陀的稱號）少病少惱，起居輕利，安樂嗎？在室羅伐夏安居嗎？』他便回答說：『世尊無病安樂，在那裡安居。』又問：『比丘、比丘尼，鄔波索伽（Upasaka，男居士）、鄔波斯迦（Upasika，女居士）眾，都無病安樂嗎？像平常一樣居住，時時奉覲世尊，聽聞正法嗎？』回答說：『所問的人都安隱，也時時來聽聞正法。』又問：『住位了教的憍

【English Translation】 English version: 'How could a Bhikshu (monk) ordain a Bhikshuni (nun)? Let the nuns ordain you. You can follow me to the great leader Gotami (Gotami, Buddha's aunt and the first Bhikkhuni in Buddhism) and she will ordain you.' At that time, the nuns took Gupta (Gupta, a name) to the great leader and reported, 'Holy one! This Gupta woman is willing to be ordained.' At that time, the great leader ordained her.

At that time, Udayin (Udayin, a Bhikshu's name) was in Rajagrha (Rajagrha, an ancient Indian city), thinking like this: 'Because I protect those black-robed ones (possibly referring to other Bhikshus), and do not let Gupta be ordained, I will lose my belt and other material possessions and bodily equipment; if other black-robed ones ordain Gupta, I will not even have the chance to see her even temporarily.' Although he reluctantly stayed in retreat, his heart was often unhappy. At that time, a Mahila (Mahila, a Bhikshu's name) Bhikshu came to Rajagrha from Sravasti (Sravasti, an ancient Indian city) after the retreat. At that time, Udayin was outside the Veluvana-vihara (Veluvana-vihara, a Buddhist monastery) near the road, watching and waiting, and saw the old Bhikshu coming from afar, his hair like reed flowers, his eyebrows long and drooping, his shoulders hunched, his arms drooping, walking slowly. At that time, Udayin thought, 'Which senior monk is this coming?' When they got closer, he said, 'Welcome! Welcome! Senior monk!' The old Bhikshu said, 'Greetings Acariya (Acariya, teacher), greetings Upadhyaya (Upadhyaya, preceptor)!' At that time, Udayin saw that he had no rules and did not recognize the two teachers, and knew that he must be Mahila, so he took him into the temple and asked, 'Where did you come from?' He replied, 'From Sravasti.' At that time, Udayin thought, 'If I ask about Gupta's news first, people will laugh at me, I should ask in order. Since you, Mahila, came from there, do you know if the Bhagavan (Bhagavan, Buddha's title) is free from illness and trouble, and is his daily life light and happy? Is he in retreat in Sravasti?' He replied, 'The Bhagavan is free from illness and happy, and is in retreat there.' He also asked, 'Are the Bhikshus, Bhikshunis, Upasakas (Upasaka, male lay devotees), and Upasikas (Upasika, female lay devotees) all free from illness and happy? Do they live as usual, and do they often visit the Bhagavan and listen to the Dharma?' He replied, 'Those you asked about are all safe and sound, and they often come to listen to the Dharma.' He also asked, 'Is the arrogant

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陳如、住位迦攝波、住位舍利子大目連等，諸餘尊宿，大世主喬答彌，及勝光王、長者仙授，故舊鹿母毗舍佉、善生夫人，悉得無病安樂住不？」答言：「並安樂住。」又問：「汝識長者婦笈多不？」答言：「我識，彼是大德鄔陀夷昔日之妻。」鄔陀夷曰：「彼豈今時尚為長者之婦？」答曰：「已出家訖。」鄔陀夷問曰：「誰與出家？」報言：「是大世主。」鄔陀夷便作斯念：「既是出家，或容再面。」即便喚言：「摩訶羅！且來濯足。」時鄔陀夷取彼衣缽，掛在極高象牙杙上，遂多與油令涂手足，報言：「今此房中有食有利，宜當安隱歡意而住。」彼言：「我不樂住。」時鄔陀夷便付鎖鑰告言：「如世尊說：『苾芻不應輒棄住處而去。』摩訶羅！此是鎖鑰，汝自當知。」說是語已涉路而去，漸至室羅伐城，逝多林內灑掃房宇牛糞涂已，掩戶一扇偃臥床上，作歌詠聲而誦正法。

時有苾芻尼，為請教授而來至此，諸尼聞此諷誦之聲，識其響韻，共至鄔陀夷所，問言：「大德！往時走去，比何處來？」答言：「我前須向王舍城中。」尼問知已歸告笈多：「汝今喜滿，阿遮利耶現已來至。」笈多問曰：「是何阿遮利耶？」報言：「是鄔陀夷！」笈多曰：「因何彼是我阿遮利耶？我豈從彼而受學業！」諸尼報曰：「汝

【現代漢語翻譯】 現代漢語譯本：『陳如（Ajnata Kaundinya）、住位迦攝波（Uruvilva Kashyapa）、住位舍利子（Uruvilva Shariputra）大目連（Maha Maudgalyayana）等，各位尊宿，大世主喬答彌（Mahaprajapati Gautami），以及勝光王（King Prasenajit）、長者仙授（Anathapindika），故舊鹿母毗舍佉（Vishakha Migaramata）、善生夫人（Sujata），都無病安樂地住著嗎？』回答說：『都安樂地住著。』又問：『你認識長者的妻子笈多（Gupta）嗎？』回答說：『我認識，她是大德鄔陀夷（Udayin）昔日的妻子。』鄔陀夷說：『她現在還是長者的妻子嗎？』回答說：『已經出家了。』鄔陀夷問道：『誰讓她出家的？』回答說：『是大世主（Mahaprajapati Gautami）。』鄔陀夷便這樣想：『既然是出家，或許還有機會見面。』便叫道：『摩訶羅（Mahila）！先來洗腳。』當時鄔陀夷取了他的衣缽，掛在極高的象牙橛子上，於是多給他油讓他塗抹手腳，告訴他說：『現在這房中有食物和利益，應該可以安穩歡喜地住下。』他說：『我不喜歡住。』當時鄔陀夷便把鎖鑰交給他，告訴他說：『如世尊說：『比丘不應該隨便拋棄住處而去。』摩訶羅！這是鎖鑰，你自己看著辦。』說完這話就上路走了，漸漸到了室羅伐城（Shravasti），在逝多林（Jetavana）內灑掃房宇，用牛糞塗抹完畢，掩上門的一扇，偃臥在床上，作歌詠的聲音而誦讀正法。 當時有比丘尼，爲了請求教授而來到這裡，各位尼姑聽到這諷誦的聲音，認出他的聲調，一同到鄔陀夷那裡，問道：『大德！往時走去，從何處來？』回答說：『我先前須向王舍城（Rajagriha）中去。』尼姑問知后回去告訴笈多（Gupta）：『你現在可以心滿意足了，阿遮利耶（Acharya，老師）現在已經來了。』笈多問道：『是哪個阿遮利耶（Acharya）？』回答說：『是鄔陀夷（Udayin）！』笈多說：『為什麼他會是我的阿遮利耶（Acharya）？我難道是從他那裡接受學業的！』各位尼姑回答說：『你'

【English Translation】 English version: 'Ajnata Kaundinya, Uruvilva Kashyapa, Uruvilva Shariputra, Maha Maudgalyayana, and other venerable elders, Mahaprajapati Gautami, King Prasenajit, Anathapindika, the former Vishakha Migaramata, and Sujata, are they all dwelling in peace and free from illness?' He replied, 'They are all dwelling in peace.' He further asked, 'Do you know the wife of the householder, Gupta?' He replied, 'I know her; she is the former wife of the great worthy Udayin.' Udayin said, 'Is she still the wife of the householder?' He replied, 'She has already left home.' Udayin asked, 'Who ordained her?' He reported, 'Mahaprajapati Gautami did.' Udayin then thought to himself, 'Since she has left home, perhaps there will be another chance to meet.' He then called out, 'Mahila! Come and wash your feet first.' At that time, Udayin took his robes and bowl and hung them on a very high ivory peg. Then he gave him plenty of oil to anoint his hands and feet, and told him, 'Now there is food and benefit in this room; you should dwell here in peace and joy.' He said, 'I do not wish to dwell here.' At that time, Udayin handed him the key and told him, 'As the World-Honored One said: 'A bhikshu should not abandon his dwelling place and leave without permission.' Mahila! This is the key; you know what to do.' Having said these words, he set out on the road and gradually reached Shravasti. In Jetavana, he swept and cleaned the room, plastered it with cow dung, closed one side of the door, lay down on the bed, and chanted the Dharma with a singing voice. At that time, there was a bhikshuni who came here to request instruction. The nuns heard the sound of his chanting, recognized his tone, and together went to Udayin's place and asked, 'Great Worthy! Where have you come from, having left in the past?' He replied, 'I had to go to Rajagriha before.' After the nuns learned this, they returned and told Gupta, 'You can now be satisfied; the Acharya has now arrived.' Gupta asked, 'Which Acharya?' They replied, 'It is Udayin!' Gupta said, 'Why would he be my Acharya? Did I receive my studies from him!' The nuns replied, 'You'

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無所識作如是語，多有諸尼與大苾芻共相系屬，汝今宜往問其安不？」彼即具持屑香及油澡浴之物，往詣彼房扣門而喚。鄔陀夷問曰：「扣門者誰？」報曰：「我是笈多。」鄔陀夷曰：「善來！善來！長者之婦，隨意當進。」是時笈多入而告曰：「大德！我今豈是長者婦耶？我已出家。」問言：「誰與汝出家？」報言：「聖者！大世主。」鄔陀夷曰：「我有他事須向王城，汝復何緣急求離俗？」彼便報曰：「豈非大德前作斯語：『汝當收斂家業，我度汝出家。』我依斯教付囑家產，大德棄我遠向王城。若大世主不度我者，我誠非俗亦非出家。」鄔陀夷曰：「我豈當時自持重擔許言教汝，今且可坐為汝說法。」禮已便坐端心聽法，時鄔陀夷即為說法，追念昔時歡笑之事，問言：「汝憶往時在某園林天祠堂處，餐啖如是美妙飲食。」作是語時，欲心便起情生錯亂。凡智慧女人有不共事表，知男子有欲心無慾心。笈多覺知鄔陀夷欲心熾盛，告言：「聖者！我暫須出，事了即來。」鄔陀夷作如是念：「此為便利而欲出耶？」遂令暫出。笈多出已，褰衣急走。時鄔陀夷聞其走聲，遂出房外隨後而趁，喚言：「禿女走向何處？」復更急趁，生支觸髀其精遂泄，欲心既歇，徘徊而住。笈多知已亦復還來，報言：「聖者！我若住者，我

非苾芻尼、仁非苾芻。」鄔陀夷曰：「姊妹！如世尊說：『若自護者即是護他，若護他者便成自護。』云何自護即是護他？自能修習多修習故有所證悟，由斯自護即是護他。云何護他便成自護？不惱不恚無怨害心，常起慈悲愍念於物，是名護他便成自護。」笈多報曰：「聖者！可脫裙來我當爲浣。」時鄔陀夷即以衣付。是時笈多見衣精已便生悔心，即便自念：「我之身份未為聖者之所觸見，我不隨彼斯非善事。」作自念已倍發染心，如佛經中說伽他曰：

「諸有耽欲人，　　不見於義利； 　亦不觀善法，　　常行黑闇中。」

時彼笈多欲心亂故，取精一渧置於口中，復取一渧著女根內。有情業力事不思議，時有中蘊是最後生而來依託。笈多至寺便為浣衣。諸尼見問，笈多具答其事。諸尼謂曰：「我意言汝為求勝法往大德處，寧知更有此惡事耶？」笈多報曰：「彼之大德是持戒者，自出家后我之身份曾不重觸。」諸尼報曰：「不觸身份尚有斯事，如其觸著汝欲如何？」諸苾芻尼知其事已，往白苾芻，苾芻白佛。佛告諸苾芻：「彼尼無犯波羅市迦。若有娠者，應安屏室與食供給無令闕事。后時生子當名童子迦攝波，於我法中而為出家，斷諸有漏成阿羅漢，我弟子中辯才巧妙善能宣說最為第一。」爾時世尊遂作是

【現代漢語翻譯】 現代漢語譯本： 『不是比丘尼，仁者不是比丘。』鄔陀夷說：『姐妹！正如世尊所說：『若能保護自己，就是保護他人；若能保護他人，就能成就自我保護。』怎樣保護自己就是保護他人呢？自己能夠修習，多多修習，因此有所證悟，由此自我保護就是保護他人。怎樣保護他人就能成就自我保護呢？不惱怒，不嗔恚，沒有怨恨傷害之心，常常生起慈悲之心，憐憫一切眾生，這叫做保護他人就能成就自我保護。』笈多回答說：『聖者！可以脫下裙子來，我當爲您洗。』當時鄔陀夷就把衣服交給她。這時笈多看見精液后便生起後悔之心，就自己想：『我的身體沒有被聖者觸碰過，我不應該順從他，這不是好事。』這樣想過後，更加生起染污之心，如佛經中所說偈頌： 『那些沉溺於慾望的人，看不見道義和利益；也不觀察善良的法，常常行走在黑暗之中。』 當時那笈多因為欲心擾亂，取一滴精液放在口中，又取一滴放在女根內。有情眾生的業力真是不可思議，當時有一個中陰身的眾生，是最後一生，前來投胎。笈多到寺廟后便去洗衣服。眾比丘尼看見后詢問，笈多詳細地回答了事情的經過。眾比丘尼說：『我以為你是爲了尋求殊勝的佛法才去大德那裡，哪裡知道竟然有這種惡事呢？』笈多回答說：『那位大德是持戒的人，自從出家后，我的身體從未被他再次觸碰。』眾比丘尼說：『不觸碰身體尚且有這種事，如果觸碰了，你又該如何呢？』眾比丘尼知道這件事後，去告訴比丘，比丘稟告佛陀。佛陀告訴眾比丘：『那位比丘尼沒有犯波羅夷罪。如果她懷孕了，應該安置在隱蔽的房間里，給予飲食供給，不要讓她缺少任何東西。以後生下的孩子應當名為童子迦葉波（Kumara Kashyapa），在我的佛法中出家，斷除一切有漏，成就阿羅漢，在我的弟子中，辯才巧妙，善於宣說，最為第一。』當時世尊於是說了這些。

【English Translation】 English version: 『Not a Bhikkhuni, the venerable one is not a Bhikkhu.』 Udāyi said, 『Sister! As the Blessed One said: 『One who protects oneself also protects others; one who protects others also achieves self-protection.』 How does protecting oneself protect others? By cultivating and repeatedly practicing, one attains enlightenment, thereby protecting oneself and protecting others. How does protecting others achieve self-protection? By not annoying, not being angry, having no resentment or harmful intent, constantly arising with compassion and pity for all beings, this is called protecting others and achieving self-protection.』 Guptā replied, 『Venerable one! You can take off your skirt, and I will wash it for you.』 At that time, Udāyi gave her the garment. Then Guptā, seeing the semen, felt remorse and thought to herself, 『My body has not been touched by the venerable one, I should not comply with him, this is not a good thing.』 After thinking this, she developed even more defiled thoughts, as the verse in the Buddhist scriptures says: 『Those who are addicted to desire do not see righteousness and benefit; nor do they observe the good Dharma, they constantly walk in darkness.』 At that time, Guptā, disturbed by lustful thoughts, took a drop of semen and put it in her mouth, and took another drop and put it in her vagina. The power of sentient beings' karma is inconceivable, at that time there was an intermediate being, in its last life, coming to be reborn. Guptā went to the monastery to wash the garment. The Bhikkhunis saw her and asked, and Guptā explained the matter in detail. The Bhikkhunis said, 『We thought you were going to the great worthy one to seek the supreme Dharma, who knew that there would be such an evil thing?』 Guptā replied, 『That great worthy one is a keeper of precepts, since he renounced the household life, my body has never been touched by him again.』 The Bhikkhunis said, 『If such a thing happens without touching the body, what would happen if he touched you?』 The Bhikkhunis, knowing the matter, went to tell the Bhikkhus, and the Bhikkhus reported to the Buddha. The Buddha told the Bhikkhus, 『That Bhikkhuni has not committed a Pārājika offense. If she is pregnant, she should be placed in a secluded room, provided with food and supplies, and not be lacking in anything. Later, the child born should be named Kumara Kashyapa (童子迦攝波), he will renounce the household life in my Dharma, cut off all outflows, and become an Arhat, among my disciples, he will be the most eloquent and skillful in expounding the Dharma.』 At that time, the World Honored One then spoke these words.

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念：「若有苾芻尼，與非親族苾芻浣故衣者有斯過失。」世尊以此因緣，如前集眾問實訶責，廣說乃至「制其學處，應如是說：若復苾芻尼，與非親苾芻浣染打故衣者，泥薩祇波逸底迦。」

苾芻尼者，謂是笈多，或復余尼。

言親者，謂從七祖父母兩人已來皆是親族，過此便非。

苾芻者，謂是鄔陀夷。

故衣者，七種衣中隨是一數。云何為七？一者毛，二者苾摩迦(此方無)，三者奢搦迦(此方無)，四者羯播死迦(白疊)，五獨孤洛迦(纻布)，六高詀薄迦(是上毛緂，此方無)，七者阿般蘭得迦(是北方地名，其處有此衣也。亦有釋云即是絁絹之類)。

言浣者，謂以水浸。染者，下至一入色。打者，乃至以手一打。

泥薩祇波逸底迦者，廣說如前。

此中犯相其事云何？若苾芻尼知非親族苾芻，作非親族想，令浣故衣，犯捨墮；染打亦如是。於三事中或令三事俱作，或令作二或令作一；又於三中隨一為初，與非親苾芻，皆得本罪。若非親苾芻疑，亦捨墮。若是親，作非親想，得惡作。若是親而起疑心，得惡作罪。

從非親苾芻取衣學處第五

爾時佛在室羅伐城逝多林給孤獨園，未遮苾芻尼住阿蘭若。時有諸尼往靜林中修習靜慮受勝定樂。時蓮花色

【現代漢語翻譯】 現代漢語譯本：念：『如果有比丘尼，為非親屬的比丘洗舊衣服，就會犯下這種過失。』世尊因此因緣，像之前一樣召集大眾，查問實情並加以呵責，詳細說明乃至『制定戒條，應當這樣說：如果又有比丘尼，為非親屬的比丘洗染或捶打舊衣服，就犯泥薩祇波逸底迦罪。』

比丘尼，指的是笈多（Gupta，人名），或者其他的尼姑。

所說的親屬，指的是從七代祖父母兩人算起都是親屬，超過這個範圍就不是親屬。

比丘，指的是鄔陀夷（Udayi，人名）。

舊衣服，指的是七種衣服中的任何一種。哪七種呢？第一種是毛，第二種是苾摩迦（Bhimaka，此地沒有），第三種是奢搦迦（Shanaka，此地沒有），第四種是羯播死迦（Karpasika，白疊），第五種是獨孤洛迦（Dukula，纻布），第六種是高詀薄迦（Kauchambaka，是上等毛毯，此地沒有），第七種是阿般蘭得迦（Aparantaka，是北方地名，那裡有這種衣服。也有解釋說就是絁絹之類的）。

所說的洗，指的是用水浸泡。染，指的是哪怕只染一次顏色。打，指的是哪怕只用手打一下。

泥薩祇波逸底迦，詳細的解釋如前所述。

這裡所說的犯相，事情是怎樣的呢？如果比丘尼明知是非親屬的比丘，並且認為是，讓他洗舊衣服，就犯捨墮罪；染和打也是一樣。在這三件事中，或者讓他三件事都做，或者讓他做兩件，或者讓他做一件；又或者在這三件事中，隨便哪一件先開始，交給非親屬的比丘，都犯根本罪。如果對比丘是否是親屬有疑問，也犯捨墮罪。如果是親屬，卻認為是非親屬，就犯惡作罪。如果是親屬，但對比丘的身份產生了懷疑，也犯惡作罪。

從非親屬比丘那裡取衣服的戒條第五

當時佛陀在室羅伐城（Sravasti）的逝多林給孤獨園（Jetavana Anathapindika's Park），還沒有禁止比丘尼住在阿蘭若（Aranya，寂靜處）。當時有一些尼姑前往靜林中修習禪定，享受殊勝的禪定之樂。當時蓮花色（Utpalavarna）

【English Translation】 English version: 'If there is a Bhikshuni (Buddhist nun), who washes old clothes for a Bhikshu (Buddhist monk) who is not a relative, she commits this offense.' The World Honored One, because of this cause and condition, gathered the assembly as before, inquired into the facts, and rebuked them, explaining in detail, 'Establish the precept, it should be said thus: If again a Bhikshuni washes, dyes, or beats old clothes for a Bhikshu who is not a relative, she commits a Nissaggiya Pacittiya offense.'

Bhikshuni refers to Gupta (a name), or other nuns.

The term 'relative' refers to those who are relatives from seven generations of grandparents on both sides; beyond this, they are not relatives.

Bhikshu refers to Udayi (a name).

Old clothes refer to any one of the seven types of clothing. What are the seven? First is wool, second is Bhimaka (not found in this land), third is Shanaka (not found in this land), fourth is Karpasika (cotton), fifth is Dukula (hemp cloth), sixth is Kauchambaka (superior wool blanket, not found in this land), seventh is Aparantaka (a place name in the north, where this type of clothing is found. Some explain it as silk).

Washing refers to soaking in water. Dyeing refers to even just one instance of coloring. Beating refers to even just one strike with the hand.

Nissaggiya Pacittiya, the detailed explanation is as mentioned before.

What is the nature of the offense here? If a Bhikshuni knows that a Bhikshu is not a relative, and thinks of him as such, and has him wash old clothes, she commits a Nissaggiya offense; dyeing and beating are the same. Among these three actions, either having him do all three, or having him do two, or having him do one; furthermore, among these three, whichever is done first, giving it to a non-relative Bhikshu, all constitute the original offense. If there is doubt about whether the Bhikshu is a relative, it is also a Nissaggiya offense. If he is a relative, but she thinks of him as a non-relative, she commits a Dukkritta offense. If he is a relative, but doubt arises in her mind, she commits a Dukkritta offense.

The fifth precept regarding taking clothes from a non-relative Bhikshu

At that time, the Buddha was in Jetavana Anathapindika's Park in Sravasti, and had not yet prohibited Bhikshunis from living in Aranyas (secluded places). At that time, some nuns went to quiet forests to cultivate meditation and enjoy the bliss of superior Samadhi (meditative absorption). At that time, Utpalavarna (Lotus Color)

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苾芻尼，與其徒眾五百人，俱往闇林中，在一樹下半加而坐，入滅盡定。是時余尼至日晡后，各欲還向室羅伐城，有作是言：「聖者蓮花色我喚令起。」復有說言：「聖者具大威神，或容在前入寺。」便不喚起，各自歸還。時蓮花色至日暮時，出定遍觀諸尼盡去，便作是念：「我為入城？為當住此？」即便入定？時有五百群賊行劫盜已，至此林邊，諸賊議曰：「半人分物，半為防守。」遂于林內見入定尼，有云：「是木。」有云：「是人。」有云：「苾芻。」時彼賊中有還俗人，報言：「是苾芻尼，非苾芻也。」餘人問曰：「爾何得知？」報言：「苾芻全跏，尼則半跏。此既半跏，明知是尼。」時諸賊徒生希有念：「君等當知！如斯可畏大闇林中，一苾芻尼能宿於此。」即便往詣賊將軍所，將軍問曰：「仁于林內頗見希奇事不？」答言：「見有，如斯可畏大闇林中，一苾芻尼能宿於此。」將軍聞已告防守人曰：「我試往看。」便見苾芻尼，顏容端正人所樂觀，寂定威儀睹而深敬，嘆曰：「今此林中有二可愛，所謂朗月光明，及苾芻尼希奇容彩。」將軍曰：「宜應喚起，我奉其食。」彼還俗人報曰：「此不非時食。」將軍曰：「林中苾芻尼有二可愛，所謂容儀端正、不非時食。」將軍曰：「令其飲酒。」彼還報曰：「此

【現代漢語翻譯】 現代漢語譯本 比丘尼（Bhikkhuni，女性出家人）和她的五百名弟子，一同前往黑暗的樹林中，在一棵樹下半跏趺坐，進入滅盡定（Nirodha-samāpatti，一種甚深的禪定狀態）。當時，其他的尼姑到了傍晚之後，各自想要返回室羅伐城（Śrāvastī，古印度城市名），有人這樣說：『聖者蓮花色（Utpalavarnā，一位著名的比丘尼）我叫她起來。』又有人說：『聖者具有大威神力，或許已經在我們前面進入寺廟了。』便沒有叫醒她，各自回去了。當時，蓮花色到了傍晚時分，從禪定中出來，環顧四周，看到所有的尼姑都離開了，便這樣想：『我是進城呢？還是住在這裡？』隨即又進入了禪定。當時，有五百名強盜搶劫完畢后，來到這片樹林邊，眾強盜商議說：『一半人分贓物，一半人負責防守。』於是在林內看見了入定的比丘尼，有人說：『是木頭。』有人說：『是人。』有人說：『是比丘（Bhikkhu，男性出家人）。』當時，這些強盜中有一個還俗的人，說道：『這是比丘尼，不是比丘。』其他人問：『你如何得知？』回答說：『比丘是全跏趺坐，尼姑則是半跏趺坐。這位既然是半跏趺坐，明顯知道是尼姑。』當時，眾強盜生起稀有的念頭：『你們應當知道！如此可怕的大黑暗樹林中，一位比丘尼竟然能夠在這裡過夜。』隨即前往強盜將軍那裡，將軍問道：『你們在林內可曾見到什麼稀奇的事情？』回答說：『見到了，如此可怕的大黑暗樹林中，一位比丘尼竟然能夠在這裡過夜。』將軍聽后告訴防守的人說：『我試著去看看。』便看見了比丘尼，容貌端正，令人喜悅，寂靜安定的威儀，讓人看了心生敬意，讚歎道：『如今這片樹林中有兩樣可愛之物，一個是明亮的月光，一個是比丘尼稀有的容貌。』將軍說：『應該叫醒她，我供養她食物。』那個還俗的人回答說：『她不會在非時食用食物的。』將軍說：『樹林中的比丘尼有兩樣可愛之處，一個是容貌端正，一個是不非時食用食物。』將軍說：『讓她喝酒。』那人回答說：『這

【English Translation】 English version The Bhikkhuni (female monastic) and her five hundred disciples went together to the dark forest, and sat in the half-lotus position under a tree, entering Nirodha-samāpatti (the cessation attainment). At that time, the other nuns, after sunset, each wanted to return to Śrāvastī (an ancient Indian city). Some said: 'The venerable Utpalavarnā (a famous Bhikkhuni), I will call her to get up.' Others said: 'The venerable one has great power, perhaps she has already entered the temple ahead of us.' So they did not wake her up and returned on their own. At that time, Utpalavarnā, when it was dusk, emerged from her samadhi and looked around, seeing that all the nuns had left. She then thought: 'Should I enter the city? Or should I stay here?' Immediately, she entered samadhi again. At that time, five hundred robbers, having finished their looting, came to the edge of this forest. The robbers discussed: 'Half of us will divide the loot, and half will be responsible for guarding.' So in the forest, they saw the Bhikkhuni in samadhi. Some said: 'It is wood.' Some said: 'It is a person.' Some said: 'It is a Bhikkhu (male monastic).' At that time, among these robbers, there was a former monk who said: 'This is a Bhikkhuni, not a Bhikkhu.' The others asked: 'How do you know?' He replied: 'Bhikkhus sit in full-lotus position, while nuns sit in half-lotus position. Since this one is in half-lotus position, it is clear that she is a nun.' At that time, the robbers had a rare thought: 'You should know! In such a terrifying dark forest, a Bhikkhuni is able to spend the night here.' Immediately, they went to the robber general. The general asked: 'Have you seen anything strange in the forest?' They replied: 'We have seen, in such a terrifying dark forest, a Bhikkhuni is able to spend the night here.' After hearing this, the general told the guards: 'I will try to go and see.' Then he saw the Bhikkhuni, her face was upright and pleasing, her peaceful and stable demeanor inspired deep respect, and he exclaimed: 'Now in this forest, there are two lovely things, one is the bright moonlight, and the other is the Bhikkhuni's rare appearance.' The general said: 'We should wake her up, I will offer her food.' The former monk replied: 'She does not eat food at the wrong time.' The general said: 'The Bhikkhuni in the forest has two lovely things, one is her upright appearance, and the other is that she does not eat food at the wrong time.' The general said: 'Let her drink alcohol.' That person replied: 'This

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不飲酒。」將軍曰：「於此林中復有二種可愛，所謂苾芻尼顏容端正、不飲諸酒。」將軍曰：「今我幸會遇上福田，而竟不果施一餐食。」便以貴價疊衣裹上妙食掛于樹枝，作如是說：「即如聖者容儀寂定無所不覺無所不知，我今留此衣食，幸愿慈悲當爲受用。」作是語已舍之而去。

時蓮華色尼至天明已，從定而起，便見大眾行跡之處，便入定觀，見彼五百賊徒至此而去。復觀於我無醜惡事不？知無有過。復見裹衣掛在樹枝，便作是念：「此由凈心敬信所致。」復作是念：「若更待余授食之者，恐禽獸來壞其凈施，我今宜可持此上食奉施僧伽。然佛有教：『若尼曾觸苾芻是凈，苾芻曾觸尼亦是凈。』」遂即自手持去詣逝多林。六眾常法每一二人鎮居門首。時鄔波難陀在寺門前經行而住，遙見苾芻尼來，問言：「大妹！豈天未曉城門已開？」尼言：「大德！我非城宿，從闇林來。」報言：「大妹！我曾晝日入彼林中，起怖畏心身毛皆豎，大妹如何獨住于彼？手所持者是何物耶？」時苾芻尼具以緣告：「此是賊徒凈心留與。」鄔波難陀曰：「大妹！見汝威儀，賊生敬愛獲得此物。彼若見我，必當與杖令負物去。」鄔波難陀告言：「大妹！若有得此新好白疊，刺作兩重僧伽胝衣，少欲而住，修諸善品誠亦佳矣！」尼

【現代漢語翻譯】 現代漢語譯本：'不飲酒。' 將軍說：'在這片林中還有兩種可愛之處，就是比丘尼（bhikshuni，佛教女出家人）容貌端正，不飲用各種酒。' 將軍說：'如今我有幸遇到這片福田，竟然沒有供養一餐飯食。' 於是用貴重的疊衣包裹上好的食物掛在樹枝上，這樣說道：'就像聖者容貌儀態寂靜安詳，無所不知無所不覺，我今天留下這些衣食，希望您能慈悲接受享用。' 說完這些話就離開了。

當時蓮華色尼（蓮華色尼，一位著名的比丘尼）到天亮之後，從禪定中起身，便看見大眾行走的痕跡，於是入定觀察，看見那五百個盜賊到這裡后離開了。又觀察自己有沒有醜惡的事情？知道自己沒有過錯。又看見包裹的衣服掛在樹枝上，便這樣想：'這是由於清凈心和敬信所致。' 又這樣想：'如果再等待其他人來佈施食物，恐怕禽獸會來破壞這份清凈的佈施，我現在應該拿著這些上好的食物供養僧伽（僧伽，佛教僧團）。' 然而佛陀有教導：'如果尼（尼，比丘尼的簡稱）曾經接觸比丘（比丘，佛教出家人），這是清凈的，比丘曾經接觸尼也是清凈的。' 於是就親自拿著這些東西前往逝多林（逝多林，祇園精舍的別稱）。六眾（六眾，指佛教中的六種僧團成員）按照慣例，每一兩個人鎮守在門口。當時鄔波難陀（鄔波難陀，一位比丘）在寺廟門前經行而住，遠遠地看見比丘尼來了，問道：'大妹！難道天還沒亮城門就已經開了？' 尼說：'大德！我不是在城裡過夜的，是從黑暗的林中來的。' 鄔波難陀回答說：'大妹！我曾經白天進入那片林中，升起恐懼之心，汗毛都豎起來了，大妹你如何獨自住在那裡？手裡拿著的是什麼東西啊？' 這時比丘尼詳細地把事情的緣由告訴了他：'這是盜賊以清凈心留下的。' 鄔波難陀說：'大妹！看見你的威儀，盜賊生起敬愛之心才得到這些東西。他們如果看見我，必定會給我棍子，讓我揹著東西離開。' 鄔波難陀告訴她：'大妹！如果得到這新的上好白疊布，縫製成兩重的僧伽胝衣（僧伽胝衣，比丘所穿的三衣之一），少欲知足地生活，修習各種善行，確實是很好的！' 尼

【English Translation】 English version: 'Do not drink alcohol.' The general said, 'In this forest, there are two other lovely things: the bhikshunis (bhikshuni, Buddhist nun) with their dignified appearances, who do not drink any kind of alcohol.' The general said, 'Now I am fortunate to encounter this field of merit, yet I have not even offered a single meal.' So he wrapped the fine food in precious folded clothes and hung it on a tree branch, saying, 'Just as the enlightened ones have a serene and composed demeanor, knowing everything and being aware of everything, I now leave these clothes and food, hoping that you will compassionately accept and use them.' Having said these words, he left.

Then, at dawn, the bhikshuni蓮華色尼 (蓮華色尼, a famous bhikshuni) arose from her meditation and saw the traces of the crowd's passage. She entered into meditation and saw that the five hundred thieves had come here and left. She also examined whether she had done anything wrong and found that she had not. She then saw the wrapped clothes hanging on the tree branch and thought, 'This is due to pure intention and faith.' She further thought, 'If I wait for someone else to offer food, I fear that birds and beasts will come and spoil this pure offering. I should now take this fine food and offer it to the Sangha (Sangha, Buddhist monastic community).' However, the Buddha taught, 'If a nun (尼, short for bhikshuni) has touched a bhikshu (比丘, Buddhist monk), it is pure; if a bhikshu has touched a nun, it is also pure.' So she personally took these things to Jetavana (逝多林, another name for Jetavana Monastery). The six groups (六眾, referring to the six types of members of the Buddhist monastic community) customarily had one or two people guarding the entrance. At that time, 鄔波難陀 (鄔波難陀, a bhikshu) was walking back and forth in front of the temple gate and saw the bhikshuni coming from afar. He asked, 'Sister, has the city gate opened before dawn?' The nun said, 'Venerable, I did not stay overnight in the city; I came from the dark forest.' 鄔波難陀 replied, 'Sister, I once entered that forest during the day, and fear arose in my heart, and my hair stood on end. How can you live alone there? What are you holding in your hand?' Then the bhikshuni told him the whole story: 'These were left by the thieves with pure intention.' 鄔波難陀 said, 'Sister, seeing your dignified demeanor, the thieves developed respect and love and obtained these things. If they saw me, they would surely give me a stick and make me carry things away.' 鄔波難陀 told her, 'Sister, if you obtain this new and fine white cotton cloth and sew it into a double-layered sanghati (僧伽胝衣, one of the three robes worn by a bhikshu), living with few desires and cultivating various good deeds, that would indeed be excellent!' The nun

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言：「聖者！須此衣耶？」答曰：「必若有餘隨情處分。」答言：「且住！我持初食奉施僧伽，回來至此以衣相施。」鄔波難陀作如是念：「若更有餘黑缽見者，必乞此衣，我無由得。」報言：「大妹！可住於此，我當爲喚受初食人。」尼便許可。時鄔波難陀即入寺中，見受食人無事而住，報言：「具壽！施主在門檐食辛苦，汝今無事閑住房中，宜可急行受其施食。」彼便持器往詣寺門，就苾芻尼受取初食。尼與食已，持白疊衣施與鄔波難陀。既得衣已喜而咒愿曰：「汝所施物是心瓔珞為心資助，定慧莊嚴得人天道。隨情受用勝妙衣服，終至無上安隱涅槃。」即便捨去。時蓮花色苾芻尼，便作是念：「我今為向本處？為禮世尊？我今已來，當禮佛足。」便詣佛所禮世尊已在一面坐。

時苾芻尼五衣破碎，世尊見已告阿難陀曰：「苾芻尼眾于安居時足利養不？」阿難陀白佛言：「足。」佛言：「何意蓮花色尼五衣破碎？」阿難陀曰：「大德！此苾芻尼深信堅固意樂淳善，其所得物於三寶中咸皆喜舍，來從乞者不逆其意，今于住處得好大疊，施與尊者鄔波難陀。」佛告阿難陀：「苾芻于非親族尼處受取衣耶？」答言：「受。」佛告阿難陀：「然非親苾芻不生是念：『此苾芻尼具五衣不？』隨所與時悉皆受取，若親苾

【現代漢語翻譯】 現代漢語譯本：他說：『聖者！您需要這件衣服嗎？』回答說：『如果有多餘的，就隨你的意願處理。』尼姑說：『請稍等！我拿著第一份食物供養僧團（Sangha，佛教僧侶團體），回來后就把這件衣服佈施給您。』鄔波難陀（Upananda，人名，一位比丘）心想：『如果再有其他黑缽（指托缽的比丘）看見，一定會乞討這件衣服，我就沒機會得到了。』於是對尼姑說：『大妹！你就在這裡等候，我當去叫接受第一份食物的人來。』尼姑便答應了。當時鄔波難陀就進入寺中，看見接受食物的人沒事待著，便說：『具壽（Ayushman，對年長僧侶的尊稱）！施主在門外檐下辛苦地準備食物，您現在沒事閑在房中，應該趕快去接受她的佈施。』那人便拿著缽前往寺門，從比丘尼那裡接受了第一份食物。尼姑供養食物后，將白疊衣佈施給鄔波難陀。得到衣服后，他高興地祝願說：『您所佈施的物品是心的瓔珞，是心的資助，以禪定和智慧莊嚴，得以進入人天之道。隨心所欲地享用美好的衣服，最終達到無上安穩的涅槃（Nirvana，佛教術語，指解脫）。』說完就離開了。這時蓮花色（Utpalavarna，人名，一位比丘尼）比丘尼心想：『我現在是回原來的地方呢？還是去禮拜世尊（Bhagavan，佛陀的尊稱）？我既然已經來了，就應該禮拜佛足。』於是前往佛陀處，禮拜世尊后在一旁坐下。

當時比丘尼的五衣（Panchavastra，比丘尼所穿的五件衣服）已經破損，世尊看見后告訴阿難陀（Ananda，佛陀的侍者）說：『比丘尼眾在安居（Varshavasa，雨季的閉關修行）期間，是否充足利養？』阿難陀回答佛陀說：『充足。』佛陀說：『為何蓮花色尼的五衣破損？』阿難陀說：『大德（Bhadanta，對僧侶的尊稱）！這位比丘尼深信堅固，意樂純善，她所得的物品在三寶（Triratna，佛、法、僧）中都樂於佈施，前來乞討的人她都不拒絕，如今在住處得到好的大疊布，佈施給了尊者鄔波難陀。』佛陀告訴阿難陀：『比丘在非親屬的比丘尼處接受衣服嗎？』回答說：『接受。』佛陀告訴阿難陀：『然而非親屬的比丘不會想：『這位比丘尼是否具備五衣？』隨她給予時都全部接受，如果是親屬的比丘，

【English Translation】 English version: He said, 'Venerable one! Do you need this robe?' He replied, 'If there is extra, dispose of it as you wish.' The nun said, 'Please wait! I will take the first food offering to the Sangha (Buddhist monastic community), and when I return, I will give this robe to you.' Upananda (name of a bhikkhu) thought to himself, 'If another black-robed one (referring to a bhikkhu who begs for alms) sees it, he will surely beg for this robe, and I will have no chance to get it.' So he said to the nun, 'Elder sister! Please wait here, and I will call the one who receives the first food offering.' The nun agreed. At that time, Upananda entered the monastery and saw the one who receives the food offering sitting idly. He said, 'Ayushman (term of respect for senior monks)! The donor is laboring hard under the eaves outside the door to prepare food. You are idle in your room with nothing to do. You should go quickly and receive her offering.' That person then took his bowl and went to the monastery gate, where he received the first food offering from the bhikkhuni. After the nun offered the food, she gave the white cotton robe to Upananda. Having obtained the robe, he joyfully offered a blessing, saying, 'May the things you have given be a necklace for the mind, an aid to the mind, adorned with meditation and wisdom, enabling you to attain the paths of humans and gods. May you enjoy excellent robes as you wish, and ultimately reach the unsurpassed peace of Nirvana (Buddhist term for liberation).' Then he left. At that time, the bhikkhuni Utpalavarna (name of a bhikkhuni) thought to herself, 'Should I return to my original place now? Or should I go to pay homage to the Bhagavan (honorific title for the Buddha)? Since I have already come, I should pay homage to the Buddha's feet.' So she went to the Buddha, paid homage to the Bhagavan, and sat down to one side.

At that time, the bhikkhuni's five robes (Panchavastra, the five robes worn by a bhikkhuni) were torn. Seeing this, the Bhagavan said to Ananda (the Buddha's attendant), 'Are the bhikkhuni adequately provided for during the Varshavasa (rainy season retreat)?' Ananda replied to the Buddha, 'They are.' The Buddha said, 'Why are Utpalavarna's five robes torn?' Ananda said, 'Bhadanta (term of respect for monks)! This bhikkhuni has deep faith, firm resolve, and pure intention. She is happy to give away whatever she obtains to the Triratna (the Three Jewels: Buddha, Dharma, Sangha). She does not refuse anyone who comes to beg from her. Now, she obtained a good large piece of cloth at her dwelling and gave it to the venerable Upananda.' The Buddha said to Ananda, 'Does a bhikkhu receive robes from a bhikkhuni who is not a relative?' He replied, 'He does.' The Buddha said to Ananda, 'However, a bhikkhu who is not a relative does not think, 'Does this bhikkhuni have five robes?' He accepts everything she gives. If it is a relative bhikkhu,

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芻則不如是，見其闕乏不肯受衣。」爾時世尊告阿難陀曰：「于大房中貯衣之處，應取五衣與蓮花色苾芻尼。」時阿難陀奉佛教已，便取五衣授與蓮花色尼。爾時世尊以此因緣告諸苾芻尼：「亦不應從苾芻取衣，乃至我為二部弟子制其學處，當如是說：

「若復苾芻尼，從非親苾芻取衣者，泥薩祇波逸底迦。」

世尊如是制學處已，室羅伐城有一長者，大富多財受用豐足，所有家產如毗沙門王，便於望族娶女為妻。雖久共居竟無男女，情懷憂悒作如是念：「我今舍內多有珍財無一紹繼，我死之後所有資產，以無子故沒入王家，來世路糧又未修集。」以手支頰長嘆而住。其妻問曰：「何故情懷憂悒支頰住耶？」報言：「賢首！我今寧得不憂？」具述其事。妻曰：「云何修習來世資糧？」報言：「賢首！若能以好飲食供佛及僧，食已人人各奉一雙上好白㲲，是謂修集來世路糧。」妻言：「何故不為？」是時長者往詣佛所，禮佛足已在一面座；佛說妙法，示教利喜，默然而住。是時長者從坐而起，整衣一肩，合掌白佛言：「世尊！唯愿哀愍，並苾芻僧，明當就宅受我微供。」世尊默然而受。長者知佛哀受，禮足而去，于其夜中具辦種種上妙飲食，安置坐席並凈水器，令使白佛。世尊于日初分著衣持缽，與苾芻眾

【現代漢語翻譯】 現代漢語譯本 『芻則』（人名）不是這樣，見到她缺乏衣服，不肯接受供養。』當時，世尊告訴阿難陀（佛陀的侍者）說：『在大房中存放衣服的地方，應該取五衣給蓮花色苾芻尼（比丘尼）。』當時，阿難陀奉行佛的教導后，便取了五衣授予蓮花色尼。當時，世尊因為這個因緣告訴各位比丘尼：『也不應該從比丘那裡接受衣服，乃至我為二部弟子制定戒律，應當這樣說：』 『如果比丘尼，從非親屬的比丘那裡接受衣服，犯泥薩祇波逸底迦（一種戒律）。』 世尊這樣制定戒律后，室羅伐城（古印度城市）有一位長者（富人），非常富有，生活富足，所有的家產如同毗沙門天王（佛教護法神），便在望族娶了女子為妻。雖然長久共同生活，卻始終沒有子女，心中憂愁，這樣想：『我現在家中有很多珍貴的財物，卻沒有一個繼承人，我死之後所有的資產，因為沒有兒子，會被沒收歸王家，來世的資糧又沒有修集。』用手托著臉頰，長嘆著停住。他的妻子問道：『為什麼心中憂愁，托著臉頰停住呢？』回答說：『賢首（對妻子的尊稱）！我現在怎麼能不憂愁呢？』詳細地敘述了這件事。妻子說：『如何修習來世的資糧呢？』回答說：『賢首！如果能用好的飲食供養佛和僧眾，吃完后每個人奉上一雙上好的白㲲（一種絲織品），這就是修集來世的路糧。』妻子說：『為什麼不去做呢？』當時，長者前往佛陀處，禮拜佛足后在一旁坐下；佛陀宣說妙法，開示教導，使他受益，長者默默地聽著。當時，長者從座位上站起來，整理衣服，露出右肩，合掌對佛說：『世尊！希望您能慈悲憐憫，和比丘僧眾，明天到我家接受我的微薄供養。』世尊默默地接受了。長者知道佛陀已經接受，禮拜佛足后離去，在那天晚上準備了各種上好的美味飲食，安置了座位和乾淨的水器，派人稟告佛陀。世尊在早上穿好衣服，拿著缽，與比丘僧眾

【English Translation】 English version 『Chuze』 (personal name) was not like that; seeing that she lacked clothing, he was unwilling to accept the offering.』 At that time, the World Honored One told Ananda (Buddha's attendant), 『In the great room where clothing is stored, you should take five robes and give them to the Bhikshuni (nun) named Lotus Color.』 At that time, Ananda, having followed the Buddha's teaching, took the five robes and gave them to the nun Lotus Color. At that time, the World Honored One, because of this circumstance, told the Bhikshunis, 『You should also not accept clothing from Bhikshus (monks), and until I establish the precepts for the two groups of disciples, it should be said as follows:』 『If a Bhikshuni accepts clothing from a Bhikshu who is not a relative, she commits a Nissaggiya Pacittiya (a type of offense).』 After the World Honored One had established this precept, in the city of Shravasti (ancient Indian city) there was a householder (wealthy man) who was very rich and lived a prosperous life, with all his property like that of Vaishravana (Buddhist guardian deity). He married a woman from a noble family. Although they lived together for a long time, they had no children. He was worried and thought to himself, 『Now I have many precious treasures in my house, but no one to inherit them. After I die, all my assets, because I have no son, will be confiscated by the royal family, and I have not accumulated provisions for the next life.』 He rested his cheek on his hand and sighed. His wife asked, 『Why are you worried and resting your cheek on your hand?』 He replied, 『Worthy one (term of respect for a wife)! How can I not be worried?』 He explained the matter in detail. His wife said, 『How can we cultivate provisions for the next life?』 He replied, 『Worthy one! If we can offer good food and drink to the Buddha and the Sangha (monastic community), and after they have eaten, offer each of them a pair of fine white silk cloths (a type of silk fabric), that is what is called accumulating provisions for the next life.』 His wife said, 『Why don't we do it?』 At that time, the householder went to the Buddha's place, bowed at the Buddha's feet, and sat to one side; the Buddha expounded the wonderful Dharma (teachings), instructed and guided him, and benefited him, and the householder listened silently. At that time, the householder rose from his seat, adjusted his robe, bared his right shoulder, and clasped his hands together, saying to the Buddha, 『World Honored One! May you have compassion and, together with the Bhikshu Sangha, come to my house tomorrow to receive my humble offering.』 The World Honored One silently accepted. The householder knew that the Buddha had accepted, bowed at his feet, and departed. That night, he prepared all kinds of excellent and delicious food and drink, arranged seats and clean water vessels, and sent someone to inform the Buddha. The World Honored One, in the early morning, put on his robe, took his bowl, and with the Bhikshu Sangha

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至長者家，就座而坐。長者既睹佛僧如法坐已，便以上妙飲食手自供養，次第充足澡漱既訖。佛及眾僧各奉一雙上妙白㲲，便取卑座，於世尊前聽受妙法；佛隨根性示教利喜為說法要，如常咒愿已從座而去。是時長者隨世尊出，旋繞三匝禮足而退，于高樓上修舍施念，告其妻曰：「賢首！應生極喜，我今已作來世資糧。」妻便報曰：「仁今雖作，我尚未修。」長者報曰：「今所修福，豈非共有。」妻曰：「雖知共有，然我情願請大世主及苾芻尼眾，就宅食已各施一雙上妙白㲲，此即是我來世資糧。」長者告曰：「善哉！善哉！隨汝意作。」

時長者婦，即便往詣大世主苾芻尼所，隨禮雙足在一面坐。聽妙法已從座而起，白言：「聖者及苾芻尼眾，唯愿哀愍明就我家。」廣如前說，乃至凈澡漱已，時長者婦便以大箱盛妙白㲲，在上座前開張而住。時大世主作如是念：「世尊制戒，不許苾芻尼受上妙衣服。我今若受便違學處；若不受者障施主福，諸苾芻尼失其利養。」尼眾各念：「若大世主受此衣者誠亦善哉。」時大世主知眾心已，作如是念：「世尊亦應緣此事故聽受好衣。」時大世主總為受衣，為長者婦說咒愿伽他已，從座而去詣世尊所，如常威儀具以前事而白世尊。佛告大世主：「善哉！善哉！我未許者汝已知

【現代漢語翻譯】 現代漢語譯本 （長者）到長者家，依序就座。長者看到佛和僧眾如法坐定后，便親自用最好的飲食供養，依次讓他們吃飽喝足，洗漱完畢。佛和眾僧每人奉上一雙上好的白色細毛織物，然後（長者）坐在低矮的座位上，在世尊面前聽受妙法；佛根據他們的根性，用各種方便法門開示教導，使他們心生歡喜，並宣說了佛法的要義，像往常一樣祝願后就離開了座位。當時，長者跟隨世尊出來，繞佛三圈，禮拜佛足後退下，在高樓上思念著佈施的事情，告訴他的妻子說：『賢首（妻子的名字）！你應該感到非常高興，我現在已經為來世積攢了資糧。』妻子回答說：『你現在雖然做了，但我還沒有修。』長者說：『現在所修的福，難道不是我們共同擁有的嗎？』妻子說：『雖然知道是共同擁有的，但我希望邀請大世主（Mahaprajapati，佛的姨母，第一位比丘尼）和比丘尼僧團，到我們家應供齋飯，之後每人佈施一雙上好的白色細毛織物，這才是我的來世資糧。』長者說：『好啊！好啊！就按你的意思去做吧。』 當時，長者婦就前往大世主比丘尼那裡，恭敬地禮拜她的雙足，在一旁坐下。聽完妙法后，從座位上站起來，稟告說：『聖者和大比丘尼眾，希望你們慈悲應允，明天光臨我家。』（之後的事情）像前面說的那樣，直到洗漱完畢，當時長者婦便用一個大箱子盛放著上好的白色細毛織物，在上座（大世主）面前打開擺放著。當時，大世主這樣想：『世尊制定戒律，不允許比丘尼接受上好的衣服。我現在如果接受，就違反了戒律；如果不接受，就會阻礙施主的福報，比丘尼們也會失去利益供養。』比丘尼們各自想：『如果大世主接受這件衣服，那真是太好了。』當時，大世主知道大家的心意后，這樣想：『世尊也應該因為這件事，允許接受好的衣服。』當時，大世主總共接受了這些衣服，為長者婦說了祝願的偈頌后，從座位上離開，前往世尊那裡，像往常一樣恭敬地將之前的事情稟告給世尊。佛告訴大世主：『好啊！好啊！我沒有允許的事情，你已經知道了』

【English Translation】 English version (The elder) went to the elder's house and sat down in order. When the elder saw that the Buddha and the Sangha were seated according to the Dharma, he personally offered them the finest food and drink, providing them with ample nourishment and washing. The Buddha and the Sangha each offered a pair of excellent white woolen cloths, and then (the elder) sat on a low seat and listened to the wonderful Dharma in front of the World Honored One; the Buddha, according to their dispositions, taught and guided them with various expedient methods, causing them to rejoice, and expounded the essentials of the Dharma, and after wishing them well as usual, he left his seat. At that time, the elder followed the World Honored One out, circumambulated the Buddha three times, prostrated at the Buddha's feet and withdrew, contemplating the act of giving on the high tower, and said to his wife: 'Worthy Head (the wife's name)! You should be very happy, for I have now accumulated provisions for the next life.' The wife replied: 'Although you have done it now, I have not yet cultivated.' The elder said: 'Is not the merit we cultivate now shared by us both?' The wife said: 'Although I know it is shared, I wish to invite Mahaprajapati (Buddha's aunt, the first Bhikkhuni) and the Bhikkhuni Sangha to our house for alms, and then give each of them a pair of excellent white woolen cloths, which will be my provisions for the next life.' The elder said: 'Good! Good! Do as you wish.' At that time, the elder's wife went to the Bhikkhuni Mahaprajapati, respectfully prostrated at her feet, and sat down to one side. After listening to the wonderful Dharma, she rose from her seat and reported: 'Venerable One and Bhikkhuni Sangha, I hope you will be compassionate and grant me the favor of visiting my house tomorrow.' (The rest of the story) is as described before, until after washing, the elder's wife then used a large box to hold the excellent white woolen cloths, and opened it in front of the senior seat (Mahaprajapati). At that time, Mahaprajapati thought: 'The World Honored One has established precepts, not allowing Bhikkhunis to receive excellent clothes. If I accept now, I will violate the precepts; if I do not accept, I will hinder the donor's merit, and the Bhikkhunis will lose their benefits and offerings.' The Bhikkhunis each thought: 'If Mahaprajapati accepts this garment, that would be very good.' At that time, Mahaprajapati, knowing everyone's intentions, thought: 'The World Honored One should also allow the acceptance of good clothes because of this matter.' At that time, Mahaprajapati accepted all the clothes, and after saying the verses of blessing for the elder's wife, she left her seat and went to the World Honored One, respectfully reported the previous events to the World Honored One as usual. The Buddha said to Mahaprajapati: 'Good! Good! You already know what I have not allowed.'

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時。從今已去聽苾芻尼受貴價衣，于苾芻邊共為換易。」時大世主奉佛教已禮足而去，至尼住處報言：「世尊有教，聽苾芻尼受貴價衣，于苾芻邊易取粗者隨意受用。」

時苾芻尼受得衣已，往逝多林共諸苾芻欲為換易。時十二眾苾芻尼便持貴衣，至六眾所報言：「聖者！世尊有教：『聽苾芻尼受貴價衣，于苾芻邊共為換易。』今者宜可取此好衣與我粗者。」六眾報曰：「姊妹！直爾持施我尚不受，況復共爾愚昧無識不自由者為換易耶？」諸餘尼眾各隨自意持所得衣詣老苾芻所，述如上事以衣共易。老苾芻言：「姊妹且住！我當問佛。」時彼苾芻往詣佛所，而白佛言：「大德！有苾芻尼，持好衣財來至我所求換粗者，不知如何？」佛言：「我聽苾芻從尼受衣，除換易。換衣之時令苾芻尼歡喜無恨。」爾時世尊讚歎持戒少欲知足，告諸苾芻尼曰：「前是創製、此是隨開，當如是說：若復苾芻尼，從非親苾芻取衣者，除貿易，泥薩祇波逸底迦。」

苾芻尼者，謂此法中尼，余義如上。

親非親義衣有七種，廣如上說。

除貿易者，易得無罪。

泥薩祇義舍悔之法，並如上說。

此中罪相其事云何？若苾芻尼，于非親苾芻作非親想，或復生疑，從彼取衣，得捨墮罪。若苾芻尼，于親族

【現代漢語翻譯】 現代漢語譯本：當時，大世主從現在開始可以聽取比丘尼接受貴重衣物，並在比丘處共同進行交換。當時，大世主接受了佛陀的教誨，禮拜佛足后離去，到達比丘尼居住的地方，告知她們說：『世尊有教導，允許比丘尼接受貴重衣物，在比丘處換取粗糙的衣物，隨意使用。』 當時，比丘尼們得到衣物后，前往逝多林（Jetavana，祇園精舍）與各位比丘商議交換。當時，十二眾的比丘尼便拿著貴重的衣物，到六眾比丘處告知說：『聖者！世尊有教導：『允許比丘尼接受貴重衣物，在比丘處共同進行交換。』現在應該可以拿這些好的衣物與我們交換粗糙的衣物。』六眾比丘回答說：『姐妹！即使你直接施捨給我們，我們尚且不接受，更何況與你們這些愚昧無知、不自由的人進行交換呢？』其餘的比丘尼各自按照自己的意願，拿著得到的衣物前往年老比丘處，陳述了上述事情，並用衣物進行交換。年老比丘說：『姐妹們請稍等！我應當去問佛陀。』當時，那位比丘前往佛陀處，稟告佛陀說：『大德！有比丘尼拿著好的衣物來到我這裡，請求交換粗糙的衣物，不知道該如何處理？』佛陀說：『我允許比丘從比丘尼處接受衣物，除了交換。交換衣物的時候，要讓比丘尼歡喜沒有怨恨。』當時，世尊讚歎持戒、少欲知足，告誡各位比丘尼說：『之前是最初的制定，現在是隨後的開許，應當這樣說：如果比丘尼從非親屬的比丘那裡接受衣物，除了貿易，犯泥薩祇波逸提迦（Nissaggiya Pacittiya，捨墮罪）。』 比丘尼，是指此法中的尼，其餘含義如上所述。 親屬和非親屬的定義，衣物有七種，詳細如上所述。 除了貿易，交換得到沒有罪。 泥薩祇的含義是捨棄懺悔之法，都如上所述。 此中的罪相是什麼情況呢？如果比丘尼，對於非親屬的比丘產生非親屬的想法，或者產生懷疑，從他那裡接受衣物，得到捨墮罪。如果比丘尼，對於親屬

【English Translation】 English version: At that time, the great householder, from now on, could listen to the Bhikkhunis (female monastic) receiving valuable clothes and exchange them together at the Bhikkhus' (male monastic) place. At that time, the great householder accepted the Buddha's teaching, prostrated at the Buddha's feet, and left, arriving at the place where the Bhikkhunis lived, and informed them, saying: 'The World Honored One (Bhagavan, Buddha) has taught that Bhikkhunis are allowed to receive valuable clothes and exchange them for coarse clothes at the Bhikkhus' place, and use them as they please.' At that time, after the Bhikkhunis received the clothes, they went to Jetavana (祇園精舍) to discuss the exchange with the Bhikkhus. At that time, the twelve groups of Bhikkhunis took the valuable clothes and went to the six groups of Bhikkhus, informing them, saying: 'Venerable ones! The World Honored One has taught: 'Bhikkhunis are allowed to receive valuable clothes and exchange them together at the Bhikkhus' place.' Now, you should take these good clothes and exchange them for our coarse clothes.' The six groups of Bhikkhus replied: 'Sisters! Even if you directly donate them to us, we would not accept them, let alone exchange them with you ignorant, unknowing, and unfree people?' The other Bhikkhunis, each according to their own wishes, took the clothes they received to the old Bhikkhus, narrated the above matter, and exchanged the clothes. The old Bhikkhus said: 'Sisters, please wait! I should ask the Buddha.' At that time, that Bhikkhu went to the Buddha and reported to the Buddha, saying: 'Great Virtue! There are Bhikkhunis who have come to me with good clothes, requesting to exchange them for coarse clothes, I don't know what to do?' The Buddha said: 'I allow Bhikkhus to receive clothes from Bhikkhunis, except for exchange. When exchanging clothes, make the Bhikkhunis happy and without resentment.' At that time, the World Honored One praised those who uphold the precepts, have few desires, and are content, and admonished the Bhikkhunis, saying: 'The previous was the initial establishment, and now it is the subsequent permission, and it should be said like this: If a Bhikkhuni receives clothes from a non-relative Bhikkhu, except for trade, it is a Nissaggiya Pacittiya (捨墮罪) offense.' Bhikkhuni refers to the female monastic in this Dharma (law, teaching), and the rest of the meaning is as described above. The definition of relatives and non-relatives, there are seven types of clothes, as detailed above. Except for trade, there is no sin in exchanging. The meaning of Nissaggiya is the method of relinquishing repentance, all as described above. What is the situation of the offenses in this? If a Bhikkhuni has a non-relative thought towards a non-relative Bhikkhu, or has doubts, and receives clothes from him, she commits a Nissaggiya Pacittiya offense. If a Bhikkhuni, towards a relative

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苾芻作非親想，或復生疑，得惡作罪。又無犯者，若苾芻將衣施僧、或為說法故施、或為近圓時施、或見被賊故施、或時買得、或換易得，此皆無犯。若苾芻，眾人共識多獲利養，便持衣物到苾芻尼前，以衣置地作如是語：「姊妹！我今多有如是財物，當愿慈悲為我受取。」作是語已棄之而去，取亦無犯。

從非親居士乞衣學處第六

緣在室羅伐城。時鄔波難陀從長者乞衣等，緣具如大苾芻律，廣說乃至「制其學處，應如是說：

「若復苾芻尼，從非親居士、居士婦乞衣，泥薩祇波逸底迦。」

爾時世尊為諸聲聞弟子初制學處，時有眾多苾芻遊行人間，被賊劫剝無有衣服。時諸苾芻共作是議：「如世尊制：『不許從非親居士、居士婦乞衣。』我於此處無有親族，宜可還向室羅伐城，于同梵行者邊從覓衣服。我等如何露形而去？」乃至以緣白佛，佛告諸苾芻：「由此緣故應除余時，若苾芻被奪衣、失衣、燒衣、吹衣、漂衣，此是時。前是創製、今更隨開，應如是說：

「若復苾芻尼，從非親居士、居士婦乞衣，除余時，泥薩祇波逸底迦。余時者，若苾芻尼奪衣、失衣、燒衣、吹衣、漂衣，此是時。」

尼者，謂此法中人，乃至衣義並如上說。

乞者，謂從彼乞求。

【現代漢語翻譯】 現代漢語譯本：如果比丘（Bhikkhu，佛教僧侶）對比丘尼（Bhikkhuni，佛教女尼）產生非親屬的想法，或者又產生懷疑，會犯惡作罪（Dukkata，一種輕微的違戒行為）。如果沒有違犯的情況包括：如果比丘將衣服施捨給僧團，或者爲了說法而施捨，或者爲了受具足戒時施捨，或者看到衣服被盜而施捨，或者通過購買獲得，或者通過交換獲得，這些都沒有違犯。如果比丘被眾人認為容易獲得很多供養，就拿著衣物到比丘尼面前，將衣服放在地上，說：『姐妹！我現在有很多這樣的財物，希望您慈悲為我接受。』說完就離開了，比丘尼接受也沒有違犯。

從非親屬的在家信徒乞討衣服的學處第六

事情發生在室羅伐城（Śrāvastī，古印度城市）。當時鄔波難陀（Upananda，人名）從長者那裡乞討衣服等，事情的經過如同《大比丘律》中所說，詳細地描述乃至『制定學處，應該這樣說：』

『如果比丘尼從非親屬的在家男信徒或在家女信徒那裡乞討衣服，觸犯尼薩耆波逸提迦（Nissaggiya Pacittiya，一種需要捨棄物品並懺悔的罪）。』

當時，世尊（釋迦牟尼佛）最初為各位聲聞弟子制定學處時，有很多比丘在人間遊歷，被盜賊搶劫，沒有衣服。當時各位比丘共同商議說：『正如世尊所制定：不允許從非親屬的在家男信徒或在家女信徒那裡乞討衣服。』我們在這裡沒有親屬，應該返回室羅伐城，從同梵行者那裡尋找衣服。我們如何裸體前往呢？』乃至將事情的經過稟告佛陀，佛陀告訴各位比丘：『因為這個緣故，應該排除其他情況，如果比丘被奪走衣服、丟失衣服、燒燬衣服、被風吹走衣服、被水漂走衣服，這是特殊情況。』之前是初次制定，現在進一步隨順開許，應該這樣說：

『如果比丘尼從非親屬的在家男信徒或在家女信徒那裡乞討衣服，除了特殊情況，觸犯尼薩耆波逸提迦。特殊情況是指，如果比丘尼被奪走衣服、丟失衣服、燒燬衣服、被風吹走衣服、被水漂走衣服，這是特殊情況。』

尼，指的是此法中的人，乃至衣服的含義都如上面所說。

乞討，指的是從他們那裡乞求。

【English Translation】 English version: If a Bhikkhu (Buddhist monk) has thoughts of non-affinity towards a Bhikkhuni (Buddhist nun), or again develops doubts, he commits a Dukkata (a minor offense). There is no offense if the Bhikkhu donates clothing to the Sangha (Buddhist monastic community), or donates it for the sake of teaching the Dharma, or donates it at the time of ordination, or donates it because he sees it being stolen, or obtains it through purchase, or obtains it through exchange; all these are without offense. If a Bhikkhu is widely recognized as easily obtaining many offerings, and then takes clothing to a Bhikkhuni, places the clothing on the ground, and says: 'Sister! I now have many such possessions; may you be compassionate and accept them for me.' After saying this, he leaves, and the Bhikkhuni accepting it is also without offense.

The Sixth Training Rule on Asking for Clothing from Laypeople Who Are Not Relatives

The incident occurred in Śrāvastī (an ancient Indian city). At that time, Upananda (a personal name) begged for clothing, etc., from a wealthy man. The details are as described in the 'Great Bhikkhu Vinaya,' extensively explaining up to 'Establishing the training rule, it should be said thus:'

'If a Bhikkhuni asks for clothing from a male or female layperson who is not a relative, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).'

At that time, when the World-Honored One (Shakyamuni Buddha) initially established the training rules for the Śrāvaka (direct disciples), there were many Bhikkhus wandering in the human realm who were robbed by thieves and had no clothing. At that time, the Bhikkhus discussed together, saying: 'As the World-Honored One has established: 'It is not permitted to ask for clothing from male or female laypersons who are not relatives.' We have no relatives here; we should return to Śrāvastī and seek clothing from those who practice the Brahmacharya (holy life) together. How can we go naked?' They then reported the circumstances to the Buddha, and the Buddha told the Bhikkhus: 'Because of this reason, other times should be excluded. If a Bhikkhu has clothing taken away, loses clothing, has clothing burned, has clothing blown away by the wind, or has clothing washed away by water, this is a special time.' The previous was the initial establishment; now, further following and allowing, it should be said thus:

'If a Bhikkhuni asks for clothing from a male or female layperson who is not a relative, except for special times, it is a Nissaggiya Pacittiya. Special times are when a Bhikkhuni has clothing taken away, loses clothing, has clothing burned, has clothing blown away by the wind, or has clothing washed away by water; this is a special time.'

'Bhikkhuni' refers to a person in this Dharma; even the meaning of 'clothing' is as described above.

'Asking' refers to begging from them.

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言奪衣者，被賊奪。失衣者，自失衣。燒衣者，被火燒。吹衣者，被風吹去。漂衣者，被水漂，有此難緣乞便無犯。若異此，得者犯捨墮。

此中犯相其事云何？事有三種：謂價、色、量。價者，若苾芻尼，不為難緣，從非親乞一迦利沙波拏直衣(迦利沙波拏義已如上不與取戒中具說)，若還得一迦利沙波拏直衣者，乞時惡作，得便捨墮。如是增數，乃至五十迦利沙波拏等，隨乞隨得，罪之輕重準上應知。若苾芻尼，從非親乞一迦利沙波拏直衣，得二迦利沙波拏直衣，乞時惡作，得時無犯。如是乃至五十迦利沙波拏等，乞少得多，有犯無犯亦準應知。色者，若苾芻尼，從他乞青色衣，還得青色衣，乞時惡作，得時犯捨墮。如青既爾，黃赤白色及以厚薄，應知亦然。若苾芻尼，乞青色衣得黃色者，乞時惡作，得時無犯。如是余色厚薄，更互相望，應知亦爾。量者，若苾芻尼，從他乞五肘衣，還得五肘，乞時惡作，得時捨墮。或乞五得十，乃至五十等，準上應知。是名三事。若乞縷𦆠便得小片，若乞小片他與寬衣，皆無犯。又無犯者，謂初犯人。

過量乞衣學處第七

緣處同前。時眾多苾芻被賊劫奪，鄔波難陀語彼諸苾芻：「何故著此破碎衣服，不從他乞？世尊聽許有遭賊者乞求無犯。」報曰：「我等

不能從他乞衣。」鄔波難陀曰：「若不能求，我當爲乞。」答言：「隨意。」時鄔波難陀由是事故詣諸婆羅門居士、長者家，說法教化多獲衣服。其上妙者皆將入己，故破之物與諸苾芻。時諸苾芻白佛。佛以此緣，同前集眾問實訶責，廣說乃至「制其學處，應如是說：若復苾芻尼，奪衣、失衣、燒衣、吹衣、漂衣，從非親居士、居士婦乞衣。彼多施衣，苾芻尼若須，應受上下二衣。若過受者，泥薩祇波逸底迦。」

尼謂此法中人。

言奪衣等並如上說。

應受上下二衣者，有二種上、下衣：一、苾芻尼上下衣，二、俗人上下衣。苾芻尼上下者，若是新衣，兩重作僧伽胝，豎三、橫五。若泥婆珊，豎二、橫五。俗人上下者，上衣長十一肘、闊三肘。下衣者，長七肘、闊二肘。

應受者，謂作心領受。

若過受者，謂過前數。乞得衣時，便犯捨墮。余義廣如前說。

此中犯相其事云何？若苾芻尼，從他乞俗人上下衣時，依量而得。若更乞時，得惡作罪，得便捨墮。若乞苾芻尼上下衣時，事亦同此。若從他乞俗人上下衣時，縱減俗量，不應更乞。若有長不卻還主。若從他乞苾芻尼上下衣時，若少不充苾芻尼衣量，應更從乞。若有長，應卻還主。若俗衣，少，更乞。若苾芻尼衣，有長不

【現代漢語翻譯】 現代漢語譯本：『不能向他乞討衣服。』鄔波難陀（Upananda）說：『如果不能求，我應當為她乞討。』回答說：『隨你的便。』當時鄔波難陀因為這件事去各婆羅門（Brahmana）居士、長者家，說法教化，獲得很多衣服。其中最好的都拿給自己，把破舊的給其他比丘尼（Bhiksuni）。當時眾比丘尼稟告佛陀。佛陀因為這件事，像之前一樣召集大眾，查問實情並加以呵責，詳細地說乃至『制定學處，應當這樣說：如果又有比丘尼，奪取衣服、遺失衣服、燒燬衣服、吹走衣服、漂走衣服，從非親屬的居士、居士婦乞討衣服。他們大量施捨衣服，比丘尼如果需要，應當接受上下兩件衣服。如果超過這個數量接受，觸犯泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮）。』

尼，指的是佛法中的人。

所說的奪取衣服等，都如上面所說。

應當接受上下兩件衣服，有兩種上下衣：一、比丘尼的上下衣，二、俗人的上下衣。比丘尼的上下衣，如果是新衣，兩層布做僧伽胝（Samghati，大衣），豎三條、橫五條。如果是泥婆珊（Nivasana，裙），豎二條、橫五條。俗人的上下衣，上衣長十一肘、寬三肘。下衣，長七肘、寬二肘。

應當接受，指的是心中接受。

如果超過這個數量接受，指的是超過前面的數量。乞討得到衣服時，就觸犯捨墮。其餘的意義廣泛地如前面所說。

這裡觸犯的情況是怎樣的呢？如果比丘尼，向他人乞討俗人的上下衣時，按照尺寸得到。如果再乞討，就犯惡作罪（Dukkata），得到就觸犯捨墮。如果乞討比丘尼的上下衣時，情況也相同。如果向他人乞討俗人的上下衣時，即使減少俗人的尺寸，也不應當再乞討。如果有多餘的，不應當不歸還主人。如果向他人乞討比丘尼的上下衣時，如果少了不夠比丘尼的衣服尺寸，應當再乞討。如果有多餘的，應當歸還主人。如果是俗人的衣服，少了，再乞討。如果是比丘尼的衣服，有多餘的，不

【English Translation】 English version: 'One cannot beg for robes from him.' Upananda said, 'If one cannot ask, I shall beg for her.' The answer was, 'As you please.' Then, because of this matter, Upananda went to the homes of various Brahmana householders and elders, preaching the Dharma and obtaining many robes. He took the best ones for himself, giving the worn-out ones to the Bhikshunis. Then the Bhikshunis reported this to the Buddha. Because of this matter, the Buddha, as before, gathered the Sangha, inquired into the truth, and rebuked him, explaining in detail, even 'Establishing a training rule, it should be said thus: If again a Bhikshuni, seizes a robe, loses a robe, burns a robe, blows away a robe, washes away a robe, begs for a robe from a non-relative householder or householder's wife, and they generously give robes, the Bhikshuni, if needed, should accept two robes, an upper and a lower. If she accepts more than this, it is a Nissaggiya Pacittiya (an offense entailing forfeiture).'

'Bhikshuni' refers to a person in this Dharma.

The aforementioned 'seizing a robe, etc.' is as described above.

'Should accept two robes, an upper and a lower,' there are two kinds of upper and lower robes: one, the Bhikshuni's upper and lower robes; two, the layperson's upper and lower robes. The Bhikshuni's upper and lower robes, if they are new, are made of two layers of cloth for the Samghati (outer robe), with three vertical strips and five horizontal strips. If it is a Nivasana (undergarment), with two vertical strips and five horizontal strips. The layperson's upper and lower robes, the upper robe is eleven cubits long and three cubits wide. The lower robe is seven cubits long and two cubits wide.

'Should accept' means to accept in one's mind.

'If she accepts more than this' means to accept more than the aforementioned quantity. When one obtains a robe by begging, one commits a Nissaggiya Pacittiya. The remaining meanings are extensively as described before.

What are the circumstances of committing an offense in this case? If a Bhikshuni begs for a layperson's upper and lower robes from another, and obtains them according to the measurements, if she begs again, she commits a Dukkata (offense of wrong-doing), and obtaining it constitutes a Nissaggiya Pacittiya. If she begs for a Bhikshuni's upper and lower robes, the situation is the same. If she begs for a layperson's upper and lower robes from another, even if reducing the layperson's measurements, she should not beg again. If there is excess, she should not fail to return it to the owner. If she begs for a Bhikshuni's upper and lower robes from another, if there is too little to meet the Bhikshuni's robe measurements, she should beg again. If there is excess, she should return it to the owner. If it is a layperson's robe, and there is too little, she should beg again. If it is a Bhikshuni's robe, and there is excess, she should not

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還，得罪輕重準事應識。若元心擬過乞者，乞時得惡作，得物犯捨墮。若犯罪已更得余物，悉皆同犯，廣說如前。

知俗人共許與衣就乞學處第八

緣處同前。於此城中有一長者，棄捨自妻外為邪行，其妻告曰：「仁者，不應作此邪行。」其妻屢諫夫不隨語，婦起瞋嫌共余男子亦為私合，其夫每以家物贈彼私婦，其妻亦以家物遺彼邪夫。夫婦兩人破散財物，幾將略盡。長者稟性暴惡，打其婢使常與弊衣惡食，告言：「由汝散我家資。」婢曰：「我實久知破散所以。然為二俱曹主，不敢斥言。」時彼夫婦知婢譏刺，俱懷慚愧，廣說具如大苾芻律，乃至世尊訶責廣說「制其學處，應如是說：

「若復苾芻尼，有非親居士、居士婦，共辦衣價，當買如是清凈衣與某甲苾芻尼，及時應用。此苾芻尼先不受請，因他告知便詣彼家，作如是語：『善哉仁者！為我所辦衣價，可買如是清凈衣，及時與我，為好故。』若得衣者，泥薩祇波逸底迦。」

尼者，謂此法中人。

親非親等，義如上說。

言衣價者，謂金銀、貝齒等。

辦者，求覓也。

如是衣者，謂七種，如上。

買者，謂從他買。

言清凈者，謂得如是堪受用衣。

與者，謂施衣時。

某甲者

【現代漢語翻譯】 現代漢語譯本： 此外，對於觸犯戒律的輕重程度，應當明確知曉。如果最初的意圖是向乞討者索取財物，那麼在乞討時產生後悔，得到財物后就觸犯了捨墮罪。如果已經犯了罪，又得到其他財物，那麼所有的行為都同樣構成犯罪，詳細的解釋與之前相同。

知俗人共許與衣就乞學處第八

事情的起因和地點與之前相同。在這個城市裡，有一位長者（Gṛhapati，富有的居士）拋棄了自己的妻子，在外面行邪淫之事。他的妻子勸告他說：『仁者，不應該做這種邪淫之事。』他的妻子多次勸諫，但丈夫不聽從。妻子因此產生怨恨，也與其他的男子私通。她的丈夫經常用家裡的財物贈送給外面的情婦，她的妻子也用家裡的財物贈送給她的情夫。夫婦兩人這樣揮霍財物，幾乎快要耗盡。這位長者天性暴躁兇惡，經常打罵他的婢女，給她粗劣的衣服和食物，並責罵她說：『都是因為你，才耗散了我的家產。』婢女說：『我其實早就知道家產耗散的原因。但因為你們夫婦兩人都是我的主人，所以不敢說出來。』當時，這對夫婦知道婢女在譏諷他們，都感到慚愧。詳細的情況就像《大苾芻律》（Mahābhikṣu-vinaya）中所說的那樣，乃至世尊（Śākyamuni Buddha）呵責並詳細地說明了『制定學處，應當這樣說：』

『如果比丘尼（Bhikṣuṇī，女性出家人），有非親屬的居士（Upāsaka，在家男信徒）或居士婦（Upāsikā，在家女信徒），共同出資準備購買衣服，應當購買這樣清凈的衣服，及時地給予某某比丘尼使用。這位比丘尼事先沒有接受邀請，因為別人告知了她這件事，就前往那些居士的家中，說這樣的話：『善哉仁者！為我所準備的衣價，可以購買這樣清凈的衣服，及時地給我，這樣才好。』如果得到了衣服，就觸犯了尼薩祇波逸底迦（Nissaggiya Pācittiya，捨墮罪）。』

尼者，指的是佛法中的出家人。

親屬和非親屬等等，含義如上所述。

所謂的衣價，指的是金銀、貝齒等。

辦，指的是尋求。

所謂的這樣的衣服，指的是七種衣服，如上所述。

買，指的是從他人那裡購買。

所謂的清凈，指的是得到可以接受和使用的衣服。

與，指的是佈施衣服的時候。

某某，

【English Translation】 English version: Furthermore, one should clearly understand the severity of offenses. If the initial intention is to solicit from a beggar, then feeling remorse while begging and receiving the item constitutes a Nissaggiya Pācittiya (an offense entailing forfeiture). If one commits an offense and then receives other items, all actions are similarly offenses, as explained previously in detail.

The Eighth Training Rule on Soliciting Clothes When Laypeople Jointly Offer

The setting and cause are the same as before. In this city, there was a Gṛhapati (wealthy householder) who abandoned his wife and engaged in misconduct with others. His wife advised him, saying, 'Virtuous one, you should not engage in such misconduct.' His wife repeatedly advised him, but her husband did not listen. The wife then became resentful and also engaged in illicit affairs with other men. Her husband often used household goods to give to his mistresses, and his wife also used household goods to give to her lovers. The couple squandered their wealth in this way, almost exhausting it. The Gṛhapati was by nature violent and cruel, often beating his servants, giving them poor clothing and food, and scolding them, saying, 'It is because of you that my family's wealth is being squandered.' The servant said, 'I have long known the reason for the squandering of wealth. But because you both are my masters, I dared not speak out.' At that time, the couple knew that the servant was mocking them and both felt ashamed. The details are as described in the Mahābhikṣu-vinaya (Great Bhikṣu Vinaya), up to where the Śākyamuni Buddha rebuked and explained in detail, 'The training rule should be formulated as follows:'

'If a Bhikṣuṇī (female monastic), has a non-relative Upāsaka (male lay follower) or Upāsikā (female lay follower) jointly prepare the price of clothing, intending to buy such pure clothing and give it to a certain Bhikṣuṇī for timely use. This Bhikṣuṇī, without having been invited beforehand, goes to those laypeople's homes because someone told her about it, and says such words: 'Excellent virtuous ones! The price of clothing prepared for me can be used to buy such pure clothing, and give it to me in a timely manner, as it would be good.' If she obtains the clothing, it is a Nissaggiya Pācittiya (an offense entailing forfeiture).'

Bhikṣuṇī refers to a monastic in this Dharma.

Relative and non-relative, etc., have the meanings as described above.

The price of clothing refers to gold, silver, shells, etc.

'Prepare' means to seek.

'Such clothing' refers to the seven types of clothing, as mentioned above.

'Buy' means to buy from others.

'Pure' means obtaining clothing that is acceptable and usable.

'Give' means the time of giving clothing.

'A certain one'

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，謂鄔波難陀。

不受請者，先未言許。

因他告知者，見他陳說，往彼求衣強索其價，為好故，若得衣時便犯捨墮。釋罪相等義如上說。

此中犯相其事云何？事有三種：謂價、色、量。云何為價？若苾芻尼，從非親人得五迦利沙波拏直衣，受時無犯。不受此衣，更過索者，索時犯惡作，得時犯捨墮。如是乃至五十迦利沙波拏等，隨覓隨得，輕重準上應知，是謂為價。

云何為色？苾芻尼得青色衣，受時無犯。不受此衣，更過索者，索時得惡作，得時犯捨墮。如青既爾，乃至余色準此應知，是謂為色。

云何為量？若苾芻尼，得五肘衣時，受取無犯。不受此衣，更過索者，同前得罪。如是乃至多肘，罪之輕重事並同前，是謂為量。此泥薩祇衣舍衣方法，事亦同前。無犯者，若乞縷𦆠便得小片，若乞小片他與大衣，此皆無犯。又無犯者，謂最初人。

知俗人別許與衣就乞學處第九

緣處同前。時有長者及婦，各與外人私通。鄔波難陀因為說法，舍惡修善，事並同前。但以二人各辦衣價為異，令彼二價共為一衣，致使長者受大辛苦，廣說乃至「制其學處，應如是說：若復苾芻尼，有非親居士、居士婦，各辦衣價，『當買如是清凈衣，與某甲苾芻尼。』此苾芻尼先不受請，因

【現代漢語翻譯】 現代漢語譯本： 關於鄔波難陀（Upananda）：

『不受請者，先未言許』的意思是，事先沒有答應接受。

『因他告知者』，是指看到別人陳述，前往索要衣服，強行索取其價值，爲了更好的緣故。如果得到衣服，就犯捨墮（Nissaggiya Pacittiya）。解釋罪行和相等意義，如前文所述。

此處的犯相，具體情況是怎樣的呢？事情有三種：即價值、顏色、數量。什麼是價值呢？如果比丘尼（Bhikkhuni）從非親屬那裡得到價值五個迦利沙波拏（Kahapanas）的衣服，接受時沒有犯戒。如果不接受這件衣服，還進一步索要，索要時犯惡作（Dukkata），得到時犯捨墮。像這樣乃至五十個迦利沙波拏等，隨著尋找隨著得到，罪行的輕重參照上面所說，應該知道，這就是價值。

什麼是顏色呢？比丘尼得到青色的衣服，接受時沒有犯戒。如果不接受這件衣服，還進一步索要，索要時得惡作，得到時犯捨墮。像青色既然如此，乃至其他顏色參照這個應該知道，這就是顏色。

什麼是數量呢？如果比丘尼得到五肘長的衣服時，接受沒有犯戒。如果不接受這件衣服，還進一步索要，和前面一樣得到罪過。像這樣乃至更多肘長，罪過的輕重事情都和前面一樣，這就是數量。這種泥薩祇衣（Nissaggiya）舍衣的方法，事情也和前面一樣。沒有犯戒的情況是，如果乞討線縷，隨即得到小片，如果乞討小片，他人給予大衣，這些都沒有犯戒。又沒有犯戒的情況是，指最初的人。

知俗人別許與衣就乞學處第九

緣起的地方和前面一樣。當時有位長者和他的妻子，各自與外人私通。鄔波難陀因為給他們說法，捨棄惡行修習善行，事情都和前面一樣。只是因為兩人各自準備衣服的價錢不同，讓他們兩人的價錢合起來買一件衣服，導致長者遭受很大的辛苦，廣泛地說乃至『制定這個學處，應該這樣說：如果又有比丘尼，有非親屬的居士、居士婦，各自準備衣服的價錢，『應當購買如此清凈的衣服，給予某甲比丘尼。』這位比丘尼事先沒有接受邀請，因為……』

【English Translation】 English version: Concerning Upananda (name of a monk):

'Not having accepted an invitation, not having previously agreed' means not having agreed to accept beforehand.

'Because of another's informing' refers to seeing another's statement, going to demand clothing, forcibly demanding its value, for the sake of betterment. If clothing is obtained, a Nissaggiya Pacittiya offense is committed. The explanation of the offense and equivalent meanings are as previously stated.

What are the characteristics of the offense here? There are three aspects: namely, value, color, and quantity. What is value? If a Bhikkhuni (female monastic) receives clothing worth five Kahapanas (currency) from a non-relative, there is no offense upon acceptance. If she does not accept this clothing and further demands more, she commits a Dukkata (wrongdoing) offense when demanding, and a Nissaggiya Pacittiya offense when obtaining. Thus, even up to fifty Kahapanas, etc., as she seeks and obtains, the severity of the offense should be understood according to the above. This is what is meant by value.

What is color? If a Bhikkhuni receives blue clothing, there is no offense upon acceptance. If she does not accept this clothing and further demands more, she commits a Dukkata offense when demanding, and a Nissaggiya Pacittiya offense when obtaining. Just as with blue, so too should other colors be understood accordingly. This is what is meant by color.

What is quantity? If a Bhikkhuni receives clothing five cubits long, there is no offense upon acceptance. If she does not accept this clothing and further demands more, she incurs the same offense as before. Thus, even up to more cubits, the severity of the offense is the same as before. This is what is meant by quantity. The method of relinquishing this Nissaggiya (item requiring forfeiture) clothing is also the same as before. There is no offense if one begs for threads and obtains a small piece, or if one begs for a small piece and another gives a large garment. Also, there is no offense for the initial person.

The Ninth Training Rule on Knowing that Laypeople Separately Offer Clothing and Then Begging

The setting is the same as before. At that time, there was a wealthy man and his wife, each having affairs with outsiders. Upananda, because of teaching them the Dharma, caused them to abandon evil and cultivate goodness, the events being the same as before. The only difference is that the two of them each prepared the price of clothing separately, causing them to combine their prices to buy one garment, resulting in the wealthy man suffering great hardship, extensively speaking, even to 'establishing this training rule, it should be said thus: If again, a Bhikkhuni has a non-relative layman or laywoman, each preparing the price of clothing, 'They should buy such pure clothing and give it to such-and-such Bhikkhuni.' This Bhikkhuni has not previously accepted an invitation, because...'

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他告知便詣彼家，作如是語：『善哉仁者！為我所辦衣價，可共買如是清凈衣，及時與我，為好故。』若得衣者，泥薩祇波逸底迦。」

此中犯相三種不同，並如前說。

過限索衣學處第十

緣處同前。時鄔波難陀苾芻在王舍城而作安居，晨朝著衣持缽為行乞食，入行雨大臣婆羅門家，為說三種福業事經(謂施戒修)。行雨大臣聞法歡喜，發凈信心作如是語：「聖者！我當奉施六十金錢。」廣如大苾芻律，乃至「制其學處，應如是說：

「若復苾芻尼，若王、若大臣、婆羅門、居士等，遣使為苾芻尼送衣價。彼使持衣價至苾芻尼所，白言：『聖者！此物是某甲王、大臣、婆羅門、居士等，遣我送來。聖者！哀愍為受。』是苾芻尼語彼使言：『仁此衣價我不應受，若得順時凈衣應受。』彼使白言：『聖者！有執事人不？』須衣苾芻尼言：『有！若僧凈人、若鄔波斯迦，此是苾芻尼執事人。』彼使往執事人所，與衣價已，語言：『汝可以此衣價買順時清凈衣，與某甲苾芻尼令其披服。』彼使善教執事人已，還至苾芻尼所，白言：『聖者！所示執事人，我已與衣價，得清凈衣應受。』苾芻尼須衣，應往執事人所，若二、若三令彼憶念，告言：『我須衣。』若得者善。若不得者，乃至四、五、六返往

【現代漢語翻譯】 現代漢語譯本：他告知后便前往那家，這樣說道：『善良的人啊！為我準備的買衣服的錢，可以用來一起買像這樣的乾淨衣服，及時給我，爲了（讓我）更好。』如果得到衣服，就犯泥薩祇波逸底迦罪。

這裡犯戒的情況有三種不同，都如前面所說。

過限索衣學處第十

事情發生的地點和之前一樣。當時鄔波難陀比丘在王舍城安居，早上穿好衣服拿著缽去乞食，進入行雨大臣婆羅門家，為他們宣說三種福業事經（即佈施、持戒、修行）。行雨大臣聽了之後非常高興，生起清凈的信心，這樣說道：『聖者！我應當供養六十金錢。』（內容）廣泛地如同《大比丘律》所說，乃至『制定這個學處，應當這樣說：

『如果比丘尼，無論是國王、大臣、婆羅門、居士等，派使者為比丘尼送來買衣服的錢。那使者拿著買衣服的錢到比丘尼那裡，稟告說：『聖者！這些東西是某某國王、大臣、婆羅門、居士等，派我送來的。聖者！請您慈悲接受。』這比丘尼對使者說：『這買衣服的錢我不應該接受，如果能得到合時宜的乾淨衣服，我應該接受。』那使者問：『聖者！有負責人嗎？』需要衣服的比丘尼說：『有！無論是僧眾中的凈人，還是優婆夷，這些人是比丘尼的負責人。』那使者前往負責人那裡，把買衣服的錢交給他們，說道：『你們可以用這些錢買合時宜的乾淨衣服，給某某比丘尼讓她穿。』那使者好好地教導了負責人之後，回到比丘尼那裡，稟告說：『聖者！您所指示的負責人，我已經把買衣服的錢交給他們了，得到乾淨衣服您就應該接受。』需要衣服的比丘尼，應該前往負責人那裡，兩次、三次地提醒他們，告訴他們：『我需要衣服。』如果得到就好。如果得不到，乃至四次、五次、六次前往

【English Translation】 English version: He informed and then went to that house, saying: 'Good sir! The money prepared for me to buy clothes can be used to buy such clean clothes together, and give it to me in time, for the sake of (me being) better.' If he obtains the clothes, it is a Nissaggiya Pacittiya.

There are three different kinds of offenses here, all as described before.

The Tenth Training Rule on Asking for Clothes Beyond the Limit

The location of the event is the same as before. At that time, Bhikkhu Upananda was residing in Rajagaha, and in the morning, he put on his robes and carried his bowl to beg for food, entering the house of Minister Barahmana of Hangaraga, and explained to them the Sutra on the Three Meritorious Deeds (namely, giving, keeping precepts, and cultivation). Minister Hangaraga, upon hearing the Dharma, was very pleased and generated pure faith, saying: 'Venerable One! I shall offer sixty gold coins.' (The content is) extensively as stated in the Great Bhikkhu Vinaya, up to 'Establishing this training rule, it should be said thus:

'If a Bhikkhuni, whether it be a king, minister, Barahmana, householder, etc., sends a messenger to send the price of clothing to the Bhikkhuni. That messenger, holding the price of clothing, goes to the Bhikkhuni and reports: 'Venerable One! These things are sent by so-and-so king, minister, Barahmana, householder, etc., who sent me to deliver them. Venerable One! Please accept them with compassion.' This Bhikkhuni says to the messenger: 'I should not accept this price of clothing; if I can obtain clean clothes that are timely, I should accept them.' That messenger asks: 'Venerable One! Is there a person in charge?' The Bhikkhuni who needs clothes says: 'Yes! Whether it is a pure person among the Sangha, or an Upasika, these people are the persons in charge for the Bhikkhuni.' That messenger goes to the person in charge, gives them the price of clothing, and says: 'You can use this money to buy clean clothes that are timely, and give them to so-and-so Bhikkhuni for her to wear.' After that messenger has properly instructed the person in charge, he returns to the Bhikkhuni and reports: 'Venerable One! The person in charge you indicated, I have already given them the price of clothing, and you should accept the clean clothes when you obtain them.' The Bhikkhuni who needs clothes should go to the person in charge, remind them two or three times, and tell them: 'I need clothes.' If she obtains them, that is good. If she does not obtain them, she should go four, five, or six times

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彼默然隨處而住。若四、五、六返得衣者善；若不得衣，過是求得衣者，泥薩祇波逸底迦。若竟不得衣，是苾芻尼應隨彼送衣價處，若自往、若遣可信人往，報言：『仁為某甲苾芻尼送衣價，彼苾芻尼竟不得衣。仁應知，勿令失，此是時。』」

尼者，謂此法中人。

王者，若男、若女，或復餘人，以王法灌頂者悉名為王。

大臣者，執王政事相依而立。

婆羅門者，貴種多聞。

居士者，謂在家富贍等諸餘雜類。

遣使者，謂女男黃門。

送衣價者，謂金銀錢等。

彼持衣價等者，謂持衣價到苾芻尼所，白言聖者，謂命前人；此物是某甲等者，謂送衣來處，愿為納受。

是苾芻尼等者，報不應受。

順時清凈者，謂稱理而得。

彼使語苾芻尼等，謂問執事人。

苾芻尼言有者，指告其人。

若僧凈人者，謂大眾凈人。

若鄔波斯迦者，謂歸依三寶受五學處。

彼使等者，明使意也。

買者，或買或織。

與某甲苾芻尼者，指所與人。

言清凈者，謂堪受用。

善教己者，謂善教示具報苾芻尼。

若二、若三等者，出往返數。

令彼憶念得者善者，謂稱求心。

若不得者

【現代漢語翻譯】 現代漢語譯本 她應該保持沉默，隨處安住。如果四、五、六次往返能得到衣服是最好的；如果得不到衣服，超過這個次數去求得衣服，就觸犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮）。如果最終還是得不到衣服，這位比丘尼（Bhikkhuni，女性出家人）應該派人去送衣價的地方，可以自己去，也可以派遣可信任的人去，告知對方：『您為某某比丘尼送了衣價，但這位比丘尼最終沒有得到衣服。您應該知道這件事，不要讓它丟失，現在是時候處理了。』

尼者，指的是佛法中的出家人。

王者，無論是男性還是女性，或者其他被以王法加冕的人，都被稱為王。

大臣者，是那些執掌王政事務，相互依存而立的人。

婆羅門（Brahman，印度教祭司）者，指的是出身高貴且博學多聞的人。

居士者，指的是在家富有且有其他各種身份的人。

遣使者，指的是女性、男性或黃門（宦官）。

送衣價者，指的是金、銀、錢等。

彼持衣價等者，指的是拿著衣價到達比丘尼處，稟告說『聖者』，這是對前者的尊稱；『此物是某某等』，指的是送衣價來的地方，希望您能接受。

是比丘尼等者，回覆說不應該接受。

順時清凈者，指的是合乎道理而得到的。

彼使語比丘尼等，指的是詢問執事的人。

比丘尼說『有』，是指告知那個人。

若僧凈人者，指的是大眾中的凈人。

若鄔波斯迦（Upasaka，男居士）者，指的是皈依三寶並受持五戒的人。

彼使等者，說明使者的意圖。

買者，指的是購買或編織。

與某甲比丘尼者，指的是給予的對象。

言清凈者，指的是堪能受用。

善教己者，指的是善於教導並具足稟報的比丘尼。

若二、若三等者，指出往返的次數。

令彼憶念得者善者，指的是符合所求的心意。

若不得者

【English Translation】 English version She should remain silent and dwell anywhere. If she obtains a robe after four, five, or six attempts, that is good; if she does not obtain a robe, and seeks to obtain a robe beyond that number of attempts, it is a Nissaggiya Pacittiya (an offense entailing forfeiture). If she ultimately does not obtain a robe, that Bhikkhuni (female monastic) should send someone to the place where the robe price was sent, either going herself or sending a trustworthy person, to inform them: 'You sent the robe price for such-and-such Bhikkhuni, but that Bhikkhuni ultimately did not obtain a robe. You should be aware of this matter, do not let it be lost, now is the time to deal with it.'

'Ni' refers to a person within this Dharma (Buddhist teachings).

'King' refers to anyone, male or female, or any other person who has been crowned with the law of the king, all are called 'King'.

'Minister' refers to those who administer the affairs of the king's government, standing in mutual dependence.

'Brahman' refers to a person of noble birth and great learning.

'Lay follower' refers to wealthy householders and other various types of people.

'Sending a messenger' refers to women, men, or eunuchs.

'Sending the robe price' refers to gold, silver, money, etc.

'They holding the robe price, etc.' refers to taking the robe price to the Bhikkhuni, reporting, 'Venerable One,' which is a respectful term for the person in front; 'This thing is from such-and-such,' referring to the place from which the robe price came, 'may you accept it.'

'That Bhikkhuni, etc.' replies that it should not be accepted.

'Pure at the proper time' refers to obtaining it in accordance with reason.

'That messenger speaks to the Bhikkhuni, etc.' refers to asking the person in charge.

The Bhikkhuni says 'Yes,' referring to informing that person.

'If a monastic attendant' refers to an attendant from the assembly.

'If an Upasaka (male lay follower)' refers to one who has taken refuge in the Three Jewels and observes the five precepts.

'That messenger, etc.' clarifies the messenger's intention.

'Buying' refers to either buying or weaving.

'To such-and-such Bhikkhuni' refers to the person to whom it is given.

'Speaking of purity' refers to being fit for use.

'Well-teaching oneself' refers to a Bhikkhuni who is good at teaching and fully reporting.

'If two, if three, etc.' indicates the number of round trips.

'Causing them to remember and obtain is good' refers to being in accordance with the desired intention.

'If not obtained'

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乃至四、五、六返默然隨處而住者，出默住數。言隨處者，有四處：一、敞處，二、舍處，三、田處，四、店處。敞謂作瓦器等，或剃髮處；舍謂居宅；田謂稻蔗等田；店謂賣貨物處。有六詰問，見彼六言隨事應詰。云何為六？若彼問云：「仁今何緣得至？」苾芻尼答云：「為彼事來。」若云：「仁極善來，此處應坐。」答云：「為彼事來。」若云：「食飯。」答云：「為彼事來。」若云：「啖飯。」答云：「為彼事來。」若云：「飲水。」答云：「為彼事來。」若於此六種隨一事中見他語時，尋聲即報不徐緩答，令彼前人不暇作余言者，是則不名圓滿善好六種詰問。若隨一事中見他語時，尋聲未道徐徐緩答，令彼前人得有容暇作余語者，是則名為圓滿善好六種詰問。

若作如是求時得衣者善。若不得衣，過是求得衣者，泥薩祇波逸底迦。過謂三語六默而更往求得衣。

若竟不得衣，從衣來處，或自去，或遣可信人去。言可信者，謂弟子門人，是可委信報彼令知，遣其收取勿使虛失，此是還報法式。若苾芻尼遣使報已，彼執事人來至苾芻尼所，作如是語：「聖者！可受此衣價。」苾芻尼應報彼曰：「此之衣價我已舍訖，汝當還彼送衣來處。」如是報善，若取衣者犯捨墮。若執事人作如是語：「聖者！仁可

【現代漢語翻譯】 現代漢語譯本 乃至四、五、六次保持沉默，隨處安住的比丘尼，要計算出默住的次數。所說的『隨處』有四種地方：一、空曠之處，二、房舍之處，三、田地之處，四、店舖之處。空曠之處指的是製作瓦器等的地方，或者剃頭的地方；房舍指的是住宅；田地指的是種植稻、蔗等的田地；店舖指的是買賣貨物的地方。有六種詰問，看到對方說了這六種話，要根據情況回答。哪六種呢？如果對方問：『您現在因為什麼事來到這裡？』比丘尼回答說：『爲了那件事而來。』如果對方說：『您來得正好，請坐這裡。』回答說：『爲了那件事而來。』如果對方說：『吃飯了嗎？』回答說：『爲了那件事而來。』如果對方說：『吃過飯了嗎？』回答說：『爲了那件事而來。』如果對方說：『喝水了嗎？』回答說：『爲了那件事而來。』如果在這六種情況中的任何一種，聽到對方說話時，立刻就回答，不慢吞吞地回答，使得對方沒有機會再說其他的話，這就不能算是圓滿美好的六種詰問。如果在任何一種情況中，聽到對方說話時，沒有立刻回答，而是慢慢地回答，使得對方有機會再說其他的話，這就叫做圓滿美好的六種詰問。

如果像這樣請求時得到了衣服，那是好的。如果沒有得到衣服，超過這個範圍去請求得到衣服，就犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮）。超過這個範圍指的是說了三次話，沉默了六次之後，又去請求得到衣服。

如果最終沒有得到衣服，從送衣服的地方，或者自己去，或者派遣可以信任的人去。所說的『可以信任的人』，指的是弟子或門人，是可以委託信任，告知他們，讓他們去收取，不要讓衣服白白丟失，這是回報的規矩。如果比丘尼派遣使者告知后，那個執事人來到比丘尼這裡，這樣說：『聖者！可以接受這件衣服的價錢。』比丘尼應該回答他說：『這件衣服的價錢我已經放棄了，你應該還給送衣服的地方。』這樣回答是好的，如果接受了衣服，就犯了捨墮。如果執事人這樣說：『聖者！您可以……』

【English Translation】 English version Even if a Bhikkhuni remains silent and dwells in various places four, five, or six times, she should count the number of times she has remained silent. The 'various places' refer to four locations: 1. open spaces, 2. dwellings, 3. fields, and 4. shops. 'Open spaces' refer to places where pottery is made or where hair is shaved; 'dwellings' refer to residences; 'fields' refer to fields where rice, sugarcane, etc., are grown; 'shops' refer to places where goods are sold. There are six inquiries; upon hearing these six statements, one should respond appropriately. What are the six? If someone asks, 'For what reason have you come here?' the Bhikkhuni should answer, 'I have come for that matter.' If they say, 'You have come at a good time; please sit here,' answer, 'I have come for that matter.' If they say, 'Have you eaten rice?' answer, 'I have come for that matter.' If they say, 'Have you had a meal?' answer, 'I have come for that matter.' If they say, 'Have you drunk water?' answer, 'I have come for that matter.' If, in any of these six situations, upon hearing someone speak, one immediately responds without delay, not allowing the person to say anything else, then this is not considered a complete and good set of six inquiries. If, in any of these situations, upon hearing someone speak, one does not immediately respond but answers slowly and deliberately, allowing the person to have the opportunity to say something else, then this is called a complete and good set of six inquiries.

If, when making such a request, one obtains a robe, that is good. If one does not obtain a robe and goes beyond this request to obtain a robe, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). 'Going beyond' refers to speaking three times and remaining silent six times, and then going again to request a robe.

If one ultimately does not obtain a robe, from the place where the robe came from, either go oneself or send a trustworthy person. 'Trustworthy person' refers to a disciple or follower who can be entrusted to inform them and have them collect the robe, lest it be lost in vain; this is the proper way to report back. If the Bhikkhuni has sent a messenger to inform them, and that person in charge comes to the Bhikkhuni and says, 'Venerable one! You may accept the price of this robe,' the Bhikkhuni should reply to them, 'I have already relinquished the price of this robe; you should return it to the place where the robe came from.' Such a reply is good; if one accepts the robe, one commits a Nissaggiya Pacittiya. If the person in charge says, 'Venerable one! You may...'

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受此衣價，彼之施主我共評章令其心喜。」若如是者取衣無犯。苾芻尼若不作如是，次第受衣者，皆犯捨墮。既犯罪已，舍悔之法廣說如前。

此中犯相其事云何？若人為施主、人為使者、人為給事，如法得衣者無犯，異斯捨墮。若人為施主、人為使者、非人為給事，如法得衣者無犯，異斯惡作。若人為施主、非人為使者、非人為給事，同前惡作。若人為施主、非人為使者、人為給事，同前捨墮。若非人為施主、非人為使者、非人為給事，同前惡作。若非人為施主、非人為使者、人為給事，同前捨墮。若非人為施主、人為使者、人為給事，同前捨墮。若非人為施主、人為使者、非人為給事，同前惡作。若苾芻尼，從非人乞衣價時得惡作罪，得便捨墮。從龍乞衣價時得惡作罪，得便捨墮。若苾芻尼，遣使法式，以書印乞時惡作，得便捨墮。又無犯者，廣說如前。

根本說一切有部苾芻尼毗奈耶卷第九 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第十

三藏法師義凈奉　制譯

第二攝頌曰：

捉金銀出納、　　賣買缽乞線、 　織師自奪衣、　　回他病長缽。

捉寶學處第十一

爾時薄伽梵在室羅伐城逝多

【現代漢語翻譯】 現代漢語譯本 『接受這件衣服的價值，我和那位施主共同商議，讓他心生歡喜。』如果這樣做，接受這件衣服就沒有犯戒。比丘尼如果不這樣做，依次接受衣服的人，都犯捨墮罪。已經犯了罪，捨棄懺悔的方法，詳細如前所述。

這裡面犯戒的情況是怎樣的呢？如果有人作為施主、有人作為使者、有人作為供養者，如法得到衣服就沒有犯戒，否則就犯捨墮罪。如果有人作為施主、有人作為使者、不是人作為供養者，如法得到衣服就沒有犯戒，否則就犯惡作罪。如果有人作為施主、不是人作為使者、不是人作為供養者，和前面一樣犯惡作罪。如果有人作為施主、不是人作為使者、有人作為供養者，和前面一樣犯捨墮罪。如果不是人作為施主、不是人作為使者、不是人作為供養者，和前面一樣犯惡作罪。如果不是人作為施主、不是人作為使者、有人作為供養者，和前面一樣犯捨墮罪。如果不是人作為施主、有人作為使者、有人作為供養者，和前面一樣犯捨墮罪。如果不是人作為施主、有人作為使者、不是人作為供養者，和前面一樣犯惡作罪。如果比丘尼，從非人那裡乞求衣價時，得到惡作罪，得到衣價后就犯捨墮罪。從龍（Naga，一種神祇）那裡乞求衣價時，得到惡作罪，得到衣價后就犯捨墮罪。如果比丘尼，派遣使者按照規矩，用書信印章乞求時，犯惡作罪，得到衣價后就犯捨墮罪。又沒有犯戒的情況，詳細如前所述。

《根本說一切有部苾芻尼毗奈耶》卷第九 大正藏第 23 冊 No. 1443 《根本說一切有部苾芻尼毗奈耶》

《根本說一切有部苾芻尼毗奈耶》卷第十

三藏法師義凈奉 制譯

第二攝頌說：

『拿取金銀出納， 買賣缽乞線， 織師自己奪取衣服， 歸還他人有病的長缽。』

捉寶學處第十一

當時薄伽梵（Bhagavan，世尊）在室羅伐城（Sravasti）逝多（Jetavana）

【English Translation】 English version 'Having received the price of this robe, I will discuss it with that donor to make him happy.' If it is done in this way, there is no offense in accepting the robe. If a Bhikshuni (Buddhist nun) does not do this, those who receive robes in sequence all commit an offense of expiation (Nissaggiya Pacittiya). Having committed the offense, the method of relinquishing and confessing is explained in detail as before.

What are the circumstances of committing an offense in this case? If someone acts as the donor, someone as the messenger, and someone as the provider, there is no offense in obtaining the robe lawfully; otherwise, it is an offense of expiation. If someone acts as the donor, someone as the messenger, and a non-human as the provider, there is no offense in obtaining the robe lawfully; otherwise, it is an offense of wrong-doing (Dukkata). If someone acts as the donor, a non-human as the messenger, and a non-human as the provider, it is the same offense of wrong-doing as before. If someone acts as the donor, a non-human as the messenger, and someone as the provider, it is the same offense of expiation as before. If a non-human acts as the donor, a non-human as the messenger, and a non-human as the provider, it is the same offense of wrong-doing as before. If a non-human acts as the donor, a non-human as the messenger, and someone as the provider, it is the same offense of expiation as before. If a non-human acts as the donor, someone as the messenger, and someone as the provider, it is the same offense of expiation as before. If a non-human acts as the donor, someone as the messenger, and a non-human as the provider, it is the same offense of wrong-doing as before. If a Bhikshuni begs for the price of a robe from a non-human, she commits an offense of wrong-doing, and upon obtaining it, she commits an offense of expiation. If she begs for the price of a robe from a Naga (a type of deity), she commits an offense of wrong-doing, and upon obtaining it, she commits an offense of expiation. If a Bhikshuni sends a messenger according to the proper procedure, using a letter with a seal to beg, she commits an offense of wrong-doing, and upon obtaining the price, she commits an offense of expiation. Furthermore, there are cases where there is no offense, as explained in detail before.

The Ninth Scroll of the Mulasarvastivada Bhikshuni Vinaya Taisho Tripitaka Volume 23, No. 1443, Mulasarvastivada Bhikshuni Vinaya

The Tenth Scroll of the Mulasarvastivada Bhikshuni Vinaya

Translated under Imperial Order by the Tripitaka Master Yijing

The Second Summary Verse says:

'Handling gold and silver transactions, Buying and selling bowls and thread, The weaver seizing the robe himself, Returning another's sick, long bowl.'

The Eleventh Training Rule on Handling Treasures

At that time, the Bhagavan (The Blessed One) was in Jetavana (Jetavana monastery) in Sravasti (Sravasti)

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林給孤獨園。時六眾苾芻，自手捉金銀、或教他捉，造作房舍、或置床座上。時外道見生嫌賤言：「此沙門釋子，自手執捉金銀錢等、或教他捉。廣說如上。諸餘俗人皆亦如是，斯與我等有何別處？云何令他婆羅門居士等深生敬信，持諸飲食惠此禿人？」苾芻白佛。佛以此緣，同前集眾問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，自手捉金銀錢等、若教他捉，泥薩祇波逸底迦。」

尼者，謂此法中尼。

自手捉者，謂以手捉。

金銀者，謂金銀及貝齒。錢者，金等錢。教人亦爾，皆犯捨墮。舍悔之法廣說如上。

此中犯相其事云何？若教他取時，其事不同有十八種，咸成其犯。謂告彼云：

汝取此物，　　汝於此取，　　汝取此爾許！ 　汝將此物，　　汝於此將，　　汝將此爾許！ 　汝置此物，　　汝於此置，　　汝置此爾許！ 　汝取彼物，　　汝于彼取，　　汝取彼爾許！ 　汝將彼物，　　汝于彼將，　　汝將彼爾許！ 　汝置彼物，　　汝于彼置，　　汝置彼爾許！

言汝取此物者，謂金銀等於可見處，教他取，得惡作罪，捉舉之時犯捨墮罪。言汝於此取者，謂于諸袋及鐵木等箱器之中，教他取物，得罪同前。已下諸句罪皆同此。言汝取爾許

【現代漢語翻譯】 現代漢語譯本 林給孤獨園（Jetavana Anathapindika-arama）。當時，六眾苾芻（Chabbaggiya Bhikkhus），親自用手拿取金銀，或者教唆他人拿取，用來建造房舍，或者放置在床座上。當時，外道（non-Buddhist）見了，心生嫌棄，說道：『這些沙門釋子（followers of the Sakya clan），親自用手拿取金銀錢財等等，或者教唆他人拿取，』（內容如上所述）。『其他世俗之人也都是這樣，這和我們有什麼區別呢？如何能讓那些婆羅門（Brahmins）、居士（householders）等對他們深生敬信，拿飲食來供養這些禿頭的人呢？』 苾芻（Bhikkhu）將此事稟告佛陀。佛陀因此事，如同之前一樣召集大眾，查問實情並加以呵責，詳細述說乃至『制定戒律，應當這樣說：』 『如果比丘尼（Bhikkhuni），親自用手拿取金銀錢財等等，或者教唆他人拿取，犯尼薩耆波逸提罪（Nissaggiya Pacittiya）。』 尼者，是指在此法中的比丘尼。 自手捉者，是指用手拿取。 金銀者，是指金銀以及貝齒。錢者，是指金等錢。教唆他人也一樣，都犯捨墮罪。舍悔之法詳細如上所述。 此中犯相的情況是怎樣的呢？如果教唆他人拿取時，情況不同，有十八種，都會構成犯罪。即告訴對方說： 『你取此物，』 『你於此取，』 『你取此爾許！』 『你將此物，』 『你於此將，』 『你將此爾許！』 『你置此物，』 『你於此置，』 『你置此爾許！』 『你取彼物，』 『你于彼取，』 『你取彼爾許！』 『你將彼物，』 『你于彼將，』 『你將彼爾許！』 『你置彼物，』 『你于彼置，』 『你置彼爾許！』 說『你取此物』，是指金銀等在可見之處，教唆他人拿取，得惡作罪（Dukkata），拿起來的時候犯捨墮罪。說『你於此取』，是指在各種袋子以及鐵木等箱子之中，教唆他人拿取物品，得罪與之前相同。以下各句的罪過都與此相同。說『你取爾許』

【English Translation】 English version Jetavana Anathapindika-arama. At that time, the Chabbaggiya Bhikkhus (group of six monks), personally took gold and silver with their own hands, or instructed others to take it, to build houses or place on beds. At that time, non-Buddhists, seeing this, felt disgusted and said: 'These Sakya clan ascetics, personally take gold, silver, money, etc. with their own hands, or instruct others to take it,' (as described above). 'Other worldly people are also like this, what is the difference between them and us? How can we make those Brahmins (priests), householders (lay supporters), etc. have deep respect and faith in them, and bring food to support these bald-headed people?' The Bhikkhu (monk) reported this matter to the Buddha. Because of this, the Buddha, as before, gathered the assembly, inquired about the truth and rebuked them, explaining in detail and even 'established the precepts, which should be said as follows:' 'If a Bhikkhuni (nun), personally takes gold, silver, money, etc. with her own hands, or instructs others to take it, she commits a Nissaggiya Pacittiya (offense requiring expiation and forfeiture).' 'Nuns' refers to the Bhikkhunis in this Dharma. 'Taking with one's own hand' refers to taking with the hand. 'Gold and silver' refers to gold, silver, and cowrie shells. 'Money' refers to money such as gold. Instructing others is the same, all commit the offense requiring expiation and forfeiture. The method of confession and forfeiture is described in detail above. What is the nature of the offense in this case? If instructing others to take, there are eighteen different situations, all of which constitute an offense. That is, telling the other person: 'You take this thing,' 'You take from here,' 'You take this much!' 'You bring this thing,' 'You bring from here,' 'You bring this much!' 'You put this thing,' 'You put from here,' 'You put this much!' 'You take that thing,' 'You take from there,' 'You take that much!' 'You bring that thing,' 'You bring from there,' 'You bring that much!' 'You put that thing,' 'You put from there,' 'You put that much!' Saying 'You take this thing' refers to gold and silver, etc. in a visible place, instructing others to take it, one commits a Dukkata (wrongdoing) offense, and when picking it up, one commits a Nissaggiya Pacittiya offense. Saying 'You take from here' refers to instructing others to take things from various bags and iron or wooden boxes, one commits the same offense as before. The offenses for the following sentences are all the same as this. Saying 'You take this much'

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者，謂百千億等，教他取物。言汝將此物者，謂金銀等物，教他將來。言汝於此將者，謂于袋等箱器之中，教他取物。言汝將此爾許者，謂百千億等，教他取時。言汝置此物者，謂金銀等，教他置時。言汝於此置者，謂于箱器等中，教安置時。言汝置此爾許者，謂百千億等，教他置時。此九皆據可見之處，教他作也。言汝取彼物者，謂金銀等於不見處，教他取物，得惡作罪，捉舉之時犯捨墮罪。言汝于彼取者，謂于諸袋及鐵木等箱器之中，教他取物。言汝取彼爾許者，謂百千億等，教他取物。言汝將彼物者，謂金銀等物，教他將來。言汝于彼將者，謂于袋等箱器之中，教他取物。言汝將彼爾許者，謂百千億等，教他取時。言汝置彼物者，謂金銀等，教他置時。言汝于彼置者，謂于箱器等中安置。言汝置彼爾許者，謂百千億等教他置時，得罪同前。此九皆據不可見處，教他作也。若苾芻尼自捉金銀、錢、貝齒者，犯捨墮。若苾芻尼捉成未成金銀者，犯捨墮。苾芻尼捉文相成就金銀錢貝齒者，犯捨墮。苾芻尼觸末尼寶、薜琉璃寶，犯捨墮。苾芻尼捉方國共所用錢，犯捨墮。若捉非方國所用錢，得惡作罪。若捉赤銅、鍮石、銅鐵、鉛錫者無犯。

如是世尊為諸聲聞制學處已，佛在逝多林。於時占波國有一長者在此城住

【現代漢語翻譯】 現代漢語譯本： 『者，謂百千億等，教他取物』，意思是說，比如百千億等等，教別人去拿東西。 『言汝將此物者，謂金銀等物，教他將來』，意思是說，比如金銀等物，教別人拿過來。 『言汝於此將者，謂于袋等箱器之中，教他取物』，意思是說，在袋子、箱子等容器中，教別人去拿東西。 『言汝將此爾許者，謂百千億等，教他取時』，意思是說，比如百千億等等，教別人去拿的時候。 『言汝置此物者，謂金銀等，教他置時』，意思是說，比如金銀等，教別人放置的時候。 『言汝於此置者，謂于箱器等中，教安置時』，意思是說，在箱子、容器等中，教別人安置的時候。 『言汝置此爾許者，謂百千億等，教他置時』，意思是說，比如百千億等等，教別人放置的時候。 這九種情況都是在看得見的地方，教別人去做。 『言汝取彼物者，謂金銀等於不見處，教他取物，得惡作罪，捉舉之時犯捨墮罪』，意思是說，比如金銀等在看不見的地方，教別人去拿，會犯惡作罪（Dukkata），拿起的時候犯捨墮罪（Nissaggiya Pacittiya）。 『言汝于彼取者，謂于諸袋及鐵木等箱器之中，教他取物』，意思是說，在各種袋子以及鐵、木等箱子容器中，教別人去拿東西。 『言汝取彼爾許者，謂百千億等，教他取物』，意思是說，比如百千億等等，教別人去拿東西。 『言汝將彼物者，謂金銀等物，教他將來』，意思是說，比如金銀等物，教別人拿過來。 『言汝于彼將者，謂于袋等箱器之中，教他取物』，意思是說，在袋子、箱子等容器中，教別人去拿東西。 『言汝將彼爾許者，謂百千億等，教他取時』，意思是說，比如百千億等等，教別人去拿的時候。 『言汝置彼物者，謂金銀等，教他置時』，意思是說，比如金銀等，教別人放置的時候。 『言汝于彼置者，謂于箱器等中安置』，意思是說，在箱子、容器等中安置。 『言汝置彼爾許者，謂百千億等教他置時，得罪同前』，意思是說，比如百千億等等，教別人放置的時候，所得罪過與前面相同。 這九種情況都是在看不見的地方，教別人去做。 如果比丘尼（Bhikkhuni）自己拿金銀、錢、貝齒，犯捨墮罪（Nissaggiya Pacittiya）。 如果比丘尼（Bhikkhuni）拿成色好或成色不好的金銀，犯捨墮罪（Nissaggiya Pacittiya）。 比丘尼（Bhikkhuni）拿有花紋圖案的金銀錢貝齒，犯捨墮罪（Nissaggiya Pacittiya）。 比丘尼（Bhikkhuni）觸控末尼寶（Mani，寶珠）、薜琉璃寶（Vaidurya，琉璃），犯捨墮罪（Nissaggiya Pacittiya）。 比丘尼（Bhikkhuni）拿各個國家共同使用的錢，犯捨墮罪（Nissaggiya Pacittiya）。 如果拿非各個國家共同使用的錢，得惡作罪（Dukkata）。 如果拿赤銅、鍮石（Brass）、銅鐵、鉛錫，沒有罪。 就這樣，世尊為各位聲聞（Sravaka）制定學處之後，佛陀在逝多林（Jetavana）。當時，占波國（Campa）有一位長者住在這個城裡。

English version: '者，謂百千億等，教他取物' means, for example, hundreds of thousands of millions, etc., instructing others to take things. '言汝將此物者，謂金銀等物，教他將來' means, for example, gold, silver, etc., instructing others to bring them. '言汝於此將者，謂于袋等箱器之中，教他取物' means, in bags, boxes, and other containers, instructing others to take things. '言汝將此爾許者，謂百千億等，教他取時' means, for example, hundreds of thousands of millions, etc., instructing others when to take them. '言汝置此物者，謂金銀等，教他置時' means, for example, gold, silver, etc., instructing others when to place them. '言汝於此置者，謂于箱器等中，教安置時' means, in boxes, containers, etc., instructing others when to place them. '言汝置此爾許者，謂百千億等，教他置時' means, for example, hundreds of thousands of millions, etc., instructing others when to place them. These nine situations all involve instructing others to act in visible places. '言汝取彼物者，謂金銀等於不見處，教他取物，得惡作罪，捉舉之時犯捨墮罪' means, for example, gold, silver, etc., in invisible places, instructing others to take them, which incurs a Dukkata (wrongdoing) offense, and picking them up incurs a Nissaggiya Pacittiya (forfeiture and expiation) offense. '言汝于彼取者，謂于諸袋及鐵木等箱器之中，教他取物' means, in various bags and iron, wood, and other boxes and containers, instructing others to take things. '言汝取彼爾許者，謂百千億等，教他取物' means, for example, hundreds of thousands of millions, etc., instructing others to take things. '言汝將彼物者，謂金銀等物，教他將來' means, for example, gold, silver, etc., instructing others to bring them. '言汝于彼將者，謂于袋等箱器之中，教他取物' means, in bags, boxes, and other containers, instructing others to take things. '言汝將彼爾許者，謂百千億等，教他取時' means, for example, hundreds of thousands of millions, etc., instructing others when to take them. '言汝置彼物者，謂金銀等，教他置時' means, for example, gold, silver, etc., instructing others when to place them. '言汝于彼置者，謂于箱器等中安置' means, placing them in boxes, containers, etc. '言汝置彼爾許者，謂百千億等教他置時，得罪同前' means, for example, hundreds of thousands of millions, etc., instructing others when to place them, incurring the same offenses as before. These nine situations all involve instructing others to act in invisible places. If a Bhikkhuni (nun) personally takes gold, silver, money, or shells, she commits a Nissaggiya Pacittiya (forfeiture and expiation) offense. If a Bhikkhuni (nun) takes refined or unrefined gold and silver, she commits a Nissaggiya Pacittiya (forfeiture and expiation) offense. If a Bhikkhuni (nun) takes gold, silver, money, or shells with patterns, she commits a Nissaggiya Pacittiya (forfeiture and expiation) offense. If a Bhikkhuni (nun) touches Mani (jewels) or Vaidurya (lapis lazuli) jewels, she commits a Nissaggiya Pacittiya (forfeiture and expiation) offense. If a Bhikkhuni (nun) takes money commonly used in various countries, she commits a Nissaggiya Pacittiya (forfeiture and expiation) offense. If she takes money not commonly used in various countries, she commits a Dukkata (wrongdoing) offense. If she takes red copper, brass, copper-iron, lead, or tin, there is no offense. Thus, after the World-Honored One established the precepts for the Sravakas (listeners), the Buddha was in Jetavana (Victory Grove). At that time, a wealthy householder from Campa (a kingdom) lived in this city.

【English Translation】 Modern Chinese translation: '者，謂百千億等，教他取物'，意思是說，比如百千億等等，教別人去拿東西。 '言汝將此物者，謂金銀等物，教他將來'，意思是說，比如金銀等物，教別人拿過來。 '言汝於此將者，謂于袋等箱器之中，教他取物'，意思是說，在袋子、箱子等容器中，教別人去拿東西。 '言汝將此爾許者，謂百千億等，教他取時'，意思是說，比如百千億等等，教別人去拿的時候。 '言汝置此物者，謂金銀等，教他置時'，意思是說，比如金銀等，教別人放置的時候。 '言汝於此置者，謂于箱器等中，教安置時'，意思是說，在箱子、容器等中，教別人安置的時候。 '言汝置此爾許者，謂百千億等，教他置時'，意思是說，比如百千億等等，教別人放置的時候。 這九種情況都是在看得見的地方，教別人去做。 '言汝取彼物者，謂金銀等於不見處，教他取物，得惡作罪，捉舉之時犯捨墮罪'，意思是說，比如金銀等在看不見的地方，教別人去拿，會犯惡作罪（Dukkata），拿起的時候犯捨墮罪（Nissaggiya Pacittiya）。 '言汝于彼取者，謂于諸袋及鐵木等箱器之中，教他取物'，意思是說，在各種袋子以及鐵、木等箱子容器中，教別人去拿東西。 '言汝取彼爾許者，謂百千億等，教他取物'，意思是說，比如百千億等等，教別人去拿東西。 '言汝將彼物者，謂金銀等物，教他將來'，意思是說，比如金銀等物，教別人拿過來。 '言汝于彼將者，謂于袋等箱器之中，教他取物'，意思是說，在袋子、箱子等容器中，教別人去拿東西。 '言汝將彼爾許者，謂百千億等，教他取時'，意思是說，比如百千億等等，教別人去拿的時候。 '言汝置彼物者，謂金銀等，教他置時'，意思是說，比如金銀等，教別人放置的時候。 '言汝于彼置者，謂于箱器等中安置'，意思是說，在箱子、容器等中安置。 '言汝置彼爾許者，謂百千億等教他置時，得罪同前'，意思是說，比如百千億等等，教別人放置的時候，所得罪過與前面相同。 這九種情況都是在看不見的地方，教別人去做。 如果比丘尼（Bhikkhuni）自己拿金銀、錢、貝齒，犯捨墮罪（Nissaggiya Pacittiya）。 如果比丘尼（Bhikkhuni）拿成色好或成色不好的金銀，犯捨墮罪（Nissaggiya Pacittiya）。 比丘尼（Bhikkhuni）拿有花紋圖案的金銀錢貝齒，犯捨墮罪（Nissaggiya Pacittiya）。 比丘尼（Bhikkhuni）觸控末尼寶（Mani，寶珠）、薜琉璃寶（Vaidurya，琉璃），犯捨墮罪（Nissaggiya Pacittiya）。 比丘尼（Bhikkhuni）拿各個國家共同使用的錢，犯捨墮罪（Nissaggiya Pacittiya）。 如果拿非各個國家共同使用的錢，得惡作罪（Dukkata）。 如果拿赤銅、鍮石（Brass）、銅鐵、鉛錫，沒有罪。 就這樣，世尊為各位聲聞（Sravaka）制定學處之後，佛陀在逝多林（Jetavana）。當時，占波國（Campa）有一位長者住在這個城裡。

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，深信純善，以上妙物而為惠施。時彼長者為佛及僧造立住處，門戶窗牖欄楯校飾，殊妙莊嚴令人樂見，為生天路。多諸尼眾在此安居，既安居了隨意事訖，白長者曰：「我等今欲向室羅伐城禮大師足，及諸耆宿尊老。苾芻尼現闕衣服，時當見施。」長者報言：「聖者！此處之人無上妙衣疊，今聞商侶將欲到來，待來至時當以奉施。」苾芻尼曰：「長者！若無好物，與粗惡者。」長者答曰：「聖者！我之立性常施好物，云何於今以惡物與？若不待者，衣直之錢可持將去。」答言：「長者！世尊制戒遮我捉錢。」長者報曰：「若如是者，我寧不施，不能以惡物惠人。」時諸尼眾竟無所獲，即便捨去。隨路而進至室羅伐城，諸尼見告：「善來姊妹！豈非仁等於安居處多得衣服，云何著此粗破衣服而至此耶？」彼便答曰：「無衣可得。」苾芻尼曰：「仁在何處而作安居？」答曰：「在占波國。」又問：「依誰而住？」答曰：「某甲長者。」諸尼告曰：「聞彼長者好施上衣，豈不施耶？」答曰：「袛緣此故，我不得衣。」諸尼問曰：「有何所以？」彼具陳事。諸尼聞已白諸苾芻，苾芻白佛。佛作是念：「諸有敬信婆羅門長者居士等，歡喜欲施苾芻尼衣價，我諸弟子情慾得衣，我應作法令諸苾芻尼得無廢闕。」告諸苾芻尼曰：「

【現代漢語翻譯】 現代漢語譯本：深信純善，用最好的物品來佈施。當時那位長者為佛陀和僧眾建造住所，門窗欄桿都裝飾得非常精美，莊嚴，令人看了心生歡喜，這是通往天界的道路。許多比丘尼（Bhikkhuni，佛教女性出家眾）在這裡安居。安居結束后，她們處理完各自的事情，告訴長者說：『我們現在想去室羅伐城（Śrāvastī，古印度城市，佛陀常駐地）禮拜大師（指佛陀）的足，以及各位年長的長老。現在比丘尼們缺少衣服，希望能夠得到施捨。』 長者回答說：『聖者們！這裡的人沒有上好的絲綢衣物。現在聽說有商隊即將到來，等他們到了，我將用絲綢供奉各位。』比丘尼說：『長者！如果沒有好的衣物，給些粗劣的也可以。』長者回答說：『聖者們！我一向的習慣是施捨好的物品，怎麼能現在給你們粗劣的呢？如果等不及，可以拿走買衣服的錢。』 比丘尼回答說：『長者！世尊（Śākyamuni，釋迦牟尼佛）制定戒律禁止我們拿錢。』長者說：『如果這樣，我寧可不施捨，也不能用粗劣的物品施捨給別人。』當時，這些比丘尼最終什麼也沒得到，就離開了。她們沿著路前往室羅伐城，其他比丘尼見到她們說：『姐妹們，歡迎！難道你們在安居的地方得到了很多衣服，為什麼穿著這麼粗糙破舊的衣服來到這裡呢？』她們回答說：『沒有得到衣服。』 比丘尼問：『你們在哪裡安居？』回答說：『在占波國（Campā，古印度城市）。』又問：『依靠誰居住？』回答說：『某甲長者。』其他比丘尼說：『聽說那位長者喜歡施捨上好的衣服，難道他沒有施捨嗎？』回答說：『就是因為這個原因，我們沒有得到衣服。』比丘尼問：『有什麼緣故？』她們詳細地講述了事情的經過。其他比丘尼聽了之後，告訴了各位比丘（Bhikkhu，佛教男性出家眾），比丘又告訴了佛陀。佛陀心想：『那些尊敬信仰婆羅門（Brahmin，古印度僧侶階層）、長者、居士（Upasaka，在家佛教信徒）等的人，都樂意施捨比丘尼買衣服的錢，我的弟子們也想得到衣服，我應該制定法令，讓比丘尼們能夠得到衣服而不至於有所缺失。』於是告訴各位比丘尼說：

【English Translation】 English version: Deeply believing in pure goodness, he made offerings with the finest things. At that time, that elder built residences for the Buddha and the Sangha (Buddhist monastic community), with doors, windows, railings, and decorations that were exceptionally beautiful, dignified, and pleasing to the eye, a path leading to heavenly realms. Many Bhikkhunis (Buddhist nuns) resided here in retreat. After completing their retreat and finishing their affairs, they said to the elder, 'We now wish to go to Śrāvastī (ancient Indian city where the Buddha often stayed) to pay homage to the feet of the Master (referring to the Buddha) and the venerable elders. The Bhikkhunis currently lack clothing and hope to receive alms.' The elder replied, 'Venerable ones! The people here do not have the finest silk garments. Now I hear that a merchant caravan is about to arrive. When they arrive, I will offer silk to you.' The Bhikkhunis said, 'Elder! If there are no fine garments, give us coarse ones.' The elder replied, 'Venerable ones! My nature is to always give good things. How can I give you inferior things now? If you cannot wait, you may take the money for the clothes.' The Bhikkhunis replied, 'Elder! The Śākyamuni (釋迦牟尼佛) Buddha has established precepts forbidding us from handling money.' The elder said, 'If that is the case, I would rather not give alms than give inferior things to others.' At that time, these Bhikkhunis ultimately received nothing and left. They proceeded along the road to Śrāvastī. Other Bhikkhunis saw them and said, 'Welcome, sisters! Did you not receive many clothes at your place of retreat? Why are you wearing such coarse and tattered clothes here?' They replied, 'We received no clothes.' The Bhikkhunis asked, 'Where did you reside in retreat?' They replied, 'In Campā (ancient Indian city).' They asked again, 'Relying on whom did you reside?' They replied, 'Elder so-and-so.' The other Bhikkhunis said, 'We have heard that that elder likes to give fine clothes. Did he not give any?' They replied, 'Precisely because of that, we did not receive any clothes.' The Bhikkhunis asked, 'What was the reason?' They recounted the events in detail. After hearing this, the other Bhikkhunis told the Bhikkhus (Buddhist monks), and the Bhikkhus told the Buddha. The Buddha thought, 'Those who respect and believe in Brahmins (ancient Indian priestly class), elders, Upasakas (lay Buddhist practitioners), and others are willing to give money for clothes to the Bhikkhunis. My disciples also wish to receive clothes. I should establish a rule so that the Bhikkhunis can receive clothes without any deficiency.' Then he said to the Bhikkhunis:

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若有他施衣價，欲須便受，受已即作彼人物心而為持畜，然諸苾芻尼應可求覓執事人。」苾芻尼不知欲覓何人？佛言：「應求寺家人，或鄔波斯迦。寺家人者，謂是凈人。鄔波斯迦者，謂受三歸五戒。應問彼云：『汝能為我作施主不？』若言：『能。』者，即作委寄此人心而畜其物，可使人持不應自捉。」

時有苾芻尼，向他方處作如是念：「我今至此亦未有施主。」起追悔心。尼白苾芻，苾芻白佛。佛言：「縱令遠去，但令彼人命存已來，常是施主。」

時有苾芻尼未求得施主，他施與物，苾芻尼疑不敢為受，佛言：「應受。受已持物，對一苾芻尼作如是語：『具壽存念。我苾芻尼某甲，得此不凈物，我當持此不凈之物換取凈財。』如是三說，隨情受用勿致疑心。」

時有施主，于邊隅處造寺施僧。時時有賊來相驚怖，彼苾芻尼棄寺而去，便有賊來取寺家物。佛言：「若僧伽物、若窣睹波物，所有金銀錢寶等，應牢藏舉方可移去。」雖言遣藏，尼便不知欲遣誰藏？佛言：「若凈人、或鄔波索迦。」令其藏舉，彼藏舉者便偷其物，佛言：「有深信鄔波索迦令其藏舉，若無深信應使求寂女，求寂女若無，尼自手藏。」尼復不知若為藏舉？佛言：「應可穿坑。」不知使誰？佛言：「應使凈人、若鄔波索

【現代漢語翻譯】 現代漢語譯本：如果有人佈施衣物的價錢，想要接受，接受后就以那個人物的心意來持有和儲蓄。然而，各位比丘尼應該可以去尋找管理人。」比丘尼不知道要尋找什麼人？佛說：「應該尋找寺院的家人，或者鄔波斯迦（Upasaka，近事男，指在家信佛的男子）。寺院家人，指的是凈人（指不犯戒的清凈之人）。鄔波斯迦，指的是受了三歸五戒的人。應該問他們說：『你能夠為我做施主嗎？』如果他們說：『能。』那麼，就當作是委託這個人來保管這些財物，可以讓人拿著，不應該自己拿著。」 當時有一位比丘尼，向其他地方去，心中這樣想：『我今到這裡也沒有施主。』生起追悔之心。比丘尼告訴比丘，比丘告訴佛。佛說：『縱然遠離，只要那個人還活著，就一直是施主。』 當時有一位比丘尼沒有求得施主，別人佈施給她東西，比丘尼疑惑不敢接受，佛說：『應該接受。接受后拿著東西，對著一位比丘尼這樣說：『具壽（Ayushman，對年長比丘尼的尊稱）請記住。我比丘尼某甲，得到這不凈之物，我應當拿著這不凈之物換取清凈的財物。』這樣說三遍，隨意享用，不要產生疑心。』 當時有一位施主，在邊遠的地方建造寺院佈施給僧眾。時常有盜賊來驚嚇，那些比丘尼拋棄寺院離去，於是有盜賊來拿走寺院的財物。佛說：『如果是僧伽（Samgha，僧團）的財物、或者是窣堵波（Stupa，佛塔）的財物，所有的金銀錢寶等，應該牢固地收藏起來，才可以轉移走。』雖然說要收藏，比丘尼卻不知道要讓誰來收藏？佛說：『如果是凈人，或者鄔波索迦（Upasaka，近事男，指在家信佛的男子）。』讓他們來收藏，那些收藏的人卻偷了那些財物，佛說：『應該找有很深信仰的鄔波索迦讓他們來收藏，如果沒有有深信仰的，應該讓沙彌尼（Sramaneri，求寂女，未受具足戒的女子）來收藏，沙彌尼如果沒有，比丘尼自己親手收藏。』比丘尼又不知道要如何收藏？佛說：『應該可以挖坑。』不知道要讓誰來挖？佛說：『應該讓凈人，或者鄔波索迦。

【English Translation】 English version: 'If someone offers the price of clothing and wishes to donate it, you should accept it and hold and store it with the intention of that person. However, the Bhikshunis (Buddhist nuns) should seek out a manager.' The Bhikshunis did not know who to seek. The Buddha said, 'You should seek a temple family member or an Upasaka (lay male devotee). A temple family member refers to a clean person (one who does not violate precepts). An Upasaka refers to one who has taken the Three Refuges and Five Precepts. You should ask them, 'Can you be my benefactor?' If they say, 'Yes,' then treat it as entrusting this person with the property, and it can be held by them; you should not hold it yourselves.' At that time, there was a Bhikshuni who went to another place and thought, 'Now that I have come here, I have no benefactor.' She felt regret. The Bhikshuni told a Bhikshu (Buddhist monk), and the Bhikshu told the Buddha. The Buddha said, 'Even if they are far away, as long as that person is alive, they are always the benefactor.' At that time, there was a Bhikshuni who had not found a benefactor, and someone offered her something. The Bhikshuni was hesitant to accept it. The Buddha said, 'You should accept it. After accepting it, hold the object and say to a Bhikshuni, 'Reverend one, please remember. I, Bhikshuni so-and-so, have received this impure object, and I will use this impure object to exchange it for pure wealth.' Say this three times, and use it as you wish without any doubt.' At that time, there was a benefactor who built a temple in a remote area and donated it to the Sangha (Buddhist monastic community). Thieves often came to frighten them, and the Bhikshunis abandoned the temple and left. Then thieves came and took the temple's property. The Buddha said, 'If it is the property of the Sangha or the property of the Stupa (Buddhist monument), all the gold, silver, money, and treasures should be securely hidden before being moved.' Although it was said to hide it, the Bhikshunis did not know who to have hide it. The Buddha said, 'If it is a clean person or an Upasaka.' Have them hide it. Those who hid it stole the property. The Buddha said, 'You should have an Upasaka with deep faith hide it. If there is no one with deep faith, you should have a Sramaneri (novice nun) hide it. If there is no Sramaneri, the Bhikshuni should hide it herself.' The Bhikshuni again did not know how to hide it. The Buddha said, 'You should dig a pit.' She did not know who to have dig it. The Buddha said, 'You should have a clean person or an Upasaka.'

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迦。彼便偷物，應令信者。此若無者，應令求寂女。求寂女若無，應自穿掘。賊去之後應可如前而取，其物還與僧伽。」佛言：「如我為難緣事開者，難去之後則不應行。若仍行者，得越法罪。」

出納求利學處第十二

緣在室羅伐城。世尊在逝多林給孤獨園，遠近皆聞中國有佛出現於世，彼諸聲聞弟子有大神通作諸變化廣說妙法。若有人能于彼弟子作供養者，得大果報饒益增廣。是時北方有諸商客，聞此聲譽自相謂曰：「諸君當知！我等宜往中國興易，一則多得利潤，二乃供養三寶。」時諸商人多赍貨物至室羅伐城。於此城中有一露形外道，善識天文占察前事，詣商主所告言：「善來商主！汝父名某甲、母名某甲，將如是貨來詣此方，齊某日來得爾許利。」商主聞已作如是念：「我比曾聞世尊弟子有大神變，騰煙注雨未萌先測，此即其人。」便以北方硃色毛緂及諸奇果，持奉外道。彼既得已即便披緂往同徒處，伴見便問，彼具陳說。同徒告曰：「仁者！我等常被沙門釋子之所輕蔑，每告我曰：『汝等曾不親近貴勝好人，但唯狎習傭力賤品旃茶羅類。』仁今宜可披此貴服詣釋子處刺其心胸。」即披毛緂詣逝多林。

時鄔波難陀于逝多林門外經行遊步，遙見彼來便作是念：「外道披者是好貴物，我若

【現代漢語翻譯】 現代漢語譯本： 迦葉（Kāśyapa）：如果有人偷了東西，應該讓可信的人去追。如果沒有可信的人，就應該讓一位沙彌尼（求寂女）去追。如果連沙彌尼也沒有，就應該自己去挖掘（尋找）。盜賊離開之後，可以像之前一樣取回財物，然後把東西還給僧團（saṃgha）。』佛陀（Buddha）說：『如果我因為緊急情況而開許某些事情，那麼緊急情況解除后就不應該再繼續那樣做。如果仍然那樣做，就會犯越法罪。』

第十二條學處：出納求利

這件事發生在室羅伐悉底城（Śrāvastī）。當時，世尊（Śākyamuni Buddha）住在祇陀林給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。遠近的人們都聽說中國出現了佛陀，他的聲聞弟子們擁有大神力，能夠展現各種變化，廣泛宣說妙法。如果有人能夠供養這些弟子，就能獲得巨大的果報，利益增廣。當時，北方的一些商人聽到這些傳聞，互相說道：『各位，我們應該去中國做生意，一來可以獲得更多利潤，二來可以供養三寶（triratna）。』於是，這些商人帶著許多貨物來到室羅伐悉底城。在這個城裡，有一個露形外道，擅長天文，能夠占卜預測未來。他來到商主那裡，告訴他說：『歡迎你，商主！你父親叫某甲，母親叫某乙，帶著這些貨物來到這裡，在某一天可以獲得多少利潤。』商主聽了之後，心想：『我曾經聽說世尊的弟子們擁有大神變，能夠騰雲駕霧，預知未來，這個人就是這樣的人。』於是，他把北方的硃色毛毯和各種奇異的水果，拿去供奉給外道。外道得到這些東西之後，就披著毛毯去同伴那裡，同伴們看見了就問他，他詳細地說了事情的經過。同伴們告訴他說：『仁者！我們經常被沙門釋子（Śrāmaṇa）輕蔑，他們總是說：『你們從來不親近高貴的好人，只是和那些做苦力、低賤的旃茶羅（caṇḍāla）之類的人交往。』你現在應該披著這件貴重的衣服去釋子那裡，刺痛他們的心。』於是，他就披著毛毯去了祇陀林。

當時，鄔波難陀（Upānanda）在祇陀林門外經行遊步，遠遠地看見他來了，心想：『外道披著的是一件好東西，如果我...

【English Translation】 English version: Kāśyapa: 'If someone steals something, a trustworthy person should be sent to pursue them. If there is no trustworthy person, a female novice (seeking solitude) should be sent. If there is no female novice, one should dig (search) oneself. After the thief has left, the item should be retrieved as before and returned to the Saṃgha (community).』 The Buddha said: 『If I have permitted something due to an emergency, it should not be continued after the emergency has passed. If it is continued, it constitutes a transgression of the law.』

The Twelfth Training Rule: Profiting from Receipts and Disbursements

The incident occurred in Śrāvastī. At that time, the Blessed One (Śākyamuni Buddha) was residing in the Jeta Grove, Anāthapiṇḍada』s Park (Jetavana-anāthapiṇḍada-ārāma). People far and wide had heard that a Buddha had appeared in India, and that his Śrāvaka (disciple) disciples possessed great supernatural powers, could manifest various transformations, and extensively expounded the wonderful Dharma. If someone were to make offerings to these disciples, they would receive great rewards and their benefits would increase. At that time, some merchants from the north heard these rumors and said to each other: 『Friends, we should go to India to trade, firstly to gain more profit, and secondly to make offerings to the Three Jewels (triratna).』 So, these merchants brought many goods to Śrāvastī. In this city, there was a naked ascetic who was skilled in astronomy and could predict the future. He went to the merchant leader and said: 『Welcome, merchant leader! Your father is named so-and-so, your mother is named so-and-so, and you have brought these goods here, and on such-and-such a day you will gain such-and-such a profit.』 The merchant leader thought: 『I have heard that the Buddha』s disciples possess great supernatural powers, can fly through the air, and predict the future. This must be such a person.』 So, he took a crimson woolen blanket from the north and various exotic fruits and offered them to the ascetic. After receiving these things, the ascetic put on the blanket and went to his companions. His companions saw him and asked him, and he explained the matter in detail. His companions told him: 『Friend! We are often despised by the Śrāmaṇa (ascetic) followers of Śākya, who always say: 『You never associate with noble and good people, but only with laborers, lowly caṇḍālas (caṇḍāla), and the like.』 You should now wear this valuable garment to the Śākya followers and prick their hearts.』 So, he put on the blanket and went to the Jeta Grove.

At that time, Upānanda was walking back and forth outside the gate of the Jeta Grove. He saw him coming from afar and thought: 『The ascetic is wearing a fine garment. If I...

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不能得此物者，不復更名鄔波難陀矣！」既漸相近，問言：「外道！汝今豈可新歸俗耶？」答言：「我不歸俗。」「若如是者，何得披此俗衣？」彼具陳說。鄔波難陀曰：「此非善事！此非善事！豈容年邁衰朽為破戒耶？宜應暫坐聊聽法要。」時彼外道隨言即坐，鄔波難陀以歡喜心為其說法。若鄔波難陀為他宣說舍施法時，聞者皆欲自割身肉持以相施。復告外道：「汝之大師性愛粗弊，教汝門徒露形拔髮，多行少住常臥于地；若汝大師情所愛樂好衣食者，當許汝著價直千萬上妙之衣、百味飲食隨意餐啖，所住房舍價當百千。由彼狹情不見容許。我之大師情懷廣大，許我弟子著萬價衣食百味食，所居房舍數直千金。若汝披此貴價好服行乞食者，信敬之人作如是念：『今此外道身行破戒。』至於飲食難以供身。汝此上衣宜應與我，我有毛緂持以相換，我當披著巡家乞食。若凈信人來問於我，我當答曰：『有露形人名姓某甲，輟已相惠。』彼便知汝是深信人，汝乞食時，彼若見者，當以酒糟盛滿銅器供養于汝。」時彼露形聞是語已，便生信喜作如是言：「大德！若如是者可取此衣。」鄔波難陀便即咒愿曰：「無病長壽，然汝徒黨貧苦是常，聞汝施時還令相奪。」彼言：「大德！此之毛緂豈彼物耶？是我自由，幸見無慮。」「

若如是者，我當爲受。」既受得已，即便與一粗硬毛緂。

時彼外道披著而去，至同梵行邊，彼便問曰：「仁者何處更得此衣？」彼即具陳換衣所由。聞皆怒言：「仁者！此之釋子常思殺我，余雖見欺不同六眾，六人之內無越彼一。仁若施與余大德者，我亦隨喜。而鄔波難陀欲飲我血，將衣施彼誰堪忍耶？即宜往索。若得者善；若不得者我同擯汝，移汝坐處覆汝食器，不須共語。」彼便怕怖，往鄔波難陀所。彼遙見來即作是念：「看此外道舉動形勢，必當奪我上好毛緂。」便急入房閉戶而住。外道即至扣門相喚，鄔波難陀默然不對，諸苾芻見問言：「外道！汝何所須？」報言：「將我毛緂故來相覓。」苾芻報曰：「汝若欲得，往世尊所求哀歸向。」時彼外道往詣佛所。

爾時世尊遙見外道來，告諸苾芻：「汝等見彼外道來不？」白佛言：「見。」佛言：「彼為毛緂故來。若索得者善。若不得者，便歐熱血而致命終。」外道來至佛所，作如是白：「大德！鄔波難陀取我毛緂，唯愿世尊慈悲哀愍令彼還我。若不還者，我等同梵行者擯斥於我。」如前具說。爾時世尊告具壽阿難陀曰：「汝自往告鄔波難陀言：『汝得無病。』仍告之曰：『汝當還彼外道毛緂，若不還者當歐熱血而死。』」時具壽阿難陀依佛言告，

【現代漢語翻譯】 現代漢語譯本：『如果這樣，我就接受。』接受之後，立刻給他一件粗糙堅硬的毛毯。

當時那個外道披著毛毯離開，到了他的同修那裡，他的同修便問：『仁者從哪裡得到這件衣服？』他便詳細地陳述了交換衣服的經過。聽了之後，他們都憤怒地說：『仁者！這個釋迦弟子常常想著殺害我們，其他人雖然欺騙我們，但和六眾不同，六個人當中沒有超過他的。你如果施捨給其他有德行的人，我們也會隨喜。而鄔波難陀想要喝我們的血，把衣服施捨給他，誰能忍受呢？應該立刻去要回來。如果能要回來就好；如果不能要回來，我們就一起排斥你，挪動你的座位，翻倒你的食器，不和你說話。』那外道便害怕了，前往鄔波難陀那裡。鄔波難陀遠遠地看見他來，就想：『看這個外道的舉動和架勢，一定是來搶奪我這件上好的毛毯。』便趕緊進入房間，關上門住了進去。外道到了之後，敲門呼喚，鄔波難陀沉默不語，眾比丘看見了，問道：『外道！你有什麼事？』外道回答說：『因為我的毛毯，所以來找他。』比丘們說：『你如果想要回毛毯，就去世尊那裡哀求。』當時那個外道前往佛陀那裡。

那時世尊遠遠地看見外道來，告訴眾比丘：『你們看見那個外道來了嗎？』比丘們回答說：『看見了。』佛說：『他是爲了毛毯來的。如果能要回來就好。如果不能要回來，就會吐血而死。』外道來到佛陀那裡，這樣稟告說：『大德！鄔波難陀拿走了我的毛毯，希望世尊慈悲憐憫，讓他還給我。如果不還給我，我的同修們就會排斥我。』像之前那樣詳細地說了。當時世尊告訴具壽阿難陀說：『你親自去告訴鄔波難陀說：『你沒生病吧。』仍然告訴他說：『你應該把那件毛毯還給外道，如果不還，就會吐血而死。』』當時具壽阿難陀按照佛陀的話去告訴他。

【English Translation】 English version: 『If that is so, I shall accept it.』 Having accepted it, he immediately gave him a coarse, stiff woolen blanket (毛緂, máotán).

At that time, that non-Buddhist (外道, wàidào) wore it and left, going to his fellow practitioners. They asked him, 『Where did you get this garment, virtuous one?』 He then fully explained the circumstances of the exchange. Upon hearing this, they all angrily said, 『Virtuous one! This Śākya (釋子, Shìzǐ) disciple is always thinking of killing us. Although others deceive us, they are not like the Six Groups (六眾, liùzhòng). Among the six, none surpasses that one. If you had given it to another virtuous one, we would have rejoiced. But Upānanda (鄔波難陀) wants to drink our blood, and who can bear giving him the garment? You should immediately go and demand it back. If you get it back, good; if not, we will jointly ostracize you, move your seat, overturn your eating utensils, and not speak to you.』 He became frightened and went to Upānanda. Seeing him coming from afar, Upānanda thought, 『Looking at the movements and demeanor of this non-Buddhist, he must be coming to seize my excellent woolen blanket.』 He quickly entered his room and stayed there with the door closed. The non-Buddhist arrived and knocked on the door, calling out. Upānanda remained silent and did not respond. The monks, seeing this, asked, 『Non-Buddhist! What do you need?』 He replied, 『I have come seeking my woolen blanket.』 The monks said, 『If you want it back, go to the World-Honored One (世尊, Shìzūn) and plead for his compassion.』 At that time, the non-Buddhist went to the Buddha (佛, Fó).

Then the World-Honored One, seeing the non-Buddhist coming from afar, told the monks, 『Do you see that non-Buddhist coming?』 They replied, 『We see him.』 The Buddha said, 『He is coming for the woolen blanket. If he gets it back, good. If he does not, he will vomit hot blood and die.』 The non-Buddhist came to the Buddha and said, 『Greatly Virtuous One (大德, Dàdé)! Upānanda took my woolen blanket. May the World-Honored One, with compassion and pity, order him to return it to me. If he does not return it, my fellow practitioners will ostracize me.』 He explained everything in detail as before. At that time, the World-Honored One told the Venerable Ānanda (阿難陀): 『Go yourself and tell Upānanda, 『Are you well?』 And also tell him, 『You should return that woolen blanket to the non-Buddhist, or you will vomit hot blood and die.』』 Then the Venerable Ānanda, according to the Buddha's words, went to tell him.

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彼聞語已即從坐起：「我今敬禮，無上尊教豈敢有違。若非佛教遣我還者，縱令外道滿贍部洲數如竹葦皆歐熱血一時命終，我鄔波難陀一毛不動。具壽阿難陀可去，我當還彼。」便語外道曰：「汝之大師先行妄語欺誑世間，彼命終已墮在無間大地獄中，在彼舌上有五百犁，晝夜耕墾。汝今妄語更倍于彼，當有千犁常耕汝舌。汝已著我毛緂，汝物我曾不用。」外道答言：「我亦不著。」時鄔波難陀取彼毛緂解其邊結，褶為四疊安左手中，右手摋拍開張其緂搭彼頭上，遂便倒地腳蹴其脅，語言：「外道急去！急去！勿令糞穢污我僧田。」外道報言：「大德！我今命存得出去者，更不敢入逝多園林。」此是緣起，然佛世尊尚未制戒。

爾時六眾苾芻種種出息，或取、或與、或生、或質，以成取成、以未成取成、以成取未成、以未成取未成。言取者，謂即收取，他方愛樂所有貨物，載運將去，覓防守人立諸券契，是名為取。言與者，謂與他物八日、十日等而立契證，是名為與。言生者，謂是生利，與他少物多取穀麥，或加五、或一倍、二倍等，貯畜升斗立其券契，是名為生。言質者，謂納質取珠寶等，同前立契求好保證與其財物，是名為質。言成取成者，謂以金銀等器取他成器。言未成取成者，謂以金鋌取他金器。言成

【現代漢語翻譯】 現代漢語譯本： 他聽了這話，立刻從座位上站起來說：『我現在敬禮，對於無上尊貴的佛教教誨，我怎麼敢違背呢？如果不是佛教派我回去，縱然外道遍滿整個贍部洲，數量多如竹葦，都嘔出熱血，同時死去，我鄔波難陀也不會動一根毫毛。具壽阿難陀可以去了，我應當回到他們那裡。』 然後他對那些外道說：『你們的大師率先說妄語，欺騙世人，他死後已經墮入無間大地獄中，在那裡，他的舌頭上有五百把犁，日夜耕耘。你們現在說妄語比他更甚，應當有上千把犁經常耕耘你們的舌頭。你們已經穿了我的毛緂（一種粗毛織物），你們的東西我從來不用。』 外道回答說：『我也不穿。』當時，鄔波難陀拿起那件毛緂，解開邊上的結，疊成四層放在左手中，用右手拍打展開那件毛緂，搭在外道的頭上，隨即把他推倒在地，用腳踢他的脅部，說道：『外道快走！快走！不要讓糞穢玷污我的僧田。』 外道回答說：『大德！我現在只要能活著出去，再也不敢進入逝多（Jetavana）園林了。』 這就是事情的緣起，然而佛世尊（Buddha）尚未制定戒律。

當時，六眾苾芻（bhikkhus，比丘）用各種方式牟取利息，或者取、或者與、或者生、或者質，以已成之物牟取已成之物，以未成之物牟取已成之物，以已成之物牟取未成之物，以未成之物牟取未成之物。 所謂『取』，是指直接收取，將他人喜愛和需要的貨物，裝載運輸走，尋找防守的人，訂立各種契約，這叫做『取』。 所謂『與』，是指將自己的東西借給他人八天、十天等，並訂立契約憑證，這叫做『與』。 所謂『生』，是指生利息，將少量的東西借給他人，收取大量的穀物麥子，或者增加五成、一倍、兩倍等，儲存並用升斗量取，訂立契約，這叫做『生』。 所謂『質』，是指接受抵押品，收取珠寶等，與之前一樣訂立契約，尋找好的保證人，並將財物給予對方，這叫做『質』。 所謂『以成取成』，是指用金銀等器皿換取他人已製成的器皿。 所謂『未成取成』，是指用金錠換取他人已製成的金器。 所謂『成』

【English Translation】 English version: Having heard these words, he immediately rose from his seat and said, 'I now pay my respects. How dare I disobey the supreme and venerable teachings of the Buddha (Buddha)? If it were not for the Buddha's command for me to return, even if heretics filled the entire Jambudvipa (the known world in Buddhist cosmology), as numerous as bamboo reeds, and all vomited hot blood and died at once, not a single hair of mine, Upananda (name of a monk), would move. Venerable Ananda (Buddha's attendant), you may go; I shall return to them.' Then he said to those heretics, 'Your master was the first to speak falsely, deceiving the world. After his death, he has already fallen into the Avici (the lowest level of hell) Great Hell, where there are five hundred plows on his tongue, plowing day and night. You now speak falsehoods even more than he did, and there should be a thousand plows constantly plowing your tongues. You have already worn my woolen blanket (a coarse woolen fabric); I have never used your things.' The heretics replied, 'I am not wearing it either.' At that time, Upananda picked up the woolen blanket, untied the knots on the edge, folded it into four layers in his left hand, and with his right hand, he slapped and unfolded the blanket, placing it on the head of the heretic. He then pushed him to the ground, kicking him in the ribs, and said, 'Heretic, leave quickly! Leave quickly! Do not let filth defile my monastic land.' The heretic replied, 'Great Virtue! Now that I am alive and able to leave, I dare not enter Jetavana (a famous monastery) Garden again.' This is the origin of the matter, but the Buddha (Buddha) had not yet established precepts.

At that time, the six groups of bhikkhus (monks) engaged in various ways of profiting from interest, either 'taking,' 'giving,' 'generating,' or 'pledging,' using finished goods to acquire finished goods, using unfinished goods to acquire finished goods, using finished goods to acquire unfinished goods, and using unfinished goods to acquire unfinished goods. The so-called 'taking' refers to directly collecting, loading, and transporting goods that others love and need, seeking guards, and establishing various contracts; this is called 'taking.' The so-called 'giving' refers to lending one's own things to others for eight days, ten days, etc., and establishing contractual evidence; this is called 'giving.' The so-called 'generating' refers to generating interest, lending a small amount of things to others, collecting a large amount of grains and wheat, or increasing by fifty percent, one time, two times, etc., storing and measuring with pecks and bushels, and establishing contracts; this is called 'generating.' The so-called 'pledging' refers to accepting collateral, collecting jewelry, etc., establishing contracts as before, seeking good guarantors, and giving property to the other party; this is called 'pledging.' The so-called 'using finished to acquire finished' refers to using gold and silver utensils to exchange for others' finished utensils. The so-called 'using unfinished to acquire finished' refers to using gold ingots to exchange for others' finished gold utensils. The so-called 'finished'

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取未成者，謂以金器取他金鋌。言以未成取未成者，謂以金鋌取他碎金。苾芻如是交易以求其利。時諸外道、婆羅門、居士、長者見是事已皆生嫌賤：「云何沙門釋子出物求利，與俗何殊？誰能與彼衣食而相供給？」諸苾芻白佛。佛以此緣，同前集眾問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，種種出納求利者，泥薩祇波逸底迦。」言苾芻尼者，謂此法中尼。言種種者，謂非一事。

出納求利者，謂作取與出納而覓利潤。

得捨墮罪者，廣說如上。

此中犯相者，若苾芻尼為求利故，收聚貨物作諸方便，驅馳車乘往詣他方，立契保人持輸稅物，乃至未得利來得惡作罪，若得利時便招捨墮。若苾芻尼為求利故，以諸財貨金銀等物，出與他人共立契保，乃至得罪如前廣說。若苾芻尼為求生利，將諸財谷舉與他人，升斗校量共立契證，乃至得罪如前。苾芻尼為求利故，納取珍寶真珠貝玉，計時取利，得不得利亦如上說。若苾芻尼為利故，以己衣共他換易，得惡作罪，得利犯捨墮。

爾時世尊在廣嚴城獼猴池側高閣堂中。於此城中栗姑毗等自所住宅舉高六重，見諸苾芻尼所居卑下，即便為造高六七重嚴好房舍。其舍經久多並隤壞，施主見已咸作是念：「我等現存，寺皆破壞，

【現代漢語翻譯】 現代漢語譯本：

取未成之物，指的是用金器換取他人的金錠。說用未成之物換取未成之物，指的是用金錠換取他人的碎金。如果比丘尼這樣做交易以求取利益。當時，一些外道、婆羅門、居士、長者看到這件事後都心生嫌棄：『這些沙門釋子（指佛教出家人）竟然拿出東西來求取利益，這和世俗之人有什麼區別？誰還願意給他們提供衣食供養呢？』眾比丘（Bhikkhu）將此事稟告佛陀（Buddha）。佛陀因此事，像之前一樣召集大眾，查明實情後加以呵斥，詳細開示，乃至制定戒律，應當這樣說：

『如果比丘尼（Bhikkhuni）以各種方式進行出納交易以求取利益，犯泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪）。』所說的比丘尼，指的是在此佛法中的尼眾。

所說的『種種』，指的是不止一件事情。

『出納求利』，指的是進行財物的付出和收取，從中謀取利潤。

關於『得捨墮罪』，詳細的解釋如前所述。

此中的犯相是：如果比丘尼爲了求取利益，收聚貨物，想方設法，驅趕車乘前往其他地方，立下契約，找人擔保，運送應繳稅的貨物，乃至還沒有得到利益時，就已犯下惡作罪（Dukkata，輕罪）；如果得到利益，就觸犯捨墮罪。如果比丘尼爲了求取利益，將各種財貨、金銀等物，借給他人，共同立下契約，找人擔保，乃至因此而獲罪，詳細情況如前所述。如果比丘尼爲了求取生息，將各種財物穀物借給他人，用升斗進行衡量，共同立下契約憑證，乃至因此而獲罪，詳細情況如前所述。比丘尼爲了求取利益，收取珍寶、真珠、貝玉，計算時間以收取利息，無論是否得到利益，情況都如上面所說。如果比丘尼爲了利益，用自己的衣服與他人交換，犯下惡作罪，得到利益就觸犯捨墮罪。

當時，世尊（Bhagavan）在廣嚴城（Vaishali）獼猴池（Markata Hrada）旁的高閣堂中。此城中的栗姑毗（Licchavi）等人，將自己住宅建造成六層高，看到比丘尼所居住的地方低矮簡陋，就為她們建造了六七層高、裝飾精美的房舍。這些房舍經過長時間后大多倒塌損壞，施主們看到后都這樣想：『我們還活著的時候，寺廟就已經破壞成這樣，'

【English Translation】 English version:

'Taking what is not yet made' refers to using gold utensils to obtain gold ingots from others. 'Saying taking what is not yet made with what is not yet made' refers to using gold ingots to obtain broken gold from others. If a Bhikkhuni (female monastic) engages in such transactions to seek profit. At that time, some non-Buddhists, Brahmins, laymen, and elders, upon seeing this, all became disgusted: 'These Shramana Shakya's (followers of the Buddha) are actually taking things out to seek profit, what difference is there between them and worldly people? Who would be willing to provide them with clothing and food?' The Bhikkhus (male monastics) reported this matter to the Buddha (Buddha). The Buddha, because of this matter, gathered the assembly as before, investigated the truth, and rebuked them, explaining in detail, and even establishing precepts, which should be stated as follows:

'If a Bhikkhuni (female monastic) engages in various forms of exchange to seek profit, she commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).' The Bhikkhuni mentioned refers to the female monastics in this Dharma.

'Various' refers to more than one thing.

'Exchange for profit' refers to engaging in the giving and receiving of goods to seek profit from it.

Regarding 'obtaining an offense requiring forfeiture', the detailed explanation is as described above.

The offenses in this case are: If a Bhikkhuni, for the sake of seeking profit, collects goods, tries every means, drives vehicles to other places, establishes contracts, finds guarantors, and transports taxable goods, even before obtaining profit, she has already committed a Dukkata (wrongdoing); if she obtains profit, she commits a Nissaggiya Pacittiya offense. If a Bhikkhuni, for the sake of seeking profit, lends various goods, gold, silver, etc., to others, jointly establishes contracts, finds guarantors, and even incurs offenses because of this, the details are as described above. If a Bhikkhuni, for the sake of seeking interest, lends various goods and grains to others, measures them with bushels and pecks, jointly establishes contracts and evidence, and even incurs offenses because of this, the details are as described above. If a Bhikkhuni, for the sake of seeking profit, accepts treasures, pearls, shells, and jade, calculates the time to collect interest, whether or not she obtains profit, the situation is as described above. If a Bhikkhuni, for the sake of profit, exchanges her own clothes with others, she commits a Dukkata offense; if she obtains profit, she commits a Nissaggiya Pacittiya offense.

At that time, the Bhagavan (Blessed One) was in the high pavilion beside the Markata Hrada (Monkey Pond) in Vaishali (a city). The Licchavis (a clan) and others in this city built their residences to be six stories high. Seeing that the places where the Bhikkhunis lived were low and simple, they built houses for them that were six or seven stories high and beautifully decorated. After a long time, these houses mostly collapsed and were damaged. The donors, upon seeing this, all thought: 'While we are still alive, the temples have already been destroyed like this,'

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命過之後其欲如何？我等宜應施無盡物令其營造。」便持施物到苾芻尼所，報言：「聖者！此是無盡施物，為擬修補，當可受之。」諸苾芻尼報曰：「世尊制戒，我不合受。」時諸苾芻尼白諸苾芻，苾芻白佛。佛告諸苾芻尼：「若為僧伽有所營造，得受無盡物。然苾芻毗訶羅應三重作，若苾芻尼應兩重作。」時諸苾芻尼得無盡物置僧庫中。時施主來問言：「聖者！何意毗訶羅仍不修補？」苾芻尼報言：「賢首！為無飲食。」施主曰：「我豈不施無盡物耶？」報言：「賢首！其無盡物我豈敢食，安僧庫中今皆現在。」施主報曰：「其無盡物不合如是，我之家中豈無安處，何不回易求生利耶？」尼曰：「佛遮我等不許求利。」諸尼白苾芻，苾芻白佛。佛言：「若為僧伽應求利潤。」聞佛語已，諸有信心婆羅門居士等，為佛法僧故施無盡物，此三寶物亦應迴轉求利，所得利物還於三寶而作供養。時諸苾芻尼還將此物與彼施主，索利之時多興諍競，便作是語：「聖者！豈我己物合鬥諍耶？」時諸苾芻尼白諸苾芻，苾芻白佛。佛言：「不應共彼而作出息。」復共富貴者而為出息，索物之時恃官勢故不肯相還，佛言：「不應共此而作交易。」復共貧人而為出息，索時無物，佛言：「若與物時應可分明兩倍納質，書其券契並立保證，

記其年月，安上座名及授事人字。假令信心鄔波索迦受五學處，亦應兩倍而納其質。」

販賣學處第十三

緣處同前。時六眾苾芻種種交易取與買賣，賤糴貴糶貯畜而住，諸婆羅門長者見共譏恥。諸苾芻白佛。佛以此緣，同前集眾問實訶責，乃至「制其學處，應如是說：若復苾芻尼，種種賣買者，泥薩祇波逸底迦。」

苾芻尼者，謂此法中尼。

種種者，謂非一事。

取與買賣者，取謂余處物賤、此處物貴，即從彼取。與者，謂此處賤、余處貴，即從此持去。豐時買取、儉時當賣。泥薩祇者廣如前說。

此中犯者，苾芻尼為利故而作賣買，買時惡作，賣時犯捨墮。若為利故買、不為利賣，買時惡作，賣時無犯。若不為利買、為利故賣，買時無犯，賣時捨墮。不為利買、不為利賣，二俱無犯。若向余方買物不為求利，到處賣時雖復得利，而無有犯。

乞缽學處第十四

緣起廣說，具如苾芻律，乃至「制其學處，應如是說：若復苾芻尼，有缽減五綴，堪得受用，為好故更求余缽，得者，泥薩祇波逸底迦。彼苾芻尼當於眾中舍此缽，取眾中最下缽與彼苾芻尼，報言：『此缽還汝，不應守持、不應分別，亦不施人，應自審詳，徐徐受用，乃至破應護持。此是法。』」

【現代漢語翻譯】 現代漢語譯本：記錄其年、月，登記上座的名字以及授戒人的名字。例如，如果信徒鄔波索迦（Upasaka，男居士）受持五學處，也應該雙倍地繳納財物作為憑證。

販賣學處第十三

緣起和地點與之前相同。當時，六眾苾芻（Bhiksus，比丘）進行各種交易，獲取和給予，買賣物品，低價買入高價賣出，囤積貨物。一些婆羅門（Brahman，古印度祭司）和長者看到后共同譏諷他們。眾苾芻稟告佛陀。佛陀因為這件事，像之前一樣召集大眾，查問實情並加以呵斥，乃至制定學處，應該這樣說：『如果又有比丘尼（Bhiksuni，比丘尼）進行各種買賣，犯泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮）。』

比丘尼，是指佛法中的比丘尼。

種種，是指不止一件事情。

獲取和給予買賣，獲取是指別處的物品便宜、此處的物品貴，就從別處獲取。給予是指此處的物品便宜、別處的物品貴，就從此處拿去。豐收時買入，歉收時賣出。泥薩祇的詳細解釋如前所述。

此中的犯戒情況是：比丘尼爲了利益而進行買賣，買的時候犯惡作（Dukkata，突吉羅），賣的時候犯捨墮。如果爲了利益而買，不是爲了利益而賣，買的時候犯惡作，賣的時候沒有犯戒。如果不爲了利益而買，爲了利益而賣，買的時候沒有犯戒，賣的時候犯捨墮。不爲了利益而買，不爲了利益而賣，兩種情況都沒有犯戒。如果向其他地方買東西不是爲了求取利益，到任何地方賣的時候即使得到了利益，也沒有犯戒。

乞缽學處第十四

緣起廣說，詳細情況如同比丘律，乃至制定學處，應該這樣說：『如果又有比丘尼，她的缽缺少五個補綴，但還能使用，爲了更好而另外乞求其他的缽，得到后，犯泥薩祇波逸底迦。這位比丘尼應當在僧眾中捨棄這個缽，取僧眾中最差的缽給這位比丘尼，告訴她說：『這個缽還給你，不應該守護執持，不應該分別好壞，也不應該施捨給別人，應該自己仔細考慮，慢慢地使用，乃至破損了也應該保護。這是佛法。』

【English Translation】 English version: Record the year and month, and register the name of the senior monk and the person who gave the precepts. For example, if a faithful Upasaka (male lay devotee) receives the five precepts, he should also double the amount of offerings as proof.

The Thirteenth Training Rule on Selling

The circumstances and location are the same as before. At that time, the group of six Bhiksus (monks) engaged in various transactions, taking and giving, buying and selling, buying cheap and selling dear, and hoarding goods. Some Brahmans (ancient Indian priests) and elders saw this and ridiculed them together. The Bhiksus reported to the Buddha. Because of this matter, the Buddha gathered the assembly as before, inquired about the facts and rebuked them, and even established a training rule, which should be said as follows: 'If a Bhiksuni (nun) engages in various kinds of buying and selling, she commits a Nissaggiya Pacittiya (offense entailing forfeiture).'

Bhiksuni refers to a Bhiksuni in this Dharma.

'Various' means more than one thing.

Taking and giving in buying and selling, 'taking' means that the goods are cheap elsewhere and expensive here, so they are taken from elsewhere. 'Giving' means that the goods are cheap here and expensive elsewhere, so they are taken from here. Buy when there is plenty, and sell when there is scarcity. The detailed explanation of Nissaggiya is as described before.

The offense in this case is: if a Bhiksuni engages in buying and selling for profit, she commits a Dukkata (wrongdoing) when buying, and a Nissaggiya Pacittiya when selling. If she buys for profit but does not sell for profit, she commits a Dukkata when buying, and there is no offense when selling. If she does not buy for profit but sells for profit, there is no offense when buying, and she commits a Nissaggiya Pacittiya when selling. If she does not buy for profit and does not sell for profit, there is no offense in either case. If she buys things from other places not for profit, even if she makes a profit when selling them anywhere, there is no offense.

The Fourteenth Training Rule on Begging for a Bowl

The origin is explained in detail, as in the Bhiksu rules, and even the training rule is established, which should be said as follows: 'If a Bhiksuni has a bowl with fewer than five patches, which is still usable, and seeks another bowl for the sake of having a better one, she commits a Nissaggiya Pacittiya if she obtains it. That Bhiksuni should give up this bowl in the Sangha (community), take the worst bowl in the Sangha and give it to that Bhiksuni, saying: 'This bowl is returned to you, you should not guard and hold it, you should not discriminate between good and bad, nor should you give it to others, you should consider it carefully, use it slowly, and even if it is broken, you should protect it. This is the Dharma.'

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苾芻尼者，謂此法中尼，余義如上。

減五綴者，謂不滿五綴。

堪受用者，謂得守持。

為好故更求余缽者，為欲貪好更求第二缽。好謂勝妙。

得者，謂求得入手。

泥薩祇者，廣說如上。

彼苾芻尼，謂是犯人。

彼苾芻尼應于眾中舍此缽者，當於眾中應差一苾芻尼令行有犯缽。若無五德不應差，若差不應令作。云何為五？有愛、恚、怖、癡、不知行與不行。若具五德，未差應差，差已令作。云何為五？反上應知。應如是差，鳴犍稚集眾，先問：能不？「汝某甲能與僧伽行有犯缽不？」彼答言：「能。」次一苾芻尼作白羯磨，如是應作(廣如百一羯磨)。佛言：「行有犯缽苾芻尼，所有行法我今說之。其苾芻尼應在和合眾中作如是白：『大德！我苾芻尼某甲，當行有犯缽。諸大德！明日各各自持己缽來至僧中。』既至明日，行缽苾芻尼敷座褥，鳴犍稚，諸苾芻尼各持己缽往至眾中。時行缽苾芻尼，應持其缽向上座前立，讚歎其缽：『上座！此缽清凈圓滿堪得受用，若欲得者隨意應取。』若其上座取此缽者，行缽之人應取上座舊缽，轉與第二上座。若不取者轉與第三。第三取時，上座更索，初索不應與，第二索亦不應與，第三索應與，上座得越法罪，如法應悔。如

{ "translations": [ "現代漢語譯本\n\n比丘尼（Bhikkhuni）：指此律法中的尼眾，其他含義如前所述。", "減五綴者：指不滿五個綴。", "堪受用者：指能夠守持。", "為好故更求余缽者：爲了貪圖好的而尋求第二個缽。好，指的是殊勝美妙。", "得者：指求得並拿到手中。", "泥薩祇（Nissaggiya）：詳細解釋如前所述。", "彼比丘尼：指犯戒之人。", "彼比丘尼應于眾中舍此缽者：應當在僧團中指定一位比丘尼來執行收繳有罪之缽。如果沒有五種德行，不應指定；如果指定了，不應讓她執行。什麼是五種德行？有愛、恚（嗔恨）、怖（恐懼）、癡（愚癡）、不知行與不行。如果具備五種德行，未指定應指定，指定后令其執行。什麼是五種德行？與上述相反即可得知。應當這樣指定：鳴犍稚（ghanta，敲擊的響器）集合大眾，先問：『能勝任嗎？』『你某甲能為僧團收繳有罪之缽嗎？』她回答說：『能。』然後由一位比丘尼作白羯磨（ñattikamma，宣告儀式），應當這樣做（詳細內容見《百一羯磨》）。佛說：『執行收繳有罪之缽的比丘尼，所有行事方法我現在說一下。這位比丘尼應當在和合的僧團中作這樣的宣告：『大德！我比丘尼某甲，將要執行收繳有罪之缽。諸位大德！明天請各自拿著自己的缽來到僧團中。』到了第二天，執行收缽的比丘尼鋪設座位，鳴犍稚，各位比丘尼各自拿著自己的缽來到僧團中。這時，執行收缽的比丘尼，應當拿著那個缽，走到上座（長老）面前站立，讚歎那個缽：『上座！這個缽清凈圓滿，堪能受用，如果想要，可以隨意取用。』如果上座取了這個缽，執行收缽的人應當取走上座的舊缽，轉交給第二位上座。如果不取，轉交給第三位。第三位取的時候，上座又索要，第一次索要不應給，第二次索要也不應給，第三次索要才應給，上座會犯越法罪，應當如法懺悔。』」 ], "english_translations": [ "English version\n\nBhikkhuni: Refers to a nun in this Dharma; other meanings are as above.", "Less than five patches: Refers to less than five patches.", "Fit to be used: Refers to being able to keep and maintain.", "Seeking another bowl for the sake of goodness: Seeking a second bowl out of greed for a good one. 'Good' refers to being excellent and wonderful.", "Obtaining: Refers to obtaining and getting it into hand.", "Nissaggiya: Explained in detail as above.", "That Bhikkhuni: Refers to the offender.", "That Bhikkhuni should relinquish this bowl in the Sangha: A Bhikkhuni should be appointed in the Sangha to carry out the collection of the bowl of the offender. If there are not five virtues, she should not be appointed; if she is appointed, she should not be allowed to carry it out. What are the five virtues? Having love, hatred, fear, delusion, and not knowing what to do and what not to do. If she possesses the five virtues, she should be appointed if not yet appointed, and allowed to carry it out after being appointed. What are the five virtues? It should be known by reversing the above. She should be appointed in this way: striking the ghanta (a percussion instrument) to gather the Sangha, first asking: 'Are you capable?' 'Are you, so-and-so, capable of collecting the bowl of the offender for the Sangha?' She answers: 'I am capable.' Then one Bhikkhuni performs the ñattikamma (declaration ceremony), which should be done as follows (detailed in the Hundred and One Kamma). The Buddha said: 'The Bhikkhuni who carries out the collection of the bowl of the offender, I will now explain all the methods of conduct. This Bhikkhuni should make such a declaration in the harmonious Sangha: 'Venerable ones! I, Bhikkhuni so-and-so, will carry out the collection of the bowl of the offender. Venerable ones! Tomorrow, please each bring your own bowl to the Sangha.' On the next day, the Bhikkhuni who collects the bowl sets up a seat, strikes the ghanta, and the Bhikkhunis each bring their own bowl to the Sangha. At this time, the Bhikkhuni who collects the bowl should hold that bowl and stand before the most senior monk, praising the bowl: 'Venerable one! This bowl is pure and complete, fit to be used, if you want it, you can take it at will.' If the most senior monk takes this bowl, the person collecting the bowl should take the old bowl of the most senior monk and pass it to the second most senior monk. If he does not take it, pass it to the third. When the third takes it, the most senior monk asks for it back, the first request should not be granted, the second request should also not be granted, the third request should be granted, the most senior monk will commit a transgression, and should repent according to the Dharma.'" ] }

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是乃至眾中最小者取此缽。時行未了，第三方索缽者，其法與上座相似。乃至行了所得一缽，行缽苾芻尼應持此缽付彼苾芻尼，作如是語：『苾芻尼！此缽不應分別，亦不與人，詳審徐徐如法而用，乃至破壞。此是其法。』若行缽苾芻尼不依法行者，得越法罪。」佛言：「得缽苾芻尼所有行法，我今當制。應畜二缽袋，好者應安長缽，不好者應安舊缽。若乞食時應將二缽，得乾飯者著長缽中，若得濕飯著舊缽中。至住處已作曼茶羅安置二缽，應于舊缽中食。食已應先洗長缽，次洗舊缽。如是乃至曬曝安置，皆以長缽為先。若內安龕及火熏時，皆於好處先安長缽。若道行時，舊缽遣人持，長缽當自持。無人為擎者，長缽安在左肩，舊缽應安右畔，自持而去。若得缽苾芻尼，於此行法不依行者，得越法罪。此之治罰乃至盡形，或缽破來應好守護。」

得泥薩祇者廣如上說。

此中犯相其事云何？若苾芻尼缽破堪為一綴，雖未安綴尚得受用，更求余缽者，求時犯惡作罪，得便招捨墮。若苾芻尼缽破堪為二綴，雖未安綴尚得受用，更求余缽，得罪同前。如是三綴、四綴事亦如前。苾芻尼缽破堪為一綴，安一綴已現得受用，更求余缽，求時惡作，得便捨墮。如是乃至四綴，得罪亦爾。若缽堪為五綴，隨綴不綴或堪用

【現代漢語翻譯】 現代漢語譯本：佛說：『即使是僧團中最小的成員拿了這個缽。如果乞食尚未結束，有第三個人來索要缽，那麼處理方法與上座（資歷高的僧人）相似。直到乞食結束只得到一個缽，負責行缽的苾芻尼（bhikshuni，比丘尼）應該把這個缽交給另一位苾芻尼，並這樣說：『苾芻尼！這個缽不應該隨意分給別人，也不應該給其他人，要詳細審慎地如法使用，直到它損壞。這是規矩。』如果負責行缽的苾芻尼不按照這個規矩行事，就犯了越法罪。』 佛說：『得到缽的苾芻尼應該遵守的規矩，我現在來制定。應該準備兩個缽袋，好的用來裝長缽，不好的用來裝舊缽。如果去乞食，應該帶上兩個缽，得到乾飯就放在長缽里，如果得到濕飯就放在舊缽里。回到住處后，應該做一個曼茶羅（mandala，壇場）來安置這兩個缽，應該用舊缽吃飯。吃完飯後，應該先洗長缽，再洗舊缽。像這樣，直到曬乾安置，都應該以長缽為先。如果在室內安放佛龕或者薰香時，都應該在好的地方先安放長缽。如果在路上行走時，舊缽可以讓人拿著，長缽應該自己拿著。如果沒有人幫忙拿，長缽就放在左肩上，舊缽放在右邊，自己拿著走。如果得到缽的苾芻尼不按照這些規矩行事，就犯了越法罪。這種懲罰甚至會持續到終身，或者直到缽破損，都應該好好守護。』 得到泥薩祇（nisargika，捨墮）的缽的處理方法，詳細情況如上所述。 這裡所說的犯相是怎麼回事呢？如果苾芻尼的缽破了，可以補綴一處，即使還沒有補綴，仍然可以使用，如果再尋求其他的缽，尋求的時候就犯了惡作罪，得到新的缽就招致捨墮罪。如果苾芻尼的缽破了，可以補綴兩處，即使還沒有補綴，仍然可以使用，如果再尋求其他的缽，所犯的罪與前面相同。補綴三處、四處的情況也與前面相同。如果苾芻尼的缽破了，可以補綴一處，補綴好一處后現在可以使用，如果再尋求其他的缽，尋求的時候犯惡作罪，得到新的缽就招致捨墮罪。像這樣，直到補綴四處，所犯的罪也一樣。如果缽可以補綴五處，無論補綴與否，或者可以使用

【English Translation】 English version: The Buddha said, 'Even if the smallest member of the Sangha takes this bowl. If the alms round is not yet finished, and a third person asks for a bowl, then the procedure is similar to that for a senior monk (Upajjhaya, one of higher seniority). Until the alms round is finished and only one bowl is obtained, the Bhikshuni (bhikshuni, female monastic) responsible for carrying the bowl should give this bowl to another Bhikshuni, and say: 'Bhikshuni! This bowl should not be distributed arbitrarily, nor should it be given to others. Use it carefully and according to the Dharma, until it is damaged. This is the rule.' If the Bhikshuni responsible for carrying the bowl does not act according to this rule, she commits an offense against the Dharma.' The Buddha said, 'I will now establish the rules that a Bhikshuni who receives a bowl should follow. She should have two bowl bags, a good one for the long bowl and a worn one for the old bowl. When going for alms, she should bring both bowls. If she receives dry food, she should put it in the long bowl; if she receives wet food, she should put it in the old bowl. Upon returning to the dwelling, she should make a mandala (mandala, a symbolic diagram) to place the two bowls. She should eat from the old bowl. After eating, she should wash the long bowl first, then the old bowl. In this way, until drying and storing, the long bowl should always be given priority. When placing a shrine or burning incense indoors, the long bowl should always be placed in a good location first. When traveling, the old bowl can be carried by someone else, while the long bowl should be carried by herself. If no one is available to help carry it, the long bowl should be placed on the left shoulder, and the old bowl should be placed on the right side, and she should carry them herself. If a Bhikshuni who receives a bowl does not act according to these rules, she commits an offense against the Dharma. This punishment may even last for life, or until the bowl is broken, and it should be well protected.' The procedure for obtaining a Nisargika (nisargika, involving forfeiture) bowl is as described above in detail. What is the nature of the offenses mentioned here? If a Bhikshuni's bowl is broken and can be mended in one place, even if it has not been mended, it can still be used. If she seeks another bowl, she commits an offense of wrong-doing when seeking it, and incurs a forfeiture offense upon obtaining the new bowl. If a Bhikshuni's bowl is broken and can be mended in two places, even if it has not been mended, it can still be used. If she seeks another bowl, the offense is the same as before. The same applies to mending in three or four places. If a Bhikshuni's bowl is broken and can be mended in one place, and after mending it in one place it can now be used, if she seeks another bowl, she commits an offense of wrong-doing when seeking it, and incurs a forfeiture offense upon obtaining the new bowl. The same applies to mending up to four places. If the bowl can be mended in five places, whether it is mended or not, or if it can be used

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不堪用，便求余缽者無犯。若缽是買得或施得，此亦無犯。

自乞縷使非親織師織作衣學處第十五

緣處廣說，具如苾芻律，乃至「制其學處，應如是說：若復苾芻尼，自乞縷線，使非親織師織作衣。若得衣者，泥薩祇波逸底迦。」

苾芻尼者，謂此法中尼，余義如上。

自乞縷者，或一兩半兩等。

使非親者，廣說如上。

織師者，謂客織人。

衣有七種，亦如上說。

若得衣者犯捨墮，捨墮法如上。

此中犯相其事云何？若苾芻尼，從非親乞縷、使非親織，皆得惡作；得衣之時，便犯捨墮。苾芻尼從非親乞縷、使親織衣，乞時惡作，得衣無罪。苾芻尼從親乞縷、使非親織，乞時無犯，得衣捨墮。苾芻尼從親乞縷、使親而織，二俱無犯。苾芻尼從非親乞縷、自織其疊，乞時惡作，衣成亦惡作。苾芻尼從親乞縷、自織其疊，乞時無犯，衣成惡作。若酬價者無犯。

勸織師學處第十六

緣處廣說，如苾芻律，乃至「制其學處，應如是說：若復苾芻尼，有非親居士、居士婦，為苾芻尼使非親織師織作衣。此苾芻尼先不受請，便生異念，詣彼織師所作如是言：『汝今知不？此衣為我織。善哉織師！應好織凈梳治善揀擇極堅打，我當以少缽食、或缽食類

【現代漢語翻譯】 現代漢語譯本：如果缽已經不堪使用，那麼向他人請求給予新的缽，這是沒有違犯戒律的。如果缽是通過購買或接受佈施獲得的，這也沒有違犯戒律。

自乞縷使非親織師織作衣學處第十五

關於此事的緣起和詳細解釋，如同《苾芻律》中所述，乃至『制定這條學處，應當這樣說：如果比丘尼自己乞求絲線，讓非親屬的織工織造衣服。如果得到了這件衣服，就觸犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪）。』

比丘尼（Bhikkhuni）指的是在此佛法中的尼眾，其餘含義如前所述。

自己乞求絲線，或者一兩、半兩等等。

使非親屬織工，詳細解釋如前所述。

織工指的是外來的織布人。

衣服有七種，也如前所述。

如果得到衣服就犯捨墮罪，捨墮罪的處置方法如前所述。

此中的犯相情況是怎樣的呢？如果比丘尼從非親屬處乞求絲線，讓非親屬織工織造，都會犯惡作罪（Dukkata，輕罪）；得到衣服的時候，就犯捨墮罪。比丘尼從非親屬處乞求絲線，讓親屬織工織造衣服，乞求時犯惡作罪，得到衣服沒有罪。比丘尼從親屬處乞求絲線，讓非親屬織工織造，乞求時沒有違犯，得到衣服犯捨墮罪。比丘尼從親屬處乞求絲線，讓親屬織造，兩種情況都沒有違犯。比丘尼從非親屬處乞求絲線，自己織布，乞求時犯惡作罪，衣服織成也犯惡作罪。比丘尼從親屬處乞求絲線，自己織布，乞求時沒有違犯，衣服織成犯惡作罪。如果支付了報酬，就沒有違犯。

勸織師學處第十六

關於此事的緣起和詳細解釋，如同《苾芻律》中所述，乃至『制定這條學處，應當這樣說：如果有非親屬的居士或居士婦，為比丘尼讓非親屬的織工織造衣服。這位比丘尼在沒有接受邀請之前，就產生了其他的想法，前往織工那裡說這樣的話：『你現在知道嗎？這件衣服是為我織的。好啊，織工！應該好好地織，乾淨地梳理，好好地挑選，織得非常結實，我將用少量的缽食，或者類似缽食的東西』

【English Translation】 English version: If the bowl is unusable, there is no offense in requesting a new bowl from others. If the bowl is obtained through purchase or donation, there is also no offense.

The Fifteenth Training Rule: Soliciting Thread and Employing a Non-Relative Weaver to Make a Robe

The origin and detailed explanation of this matter are as described in the Bhikkhu (monk's) rules, up to 'Establishing this training rule, it should be stated as follows: If a Bhikkhuni (nun) herself solicits thread and employs a non-relative weaver to make a robe, if she obtains that robe, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).'

Bhikkhuni refers to the nuns in this Dharma, and the rest of the meaning is as previously stated.

Soliciting thread herself, whether it be one or a half 'liang' (a unit of weight), etc.

Employing a non-relative, the detailed explanation is as previously stated.

Weaver refers to an outside weaver.

There are seven types of robes, as previously stated.

If she obtains the robe, she commits a Nissaggiya Pacittiya offense, and the method for dealing with a Nissaggiya Pacittiya offense is as previously stated.

What are the circumstances of the offense in this case? If a Bhikkhuni solicits thread from a non-relative and employs a non-relative weaver, she commits a Dukkata (wrongdoing) offense in both cases; when she obtains the robe, she commits a Nissaggiya Pacittiya offense. If a Bhikkhuni solicits thread from a non-relative and employs a relative weaver to make a robe, she commits a Dukkata offense when soliciting, but there is no offense when she obtains the robe. If a Bhikkhuni solicits thread from a relative and employs a non-relative weaver, there is no offense when soliciting, but she commits a Nissaggiya Pacittiya offense when she obtains the robe. If a Bhikkhuni solicits thread from a relative and employs a relative to weave, there is no offense in either case. If a Bhikkhuni solicits thread from a non-relative and weaves the cloth herself, she commits a Dukkata offense when soliciting, and she also commits a Dukkata offense when the robe is finished. If a Bhikkhuni solicits thread from a relative and weaves the cloth herself, there is no offense when soliciting, but she commits a Dukkata offense when the robe is finished. If payment is made, there is no offense.

The Sixteenth Training Rule: Encouraging the Weaver

The origin and detailed explanation of this matter are as described in the Bhikkhu rules, up to 'Establishing this training rule, it should be stated as follows: If a non-relative layman or laywoman is having a non-relative weaver make a robe for a Bhikkhuni, and this Bhikkhuni, without having been invited beforehand, develops a different intention and goes to the weaver, saying, 'Do you know? This robe is being woven for me. Good weaver! You should weave it well, comb it cleanly, choose the materials carefully, and weave it very strongly. I will give you a small amount of alms food, or something similar to alms food.'

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、或復食直而相濟給。』若苾芻尼以如是物與織師求得衣者，泥薩祇波逸底迦。」苾芻尼者，謂此法中尼，余義如上。

親非親義乃至七種衣，廣如上說。

先不受請者，謂未曾告知。

便生異念者，謂心欲求衣。

語彼織師等者，謂自述其意。為我織者，明為己身。應好織者，欲令衣長善應量故。凈梳治者，欲令衣廣及鮮白故。善揀擇者，謂除其結颣令精細故。極堅打者，欲令滑澤及密緻故。我當以缽食者，謂與五種珂但尼食、五種蒲膳尼食。或以缽食之類者，謂生谷等。或復食直者，謂與其價。

言苾芻尼者，謂此法中尼。

以如是物者，謂是上事。

得衣者，得衣入手。泥薩祇者，並如上說。

此中犯相其事云何？若苾芻尼為求衣故，從座而起整理衣服，持二五食等授與織師，勸令好織皆得惡作，得衣犯捨墮。親非親等並如上說。

奪衣學處第十七

緣處同前。時難提苾芻與弟子衣，告言：「共汝遊行人間。」弟子情不欲去，難提苾芻卻奪其衣。時諸苾芻以事白佛。佛以此緣，同前集眾問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，與苾芻尼衣，彼於後時惱瞋罵詈生嫌賤心，若自奪、若教人奪，報言：『還我衣來，不與汝

【現代漢語翻譯】 現代漢語譯本：或者又用食物的價值來互相接濟。』如果比丘尼用這樣的東西給織工，求得衣服，就犯泥薩祇波逸提迦（Nissaggiya Pacittiya，捨墮）。比丘尼，是指此法中的尼，其餘意義如上所述。

親屬與非親屬的意義乃至七種衣，廣泛如上所述。

先前沒有接受邀請，是指未曾告知。

便產生其他念頭，是指心中想要得到衣服。

告訴那些織工等，是指自己陳述自己的意願。『為我織』，明確是爲了自己。『應該好好織』，是想要衣服長短合適。『乾淨地梳理』，是想要衣服寬窄合適並且潔白。『好好選擇』，是指去除其中的結節，使其精細。『非常堅固地捶打』，是想要衣服光滑並且緊密。『我將用缽中的食物』，是指給予五種珂但尼（Kodani，粗糙食物）的食物、五種蒲膳尼（Bhojani，精美食物）的食物。『或者用缽中的食物之類』，是指生谷等。『或者又用食物的價值』，是指給予其價格。

說到比丘尼，是指此法中的尼。

用這樣的東西，是指以上所說的事情。

得到衣服，是指得到衣服入手。泥薩祇，都如上所述。

這裡面犯戒的情況是怎樣的呢？如果比丘尼爲了求得衣服，從座位上站起來整理衣服，拿著二五食等交給織工，勸說好好織，都會得到惡作（Dukkata，一種輕微的罪過），得到衣服就犯捨墮。親屬與非親屬等都如上所述。

奪衣學處第十七

緣起的地方與之前相同。當時難提（Nanda，歡喜）比丘給弟子衣服，告訴他說：『一起到人間去。』弟子心裡不想去，難提比丘就奪回了他的衣服。當時眾比丘將此事稟告佛陀。佛陀因為這件事，如同之前一樣聚集大眾，查問實情並加以呵責，廣泛地說乃至『制定學處，應該這樣說：』

『如果又有比丘尼，給予比丘尼衣服，她在之後惱怒、嗔恨、謾罵、產生嫌棄之心，或者自己奪回、或者教唆別人奪回，並說：『還我的衣服來，不給你了。』

【English Translation】 English version: 'Or again, to reciprocate by giving the value of food.' If a Bhikkhuni, using such things, requests cloth from a weaver and obtains a robe, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). 'Bhikkhuni' means a nun in this Dispensation; the remaining meaning is as above.

The meaning of relatives and non-relatives, and the seven kinds of robes, are extensively as described above.

'Previously not requested' means not having informed beforehand.

'Then arises a different thought' means the mind desires to obtain a robe.

'Telling those weavers, etc.' means stating one's intention. 'Weave for me' clarifies it is for oneself. 'Should weave well' is wanting the robe to be of suitable length. 'Cleanly combed' is wanting the robe to be of suitable width and white. 'Well selected' means removing knots and making it fine. 'Extremely firmly beaten' is wanting it to be smooth and dense. 'I will give food from my bowl' means giving food of the five kinds of Kodani (coarse food), food of the five kinds of Bhojani (fine food). 'Or something similar to food from the bowl' means raw grains, etc. 'Or again, the value of food' means giving its price.

Speaking of 'Bhikkhuni' means a nun in this Dispensation.

'Using such things' means the matters mentioned above.

'Obtains a robe' means obtaining the robe into her hands. 'Nissaggiya' is all as described above.

What is the case of transgression here? If a Bhikkhuni, for the sake of obtaining a robe, rises from her seat, arranges her robes, hands over two or five portions of food, etc., to the weaver, and urges them to weave well, she incurs a Dukkata (an offense of wrong-doing); obtaining the robe incurs a Nissaggiya Pacittiya. Relatives and non-relatives, etc., are all as described above.

The Seventeenth Training Rule on Taking Back a Robe

The originating place is the same as before. At that time, the Bhikkhu Nanda (joy, delight) gave a robe to his disciple, telling him, 'Let's go to the human realm together.' The disciple did not want to go, and Nanda Bhikkhu took back the robe. At that time, the Bhikkhus reported the matter to the Buddha. The Buddha, because of this matter, gathered the Sangha as before, inquired into the truth, and rebuked him, extensively saying, 'Establish the training rule, it should be said thus:'

'If again a Bhikkhuni gives a robe to a Bhikkhuni, and she later becomes annoyed, angry, scolds, and develops a contemptuous mind, either takes it back herself or instigates others to take it back, saying: 'Return my robe, I will not give it to you.'

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。』若衣離彼身、自受用者，泥薩祇波逸底迦。」

苾芻尼者，謂此法中尼。

與苾芻尼者，謂與余尼。

衣有七種，如前廣說。

與衣者，謂與共住門人或復余類。

后時者，謂于別日。

惱瞋罵詈生嫌賤心者，謂身語心現瞋恚相。

自作、使人奪，取彼衣離身者，謂總離身。自受用者，謂是屬己。

釋罪名者，廣如前說。

此中犯相其事云何？有三種相：謂身、語、二俱。身者，若先與衣后懷瞋恨，手自奪取或牽或挽，然口不言，乃至衣角未離身來得惡作罪，離身之時便招捨墮，是名身業。語者，謂出瞋言而奪彼衣不動身手，結罪同前。二俱者，謂以身語而奪其衣，結罪同前。

言教他者，若教苾芻尼奪彼衣時，衣未離身，二俱惡作；若離身者，俱得墮罪，主有舍過。若教苾芻奪罪亦同此，下之三眾皆得惡作。若諸俗人男女奪者，得無量罪。無犯者有二種：一、為難事，二、為順教。言難事者，若其二師見己門徒于恐怖等處，或在非時河岸涉險，恐其失落強奪彼衣，此皆無犯。言順教者，若師見門徒與惡知識而為狎習、或同路行去，奪取其衣勿令造惡，是名順教。

回眾物入己學處第十八

緣處廣說，具如苾芻律，乃至「制其學處，

【現代漢語翻譯】 現代漢語譯本：『如果衣服離開了那個比丘尼的身體，自己就拿來使用，就犯泥薩祇波逸底迦罪。』

比丘尼，是指佛法中的尼姑。

與比丘尼，是指給予其他的尼姑。

衣服有七種，如前面已經詳細說過。

與衣者，是指給予共同居住的門人或者其他類似的人。

后時者，是指在其他的日子。

惱怒、嗔恨、謾罵、產生嫌棄之心，是指身、語、意顯現出嗔恚的相狀。

自己做、指使別人奪取，拿走那件離開身體的衣服，是指完全離開了身體。自己受用，是指這件衣服是屬於自己的。

解釋罪名，詳細的如前面所說。

這裡面所犯的相是什麼樣的呢？有三種相：即身、語、身語二者。身業是指，如果先給了衣服，後來懷有嗔恨，用手自己奪取，或者牽拉，但是口裡不說，乃至衣服的角還沒有離開身體的時候，就犯惡作罪，離開身體的時候，就招致捨墮罪，這叫做身業。語業是指，說出嗔怒的話而奪取那件衣服，沒有動身和手，結罪和前面一樣。身語二者是指，用身體和語言來奪取那件衣服，結罪和前面一樣。

說到教唆他人，如果教唆比丘尼奪取那件衣服的時候，衣服還沒有離開身體，雙方都犯惡作罪；如果離開了身體，雙方都得到墮罪，主使者有舍罪。如果教唆比丘奪取，罪過也和這個相同，對比丘以外的三眾都得到惡作罪。如果是一般的世俗男女奪取，得到無量的罪過。沒有犯戒的情況有兩種：一是為難事，二是為順教。所說的難事是指，如果兩位師父看見自己的門徒在恐怖的地方，或者在不合適的時間在河邊冒險，擔心他們失落而強行奪取他們的衣服，這些都沒有犯戒。所說的順教是指，如果師父看見門徒與惡知識親近，或者一同行走，奪取他們的衣服，不要讓他們造惡，這叫做順教。

將大眾的物品轉入自己的學處第十八

因緣和處所，詳細的如比丘律所說，乃至『制定這個學處』。

【English Translation】 English version: 『If a Bhikshuni's (female monastic) robe leaves her body and she uses it for herself, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).』

『Bhikshuni』 refers to a nun in this Dharma (Buddhist teachings).

『Giving to a Bhikshuni』 means giving to another nun.

There are seven types of robes, as previously explained in detail.

『Giving a robe』 refers to giving it to a resident disciple or someone similar.

『Later time』 refers to another day.

『Annoying, angry, scolding, and generating contempt』 means showing signs of anger in body, speech, and mind.

『Doing it oneself, or causing others to take it away,』 taking the robe that has left the body, means completely separated from the body. 『Using it for oneself』 means that the robe belongs to oneself.

Explaining the name of the offense is as detailed as previously stated.

What is the nature of the offense here? There are three aspects: body, speech, and both body and speech. Bodily action means, if one first gives a robe and later harbors anger, taking it back with one's own hands, or pulling or tugging, but not speaking, until even the corner of the robe has not left the body, one commits a Dukkhata (an offense of wrong-doing). When it leaves the body, one incurs a Nissaggiya Pacittiya offense. This is called bodily action. Verbal action means, uttering angry words and taking the robe without moving the body or hands; the offense is the same as before. Both body and speech means, using both body and speech to take the robe; the offense is the same as before.

Speaking of instructing others, if one instructs a Bhikshuni to take the robe, and the robe has not yet left the body, both commit a Dukkhata offense. If it leaves the body, both incur a Pacittiya offense, and the instigator has a Nissaggiya offense. If one instructs a Bhikshu (male monastic) to take it, the offense is the same. The three groups below (Sramanera, Sramanerika, and Sikkhamana) all incur a Dukkhata offense. If ordinary lay men or women take it, they incur immeasurable offenses. There are two cases where there is no offense: one is for a difficult matter, and the other is for following instructions. The so-called difficult matter is, if two teachers see their disciples in a dangerous place, or risking danger on a riverbank at an inappropriate time, fearing they will be lost, and forcibly take their robes, there is no offense. The so-called following instructions is, if a teacher sees a disciple associating closely with bad companions, or traveling with them, taking their robes to prevent them from doing evil, this is called following instructions.

Turning the Sangha's (monastic community) property into one's own learning place, the eighteenth.

The causes and location are explained in detail in the Bhikshu Vinaya (monastic rules), up to 『establishing this training rule.』

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應如是說：若復苾芻尼，知他與眾物，自回入己者，泥薩祇波逸底迦。」

苾芻尼者，謂此法中尼。

知者，或自知或因他告知。

僧伽者，謂佛聲聞弟子。

眾物者，有二種：謂食利物、衣利物，此處所言，謂是衣利。

回者，物定屬他，化將入己。

泥薩祇波逸底迦，釋罪如上。

此中犯相其事云何？若苾芻尼知屬一苾芻尼物，自回入己，回時惡作，得便捨墮。如是乃至知屬二人、三人、或屬僧伽，自回入己，得罪同前。若苾芻尼知屬一苾芻尼物，回與他一人，回時惡作，得時亦惡作。如是乃至知屬一人，回與二人、三人、或回與僧伽，得罪同前。若苾芻尼知屬僧伽物，回與一人，回時惡作，得時亦惡作。如是乃至知屬僧伽，回與二人、三人，回時惡作，得時亦惡作。若苾芻尼知屬一僧伽物，回與多僧伽，回時惡作，得時亦惡作。若知與苾芻尼僧伽，回與苾芻僧伽；知與苾芻僧伽，回與苾芻尼僧伽；知與二部僧伽，回與苾芻僧伽；知與二部僧伽，回與苾芻尼僧伽；若知與苾芻僧伽，回與二部僧伽；知與苾芻尼僧伽物，回與二部僧伽；若其僧伽破為二部，知與此部，回與彼部；或知與此寺，回與彼寺，知與此房，回與彼房；知與此廊，回與彼廊；或於房廊更互回與，或

【現代漢語翻譯】 現代漢語譯本：應這樣說：如果比丘尼（Bhikkhuni，佛教女出家人）知道某物屬於僧眾，卻私自轉為己有，這構成泥薩祇波逸提迦（Nissaggiya Pacittiya，捨墮罪）。

比丘尼，指的是佛法中的尼眾。

知道，指自己知道，或者因為他人告知而知曉。

僧伽（Sangha），指的是佛陀的聲聞弟子。

眾物，有兩種：食物的利益和衣服的利益。這裡所說的，指的是衣服的利益。

回，指的是物品已經確定屬於他人，卻變化轉移為自己所有。

泥薩祇波逸提迦，解釋罪名如前所述。

這種情況下的犯相是怎樣的呢？如果比丘尼知道某物屬於一位比丘尼，卻私自轉為己有，在轉移時構成惡作罪（Dukkata，輕罪），得到該物時構成捨墮罪。像這樣，乃至知道某物屬於兩位、三位比丘尼，或者屬於僧伽，卻私自轉為己有，所犯罪行與之前相同。如果比丘尼知道某物屬於一位比丘尼，卻轉送給另一個人，在轉移時構成惡作罪，得到該物時也構成惡作罪。像這樣，乃至知道某物屬於一人，卻轉送給兩人、三人，或者轉送給僧伽，所犯罪行與之前相同。如果比丘尼知道某物屬於僧伽，卻轉送給一個人，在轉移時構成惡作罪，得到該物時也構成惡作罪。像這樣，乃至知道某物屬於僧伽，卻轉送給兩人、三人，在轉移時構成惡作罪，得到該物時也構成惡作罪。如果比丘尼知道某物屬於一個僧伽，卻轉送給多個僧伽，在轉移時構成惡作罪，得到該物時也構成惡作罪。如果知道是比丘尼僧伽的物品，卻轉送給比丘僧伽；知道是比丘僧伽的物品，卻轉送給比丘尼僧伽；知道是二部僧伽（比丘僧伽和比丘尼僧伽）的物品，卻轉送給比丘僧伽；知道是二部僧伽的物品，卻轉送給比丘尼僧伽；如果知道是比丘僧伽的物品，卻轉送給二部僧伽；知道是比丘尼僧伽的物品，卻轉送給二部僧伽；如果僧伽分裂為兩部，知道是屬於這一部的物品，卻轉送給那一部；或者知道是屬於這個寺廟的物品，卻轉送給那個寺廟；知道是屬於這個房間的物品，卻轉送給那個房間；知道是屬於這個走廊的物品，卻轉送給那個走廊；或者在房間和走廊之間互相轉移，或者

【English Translation】 English version: It should be said thus: 'If a Bhikkhuni (Buddhist nun), knowing that something belongs to the Sangha (Buddhist monastic community), diverts it to her own use, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).'

'Bhikkhuni' refers to a nun in this Dharma.

'Knowing' means either knowing oneself or knowing because someone else has informed her.

'Sangha' refers to the Buddha's disciples who are hearers of his voice (Sravakas).

'Sangha's property' is of two kinds: property for the benefit of food and property for the benefit of clothing. What is spoken of here refers to the benefit of clothing.

'Diverting' means that the object is definitely the property of another, but it is transformed and taken into one's own possession.

Nissaggiya Pacittiya, the explanation of the offense is as above.

What is the nature of the offense in this case? If a Bhikkhuni knows that something belongs to one Bhikkhuni and diverts it to her own use, she commits a Dukkata (minor offense) at the time of diverting it, and a Nissaggiya offense when she obtains it. Likewise, even if she knows that something belongs to two, three, or to the Sangha, and diverts it to her own use, the offense is the same as before. If a Bhikkhuni knows that something belongs to one Bhikkhuni and diverts it to another person, she commits a Dukkata at the time of diverting it, and also a Dukkata when she obtains it. Likewise, even if she knows that something belongs to one person and diverts it to two, three, or to the Sangha, the offense is the same as before. If a Bhikkhuni knows that something belongs to the Sangha and diverts it to one person, she commits a Dukkata at the time of diverting it, and also a Dukkata when she obtains it. Likewise, even if she knows that something belongs to the Sangha and diverts it to two, three, she commits a Dukkata at the time of diverting it, and also a Dukkata when she obtains it. If a Bhikkhuni knows that something belongs to one Sangha and diverts it to multiple Sanghas, she commits a Dukkata at the time of diverting it, and also a Dukkata when she obtains it. If she knows that it belongs to the Bhikkhuni Sangha and diverts it to the Bhikkhu Sangha; if she knows that it belongs to the Bhikkhu Sangha and diverts it to the Bhikkhuni Sangha; if she knows that it belongs to the Sangha of both orders (Bhikkhu and Bhikkhuni) and diverts it to the Bhikkhu Sangha; if she knows that it belongs to the Sangha of both orders and diverts it to the Bhikkhuni Sangha; if she knows that it belongs to the Bhikkhu Sangha and diverts it to the Sangha of both orders; if she knows that something belongs to the Bhikkhuni Sangha and diverts it to the Sangha of both orders; if the Sangha is split into two factions, knowing that something belongs to this faction and diverting it to that faction; or knowing that something belongs to this monastery and diverting it to that monastery; knowing that something belongs to this room and diverting it to that room; knowing that something belongs to this corridor and diverting it to that corridor; or mutually diverting between rooms and corridors, or

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與此柱間回與彼柱間，或柱間物回與門處，或以門物回與閣上，如是廣說，乃至展轉相回，皆得惡作。若苾芻尼，知與此佛像物，回與余佛像；若知與此窣睹波物，回與余窣睹波；若知與踏道初蹬，回與第二等、或回與塔身、或與檐級；或此畔物回與余畔、或回與覆缽、或回與方臺輪相初級乃至寶瓶法輪立柱、或復從此回至下基，如上回互皆得惡作罪。若王力使回者，無犯。若欲與此貧人物，回與彼貧人，得惡作罪。若覓不得者，回與無犯。若苾芻尼，與此傍生食，回與彼傍生，得惡作罪。若覓不得，回與無犯。若擬與傍生物回將與人，擬與人物回與傍生，得惡作罪。若與出家物回與俗人，或復翻此，得惡作罪；若覓不得者無犯。如是女男半擇迦、苾芻及下三眾，若多若少與此與彼，更相回互準前應說。若覓不得，雖違本心與余無犯。

服過七日藥學處第十九

緣處同前。時尊者畢陵伽婆蹉門人弟子，所有諸藥自觸令他觸、或與飲食細末相雜、或更互相和、或自類相染，同在一處不知應舍不捨、時與非時，任情取食。諸有少欲苾芻，見是事已起嫌賤心，以緣白佛。佛以此緣，同前集眾問實訶責，廣說乃至「制其學處，應如是說：如世尊說，聽諸病苾芻尼所有諸藥隨意服食，謂酥、油、糖、蜜，於七日中應

【現代漢語翻譯】 現代漢語譯本：如果將這根柱子之間的東西轉移到另一根柱子之間，或者將柱子之間的東西轉移到門邊，或者將門邊的東西轉移到閣樓上，像這樣廣泛地說明，乃至輾轉互相轉移，都會犯惡作罪（Dukkata，一種輕微的違戒行為）。如果比丘尼（Bhikkhuni，佛教女出家人）明知是將這個佛像的東西轉移給另一個佛像；如果明知是將這個窣堵波（Stupa，佛塔）的東西轉移給另一個窣堵波；如果明知是將踏道的第一級臺階轉移到第二級等等，或者轉移到塔身，或者轉移到屋檐的臺階；或者將這邊的東西轉移到另一邊，或者轉移到覆缽（Anda，塔的半球形部分），或者轉移到方臺輪相的第一級乃至寶瓶法輪立柱，或者又從這些轉移到下基，像上面這樣互相轉移都會犯惡作罪。如果是國王用權力強迫轉移，則不犯戒。如果想要將這個窮人的東西轉移給那個窮人，會犯惡作罪。如果找不到接受者，轉移則不犯戒。如果比丘尼將這個傍生（Tiryagyoni，畜生道眾生）的食物轉移給另一個傍生，會犯惡作罪。如果找不到接受者，轉移則不犯戒。如果打算將傍生的食物轉移給人，打算將人的食物轉移給傍生，會犯惡作罪。如果將出家人的東西轉移給在家人，或者反過來，會犯惡作罪；如果找不到接受者則不犯戒。像這樣，女人、男人、半擇迦（Pandaka，不具男根者）、比丘（Bhikkhu，佛教男出家人）以及下三眾（指沙彌、沙彌尼、式叉摩那），無論是多是少，將這個東西給那個東西，互相轉移，都應按照前面的說法來判斷。如果找不到接受者，即使違背本心給其他人也不犯戒。 服過七日藥學處第十九 緣起地點和之前一樣。當時，尊者畢陵伽婆蹉（Pilindavatsa）的門人和弟子們，將所有的藥物自己觸控后讓別人觸控，或者與飲食的細末混合，或者互相混合，或者用同類的東西互相沾染，放在一起不知道應該捨棄還是不捨棄，時與非時，隨意取食。一些少欲的比丘看到這件事後，產生了嫌棄之心，將情況稟告了佛陀。佛陀因為這件事，像之前一樣召集大眾，詢問實情並加以呵責，廣泛地說明，乃至『制定學處，應該這樣說：正如世尊所說，允許生病的比丘尼隨意服用各種藥物，即酥（Ghee，澄清的奶油）、油、糖、蜜，在七天之內應該……』

【English Translation】 English version: If one moves something between these pillars to between those pillars, or moves something between pillars to the doorway, or moves something at the doorway to the attic, and so on, extensively speaking, even if it's transferred back and forth, one commits a Dukkata (a minor offense). If a Bhikkhuni (Buddhist nun) knowingly transfers an object belonging to this Buddha image to another Buddha image; if she knowingly transfers an object belonging to this Stupa (Buddhist monument) to another Stupa; if she knowingly transfers the first step of the path to the second step, etc., or to the body of the Stupa, or to the steps of the eaves; or if she transfers something from this side to the other side, or to the Anda (hemispherical part of a Stupa), or to the first level of the square platform, the wheel symbol, up to the vase, the Dharma wheel pillar, or even transfers from these back to the lower base, such mutual transfers as described above all incur a Dukkata offense. If the transfer is forced by the power of a king, there is no offense. If one intends to give something belonging to this poor person to that poor person, one commits a Dukkata offense. If a recipient cannot be found, the transfer is not an offense. If a Bhikkhuni gives food belonging to this Tiryagyoni (animal realm being) to another Tiryagyoni, she commits a Dukkata offense. If a recipient cannot be found, the transfer is not an offense. If one intends to give food belonging to an animal to a human, or intends to give food belonging to a human to an animal, one commits a Dukkata offense. If one gives something belonging to a monastic to a layperson, or vice versa, one commits a Dukkata offense; if a recipient cannot be found, there is no offense. Likewise, women, men, Pandaka (person of indeterminate gender), Bhikkhus (Buddhist monks), and the lower three assemblies (referring to Sramaneras, Sramaneris, and Siksamana), whether in large or small amounts, giving this to that, mutually transferring, should be judged according to the preceding statements. If a recipient cannot be found, even if it goes against one's original intention to give to someone else, there is no offense. The Nineteenth Training Rule on Taking Medicine After Seven Days The setting is the same as before. At that time, the disciples of the Venerable Pilindavatsa, touched all the medicines themselves and then had others touch them, or mixed them with fine powder of food, or mixed them together, or contaminated them with similar substances, and placed them together, not knowing whether they should be discarded or not, taking and eating them at will, regardless of the proper time. Some Bhikkhus with few desires, seeing this, developed feelings of disgust and reported the situation to the Buddha. Because of this, the Buddha, as before, gathered the assembly, inquired about the facts, and rebuked them, explaining extensively, even to the point of 'establishing a training rule, which should be stated as follows: As the World Honored One said, sick Bhikkhunis are allowed to take various medicines at will, namely ghee (clarified butter), oil, sugar, and honey, and within seven days should...'

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自守持觸宿而服。若苾芻尼過七日服者，泥薩祇波逸底迦。」

如世尊者，謂如來應正等覺。

說者，有所曉示。

病苾芻尼者，謂此法中尼身嬰疾病。

所有諸藥隨意服食者，謂與病狀相宜清凈堪食。

酥者，謂諸酥。油謂諸油。糖謂沙糖。蜜謂蜂蜜。

於七日者，謂七日夜。

應自守持宿觸而服者，謂得自取而食。

過七日者，謂越限齊。

泥薩祇波逸底迦者，此物應舍罪應說悔。

此中犯相其事云何？若苾芻尼，月一日得藥，此藥即應於七日內自作守持、或可舍、或與餘人；若不持、不捨、不與餘人，至第八日明相出時，得捨墮罪。若苾芻尼，一日得藥、二日不得，三日得乃至七日得，此藥即應於七日內自作守持、或可舍、或與餘人；若不持、不捨、不與餘人，至八日明相出時，得捨墮罪。若苾芻尼，一日得藥、二日亦得，於七日內此初日藥應守持，二日藥或舍、與餘人，或第二日藥自作守持，初日藥或舍、或與餘人；若不持、不捨、不與餘人，至八日明相出時，得捨墮罪。若苾芻尼，如於一日二日相對作法，如是二日、三日乃至六、七日相對作法，余如上法。若苾芻尼，月一日得眾多藥，此藥即應於七日內自作守持、或舍、或與餘人；若不持

【現代漢語翻譯】 現代漢語譯本 『自守持觸宿而服』：自己保管、接觸、過夜后服用。 『若苾芻尼（bhikshuni，比丘尼）過七日服者，泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮）』：如果比丘尼超過七天服用，就犯了捨墮罪。

『如世尊者，謂如來應正等覺』：如世尊，指的是如來應供正遍知。

『說者，有所曉示』：說法者，是能開示教義的人。

『病苾芻尼者，謂此法中尼身嬰疾病』：生病的比丘尼，指的是在此律法中，比丘尼身體患有疾病。

『所有諸藥隨意服食者，謂與病狀相宜清凈堪食』：所有可以隨意服用的藥物，指的是與病情相宜、清凈且可以食用的。

『酥者，謂諸酥。油謂諸油。糖謂沙糖。蜜謂蜂蜜』：酥，指的是各種酥油。油，指的是各種油。糖，指的是砂糖。蜜，指的是蜂蜜。

『於七日者，謂七日夜』：在七天內，指的是七個晝夜。

『應自守持宿觸而服者，謂得自取而食』：應該自己保管、過夜接觸后服用的，指的是可以自己拿取食用。

『過七日者，謂越限齊』：超過七天，指的是超過了規定的期限。

『泥薩祇波逸底迦者，此物應舍罪應說悔』：泥薩祇波逸底迦，指的是此物應該捨棄，罪過應該懺悔。

『此中犯相其事云何？若苾芻尼，月一日得藥，此藥即應於七日內自作守持、或可舍、或與餘人；若不持、不捨、不與餘人，至第八日明相出時，得捨墮罪。若苾芻尼，一日得藥、二日不得，三日得乃至七日得，此藥即應於七日內自作守持、或可舍、或與餘人；若不持、不捨、不與餘人，至八日明相出時，得捨墮罪。若苾芻尼，一日得藥、二日亦得，於七日內此初日藥應守持，二日藥或舍、與餘人，或第二日藥自作守持，初日藥或舍、或與餘人；若不持、不捨、不與餘人，至八日明相出時，得捨墮罪。若苾芻尼，如於一日二日相對作法，如是二日、三日乃至六、七日相對作法，余如上法。若苾芻尼，月一日得眾多藥，此藥即應於七日內自作守持、或舍、或與餘人；若不持』：這裡面犯戒的相狀是怎樣的呢？如果比丘尼在某月一日得到藥物，這藥物就應該在七天內自己保管、或者捨棄、或者給予他人；如果不保管、不捨棄、不給予他人，到第八天早晨天亮時，就犯了捨墮罪。如果比丘尼，第一天得到藥物，第二天沒有得到，第三天得到，乃至第七天得到，這藥物就應該在七天內自己保管、或者捨棄、或者給予他人；如果不保管、不捨棄、不給予他人，到第八天早晨天亮時，就犯了捨墮罪。如果比丘尼，第一天得到藥物，第二天也得到，在七天內，第一天的藥物應該保管，第二天的藥物或者捨棄、給予他人，或者第二天的藥物自己保管，第一天的藥物或者捨棄、或者給予他人；如果不保管、不捨棄、不給予他人，到第八天早晨天亮時，就犯了捨墮罪。如果比丘尼，像第一天、第二天相對照這樣做，像這樣第二天、第三天乃至第六天、第七天相對照這樣做，其餘的如上面的方法。如果比丘尼，在某月一日得到很多藥物，這藥物就應該在七天內自己保管、或者捨棄、或者給予他人；如果不保管

【English Translation】 English version 'Self-guarding, touching, and keeping overnight before consuming': This refers to personally keeping, touching, and allowing the substance to remain overnight before ingestion. 'If a bhikshuni (bhikshuni, female monastic) consumes it after seven days, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture and confession)': If a bhikshuni consumes it after exceeding seven days, she commits an offense requiring forfeiture and confession.

'As the World-Honored One, referring to the Thus Come One, worthy of offerings, perfectly enlightened': 'As the World-Honored One' refers to the Tathagata (Tathagata), Arhat (Arhat), Samyak-sambuddha (Samyak-sambuddha).

'The speaker, who elucidates': The speaker is someone who can elucidate the teachings.

'A sick bhikshuni, referring to a bhikshuni in this Dharma (Dharma) who is suffering from illness': A sick bhikshuni refers to a female monastic in this Vinaya (Vinaya) who is afflicted with a disease.

'All medicines that can be consumed at will, referring to those that are suitable for the condition, pure, and edible': All medicines that can be consumed at will refer to those that are appropriate for the illness, pure, and fit for consumption.

'Ghee, referring to various types of ghee. Oil, referring to various types of oil. Sugar, referring to granulated sugar. Honey, referring to bee honey': Ghee refers to various types of clarified butter. Oil refers to various types of oil. Sugar refers to granulated sugar. Honey refers to bee honey.

'Within seven days, referring to seven days and nights': Within seven days refers to seven days and nights.

'Should self-guard, touch, and keep overnight before consuming, referring to being able to take and eat it oneself': Should personally keep, touch, and allow it to remain overnight before consuming refers to being able to take and eat it oneself.

'Exceeding seven days, referring to exceeding the prescribed limit': Exceeding seven days refers to going beyond the stipulated time limit.

'Nissaggiya Pacittiya, referring to this item should be forfeited, and the offense should be confessed': Nissaggiya Pacittiya means that the item should be relinquished, and the transgression should be confessed.

'What is the nature of the offense in this case? If a bhikshuni obtains medicine on the first day of the month, this medicine should be personally kept, or discarded, or given to others within seven days; if it is not kept, not discarded, not given to others, when the light of the eighth day appears, a Nissaggiya Pacittiya offense is committed. If a bhikshuni obtains medicine on the first day, does not obtain it on the second day, obtains it on the third day, and so on until the seventh day, this medicine should be personally kept, or discarded, or given to others within seven days; if it is not kept, not discarded, not given to others, when the light of the eighth day appears, a Nissaggiya Pacittiya offense is committed. If a bhikshuni obtains medicine on the first day and also obtains it on the second day, within seven days, the medicine from the first day should be kept, and the medicine from the second day should either be discarded, given to others, or the medicine from the second day should be personally kept, and the medicine from the first day should either be discarded or given to others; if it is not kept, not discarded, not given to others, when the light of the eighth day appears, a Nissaggiya Pacittiya offense is committed. If a bhikshuni acts in relation to the first and second days in this way, then the second and third days, and so on until the sixth and seventh days, should be treated similarly, and the rest is as above. If a bhikshuni obtains a large quantity of medicine on the first day of the month, this medicine should be personally kept, or discarded, or given to others within seven days; if it is not kept'

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、不捨、不與餘人，至第八日明相出時，得捨墮罪。若苾芻尼如於一日，如是乃至七日得眾多藥，此藥應於七日內自作守持、或舍、或與人；若不持、不捨、不與人，至第八日明相出時，得捨墮罪。若苾芻尼，一日得眾多藥，二日亦得眾多藥，此初日藥於七日內應守持，二日藥或舍、或與人；或第二日藥自作守持，初日藥或舍、或與人。若不捨、不與餘人，至第八日明相出時，得捨墮罪。若苾芻尼，一日不得眾多藥，二日亦不得眾多藥，乃至第六第七日方得眾多藥，第六日藥於七日內應守持，第七日藥或舍、與人；若不捨、不與人，至第八日明相出時，得捨墮罪。若苾芻尼，所有諸藥自觸令他觸，或與餘食細末相觸，或更互相和，或同類相雜，同在一處不能分別者，此藥即應與寺家凈人，或施求寂女。若復苾芻尼，於此諸藥不自觸不令他觸，不與餘食細末相觸，亦不更互相和、亦不同類相染、亦不同在一處，舍與不捨、時與非時能善分別，於七日內自為守持自取服食。應如是守持，應在午前，當凈洗手受取其藥，對一同梵行者作如是說：「具壽存念！我苾芻尼某甲有此病緣，清凈醫藥我今守持，於七日內自服，及同梵行者。」第二、第三亦如是說。若已服一日，即告同梵行者：「我此病藥已服一日，余有六日在，我當

【現代漢語翻譯】 現代漢語譯本：如果比丘尼（Bhiksuni，女性出家人）不捨棄、不給予其他人，直到第八天黎明時分，就會犯捨墮罪（Nissaggiya Pacittiya，一種戒律）。如果比丘尼在一天內，乃至七天內獲得許多藥物，這些藥物應該在七天內自己保管、捨棄或給予他人；如果不保管、不捨棄、不給予他人，直到第八天黎明時分，就會犯捨墮罪。如果比丘尼，第一天獲得許多藥物，第二天也獲得許多藥物，這第一天的藥物應該在七天內保管，第二天的藥物可以捨棄或給予他人；或者第二天的藥物自己保管，第一天的藥物可以捨棄或給予他人。如果不捨棄、不給予其他人，直到第八天黎明時分，就會犯捨墮罪。如果比丘尼，第一天沒有獲得許多藥物，第二天也沒有獲得許多藥物，乃至第六天、第七天才獲得許多藥物，第六天的藥物應該在七天內保管，第七天的藥物可以捨棄、給予他人；如果不捨棄、不給予他人，直到第八天黎明時分，就會犯捨墮罪。如果比丘尼，所有的藥物自己觸控或讓他人觸控，或與剩餘食物的細末相接觸，或互相混合，或同類相雜，同在一處無法分辨的，這些藥物就應該給予寺院的凈人（Upasaka，在家男居士），或佈施給求寂女（Sramaneri，沙彌尼，預備出家的女子）。如果比丘尼，對於這些藥物不自己觸控，不讓他人觸控，不與剩餘食物的細末相接觸，也不互相混合，也不同類相染，也不同在一處，捨棄與不捨棄、何時給予、何時不給予能夠善於分辨，在七天內自己保管自己服用。應該這樣保管，應該在午前，應當洗凈雙手接受這些藥物，對一同修行的梵行者（Brahmacari，修行者）這樣說：『具壽（Ayushman，對年長出家者的尊稱）請記住！我比丘尼某甲（某個名字）有這種疾病的因緣，清凈的醫藥我現在保管，在七天內自己服用，以及給一同修行的梵行者。』第二次、第三次也這樣說。如果已經服用了一天，就告訴一同修行的梵行者：『我這疾病的藥物已經服用了一天，還剩下六天，我應當 繼續服用。』

【English Translation】 English version: If a Bhiksuni (female monastic) does not relinquish or give away the medicine to others, until the dawn of the eighth day, she commits a Nissaggiya Pacittiya (an offense requiring forfeiture) . If a Bhiksuni obtains many medicines on one day, or even over seven days, these medicines should be kept, relinquished, or given to others within seven days; if she does not keep, relinquish, or give them away, she commits a Nissaggiya Pacittiya at the dawn of the eighth day. If a Bhiksuni obtains many medicines on the first day, and also obtains many medicines on the second day, the medicines from the first day should be kept for seven days, and the medicines from the second day can be relinquished or given to others; or the medicines from the second day can be kept, and the medicines from the first day can be relinquished or given to others. If she does not relinquish or give them to others, she commits a Nissaggiya Pacittiya at the dawn of the eighth day. If a Bhiksuni does not obtain many medicines on the first day, and also does not obtain many medicines on the second day, but only obtains many medicines on the sixth and seventh days, the medicines from the sixth day should be kept for seven days, and the medicines from the seventh day can be relinquished or given to others; if she does not relinquish or give them to others, she commits a Nissaggiya Pacittiya at the dawn of the eighth day. If a Bhiksuni touches all the medicines herself or causes others to touch them, or if they come into contact with the fine powder of leftover food, or if they are mixed together, or if they are mixed with similar types and cannot be distinguished when they are in the same place, these medicines should be given to the monastery's Upasaka (male lay attendant), or donated to a Sramaneri (female novice). If a Bhiksuni does not touch these medicines herself, does not cause others to touch them, does not allow them to come into contact with the fine powder of leftover food, does not mix them together, does not contaminate them with similar types, and does not keep them in the same place, and is able to discern well when to relinquish and when not to relinquish, when to give and when not to give, she may keep them for herself and take them within seven days. She should keep them in this way: before noon, she should wash her hands cleanly and receive the medicines, and say to a fellow Brahmacari (celibate practitioner): 'Venerable Ayushman (term of respect for senior monastics), please remember! I, the Bhiksuni named so-and-so, have this condition of illness, and I am now keeping these pure medicines, to take myself and give to fellow Brahmacaris within seven days.' She should say this a second and third time as well. If she has already taken them for one day, she should tell the fellow Brahmacari: 'I have already taken this medicine for my illness for one day, and there are six days remaining, and I should continue to take them.'

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服食。」如是乃至七日皆應告知。若滿七日已尚有餘藥，應舍與凈人、或與求寂女。若不捨者至，第八日明相出時，犯捨墮罪。若苾芻尼，有捨墮藥，不捨與人、不為間隔、罪不說悔，若更得余藥，悉犯捨墮，由前染故。若苾芻尼犯捨墮藥，雖已舍訖、未為間隔、罪未說悔，若更得余藥，皆犯捨墮，由前染故。若苾芻尼犯捨墮藥，雖已舍訖、已為間隔、罪未說悔，若更得余藥，皆犯捨墮。若苾芻尼藥犯捨墮，未為三事，若更得余缽絡腰絳，但是沙門所畜資具活命之物，若受畜者皆犯捨墮，由前染故。若苾芻尼犯捨墮藥，已舍、已為間隔、罪已說悔，更得余藥者無犯。

畜長缽學處第二十

緣處同前。時十二眾苾芻尼，所得長缽唯知貯畜，自不受用亦不與他。尼白苾芻，苾芻白佛。佛以此緣，同前集眾問實訶責，廣說乃至「制其學處，應如是說：若復苾芻尼，畜長缽得經一宿。若過者，泥薩祇波逸底迦。」

苾芻尼畜長缽唯得經一宿，過一宿者，謂過一宿。

長缽者，除守持缽餘者名長。

畜者，作屬己心。若更畜者得捨墮罪，舍法如上。

此中犯相其事云何？若苾芻尼月一日得缽，於一日內應持、應分別、應舍、應與他，如是次第及以起問，如初衣戒中廣說其事，乃至舍之法式

皆悉同前。若小若白色，或為擬與欲受戒人者，無犯。

根本說一切有部苾芻尼毗奈耶卷第十 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第十一

三藏法師義凈奉　制譯

第三攝頌曰：

不看舍不捨、　　乞金銀染直、 　得利有五殊、　　買藥衣二價。

不看五衣學處第二十一

緣在室羅伐城。女人性少憶念，諸尼不知何者是僧伽胝？何者嗢怛羅僧伽？何者安怛婆娑？何者是厥蘇洛迦？何者是僧腳崎？時大世主喬答彌詣世尊所，頂禮佛足退坐一面，以事白佛，佛言：「由此事故，諸尼半月內應看守持五衣。」佛既令持，時吐羅尼半月半月不看守持。尼白苾芻，苾芻白佛。佛以此緣，同前集尼問實訶責，廣說乃至「為諸苾芻尼，于毗奈耶中制其學處，應如是說：

「若復苾芻尼，於半月內不看五衣守持者，泥薩祇波逸底迦。」

其衣應舍，罪須說悔。

此中犯相，於半月半月內，尼若不看五衣者，皆得捨墮。

非時舍衣學處第二十二

緣處同前，佛令諸尼應舍羯恥那衣。時吐羅尼非時欲舍，告諸尼曰：「何用藏置此衣？宜共舍卻，更待何時？」即便勸舍。諸苾芻尼各持五衣

【現代漢語翻譯】 現代漢語譯本 這些情況都和前面一樣。如果（所舍之物）很小或是白色的，或者（捨棄）是爲了給想要受戒的人，就沒有犯戒。

《根本說一切有部苾芻尼毗奈耶》卷第十 大正藏第 23 冊 No. 1443 《根本說一切有部苾芻尼毗奈耶》

《根本說一切有部苾芻尼毗奈耶》卷第十一

三藏法師義凈 奉 制譯

第三攝頌說： 不看和舍不捨，乞討金銀染色值， 獲得利益有五種特殊情況，買藥和衣服有兩種價格。

不看五衣學處第二十一

事情發生在室羅伐城（Śrāvastī）。因為女性記憶力差，比丘尼們不知道什麼是僧伽胝（saṃghāṭī，重衣）？什麼是嗢怛羅僧伽（uttarāsaṃga，上衣）？什麼是安怛婆娑（antarvāsa，內衣）？什麼是厥蘇洛迦（kusūlaka，覆瘡衣）？什麼是僧腳崎（saṃkakṣikā，掩腋衣）？當時，大世主喬答彌（Mahāprajāpatī Gautamī）前往世尊處，頂禮佛足後退坐在一旁，將此事稟告佛陀。佛陀說：『因為這個緣故，比丘尼們應該每半個月檢查並持有五衣。』佛陀既然命令持有，但吐羅尼（Tullanandā）每半個月都不檢查持有。比丘尼稟告比丘，比丘稟告佛陀。佛陀因為這個緣故，像之前一樣召集比丘尼，詢問實情並加以訶責，詳細地說乃至『爲了比丘尼們，在毗奈耶（vinaya，戒律）中制定學處，應該這樣說：

『如果比丘尼在半個月內不檢查五衣並持有，犯泥薩祇波逸底迦（niḥsargika pāyantika，捨墮）。』

這些衣服應該捨棄，罪過需要說悔。

此中的犯相是，在每半個月內，如果比丘尼不檢查五衣，都犯捨墮。

非時舍衣學處第二十二

事情發生的地點和之前一樣。佛陀命令比丘尼們應該捨棄羯恥那衣（kaṭhina，功德衣）。當時，吐羅尼想要在非時捨棄，告訴比丘尼們說：『要這些衣服藏著做什麼？不如一起捨棄了吧，還要等到什麼時候？』於是就勸說捨棄。比丘尼們各自拿著五衣

【English Translation】 English version All these cases are the same as before. If (what is being given up) is small or white, or if (the giving up) is for someone who wants to be ordained, there is no offense.

The Tenth Fascicle of the Mūlasarvāstivāda-bhikṣuṇī-vinaya Taisho Tripitaka Volume 23, No. 1443, Mūlasarvāstivāda-bhikṣuṇī-vinaya

The Eleventh Fascicle of the Mūlasarvāstivāda-bhikṣuṇī-vinaya

Translated under Imperial Decree by the Tripiṭaka Master Yijing

The Third Summary Verse says: Not inspecting, giving up or not giving up, begging for gold and silver dyeing costs, Gaining benefits has five special cases, buying medicine and clothes have two prices.

The Twenty-first Training Rule on Not Inspecting the Five Robes

The incident occurred in Śrāvastī (室羅伐城). Because women have poor memory, the bhikṣuṇīs (苾芻尼) did not know what the saṃghāṭī (僧伽胝，heavy robe) was, what the uttarāsaṃga (嗢怛羅僧伽，upper robe) was, what the antarvāsa (安怛婆娑，inner robe) was, what the kusūlaka (厥蘇洛迦，bandage robe) was, and what the saṃkakṣikā (僧腳崎，armpit covering robe) was. At that time, Mahāprajāpatī Gautamī (大世主喬答彌) went to the World Honored One, bowed at the Buddha's feet, and sat to one side, reporting this matter to the Buddha. The Buddha said, 'Because of this reason, the bhikṣuṇīs should inspect and maintain the five robes every half month.' Since the Buddha had ordered them to maintain them, Tullanandā (吐羅尼) did not inspect and maintain them every half month. The bhikṣuṇīs reported to the bhikṣus, and the bhikṣus reported to the Buddha. Because of this reason, the Buddha gathered the bhikṣuṇīs as before, asked about the truth, and rebuked them, saying in detail, 'For the bhikṣuṇīs, a training rule is established in the vinaya (毗奈耶，discipline), which should be stated as follows:

'If a bhikṣuṇī does not inspect and maintain the five robes within half a month, it is a niḥsargika pāyantika (泥薩祇波逸底迦，expiation entailing forfeiture).'

These robes should be forfeited, and the offense must be confessed.

The offense in this case is that if a bhikṣuṇī does not inspect the five robes within every half month, she commits an offense entailing forfeiture.

The Twenty-second Training Rule on Giving Up Robes at the Wrong Time

The place where the incident occurred is the same as before. The Buddha ordered the bhikṣuṇīs to give up the kaṭhina (羯恥那，merit robe). At that time, Tullanandā wanted to give it up at the wrong time and told the bhikṣuṇīs, 'What's the point of hiding these robes? Why not give them up together? When else are we going to wait?' So she persuaded them to give them up. The bhikṣuṇīs each held their five robes.

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遊行人間，余尼問曰：「聖者！豈不張羯恥那衣？」答曰：「已張。」「若張，何故持五衣行？」即以此事具向論說。尼白苾芻，苾芻白佛。佛以此緣，同前集尼。佛問吐罹難陀：「汝實如是非時令舍羯恥那衣不？」答言：「實爾。」世尊訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，非時舍羯恥那衣者，泥薩祇波逸底迦。」

苾芻尼者，謂吐罹難陀，或復余尼。

云何羯恥那衣時？謂從八月十六日終至正月半，除此皆是非時。

舍者，謂作白二羯磨舍。皆得捨墮，衣須舍、罪應悔。

此中犯相：若有非時作者，皆是墮罪。無犯者，被賊奪將。

依時不捨羯恥那衣學處第二十三

緣處同前。如世尊教令，諸苾芻尼依時應舍羯恥那衣，吐罹難陀獨不肯舍，同前有過。尼白苾芻，苾芻白佛。佛以此緣，同前集尼。問吐罹難陀：「汝實時至不欲舍羯恥那衣？」白言：「實爾。」世尊訶責，廣說乃至「制其學處，應如是說：若復苾芻尼，依時不捨羯恥那衣者，泥薩祇波逸底迦。」

時、非時等，義如上說。

乞金學處第二十四

緣處同前。時有金師娶妻未久，後於異時金師唸曰：「我妻頗能撿校家事令增益不？今可試看。」念已即取金環置於婦前，

【現代漢語翻譯】 現代漢語譯本 人間，余尼問道：『聖者！難道不是已經張開了羯恥那衣（Kathina-cīvara，一種特殊的袈裟）嗎？』回答說：『已經張開了。』『如果已經張開，為何還要持五衣而行？』於是將此事詳細地稟告給論師。尼姑告訴比丘（bhiksu，佛教僧侶），比丘告訴佛陀（Buddha）。佛陀因為這件事，像之前一樣召集尼姑們。佛陀問吐罹難陀（Thullananda，一位比丘尼的名字）：『你真的像這樣，在不適當的時候捨棄羯恥那衣嗎？』回答說：『確實如此。』世尊（Bhagavan，佛陀的尊稱）呵責她，廣泛地講述，乃至制定學處，應該這樣說： 『如果又有比丘尼，在不適當的時候捨棄羯恥那衣，犯泥薩祇波逸底迦（Nissaggiya Pacittiya，一種戒律）。』 比丘尼，指的是吐罹難陀，或者其他的尼姑。 什麼是羯恥那衣時？指的是從八月十六日結束到正月十五日，除此之外都是非時。 舍，指的是通過白二羯磨（ñatti-du-kamma，一種僧團的儀式）來捨棄。都屬於捨墮（Nissaggiya，需要捨棄物品並懺悔的罪過），衣物必須捨棄，罪過應該懺悔。 這裡面的犯相：如果有人在非時製作，都是墮罪。沒有犯戒的情況是，被盜賊搶走。 依時不捨羯恥那衣學處第二十三 緣起的地方和之前一樣。如同世尊教導，各位比丘尼應該按時捨棄羯恥那衣，吐罹難陀獨自不肯捨棄，和之前一樣有過錯。尼姑告訴比丘，比丘告訴佛陀。佛陀因為這件事，像之前一樣召集尼姑們。問吐罹難陀：『你到時間了卻不想捨棄羯恥那衣嗎？』回答說：『確實如此。』世尊呵責她，廣泛地講述，乃至制定學處，應該這樣說：如果又有比丘尼，按時不捨棄羯恥那衣，犯泥薩祇波逸底迦。 時、非時等等，意義如上面所說。 乞金學處第二十四 緣起的地方和之前一樣。當時有個金匠娶妻不久，後來在其他時候金匠心想：『我的妻子能不能夠整理家務，使家業增益呢？現在可以試試看。』想完就拿出一個金環放在妻子面前。

【English Translation】 English version Here, the nun Yu asked: 'Venerable one! Hasn't the Kathina-cīvara (Kathina-cīvara, a special robe) been spread?' The answer was: 'It has been spread.' 'If it has been spread, why do you still carry the five robes?' Thereupon, this matter was reported in detail to the teachers. The nun told the bhiksu (bhiksu, Buddhist monk), and the bhiksu told the Buddha (Buddha). Because of this matter, the Buddha gathered the nuns as before. The Buddha asked Thullananda (Thullananda, the name of a bhikkhuni): 'Is it true that you abandoned the Kathina-cīvara at an inappropriate time like this?' The answer was: 'It is true.' The Bhagavan (Bhagavan, an honorific title for the Buddha) rebuked her, speaking extensively, and even establishing a precept, which should be stated as follows: 'If any bhikkhuni abandons the Kathina-cīvara at an inappropriate time, she commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, a type of monastic offense).' Bhikkhuni refers to Thullananda, or other nuns. What is the time for the Kathina-cīvara? It refers to the period from the end of the sixteenth day of the eighth month to the fifteenth day of the first month; all other times are inappropriate. Abandoning refers to abandoning through a ñatti-du-kamma (ñatti-du-kamma, a formal act of the Sangha). All constitute Nissaggiya (Nissaggiya, an offense requiring forfeiture and confession); the robe must be forfeited, and the offense should be confessed. The aspects of offense here: if someone makes it at an inappropriate time, it is a Pacittiya offense. There is no offense if it is taken away by thieves. The twenty-third precept regarding not abandoning the Kathina-cīvara at the proper time. The place of origin is the same as before. As the Bhagavan taught, the bhikkhunis should abandon the Kathina-cīvara at the proper time, but Thullananda alone refused to abandon it, and was at fault as before. The nun told the bhiksu, and the bhiksu told the Buddha. Because of this matter, the Buddha gathered the nuns as before. He asked Thullananda: 'Is it true that you do not want to abandon the Kathina-cīvara when the time has come?' The answer was: 'It is true.' The Bhagavan rebuked her, speaking extensively, and even establishing a precept, which should be stated as follows: If any bhikkhuni does not abandon the Kathina-cīvara at the proper time, she commits a Nissaggiya Pacittiya. The meaning of time, inappropriate time, etc., is as explained above. The twenty-fourth precept regarding asking for gold. The place of origin is the same as before. At that time, there was a goldsmith who had married not long ago. Later, at another time, the goldsmith thought: 'Can my wife manage the household affairs and increase the family fortune? I can try it now.' After thinking this, he took a gold ring and placed it in front of his wife.

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從舍而出。時吐罹難陀著衣持缽，因乞食入其舍，告金師妻曰：「賢首！可施我食。」婦即入房出麨將施，尼見金環，告言：「汝先與麨是不吉祥，可施我金。」彼聞默爾。尼謂與金，即取金環從舍而出。金師后至問其妻曰：「金環何在？」婦言：「出家者來，持金環去。」金師隨逐，告言：「聖者！何故盜我金去？」尼曰：「賢首！若無人授，我何敢取？」金師報曰：「可還我金。」尼以金環置於口內，金師苦打擘口奪金，種種譏嫌。尼白苾芻，苾芻白佛。佛以此緣同前集尼，問吐罹難陀：「汝實作此不端嚴事、非沙門女法？」白言：「實爾。」世尊訶責，乃至「制其學處，應如是說：

「若復苾芻尼，乞求金銀者，泥薩祇波逸底迦。」

尼謂吐罹難陀，或復余尼。

乞者，謂巡家從他求索，余義如上。

以衣染直充食學處第二十五

緣處同前。時吐罹難陀尼五衣破壞，食時著衣持缽詣勝鬘夫人處，至彼敷座令坐，為說法已默然而住。夫人白言：「何為衣服故破？」吐罹難陀尼告言：「我今豈可有夫及子與我衣耶？」夫人白言：「聖者！我與五衣。」答曰：「愿爾無病，今正是時。」夫人即出衣箱，白言：「聖者！隨意當取。」尼曰：「雖有施福，無受用福，應須縫價染價。」夫人

【現代漢語翻譯】 現代漢語譯本 （吐罹難陀（Tullānanda）：比丘尼的名字）從精舍出來。當時吐罹難陀穿著僧衣，拿著缽，因為乞食進入一家，告訴金匠的妻子說：『賢首（xián shǒu，對婦人的尊稱）！可以給我食物。』婦人就進入房間拿出炒麵準備佈施，比丘尼看見金手鐲，就說：『你先給炒麵是不吉祥的，可以把金子佈施給我。』那婦人聽了默默不語。比丘尼以為她要給金子，就拿了金手鐲從那家出來。金匠後來回到家，問他的妻子說：『金手鐲在哪裡？』婦人說：『有個出家人來了，把金手鐲拿走了。』金匠就跟了上去，說道：『聖者（shèng zhě，對出家人的尊稱）！為什麼偷我的金子走？』比丘尼說：『賢首！如果沒有人給我，我怎麼敢拿？』金匠說道：『可以把我的金子還給我。』比丘尼就把金手鐲放在嘴裡，金匠用力掰開她的嘴奪回金子，各種譏諷嫌棄。比丘尼告訴比丘，比丘告訴佛陀。佛陀因為這件事，像之前一樣召集比丘尼，問吐罹難陀：『你確實做了這種不端莊的事，不是沙門尼（shā mén ní，指比丘尼）應做的事嗎？』回答說：『確實是這樣。』世尊（shì zūn，對佛陀的尊稱）呵斥她，乃至制定戒律，應該這樣說： 『如果又有比丘尼，乞求金銀的，犯捨墮（ní sà qí bō yì dǐ jiā）。』（泥薩祇波逸底迦（Nisargika Pacittiya）：佛教戒律中的一種罪名，意為『捨墮』，指觸犯某些戒條后，需要捨棄所得之物並懺悔才能贖罪。） 比丘尼指的是吐罹難陀，或者其他的比丘尼。 乞求，指的是挨家挨戶地向他人求索，其他的含義如上所述。 以衣服染色費用充當食物的戒律第二十五 事情發生的地點和之前一樣。當時吐罹難陀尼的五衣（wǔ yī，比丘尼所穿的五種僧衣）破損了，吃飯的時候穿著僧衣，拿著缽，到勝鬘夫人（shèng mán fū rén，一位虔誠的女居士）那裡，到了那裡鋪設座位讓她坐下，為她說佛法后默默地站在那裡。夫人問道：『為什麼衣服破了？』吐罹難陀尼回答說：『我現在難道會有丈夫和兒子給我衣服嗎？』夫人說：『聖者！我給您五衣。』回答說：『希望您沒有疾病，現在正是時候。』夫人就拿出衣箱，說道：『聖者！隨意拿取。』比丘尼說：『雖然有佈施的福報，沒有受用的福報，應該需要縫紉費和染色費。』夫人

【English Translation】 English version （Tullānanda: Name of a bhikkhuni）came out of the monastery. At that time, Tullānanda, wearing her robes and carrying her bowl, entered a house to beg for food and said to the goldsmith's wife: 'Virtuous lady! Please give me some food.' The woman went into the room and brought out some roasted barley flour to offer. The bhikkhuni saw a gold bracelet and said, 'It is inauspicious to give me barley flour first; you should give me the gold.' The woman remained silent upon hearing this. The bhikkhuni, assuming she would give the gold, took the gold bracelet and left the house. The goldsmith later returned home and asked his wife, 'Where is the gold bracelet?' The woman said, 'A renunciant came and took the gold bracelet.' The goldsmith followed after her and said, 'Venerable one! Why did you steal my gold?' The bhikkhuni said, 'Virtuous lady! If no one gave it to me, how would I dare to take it?' The goldsmith said, 'Please return my gold.' The bhikkhuni put the gold bracelet in her mouth. The goldsmith forcefully pried open her mouth to retrieve the gold, and made various criticisms and expressed disgust. The bhikkhuni told the bhikshu, and the bhikshu told the Buddha. Because of this incident, the Buddha, as before, gathered the bhikkhunis and asked Tullānanda, 'Did you really do this unseemly thing, which is not the way of a shramanerika (śrāmaṇerikā, a female novice monk)?' She replied, 'Indeed, I did.' The World-Honored One (śākyamuni, an epithet for the Buddha) rebuked her, and even established a precept, which should be stated as follows: 'If any bhikkhuni should beg for gold or silver, it is a Nissaggiya Pacittiya.' (Nisargika Pacittiya: A type of offense in Buddhist monastic rules that requires forfeiture of the item obtained and confession.) The bhikkhuni refers to Tullānanda, or any other bhikkhuni. Begging refers to going from house to house seeking from others; the other meanings are as stated above. The twenty-fifth precept concerning using the cost of dyeing clothes as food. The place where the incident occurred is the same as before. At that time, Tullānanda's five robes (pañcaka, the five robes worn by a bhikkhuni) were torn. At mealtime, wearing her robes and carrying her bowl, she went to Lady Srimala (Śrīmālādevī, a devout female lay disciple). Upon arriving, she spread out a seat for her to sit on, and after teaching her the Dharma, she stood there silently. The lady asked, 'Why are your clothes torn?' Tullānanda replied, 'Would I have a husband or son to give me clothes now?' The lady said, 'Venerable one! I will give you five robes.' She replied, 'May you be free from illness; now is the right time.' The lady then took out a chest of clothes and said, 'Venerable one! Please take whatever you like.' The bhikkhuni said, 'Although there is the merit of giving, there is no merit of using; there should be money for sewing and dyeing.'

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亦與。吐罹難陀得已，賣卻以充食啖。同前更著故衣詣夫人所，夫人見言：「聖者！何因著此故衣？」尼曰：「但當隨喜得離八難，前所施者在於無盡藏中。」夫人白言：「聖者！得衣將作何用？」尼曰：「隨宜而過，但得覆體糞掃衣著，何用凈潔衣服？」夫人觀察，心生不敬：「云何苾芻尼，五衣之利將充食用？」諸苾芻尼白諸苾芻，苾芻白佛。佛以此緣，同前集尼問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，以衣染直將充食用者，泥薩祇波逸底迦。」

尼謂吐罹難陀，或復余尼。

得衣染直者，七種衣如上。染直謂得其價。

將充食用者，得如是等衣物，賣卻作二五食啖。余義如上。

以別衣利充食學處第二十六

緣處同前。吐罹難陀尼著故壞衣，持缽入城，巡婆羅門居士長者家，為說法要。俗旅問言：「聖者！何故著此弊衣？」尼曰：「我豈有夫男女奴婢而與衣服，仁等資施方得充濟。」俗旅報言：「我等隨分奉施聖者。」或有施線或與衣直、或與縫衣直、或與染直，尼得皆貨以充食用，同前著故破衣，詣長者家為說法要。長者妻問：「聖者何故還著弊衣？」尼答如上，廣說乃至俗旅譏嫌。尼白苾芻，苾芻白佛。佛以此緣，同前集尼問實訶責，制其學處

【現代漢語翻譯】 現代漢語譯本 也一樣。吐罹難陀（Thullananda，人名）得到（佈施的衣物）后，賣掉來充當食物。和之前一樣，她又穿著破舊的衣服去拜訪那位夫人，夫人見了說：『聖者！為何穿著這破舊的衣服？』比丘尼說：『只要隨喜（anumodana，佛教術語，指隨喜他人的功德）就能脫離八難（astavikalpa，佛教術語，指八種難以修行佛法的障礙），之前您佈施的衣物已經存在於無盡藏（akunakasamutthana，佛教術語，指無盡的功德寶藏）中了。』夫人問：『聖者！得到衣服后打算做什麼用呢？』比丘尼說：『隨便用用而已，只要能遮蔽身體，穿著糞掃衣（pamsukulika，佛教術語，指從垃圾堆或丟棄物中撿來的衣服）就可以了，要乾淨整潔的衣服做什麼？』夫人觀察后，心中生起不敬之意：『怎麼能讓比丘尼把五衣（panca civarani，佛教術語，指出家僧尼所穿的五種僧衣）的利益用來充當食物呢？』眾比丘尼將此事稟告給眾比丘，比丘又稟告給佛陀。佛陀因為這件事，和之前一樣召集比丘尼，詢問實情並加以呵責，詳細說明乃至『制定學處（siksa-pada，佛教術語，指戒律），應當這樣說：』 『如果比丘尼，將染衣的錢用來充當食物，犯泥薩祇波逸底迦（nisargika-pacittika，佛教術語，指一種需要舍財懺悔的罪名）。』 尼，指的是吐罹難陀（Thullananda）或者其他的比丘尼。 得到染衣的錢，七種衣如上所述。染衣的錢指的是得到染衣的價錢。 將充當食物，指的是得到這樣的衣物，賣掉後用來購買食物。其餘含義如上所述。 以別衣利充食學處第二十六 緣起的地方和之前一樣。吐罹難陀（Thullananda）比丘尼穿著破舊的衣服，拿著缽進入城市，在婆羅門（Brahmana，印度教祭司）、居士（upasaka，在家信徒）、長者（gahapati，富有的長者）的家中巡迴，為他們宣講佛法要義。一位信徒問：『聖者！為何穿著這破舊的衣服？』比丘尼說：『我難道有丈夫、兒女、奴婢來給我提供衣服嗎？只有靠你們的佈施才能維持生活。』信徒回答說：『我們隨自己的能力供養聖者。』有人佈施線，有人給衣物的錢，有人給縫衣的錢，有人給染衣的錢，比丘尼得到后都賣掉來充當食物，和之前一樣穿著破舊的衣服，去長者家宣講佛法要義。長者的妻子問：『聖者為何還穿著破舊的衣服？』比丘尼的回答和之前一樣，詳細說明乃至信徒們開始譏諷嫌棄。比丘尼將此事稟告給比丘，比丘又稟告給佛陀。佛陀因為這件事，和之前一樣召集比丘尼，詢問實情並加以呵責，制定學處。

【English Translation】 English version The same applies. Thullananda (name of a person) obtained (the donated robes) and sold them to use as food. As before, she wore old clothes again and visited the lady, who said upon seeing her: 'Venerable one! Why are you wearing these old clothes?' The Bhikkhuni said: 'Just rejoicing (anumodana, a Buddhist term referring to rejoicing in the merits of others) is enough to escape the eight difficulties (astavikalpa, a Buddhist term referring to the eight obstacles to practicing the Dharma). The robes you donated earlier are in the inexhaustible treasury (akunakasamutthana, a Buddhist term referring to an inexhaustible treasury of merit).' The lady asked: 'Venerable one! What do you intend to do with the robes you receive?' The Bhikkhuni said: 'Just use them as needed. As long as I can cover my body, wearing robes made from rags (pamsukulika, a Buddhist term referring to robes made from rags collected from garbage heaps or discarded items) is enough. What use is there for clean clothes?' The lady observed and felt disrespect in her heart: 'How can a Bhikkhuni use the benefits of the five robes (panca civarani, a Buddhist term referring to the five types of robes worn by monks and nuns) to provide for food?' The Bhikkhunis reported this matter to the Bhikkhus, who in turn reported it to the Buddha. Because of this, the Buddha, as before, gathered the Bhikkhunis, inquired about the truth, and rebuked them, explaining in detail and even 'establishing a training rule (siksa-pada, a Buddhist term referring to precepts), which should be stated as follows:' 'If a Bhikkhuni uses the money from dyeing robes to provide for food, she commits a Nisargika Pacittika (nisargika-pacittika, a Buddhist term referring to an offense requiring forfeiture and confession).' Bhikkhuni refers to Thullananda or other Bhikkhunis. Obtaining the money from dyeing robes, the seven types of robes are as mentioned above. The money from dyeing robes refers to obtaining the price for dyeing the robes. Using it to provide for food refers to obtaining such robes and selling them to buy food. The remaining meanings are as mentioned above. The twenty-sixth training rule regarding using the benefits of separate robes for food. The place of origin is the same as before. The Bhikkhuni Thullananda wore old, tattered robes, carried her bowl, and entered the city, going from the homes of Brahmins (Brahmana, Hindu priests), lay devotees (upasaka, lay followers), and wealthy elders (gahapati, wealthy elders), to preach the essence of the Dharma to them. A layperson asked: 'Venerable one! Why are you wearing these tattered robes?' The Bhikkhuni said: 'Do I have a husband, children, or servants to provide me with robes? Only through your donations can I sustain myself.' The layperson replied: 'We will offer to the Venerable one according to our ability.' Some donated thread, some gave money for robes, some gave money for sewing, and some gave money for dyeing. The Bhikkhuni sold everything she received to provide for food, and as before, wore old, tattered robes and went to the elder's house to preach the essence of the Dharma. The elder's wife asked: 'Venerable one, why are you still wearing tattered robes?' The Bhikkhuni's answer was the same as before, explaining in detail until the laypeople began to criticize and despise her. The Bhikkhunis reported this matter to the Bhikkhus, who in turn reported it to the Buddha. Because of this, the Buddha, as before, gathered the Bhikkhunis, inquired about the truth, and rebuked them, establishing a training rule.

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應如是說：

「若復苾芻尼，得別衣利充食用者，泥薩祇波逸底迦。」

尼謂吐罹難陀，或復余尼。

得別衣利者，謂從他各得別施。

充食用者，謂賣充食啖。釋罪相等，義如上說。

以臥具利充食學處第二十七

緣處同前。吐罹難陀尼在於寺內，時有長者共婦來看，尼為說法，皆發凈信心生歡喜，白言：「聖者！所須幸見相告，我等奉施。」尼曰：「我須臥具。」既聞此語，便持臥具以施此尼。尼既得已貨充食用，復往長者婆羅門家。問言：「聖者！我等前施臥具之直，今作竟不？」尼即告曰：「此身穢污隨事受用，何須更作上妙臥具？」俗旅聞已咸皆譏嫌：「云何苾芻尼，將臥具利用充食啖？」尼白苾芻，苾芻白佛。佛以此緣，同前集尼問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，得臥具利將充食用者，泥薩祇波逸底迦。」

尼謂吐罹難陀，或復余尼。

得臥具利者，謂是財物。余義皆同上說。

營寺安居利充食學處第二十八

緣處同前。時吐罹難陀作念：「我住居寺今皆破壞，誰當修補？」遂有婆羅門長者妻等，來禮尼足退坐一邊，尼說法要，復將諸女遍示破處。彼諸女人為欲修補，各減貲財凈心奉施。尼既得已，同

【現代漢語翻譯】 現代漢語譯本： 應如是說：

『若有比丘尼（bhikshuni，女性出家人），獲得額外的衣服利益來充當食用，犯捨墮（Nissaggiya Pacittiya，一種戒律）。』

尼指吐罹難陀（Thullananda，一位比丘尼的名字），或者其他的比丘尼。

獲得額外的衣服利益，是指從其他人那裡各自獲得額外的佈施。

充當食用，是指賣掉來充當食物。解釋罪名和情況，和上面所說的一樣。

以臥具利益充當食物的學處第二十七

緣起和地點與之前相同。吐罹難陀比丘尼住在寺廟裡，當時有一位長者（長者，富有的居士）和他的妻子來看望，比丘尼為他們說法，他們都生起了清凈的信心和歡喜心，說道：『聖者！您需要什麼請告訴我們，我們願意供養。』比丘尼說：『我需要臥具。』他們聽了這話，就拿著臥具來佈施給這位比丘尼。比丘尼得到后，賣掉來充當食物，又去長者婆羅門（Brahmin，古印度祭司階層）家。問道：『聖者！我們之前佈施的臥具的錢，現在用完了嗎？』比丘尼就告訴他們說：『這個身體是污穢的，隨便用用就可以了，何必再做上好的臥具呢？』俗人聽了之後都譏諷嫌棄：『怎麼有比丘尼，將臥具的利益用來充當食物呢？』比丘尼告訴了比丘（bhikkhu，男性出家人），比丘告訴了佛陀（Buddha）。佛陀因為這件事，和之前一樣召集比丘尼詢問實情並呵責，詳細地說乃至『制定戒律，應該這樣說：』

『若有比丘尼，獲得臥具的利益用來充當食用，犯捨墮。』

尼指吐罹難陀，或者其他的比丘尼。

獲得臥具的利益，指的是財物。其他的意義都和上面說的一樣。

營寺安居的利益充當食物的學處第二十八

緣起和地點與之前相同。當時吐罹難陀心想：『我居住的寺廟現在都破敗了，誰來修補呢？』於是有婆羅門長者的妻子等人，來禮拜比丘尼的腳，退到一邊坐下，比丘尼為她們說法要，又將各個破敗的地方指給她們看。那些女人爲了修補寺廟，各自減少自己的資財，以清凈心來奉獻佈施。比丘尼得到后，一同

【English Translation】 English version: It should be said thus:

'If a bhikkhuni (bhikshuni, female monastic) obtains a separate robe benefit and uses it for food, it is a Nissaggiya Pacittiya (a type of offense requiring expiation).'

Bhikkhuni refers to Thullananda (Thullananda, the name of a bhikkhuni), or other bhikkhunis.

Obtaining a separate robe benefit means obtaining separate donations from others individually.

Using it for food means selling it to use as food. The explanation of the offense and circumstances is as described above.

The twenty-seventh training rule regarding using bedding benefits for food

The cause and location are the same as before. Bhikkhuni Thullananda was staying in a monastery. At that time, a wealthy householder (longzhe, wealthy layperson) and his wife came to visit. The bhikkhuni taught them the Dharma, and they all developed pure faith and joy, saying, 'Venerable one! Please tell us what you need, and we will offer it.' The bhikkhuni said, 'I need bedding.' Upon hearing this, they brought bedding to donate to this bhikkhuni. After obtaining it, the bhikkhuni sold it to use as food and then went to the house of a Brahmin (Brahmin, ancient Indian priestly class) householder. She asked, 'Venerable one! Is the money from the bedding we donated earlier all used up now?' The bhikkhuni then told them, 'This body is impure and can be used casually. Why bother making excellent bedding?' When the laypeople heard this, they all criticized and disliked it, saying, 'How can a bhikkhuni use the benefits of bedding to use as food?' The bhikkhuni told the bhikkhu (bhikkhu, male monastic), and the bhikkhu told the Buddha (Buddha). Because of this matter, the Buddha, as before, gathered the bhikkhunis, inquired about the truth, and rebuked them, explaining in detail until 'establishing the training rule, it should be said thus:'

'If a bhikkhuni obtains a bedding benefit and uses it for food, it is a Nissaggiya Pacittiya.'

Bhikkhuni refers to Thullananda, or other bhikkhunis.

Obtaining a bedding benefit refers to property. The other meanings are the same as described above.

The twenty-eighth training rule regarding using the benefits of managing a monastery during the rainy season retreat for food

The cause and location are the same as before. At that time, Thullananda thought, 'The monastery where I live is now dilapidated. Who will repair it?' Then the wives of Brahmin householders and others came to pay respects to the bhikkhuni's feet, retreated to one side, and sat down. The bhikkhuni taught them the essentials of the Dharma and showed them the various dilapidated places. Those women, wanting to repair the monastery, each reduced their own wealth and offered donations with pure hearts. After obtaining it, the bhikkhuni, together

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前食啖。后時復來，見寺破落，問言：「聖者！何故猶不修理？」尼即報曰：「小房庵室足得安居，何用嚴飾？」聞已譏嫌：「云何苾芻尼得僧祇利物，回入自己而為食用？」諸尼聞已白諸苾芻，苾芻白佛，佛以此緣，同前集尼問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，得營寺利充食用者，泥薩祇波逸底迦。」

尼等如上。營寺利者，謂施主本心與如來聲聞眾利，具如前說，余義亦同。

得多人利回入己學處第二十九

緣處同前。如世尊說：「應作五年六年大會。」時有眾多苾芻尼來，由此因緣，吐罹難陀入室羅伐城，從長者婆羅門妻乞求，得多利養便回入己。諸尼聞已白諸苾芻，苾芻白佛。佛以此緣，同前集尼問實訶責，廣說乃至「制其學處，應如是說：若復苾芻尼，得多人利回入己者，泥薩祇波逸底迦。」

釋相同前。

得僧祇利物回入己學處第三十

緣處同前。諸苾芻尼三月安居，吐罹難陀從諸俗旅乞隨意時，供養眾利得皆入己。俗旅聞已咸皆譏嫌：「云何苾芻尼，為眾乞求物將獨入己？」尼白苾芻，苾芻白佛。佛以此緣，同前集尼問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，得僧祇利物回入己者，泥薩祇波逸底迦。」

【現代漢語翻譯】 現代漢語譯本： 先前接受供養，之後再次前來，看見寺廟破敗，便問道：『聖者！為何還不修理？』比丘尼回答說：『小房庵室足夠安居，何必裝飾？』來者聽后譏諷道：『為何比丘尼能將僧團的利益據爲己有，供自己食用？』眾比丘尼聽后稟告眾比丘，比丘稟告佛陀。佛陀因此事，如之前一樣召集比丘尼詢問實情並加以呵責，詳細開示乃至制定戒律，應如此說： 『若有比丘尼，獲得經營寺廟的利益而充作自己食用，犯捨墮（Nissaggiya Pacittiya）。』 比丘尼等同上述情況。經營寺廟的利益，是指施主本心是給予如來聲聞眾的利益，具體如前所述，其餘含義也相同。 獲得多人利益據爲己有學處第二十九 緣起地點與之前相同。如世尊所說：『應舉辦五年或六年的大法會。』當時有眾多比丘尼前來，因為這個緣故，吐罹難陀（Thullananda）進入室羅伐城（Sravasti），向長者和婆羅門的妻子乞求，獲得很多利益供養便據爲己有。眾比丘尼聽后稟告眾比丘，比丘稟告佛陀。佛陀因此事，如之前一樣召集比丘尼詢問實情並加以呵責，詳細開示乃至制定戒律，應如此說：若有比丘尼，獲得多人利益據爲己有，犯捨墮（Nissaggiya Pacittiya）。』 解釋與之前相同。 獲得僧團利益據爲己有學處第三十 緣起地點與之前相同。眾比丘尼三個月安居期間，吐罹難陀（Thullananda）向各位信徒乞求隨意的供養，得到的供養全部據爲己有。信徒們聽后都譏諷道：『為何比丘尼為僧團乞求的物品卻全部據爲己有？』比丘尼稟告眾比丘，比丘稟告佛陀。佛陀因此事，如之前一樣召集比丘尼詢問實情並加以呵責，詳細開示乃至制定戒律，應如此說： 『若有比丘尼，獲得僧團的利益據爲己有，犯捨墮（Nissaggiya Pacittiya）。』

【English Translation】 English version: Having previously received offerings, he came again later and, seeing the monastery dilapidated, asked: 'Venerable ones! Why have you not repaired it?' The bhikkhuni replied: 'A small hut is sufficient for dwelling; why decorate it?' Upon hearing this, he criticized: 'How can a bhikkhuni take the Sangha's (community) property and use it for herself?' The bhikkhunis, having heard this, reported it to the bhikkhus, and the bhikkhus reported it to the Buddha. The Buddha, because of this, gathered the bhikkhunis as before, questioned them about the truth, and rebuked them, explaining in detail and even establishing a training rule, which should be stated as follows: 'If any bhikkhuni, having obtained the benefits of managing a monastery, uses them for her own consumption, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).' The bhikkhunis are as described above. 'The benefits of managing a monastery' refers to the benefits that the donors originally intended to give to the Tathagata (Thus Come One) and the Sangha (community) of disciples, as described previously. The remaining meanings are also the same. The Twenty-ninth Training Rule: Obtaining Benefits from Many and Appropriating Them for Oneself The place of origin is the same as before. As the World-Honored One said: 'A great assembly should be held every five or six years.' At that time, many bhikkhunis came, and because of this, Thullananda (name of a bhikkhuni) entered Sravasti (name of a city), begging from the wives of wealthy men and Brahmins, obtaining many beneficial offerings and appropriating them for herself. The bhikkhunis, having heard this, reported it to the bhikkhus, and the bhikkhus reported it to the Buddha. The Buddha, because of this, gathered the bhikkhunis as before, questioned them about the truth, and rebuked them, explaining in detail and even establishing a training rule, which should be stated as follows: 'If any bhikkhuni, having obtained benefits from many and appropriating them for herself, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).' The explanation is the same as before. The Thirtieth Training Rule: Obtaining Property Belonging to the Sangha and Appropriating It for Oneself The place of origin is the same as before. During the three-month rains retreat of the bhikkhunis, Thullananda (name of a bhikkhuni) begged from the lay followers for offerings as they wished, and appropriated all the offerings she received for herself. The lay followers, having heard this, all criticized: 'Why does the bhikkhuni beg for things for the Sangha (community) but take them all for herself?' The bhikkhunis reported it to the bhikkhus, and the bhikkhus reported it to the Buddha. The Buddha, because of this, gathered the bhikkhunis as before, questioned them about the truth, and rebuked them, explaining in detail and even establishing a training rule, which should be stated as follows: 'If any bhikkhuni, having obtained property belonging to the Sangha (community) and appropriating it for herself, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).'

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尼謂吐罹難陀，或復余尼。

得僧祇利者，謂尼眾故得二種利：或衣、或食。

回入己者，自將受用。釋罪相同前。

買藥解系學處第三十一

緣處同前。時珠髻難陀苾芻尼，於一賣香男子處有愛染心，詣彼鋪所買諸藥物，系竟復解、解而復系，談話受樂。諸尼見諫：「聖者勿作如此事。」彼不納受。尼白苾芻，苾芻白佛。佛以此緣，同前集尼問實訶責，廣說乃至「制其學處，應如是說：若復苾芻尼，買諸藥物，系竟復解、解而復系者，泥薩祇波逸底迦。」

尼謂珠髻難陀，或復余尼。

買諸藥物乃至復解者，謂從他貨取有染愛心，解系受樂。

泥薩祇波逸底迦者，其物應捨墮罪說悔。

此中犯相，凡有解系，鹹得墮罪。

持貴價重衣學處第三十二

緣處同前。時憍薩羅勝光大王將貴價重衣賜與軍將，彼便以衣施法與尼，尼得衣已安於架上。時珠髻難陀尼入法與房禮拜，見此貴衣，問言：「聖者！於何處得？」報曰：「執戟軍將持來施我。」珠髻尼曰：「聖者福深，人天供養。」法與尼曰：「意有所愛？」珠髻尼言：「聖者！神廟殘花萎即須棄。」聞語知意，法與便持與珠髻尼。彼既得已，即便披著入城乞食，俗旅見已咸皆譏誚：「今觀此尼

【現代漢語翻譯】 現代漢語譯本

尼謂吐罹難陀（Tulananda），或者其他的比丘尼。 得僧祇利（Samghalabha）者，是指比丘尼眾因此得到兩種利益：或者衣服，或者食物。 回入己者，自己拿來接受享用。定罪的方式與之前相同。 買藥解系學處第三十一 事情發生的地點與之前相同。當時珠髻難陀（Cudamani-nanda）比丘尼，對一個賣香的男子產生了愛染之心，到他的店舖里購買各種藥物，繫上又解開，解開又繫上，談話並享受其中的樂趣。其他比丘尼看到后勸諫說：『聖者不要做這樣的事情。』她不接受勸告。比丘尼們稟告比丘，比丘稟告佛陀。佛陀因為這件事，像之前一樣召集比丘尼詢問實情並加以呵斥，詳細說明乃至『制定學處，應當這樣說：如果比丘尼，購買各種藥物，繫上又解開，解開又繫上，犯泥薩祇波逸底迦（Nissaggiya Pacittiya）罪。』 尼謂珠髻難陀（Cudamani-nanda），或者其他的比丘尼。 買諸藥物乃至復解者，是指從他人那裡拿取貨物，心中懷有染污的愛戀，解開繫上並享受其中的樂趣。 泥薩祇波逸底迦（Nissaggiya Pacittiya）者，這些物品應當捨棄，並懺悔所犯的墮罪。 此中犯相，凡是有解開繫上的行為，都構成墮罪。 持貴價重衣學處第三十二 事情發生的地點與之前相同。當時憍薩羅（Kosala）勝光大王（Pasenadi）將貴重的衣服賜給軍將，軍將又將衣服佈施給法與（Dharma-datta）比丘尼，比丘尼得到衣服後放在架子上。當時珠髻難陀（Cudamani-nanda）比丘尼進入法與（Dharma-datta）的房間禮拜，看到這件貴重的衣服，問道：『聖者！從哪裡得到的？』回答說：『執戟軍將拿來佈施給我的。』珠髻難陀（Cudamani-nanda）比丘尼說：『聖者福報深厚，人天供養。』法與（Dharma-datta）比丘尼問：『你喜歡嗎？』珠髻難陀（Cudamani-nanda）說：『聖者！神廟裡殘敗的花朵枯萎了就應該丟棄。』法與（Dharma-datta）聽了這話明白了她的意思，就把衣服給了珠髻難陀（Cudamani-nanda）比丘尼。她得到衣服后，就披著進入城裡乞食，世俗之人看到后都譏諷嘲笑：『現在看這個比丘尼

【English Translation】 English version

A nun means Tulananda (name of a nun), or another nun. To 'obtain a Samghalabha (benefit of the Sangha)' means that the community of nuns obtains two kinds of benefits: either clothing or food. 'Returning it to oneself' means taking it for personal use and enjoyment. The method of determining the offense is the same as before. The Thirty-first Training Rule Concerning Buying Medicine and Untying Knots The setting is the same as before. At that time, the Bhikkhuni Cudamani-nanda (name of a Bhikkhuni, meaning 'Jewel Crested Joy') had affection for a man who sold incense. She went to his shop to buy various medicines, tying and untying them repeatedly, talking and enjoying herself. The nuns saw this and advised her: 'Venerable one, do not do such things.' She did not accept their advice. The nuns reported to the Bhikkhus, and the Bhikkhus reported to the Buddha. Because of this, the Buddha, as before, gathered the nuns, questioned them about the facts, and rebuked them, explaining in detail, even to 'establish a training rule, which should be stated as follows: If a Bhikkhuni buys various medicines, tying and untying them repeatedly, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).' A nun means Cudamani-nanda (name of a nun), or another nun. 'Buying various medicines and repeatedly untying them' means taking goods from another with defiled affection, untying and tying them and enjoying oneself. 'Nissaggiya Pacittiya (an offense requiring forfeiture and confession)' means that the item should be forfeited, and the offense confessed. In this case, any act of untying and tying constitutes an offense. The Thirty-second Training Rule Concerning Possessing Expensive and Heavy Clothing The setting is the same as before. At that time, King Pasenadi (name of a king, meaning 'Victorious Light') of Kosala (name of a kingdom in ancient India) gave expensive and heavy clothing to a general, who then gave the clothing as a gift to the Bhikkhuni Dharma-datta (name of a Bhikkhuni, meaning 'Gift of Dharma'). After receiving the clothing, the Bhikkhuni placed it on a rack. At that time, the Bhikkhuni Cudamani-nanda (name of a Bhikkhuni, meaning 'Jewel Crested Joy') entered Dharma-datta's (name of a Bhikkhuni, meaning 'Gift of Dharma') room to pay respects and saw this expensive clothing, asking: 'Venerable one! Where did you get this?' She replied: 'The spear-bearing general brought it and gave it to me.' The Bhikkhuni Cudamani-nanda (name of a Bhikkhuni, meaning 'Jewel Crested Joy') said: 'Venerable one, your merit is deep, you receive offerings from humans and gods.' The Bhikkhuni Dharma-datta (name of a Bhikkhuni, meaning 'Gift of Dharma') asked: 'Do you like it?' Cudamani-nanda (name of a Bhikkhuni, meaning 'Jewel Crested Joy') said: 'Venerable one! Withered and decaying flowers in a shrine should be discarded.' Hearing this, Dharma-datta (name of a Bhikkhuni, meaning 'Gift of Dharma') understood her meaning and gave the clothing to the Bhikkhuni Cudamani-nanda (name of a Bhikkhuni, meaning 'Jewel Crested Joy'). After obtaining the clothing, she wore it and entered the city to beg for food. The laypeople saw this and all ridiculed and mocked: 'Now look at this nun'

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耽著欲樂，云何著此王上服衣，隨處游履？」尼白苾芻，苾芻白佛。佛以此緣，同前集尼問知實已訶責：「汝是難養難滿多欲無厭。」世尊讚歎易養易滿、少欲知足、杜多功德是妙莊嚴，告諸苾芻尼曰：「我今制其學處，應如是說：若復苾芻尼，持貴價重衣者，泥薩祇波逸底迦。」

尼謂珠髻難陀，或復余尼。

持貴價重衣者，謂衣重百兩，直二十迦利沙波拏，或過此衣，謂細迦屍衣，或上絹衣。持謂自受。

泥薩祇波逸底迦者，義如上說。釋罪相等，亦同上說。

持貴價輕衣學處第三十三

緣處同前。時勝光大王將貴價輕衣與勝鬘夫人，夫人將衣施大世主，得安架上。珠髻難陀來見，問答同前，乃至得衣而行乞食，俗旅譏嫌。尼白苾芻，苾芻白佛。佛以此緣，同前集尼問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，持貴價輕衣者，泥薩祇波逸底迦。」

尼謂珠髻難陀，或復余尼。

持貴價輕衣者，貴直二十迦利沙波拏、或過此，輕有五兩，余義同上。

「諸大德！我已說三十三泥薩祇波逸底迦法。今問諸大德！是中清凈不？」(如是三說)「諸大德！是中清凈，默然故，我今如是持。」

「諸大德！此一百八十波逸底迦法，半月半月

【現代漢語翻譯】 現代漢語譯本： 『沉溺於慾望享樂，為何還要穿著這國王賞賜的華麗衣裳，到處遊走？』比丘尼將此事告訴了比丘，比丘又稟告了佛陀。佛陀因為這件事，像之前一樣召集比丘尼詢問實情后，呵斥道：『你們真是難以教養，貪得無厭。』世尊讚歎那些容易供養、容易滿足、少欲知足、修持頭陀功德的比丘尼，認為她們才是真正的莊嚴。佛陀告誡眾比丘尼說：『我現在制定戒律，應當這樣說：如果比丘尼接受貴重的衣服，犯泥薩祇波逸底迦罪。』

這裡的比丘尼指的是珠髻難陀（Jewel-crested Nanda），或者其他的比丘尼。

『持貴價重衣者』，指的是衣服重量超過一百兩，價值二十迦利沙波拏（Karshapana，古代印度的一種貨幣單位）或超過這個價值的衣服，比如精細的迦尸（Kashi）產的衣服，或者上等的絲綢衣服。『持』指的是自己接受。

『泥薩祇波逸底迦者』，意義如上文所說。解釋罪名和罪行等級，也和上文所說的一樣。

持貴價輕衣學處第三十三

事情的起因和地點與之前相同。當時勝光大王（King Prasenajit）將貴重的輕便衣服送給勝鬘夫人（Queen Srimala），夫人將衣服供養給了大世主（Great Lord），放在了架子上。珠髻難陀（Jewel-crested Nanda）前來拜見，問答與之前相同，乃至得到衣服後去乞食，被世俗之人譏諷。比丘尼將此事告訴比丘，比丘又稟告了佛陀。佛陀因為這件事，像之前一樣召集比丘尼詢問實情後進行呵斥，詳細地說明，乃至『制定戒律，應當這樣說：』

『如果比丘尼接受貴重的輕便衣服，犯泥薩祇波逸底迦罪。』

這裡的比丘尼指的是珠髻難陀（Jewel-crested Nanda），或者其他的比丘尼。

『持貴價輕衣者』，指的是價值二十迦利沙波拏（Karshapana，古代印度的一種貨幣單位）或超過這個價值的衣服，重量輕於五兩。其餘的意義與上文相同。

『諸位大德！我已經說了三十三種泥薩祇波逸底迦法。現在問諸位大德！你們對此是否清凈？』（這樣說了三遍）『諸位大德！你們對此是清凈的，因為保持沉默，我現在就這樣理解。』

『諸位大德！這一百八十種波逸底迦法，每半個月』

【English Translation】 English version: 『Indulging in the pleasures of desire, why do you wear this royal garment and wander everywhere?』 The Bhikshuni told the Bhikshu, and the Bhikshu told the Buddha. Because of this, the Buddha, as before, gathered the Bhikshunis, inquired into the truth, and rebuked them: 『You are truly difficult to nourish and insatiable.』 The World Honored One praised those Bhikshunis who are easy to nourish, easy to satisfy, have few desires, are content, and cultivate the Dhuta (ascetic) virtues, considering them to be truly adorned. The Buddha admonished the Bhikshunis, saying: 『I now establish the precepts, which should be stated as follows: If a Bhikshuni accepts valuable clothing, she commits a Nissaggiya Pacittiya offense.』

The Bhikshuni here refers to Jewel-crested Nanda (珠髻難陀), or other Bhikshunis.

『Holding valuable heavy clothing』 refers to clothing weighing more than one hundred Liang (兩, a unit of weight), worth twenty Karshapanas (迦利沙波拏, an ancient Indian currency unit) or more, such as fine Kashi (迦尸) cloth or superior silk cloth. 『Holding』 means accepting oneself.

『Nissaggiya Pacittiya』 (泥薩祇波逸底迦) means as explained above. The explanation of the offense and its level are also the same as above.

The Thirty-Third Training Rule on Holding Valuable Light Clothing

The cause and location are the same as before. At that time, King Prasenajit (勝光大王) gave valuable light clothing to Queen Srimala (勝鬘夫人), who offered the clothing to the Great Lord (大世主) and placed it on a rack. Jewel-crested Nanda (珠髻難陀) came to visit, and the questions and answers were the same as before, until she obtained the clothing and went begging for food, which was criticized by the laity. The Bhikshuni told the Bhikshu, and the Bhikshu told the Buddha. Because of this, the Buddha, as before, gathered the Bhikshunis, inquired into the truth, and rebuked them, explaining in detail, until 『establishing the precepts, which should be stated as follows:』

『If a Bhikshuni accepts valuable light clothing, she commits a Nissaggiya Pacittiya offense.』

The Bhikshuni here refers to Jewel-crested Nanda (珠髻難陀), or other Bhikshunis.

『Holding valuable light clothing』 refers to clothing worth twenty Karshapanas (迦利沙波拏, an ancient Indian currency unit) or more, weighing less than five Liang (兩, a unit of weight). The remaining meaning is the same as above.

『Venerable ones! I have spoken of the thirty-three Nissaggiya Pacittiya rules. Now I ask you, venerable ones! Are you pure in these?』 (This is said three times.) 『Venerable ones! You are pure in these, because you are silent, I now understand it thus.』

『Venerable ones! These one hundred and eighty Pacittiya rules, every half month』

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戒經中說。」

初攝頌曰：

妄毀及離間、　　發舉說同聲、 　說罪得上人、　　隨親輒輕毀。

故妄語學處第一

爾時佛在王舍城羯蘭鐸迦竹林園中。時具壽羅怙羅，於此城側溫泉林住。時有眾多敬信婆羅門居士等來詣其所，問言：「大德！世尊今者住在何處？」若佛世尊在竹林中，時羅怙羅恐惱大師，即便報云：「在鷲峰山。」若在畢缽羅窟，報云：「西尼伽窟。」若在西尼伽窟，報云：「在畢缽羅窟。」時彼諸人慾求禮佛不能得見，身體疲倦極生勞苦，詣羅怙羅處。時羅怙羅問諸人曰：「仁等得見世尊不？」答言：「不見。」諸人報云：「聖者！何因故惱我等？」答言：「實爾，我故相惱。」時彼諸人各生嫌賤。時諸苾芻以緣白佛。爾時世尊聞是語已，于日初分執持衣缽入王舍城，次第乞食還至本處。飯食訖，于食后時即便往詣溫泉林所羅怙羅住處。時羅怙羅遙見佛來，為佛敷座，即安置瓶水並洗足器，凈洗手已往迎世尊，收取上衣白言：「善來世尊！愿於此座。」佛便就座已，即取瓶水自洗雙足，于洗足器傾去多水、餘留少許，告羅怙羅曰：「汝見器中留少水不？」白言：「我見。」「羅怙羅！若苾芻故以妄語，無有慚恥亦無追悔。我觀如是愚癡之人，說為乏少沙門之法。」世尊復

【現代漢語翻譯】 戒經中說：

初攝頌說：

『妄語譭謗和離間，煽動言論與附和，', 『宣揚上人的過失，因私情而輕率譭謗。』

因此，妄語學處為第一條。

當時，佛陀住在王舍城（Rājagṛha）的羯蘭鐸迦竹林園（Kalandaka Venuvana）。當時，具壽羅怙羅（Rāhula）住在該城附近的溫泉林。當時，有許多虔誠的婆羅門（Brāhmana）居士前來拜訪他，問道：『大德！世尊現在住在哪裡？』如果佛陀住在竹林中，羅怙羅害怕打擾大師，就回答說：『在鷲峰山（Gṛdhrakūṭa）。』如果佛陀住在畢缽羅窟（Pippala Cave），就回答說：『在西尼伽窟（Syāmaka Cave）。』如果佛陀住在西尼伽窟，就回答說：『在畢缽羅窟。』當時，那些人想要求見佛陀卻不能見到，身體疲憊，非常勞苦，於是來到羅怙羅處。羅怙羅問他們說：『你們見到世尊了嗎？』回答說：『沒有見到。』那些人抱怨說：『聖者！為什麼這樣戲弄我們？』羅怙羅回答說：『確實如此，我故意戲弄你們。』當時，那些人都對他產生了厭惡。眾比丘（Bhiksu）將此事稟告佛陀。當時，世尊聽了這些話后，在清晨拿著衣缽進入王舍城乞食，然後回到原來的地方。用完餐后，在下午前往溫泉林羅怙羅的住處。羅怙羅遠遠地看見佛陀來了，為佛陀鋪設座位，並準備了水瓶和洗腳器，洗凈雙手后前去迎接世尊，接過佛陀的上衣，說道：『世尊，歡迎您！請坐在這裡。』佛陀坐下後，就拿起水瓶自己洗腳，在洗腳器中倒掉大部分水，留下少許，告訴羅怙羅說：『你看到器中留下的少許水了嗎？』羅怙羅回答說：『我看到了。』『羅怙羅！如果比丘故意說妄語，沒有慚愧之心，也沒有後悔之意。我認為像這樣愚癡的人，可以說是缺乏沙門（Śrāmana）的品德。』世尊又

【English Translation】 It is said in the Vinaya:

The initial summary verse states:

'Falsehood, slander, and discord, inciting speech and agreement,', 'Proclaiming the faults of superiors, casually disparaging due to personal affection.'

Therefore, the first precept regarding falsehood.

At that time, the Buddha was residing in the Kalandaka Bamboo Grove (Kalandaka Venuvana) in Rājagṛha (王舍城). At that time, the Venerable Rāhula (羅怙羅) was dwelling in the Hot Springs Grove near the city. At that time, many respectful and faithful Brahmins (婆羅門) and lay followers came to him and asked, 'Venerable Sir, where is the World Honored One residing now?' If the Buddha was in the Bamboo Grove, Rāhula, fearing to disturb the Master, would reply, 'At Vulture Peak Mountain (Gṛdhrakūṭa).' If he was in the Pippala Cave (畢缽羅窟), he would say, 'At the Syāmaka Cave (西尼伽窟).' If he was in the Syāmaka Cave, he would say, 'At the Pippala Cave.' At that time, those people, desiring to pay respects to the Buddha but unable to see him, became physically exhausted and greatly distressed, and went to Rāhula. Rāhula asked them, 'Have you seen the World Honored One?' They replied, 'We have not.' The people complained, 'Venerable One, why do you trouble us so?' Rāhula replied, 'Indeed, I intentionally trouble you.' At that time, those people all felt aversion towards him. The Bhiksus (比丘) reported this matter to the Buddha. At that time, upon hearing these words, the World Honored One, in the early morning, took up his robes and bowl, entered Rājagṛha to beg for food, and then returned to his place. After eating, in the afternoon, he went to the Hot Springs Grove where Rāhula was staying. Rāhula saw the Buddha coming from afar, prepared a seat for the Buddha, and arranged a water pitcher and a foot-washing basin. After washing his hands, he went to greet the World Honored One, took the Buddha's upper robe, and said, 'Welcome, World Honored One! Please be seated here.' The Buddha sat down, took the water pitcher, washed his feet, poured most of the water out of the foot-washing basin, leaving a little, and said to Rāhula, 'Do you see the little water left in the basin?' Rāhula replied, 'I see it.' 'Rāhula, if a Bhiksu deliberately speaks falsehoods, has no sense of shame, and no remorse, I consider such a foolish person to be lacking in the qualities of a Śrāmana (沙門).' The World Honored One further

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以器中少水總瀉于地，告羅怙羅曰：「汝見少水盡棄地不？」白言：「已見。」佛言：「羅怙羅！若故妄語，無有慚恥亦無追悔。我觀如是愚癡之人，說為棄盡沙門之法。」世尊復以其器傾側至地，告羅怙羅曰：「汝見此器傾側不？」白言：「已見。」「若苾芻故心妄語，廣說乃至，說為傾側沙門之法。」世尊復以其器覆之於地，同前告問羅怙羅，乃至說為傾側沙門之法。「複次羅怙羅！如醉象王有大力勢牙如車軸，肥壯勇猛善能鬥戰。往戰場中共他戰時，四足兩牙尾及脊脅悉皆作用，唯有其鼻卷而不出。羅怙羅！此象為護命故，不用其鼻以摧彼軍。像師即念：『此之象王護惜身命。』羅怙羅！若彼象王共鬥之時出鼻戰者，是時象師即知此象不吝軀命，自軍他軍遇便殘害，無惡不作。如是羅怙羅！若復苾芻故心妄語，無有慚恥亦無追悔。我說是人無惡不造。」爾時世尊說伽他曰：

「若人違實法，　　故作虛誑語； 　乃至命終來，　　無過而不造。 　寧吞熱鐵丸，　　猶如猛火焰； 　不以破戒口，　　啖他信心食。」

此是緣起，世尊尚未制戒。

緣在室羅伐城。時吐罹難陀苾芻尼故心妄語。即以此緣，尼白苾芻，苾芻白佛。佛以此緣同前集尼，問吐罹難陀：「汝實如是故心妄語？」答言：「實

【現代漢語翻譯】 現代漢語譯本：佛陀拿來一個裝少量水的容器，把水全部倒在地上，告訴羅怙羅（Rahula，佛陀的兒子）說：『你看見這少量的水全部被倒在地上嗎？』羅怙羅回答說：『已經看見了。』佛陀說：『羅怙羅！如果故意說謊，沒有慚愧和羞恥，也沒有後悔。我看這種愚癡的人，可以說是已經丟棄了沙門（Sramana，修行者）的修行方法。』 世尊又把那個容器傾斜倒在地上，告訴羅怙羅說：『你看見這個容器傾斜倒了嗎？』羅怙羅回答說：『已經看見了。』『如果比丘（Bhikkhu，男性出家人）故意說謊，（內容）廣泛地說，可以說是已經傾斜了沙門的修行方法。』 世尊又把那個容器倒扣在地上，像之前一樣問羅怙羅，（內容）乃至可以說是已經傾斜了沙門的修行方法。『再者，羅怙羅！就像醉酒的象王，有巨大的力量，牙齒像車軸一樣粗，肥壯勇猛，善於戰鬥。在戰場上與敵人交戰時，四肢、雙牙、尾巴以及脊背和脅部都發揮作用，只有鼻子捲起來不使用。羅怙羅！這頭象爲了保護自己的性命，不使用鼻子來摧毀敵軍。馴象師就會想：『這頭象王很愛惜自己的性命。』 羅怙羅！如果那頭象王在戰鬥時伸出鼻子作戰，這時馴象師就知道這頭象不吝惜自己的性命，對敵我雙方的軍隊都會隨意殘害，無惡不作。像這樣，羅怙羅！如果又有比丘故意說謊，沒有慚愧和羞恥，也沒有後悔。我說這種人沒有惡事不會做。』 當時，世尊說了偈語： 『如果有人違背真實的法，故意說虛假的謊言；乃至到生命終結的時候，沒有罪過不造作。 寧願吞下燒紅的鐵丸，就像猛烈的火焰一樣；也不用破戒的嘴，吃掉他人因為信心而供養的食物。』 這是事件的起因，世尊尚未制定戒律。 事情發生在室羅伐城（Sravasti）。當時，吐罹難陀（Thullananda）比丘尼故意說謊。因此，比丘尼將此事告訴比丘，比丘告訴佛陀。佛陀因為這件事像之前一樣召集比丘尼，問吐罹難陀：『你真的像這樣故意說謊嗎？』她回答說：『是的。』

【English Translation】 English version: The Buddha took a container with a small amount of water, poured all the water onto the ground, and said to Rahula (Buddha's son), 'Do you see this small amount of water being completely poured onto the ground?' Rahula replied, 'I have seen it.' The Buddha said, 'Rahula! If one deliberately lies, having no shame or remorse, I consider such a foolish person to have abandoned the practices of a Sramana (ascetic).' The World Honored One then tilted the container to the ground and said to Rahula, 'Do you see this container being tilted?' Rahula replied, 'I have seen it.' 'If a Bhikkhu (male monastic) deliberately lies, broadly speaking, it can be said that he has tilted the practices of a Sramana.' The World Honored One then overturned the container on the ground, and as before, asked Rahula, (the content) even to the point of saying that he has overturned the practices of a Sramana. 'Furthermore, Rahula! It is like a drunken elephant king, having great strength, tusks as thick as axles, stout and brave, skilled in battle. When fighting with others on the battlefield, its four legs, two tusks, tail, and even its back and flanks are all used, only its trunk is curled up and not used. Rahula! This elephant, in order to protect its life, does not use its trunk to destroy the enemy troops. The elephant trainer will then think, 'This elephant king cherishes its life.' Rahula! If that elephant king extends its trunk to fight during battle, then the elephant trainer knows that this elephant does not spare its life, and will indiscriminately harm both its own and the enemy's troops, committing all kinds of evil. Likewise, Rahula! If a Bhikkhu deliberately lies, having no shame or remorse, I say that there is no evil that this person will not commit.' At that time, the World Honored One spoke this verse: 'If a person violates the true Dharma, deliberately speaking false lies; even until the end of their life, there is no transgression they will not commit. Rather swallow a red-hot iron ball, like a fierce flame; than use a precept-breaking mouth, to eat food offered by others out of faith.' This is the origin of the event, the World Honored One had not yet established the precepts. The event occurred in Sravasti (a major city in ancient India). At that time, the Bhikkhuni Thullananda (a female monastic's name) deliberately lied. Therefore, the Bhikkhuni told the Bhikkhu about this matter, and the Bhikkhu told the Buddha. Because of this event, the Buddha gathered the Bhikkhunis as before and asked Thullananda, 'Is it true that you deliberately lied like this?' She replied, 'It is true.'

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爾。」種種訶責，乃至「我今為二部弟子制其學處，應如是說：

「若復苾芻尼，故妄語者，波逸底迦。」

尼謂吐罹難陀，或復余尼。

故者，謂是故心知其不實。

妄語者，有九種妄語、八、七、六、五、四、三、二種，差別不同。云何九種妄語？謂以無根他勝、僧伽伐尸沙、波逸底迦、提舍尼、突色訖里多，以無根破戒、破見、破威儀、破正命而作妄語。云何八種妄語？謂以無根他勝、僧伽伐尸沙、波逸底伽、提舍尼、突色訖里多，以無根見、聞、疑。云何七種妄語？謂以無根破戒、破見、破威儀、破正命，及無根見、聞、疑。云何六種妄語？若苾芻尼欲作妄語，生如是念：「我當妄語。」正妄語時作如是念：「我正妄語。」妄語已作如是念：「我已妄語，以無根見聞疑。」云何五種妄語？謂以無根五部罪而作妄語。云何四種妄語？謂以無根破戒、破見、破威儀、破正命。云何三種妄語？謂以無根見、聞、疑。又有三種妄語，作如是念：「我當妄語、我正妄語、我已妄語。」云何二種妄語？謂我正妄語、我已妄語。無有一種成妄語者。

復有五種妄語。何者是耶？自有妄語得波羅市迦、有得僧伽伐尸沙、有得窣吐羅底也、有得波逸底伽、有得突色訖里多。云何妄語得波羅市迦？

【現代漢語翻譯】 現代漢語譯本： 『你。』種種呵責，乃至『我現在為比丘尼僧團制定學處，應當這樣說： 『如果又有比丘尼，故意說謊，犯波逸提迦罪。』（Pāyantika, 一種輕罪） 尼指吐罹難陀（Thullanandā, 一位比丘尼的名字），或者其他的比丘尼。 故意，是指明知是不真實的而故意說謊。 妄語，有九種妄語、八種、七種、六種、五種、四種、三種、兩種，差別不同。什麼是九種妄語？是指以無根據的他勝罪（Parājika, 最重的罪）、僧伽伐尸沙罪（Saṃghādisesa, 僅次於他勝罪的重罪）、波逸提迦罪（Pāyantika, 一種輕罪）、提舍尼罪（Patidesaniya, 一種需要懺悔的罪）、突色訖里多罪（Dukkrata, 一種輕微的過失），以無根據的破戒、破見、破威儀、破正命而說謊。什麼是八種妄語？是指以無根據的他勝罪、僧伽伐尸沙罪、波逸提迦罪、提舍尼罪、突色訖里多罪，以無根據的見、聞、疑而說謊。什麼是七種妄語？是指以無根據的破戒、破見、破威儀、破正命，以及無根據的見、聞、疑而說謊。什麼是六種妄語？如果比丘尼想要說謊，生起這樣的念頭：『我應當說謊。』正在說謊時，生起這樣的念頭：『我正在說謊。』說謊之後，生起這樣的念頭：『我已經說謊，以無根據的見聞疑。』什麼是五種妄語？是指以無根據的五部罪而說謊。什麼是四種妄語？是指以無根據的破戒、破見、破威儀、破正命。什麼是三種妄語？是指以無根據的見、聞、疑。又有三種妄語，生起這樣的念頭：『我應當說謊、我正在說謊、我已經說謊。』什麼是兩種妄語？是指『我正在說謊、我已經說謊。』沒有一種成為妄語的情況。 又有五種妄語。哪些是呢？自有妄語而得波羅市迦罪、有得僧伽伐尸沙罪、有得窣吐羅底也罪（Sthullattyaya, 一種中等罪）、有得波逸提迦罪、有得突色訖里多罪。什麼是妄語而得波羅市迦罪？

【English Translation】 English version: 『You.』 Various rebukes, even to 『I now establish the precepts for the two assemblies of disciples, and it should be said thus: 『If any Bhikkhuni (Bhikkhuni, a female monastic), knowingly speaks a false statement, it is a Pāyantika.』 (Pāyantika, an offense requiring expiation) 『Bhikkhuni』 refers to Thullanandā (Thullanandā, name of a Bhikkhuni), or other Bhikkhunis. 『Knowingly』 means intentionally knowing it to be untrue. 『False speech』 has nine kinds, eight, seven, six, five, four, three, two kinds, with different distinctions. What are the nine kinds of false speech? They are falsely claiming a groundless Parājika (Parājika, defeat; the most serious offense), Saṃghādisesa (Saṃghādisesa, formal meeting offense), Pāyantika (Pāyantika, an offense requiring expiation), Patidesaniya (Patidesaniya, an offense to be confessed), or Dukkrata (Dukkrata, an offense of wrong-doing); falsely claiming groundless violations of precepts, views, deportment, or right livelihood. What are the eight kinds of false speech? They are falsely claiming a groundless Parājika, Saṃghādisesa, Pāyantika, Patidesaniya, or Dukkrata; falsely claiming groundless seeing, hearing, or doubting. What are the seven kinds of false speech? They are falsely claiming groundless violations of precepts, views, deportment, or right livelihood, and groundless seeing, hearing, or doubting. What are the six kinds of false speech? If a Bhikkhuni intends to speak falsely, she thinks, 『I will speak falsely.』 While speaking falsely, she thinks, 『I am speaking falsely.』 After speaking falsely, she thinks, 『I have spoken falsely, based on groundless seeing, hearing, or doubting.』 What are the five kinds of false speech? They are falsely claiming groundless offenses of the five groups. What are the four kinds of false speech? They are falsely claiming groundless violations of precepts, views, deportment, or right livelihood. What are the three kinds of false speech? They are falsely claiming groundless seeing, hearing, or doubting. There are also three kinds of false speech, thinking, 『I will speak falsely, I am speaking falsely, I have spoken falsely.』 What are the two kinds of false speech? They are 『I am speaking falsely, I have spoken falsely.』 There is no instance of one kind of false speech. Furthermore, there are five kinds of false speech. What are they? There is false speech that results in a Parājika offense, a Saṃghādisesa offense, a Sthullattyaya offense (Sthullattyaya, a grave offense), a Pāyantika offense, or a Dukkrata offense. What is false speech that results in a Parājika offense?

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若苾芻尼，實不得上人法，自稱言得，此妄語得波羅市迦。云何妄語得僧伽伐尸沙？若苾芻尼，知苾芻尼清凈無犯，以無根他勝法謗，此妄語得僧伽伐尸沙。云何妄語得窣吐羅底也？若苾芻尼在尼眾中故心妄語，非法說法、法說非法、非律說律、律說非律，此妄語得窣吐羅底也。云何妄語得突色訖里多？若苾芻尼，半月半月作褒灑陀、誦戒經時，彼問清凈，實不清凈自知有犯，作覆藏心默然而住，此妄語得突色訖里多。除向所說四種妄語，諸餘妄語悉皆得波逸底迦罪，此是燒煮墮落義，謂犯罪者，墮在地獄、傍生、餓鬼惡道之中，受燒煮苦。又此罪若不慇勤說除，便能障礙所有善法。此有諸義故名波逸底迦。

此中犯相其事云何？若苾芻尼，不見不聞不覺不知，作如是想、如是忍可，便云：「我見、我聞、我覺、我知。」如是說時，語語皆得波逸底迦罪。

若苾芻尼，曾見聞覺知而忘其事，作如是想、如是忍可，而云：「不妄。」語語皆得波逸底迦。若實見聞覺知后遂生疑，彼作此想如是忍可，言：「于見等無有疑心。」語語說時皆得墮罪。若不見聞覺知、有見等想，彼作此解，言：「有見。」等，語語說時皆得本罪。若實不見，有聞覺知，彼作此想、如是忍可，後言：「我見無有聞等。」語語說時皆得

【現代漢語翻譯】 現代漢語譯本：如果比丘尼（bhikshuni，女性出家人）實際上沒有證得上人法（超出凡人的境界），卻自稱已經證得，這種妄語會犯波羅夷迦（parajika，斷頭罪）。什麼樣的妄語會犯僧伽伐尸沙（sanghavasesa，僧殘罪）？如果比丘尼明知其他比丘尼清凈沒有犯戒，卻用沒有根據的『他勝法』（指責他人犯戒的罪名）來誹謗，這種妄語會犯僧伽伐尸沙。什麼樣的妄語會犯窣吐羅底也（sthulatyaya，粗罪）？如果比丘尼在比丘尼僧團中故意說妄語，把不是佛法說成是佛法，把佛法說成不是佛法，把不是戒律說成是戒律，把戒律說成不是戒律，這種妄語會犯窣吐羅底也。什麼樣的妄語會犯突色訖里多（duskrta，惡作罪）？如果比丘尼在每半個月舉行一次的布薩（posadha，誦戒儀式）時，當被問到是否清凈時，實際上不清凈，自己知道有犯戒，卻懷著覆藏的心情保持沉默，這種妄語會犯突色訖里多。除了以上所說的四種妄語，其餘的妄語都會犯波逸提迦（payattika，墮罪），這是『燒煮墮落』的意思，指的是犯罪的人，會墮入地獄、傍生、餓鬼等惡道之中，遭受燒煮的痛苦。而且這種罪如果不努力懺悔消除，就會障礙所有的善法。因為有這些含義，所以叫做波逸提迦。 此中犯戒的相狀是怎樣的呢？如果比丘尼沒有看見、沒有聽見、沒有覺察、沒有知曉，卻這樣想、這樣認可，然後說：『我看見了、我聽見了、我覺察了、我知道了。』這樣說的時候，每一句話都會犯波逸提迦罪。 如果比丘尼曾經看見、聽見、覺察、知曉，後來忘記了這件事，卻這樣想、這樣認可，然後說：『不是妄語。』每一句話都會犯波逸提迦罪。如果確實曾經看見、聽見、覺察、知曉，後來產生了懷疑，她這樣想、這樣認可，說：『對於看見等等沒有懷疑。』每一句話都會犯墮罪。如果沒有看見、聽見、覺察、知曉，卻有看見等等的想法，她這樣理解，說：『有看見。』等等，每一句話都會犯本罪。如果確實沒有看見，卻有聽見、覺察、知曉，她這樣想、這樣認可，後來又說：『我看見了，沒有聽見等等。』每一句話都會犯戒。

【English Translation】 English version: If a bhikshuni (female monastic), without actually attaining the Dharma of a superior person (a state beyond ordinary beings), claims to have attained it, this false speech incurs a parajika (defeat, expulsion) offense. What kind of false speech incurs a sanghavasesa (formal meeting) offense? If a bhikshuni, knowing that another bhikshuni is pure and without offense, accuses her of a baseless 'other-defeating' offense (a charge leading to expulsion), this false speech incurs a sanghavasesa offense. What kind of false speech incurs a sthulatyaya (serious offense) offense? If a bhikshuni intentionally speaks falsely in the community of bhikshunis, saying what is not Dharma is Dharma, what is Dharma is not Dharma, what is not Vinaya (monastic discipline) is Vinaya, what is Vinaya is not Vinaya, this false speech incurs a sthulatyaya offense. What kind of false speech incurs a duskrta (wrongdoing) offense? If a bhikshuni, during the posadha (observance day) held every half-month, when asked if she is pure, is actually impure, knowing she has committed an offense, but remains silent with a concealing mind, this false speech incurs a duskrta offense. Apart from the four types of false speech mentioned above, all other false speech incurs a payattika (expiation) offense, which means 'burning and falling,' referring to the fact that offenders will fall into evil realms such as hell, animals, and hungry ghosts, and suffer the pain of burning. Moreover, if this offense is not diligently confessed and removed, it will obstruct all good Dharmas. Because it has these meanings, it is called payattika. What are the characteristics of committing this offense? If a bhikshuni has not seen, not heard, not sensed, not known, but thinks and approves in this way, and then says, 'I have seen, I have heard, I have sensed, I have known,' each word spoken in this way incurs a payattika offense. If a bhikshuni has seen, heard, sensed, or known something in the past but has forgotten it, yet thinks and approves in this way, and then says, 'It is not false,' each word spoken in this way incurs a payattika offense. If she has indeed seen, heard, sensed, or known something but later has doubts, she thinks and approves in this way, saying, 'I have no doubt about seeing, etc.,' each word spoken incurs a downfall offense. If she has not seen, heard, sensed, or known something but has the thought of seeing, etc., she understands it in this way, saying, 'There is seeing,' etc., each word spoken incurs the original offense. If she has not actually seen but has heard, sensed, or known something, she thinks and approves in this way, and later says, 'I have seen, but have not heard, etc.,' each word spoken incurs an offense.

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本罪。若實不聞，有見覺知，彼作此想、如是忍可，後言：「我聞無見覺知。」語語說時皆得本罪。若實不覺，而有見聞知，彼作此想、如是忍可，後言：「我覺無見聞知。」語語說時皆得本罪。若實不知，而有見聞覺，作如是想、如是忍可，後言：「我知無見聞覺。」語語說時皆得本罪。

若實見而忘，聞覺知不忘，彼作此想，後言：「我見不忘，聞覺知亦不忘。」語語說時皆得本罪。若實聞而忘，見覺知不忘，彼作此想，後言：「我聞不忘，見覺知亦不忘。」語語說時皆得本罪。

若實覺而忘，見聞知不忘，彼作此想，後言：「我覺不忘，見聞知亦不忘。」語語說時皆得本罪。

若實知而忘，見聞覺不忘，彼作此想，後言：「我知不忘，見聞覺亦不忘。」語語說時皆得本罪。

若實見而疑，聞覺知不疑，彼作此想，後言：「我見不疑，聞覺知疑。」語語說時皆得本罪。若實聞而疑，見覺知不疑，彼作此想，後言：「我聞不疑，見覺知疑。」說時本罪。若實覺而疑，見聞知不疑，彼作此想，後言：「我覺不疑，見聞知疑。」說時本罪。若實知而疑，見聞覺不疑，說亦如上。若實不見而作不見想，有聞覺知作聞覺知想，後言：「我見，不聞覺知。」說時本罪。若實不聞作不聞想，有見覺知作

見覺知想，後言：「我聞，不見覺知。」說時本罪。若實不覺作不覺想，有見聞知作見聞知想，後言：「我覺，不見聞知。」說時本罪。若實不知作不知想，有見聞覺作見聞覺想，後言：「我知，不見聞覺。」說時本罪。若實見聞覺知，彼作此想，後言：「我不見聞覺知。」說時本罪。

若實見聞覺知而不忘其事，彼作此想，後言：「我見聞覺知而忘其事。」說時本罪。若實見聞覺知而無疑心，彼作此想，後言：「我見聞覺知而有疑心。」說時本罪。若實見，不聞覺知，彼作此想，後言：「我不見，然有聞覺知。」說時本罪。若實聞，不見覺知，彼作此想，後言：「我不聞，然見覺知。」說時本罪。若實覺，不見聞知，彼作此想，後言：「我不覺，然見聞知。」說時本罪。若實知，不見聞覺，彼作此想，後言：「我不知，然見聞覺。」說時本罪。

若實見不忘，聞覺知忘，彼作此想，後言：「我見而忘，聞覺知不忘。」說時本罪。若實聞不忘，見覺知忘，彼作此想，後言：「我聞而忘，見覺知不忘。」說時本罪。若實覺不忘，見聞知忘，彼作此想，後言：「我覺而忘，見聞知不忘。」說時本罪。若實知不忘，見聞覺忘，彼作此想，後言：「我知而忘，見聞覺不忘。」說時本罪。若實見不疑，聞覺知有疑，

【現代漢語翻譯】 現代漢語譯本：如果實際是覺知、感知、思考，之後卻說：『我聽說了，但沒有覺知、感知。』說這話就犯了根本罪。如果實際上沒有覺知卻以為自己沒有覺知，明明有見聞知卻以為自己有見聞知，之後卻說：『我覺知了，但沒有見聞知。』說這話就犯了根本罪。如果實際上不知道卻以為自己不知道，明明有見聞覺卻以為自己有見聞覺，之後卻說：『我知道了，但沒有見聞覺。』說這話就犯了根本罪。如果實際上有見聞覺知，他卻作了另一種想法，之後說：『我沒有見聞覺知。』說這話就犯了根本罪。 如果實際上有見聞覺知，卻沒有忘記這件事，他卻作了另一種想法，之後說：『我見聞覺知了，但忘記了這件事。』說這話就犯了根本罪。如果實際上有見聞覺知，卻沒有疑心，他卻作了另一種想法，之後說：『我見聞覺知了，但有疑心。』說這話就犯了根本罪。如果實際上有見，沒有聞、覺、知，他卻作了另一種想法，之後說：『我沒有見，但有聞、覺、知。』說這話就犯了根本罪。如果實際上有聞，沒有見、覺、知，他卻作了另一種想法，之後說：『我沒有聞，但有見、覺、知。』說這話就犯了根本罪。如果實際上有覺，沒有見、聞、知，他卻作了另一種想法，之後說：『我沒有覺，但有見、聞、知。』說這話就犯了根本罪。如果實際上有知，沒有見、聞、覺，他卻作了另一種想法，之後說：『我不知道，但有見、聞、覺。』說這話就犯了根本罪。 如果實際上有見且沒有忘記，而聞、覺、知卻忘記了，他卻作了另一種想法，之後說：『我見了但忘記了，聞、覺、知卻沒有忘記。』說這話就犯了根本罪。如果實際上有聞且沒有忘記，而見、覺、知卻忘記了，他卻作了另一種想法，之後說：『我聞了但忘記了，見、覺、知卻沒有忘記。』說這話就犯了根本罪。如果實際上有覺且沒有忘記，而見、聞、知卻忘記了，他卻作了另一種想法，之後說：『我覺了但忘記了，見、聞、知卻沒有忘記。』說這話就犯了根本罪。如果實際上有知且沒有忘記，而見、聞、覺卻忘記了，他卻作了另一種想法，之後說：『我知道了但忘記了，見、聞、覺卻沒有忘記。』說這話就犯了根本罪。如果實際上有見且沒有疑心，而聞、覺、知卻有疑心，

【English Translation】 English version: If there is actually awareness, perception, and thought, but afterwards one says: 'I heard, but I did not have awareness or perception,' speaking thus incurs a fundamental offense. If one actually does not have awareness but thinks one does not, and clearly has seeing, hearing, and knowing but thinks one has seeing, hearing, and knowing, but afterwards says: 'I am aware, but I do not have seeing, hearing, or knowing,' speaking thus incurs a fundamental offense. If one actually does not know but thinks one does not know, and clearly has seeing, hearing, and awareness but thinks one has seeing, hearing, and awareness, but afterwards says: 'I know, but I do not have seeing, hearing, or awareness,' speaking thus incurs a fundamental offense. If one actually has seeing, hearing, awareness, and knowing, but he forms another thought, and afterwards says: 'I do not have seeing, hearing, awareness, or knowing,' speaking thus incurs a fundamental offense. If one actually has seeing, hearing, awareness, and knowing, and has not forgotten the matter, but he forms another thought, and afterwards says: 'I have seen, heard, been aware, and known, but I have forgotten the matter,' speaking thus incurs a fundamental offense. If one actually has seeing, hearing, awareness, and knowing, and has no doubt, but he forms another thought, and afterwards says: 'I have seen, heard, been aware, and known, but I have doubt,' speaking thus incurs a fundamental offense. If one actually has seeing, but does not have hearing, awareness, or knowing, but he forms another thought, and afterwards says: 'I do not have seeing, but I have hearing, awareness, and knowing,' speaking thus incurs a fundamental offense. If one actually has hearing, but does not have seeing, awareness, or knowing, but he forms another thought, and afterwards says: 'I do not have hearing, but I have seeing, awareness, and knowing,' speaking thus incurs a fundamental offense. If one actually has awareness, but does not have seeing, hearing, or knowing, but he forms another thought, and afterwards says: 'I do not have awareness, but I have seeing, hearing, and knowing,' speaking thus incurs a fundamental offense. If one actually has knowing, but does not have seeing, hearing, or awareness, but he forms another thought, and afterwards says: 'I do not know, but I have seeing, hearing, and awareness,' speaking thus incurs a fundamental offense. If one actually has seeing and has not forgotten, but hearing, awareness, and knowing are forgotten, but he forms another thought, and afterwards says: 'I have seen but forgotten, hearing, awareness, and knowing are not forgotten,' speaking thus incurs a fundamental offense. If one actually has hearing and has not forgotten, but seeing, awareness, and knowing are forgotten, but he forms another thought, and afterwards says: 'I have heard but forgotten, seeing, awareness, and knowing are not forgotten,' speaking thus incurs a fundamental offense. If one actually has awareness and has not forgotten, but seeing, hearing, and knowing are forgotten, but he forms another thought, and afterwards says: 'I am aware but forgotten, seeing, hearing, and knowing are not forgotten,' speaking thus incurs a fundamental offense. If one actually has knowing and has not forgotten, but seeing, hearing, and awareness are forgotten, but he forms another thought, and afterwards says: 'I know but forgotten, seeing, hearing, and awareness are not forgotten,' speaking thus incurs a fundamental offense. If one actually has seeing and has no doubt, but hearing, awareness, and knowing have doubt,

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彼作此想，後言：「我見有疑，聞覺知不疑。」說時本罪。若實聞不疑，見覺知有疑，彼作此想，後言：「我聞有疑，見覺知不疑。」說時本罪。若實覺不疑，見聞知有疑，彼作此想，後言：「我覺有疑，見聞知不疑。」說時本罪。若實知不疑，見聞覺有疑，彼作此想，後言：「我知有疑，見聞覺不疑。」說時本罪。

若實見作見想，不聞不覺不知作不聞不覺不知想，彼作此想，後言：「我不見，然有聞覺知。」說時本罪。若實聞作聞想，不見覺知作不見覺知想，彼作此想，後言：「我不聞，然有見覺知。」說時本罪。若實覺作覺想，不見聞知作不見聞知想，彼作此想，後言：「我不覺，然有見聞知。」說時本罪。若實知作知想，不見聞覺作不見聞覺想，彼作此想，後言：「我不知，然有見聞覺。」說時得本罪。若苾芻尼，凡所有語違心而說，皆得本罪。若不違心而說者，並皆無犯。

根本說一切有部苾芻尼毗奈耶卷第十一 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第十二

三藏法師義凈奉　制譯

毀訾語學處第二

爾時薄伽梵在室羅伐城逝多林給孤獨園。是時六眾苾芻每於諸苾芻處作毀訾語，云：「眇目、𤼣

【現代漢語翻譯】 現代漢語譯本： 如果有人這樣想，之後說：『我見到的有疑惑，聽到的和感覺到的、知道的沒有疑惑。』 那麼說話的時候就犯了根本罪（本罪）。如果實際上聽到的是沒有疑惑的，見到的、感覺到的、知道的卻有疑惑，他這樣想，之後說：『我聽到的有疑惑，見到的、感覺到的、知道的沒有疑惑。』 那麼說話的時候就犯了根本罪。如果實際上感覺到的沒有疑惑，見到的、聽到的、知道的卻有疑惑，他這樣想，之後說：『我感覺到的有疑惑，見到的、聽到的、知道的沒有疑惑。』 那麼說話的時候就犯了根本罪。如果實際上知道的沒有疑惑，見到的、聽到的、感覺到的卻有疑惑，他這樣想，之後說：『我知道的有疑惑，見到的、聽到的、感覺到的沒有疑惑。』 那麼說話的時候就犯了根本罪。 如果實際上見到的是見到的，沒有聽到、沒有感覺到、不知道的就認為是沒有聽到、沒有感覺到、不知道的，他這樣想，之後說：『我沒有見到，但是有聽到、感覺到、知道的。』 那麼說話的時候就犯了根本罪。如果實際上聽到的是聽到的，沒有見到、沒有感覺到、沒有知道的就認為是沒有見到、沒有感覺到、沒有知道的，他這樣想，之後說：『我沒有聽到，但是有見到、感覺到、知道的。』 那麼說話的時候就犯了根本罪。如果實際上感覺到的是感覺到的，沒有見到、沒有聽到、沒有知道的就認為是沒有見到、沒有聽到、沒有知道的，他這樣想，之後說：『我沒有感覺到，但是有見到、聽到、知道的。』 那麼說話的時候就犯了根本罪。如果實際上知道的是知道的，沒有見到、沒有聽到、沒有感覺到的就認為是沒有見到、沒有聽到、沒有感覺到的，他這樣想，之後說：『我不知道，但是有見到、聽到、感覺到的。』 那麼說話的時候就犯了根本罪。如果比丘尼（bhikshuni，女性出家人），凡是所有說話違背內心的，都犯根本罪。如果不違背內心的說話，就沒有罪過。 《根本說一切有部苾芻尼毗奈耶》卷第十一 大正藏第 23 冊 No. 1443 《根本說一切有部苾芻尼毗奈耶》 《根本說一切有部苾芻尼毗奈耶》卷第十二 三藏法師義凈奉 制譯 毀訾語學處第二 爾時薄伽梵（Bhagavan，世尊）在室羅伐城（Śrāvastī）逝多林（Jetavana）給孤獨園（Anāthapiṇḍada-ārāma）。是時六眾苾芻（bhiksu，男性出家人）每於諸苾芻處作毀訾語，云：『眇目、𤼣'

【English Translation】 English version: If he thinks thus, and afterwards says: 'What I have seen is doubtful, but what I have heard, felt, and known is not doubtful,' he commits the original offense when he speaks. If what he has actually heard is not doubtful, but what he has seen, felt, and known is doubtful, and he thinks thus, and afterwards says: 'What I have heard is doubtful, but what I have seen, felt, and known is not doubtful,' he commits the original offense when he speaks. If what he has actually felt is not doubtful, but what he has seen, heard, and known is doubtful, and he thinks thus, and afterwards says: 'What I have felt is doubtful, but what I have seen, heard, and known is not doubtful,' he commits the original offense when he speaks. If what he actually knows is not doubtful, but what he has seen, heard, and felt is doubtful, and he thinks thus, and afterwards says: 'What I know is doubtful, but what I have seen, heard, and felt is not doubtful,' he commits the original offense when he speaks. If what he has actually seen is seen, and what he has not heard, not felt, and not known, he thinks is not heard, not felt, and not known, and he thinks thus, and afterwards says: 'I have not seen, but I have heard, felt, and known,' he commits the original offense when he speaks. If what he has actually heard is heard, and what he has not seen, not felt, and not known, he thinks is not seen, not felt, and not known, and he thinks thus, and afterwards says: 'I have not heard, but I have seen, felt, and known,' he commits the original offense when he speaks. If what he has actually felt is felt, and what he has not seen, not heard, and not known, he thinks is not seen, not heard, and not known, and he thinks thus, and afterwards says: 'I have not felt, but I have seen, heard, and known,' he commits the original offense when he speaks. If what he actually knows is known, and what he has not seen, not heard, and not felt, he thinks is not seen, not heard, and not felt, and he thinks thus, and afterwards says: 'I do not know, but I have seen, heard, and felt,' he commits the original offense. If a bhikshuni (female monastic), whatever she says is contrary to her mind, she commits the original offense. If she speaks not contrary to her mind, there is no offense. The Eleventh Fascicle of the Mūlasarvāstivāda-bhikṣuṇī-vinaya Taisho Tripitaka Volume 23 No. 1443 Mūlasarvāstivāda-bhikṣuṇī-vinaya The Twelfth Fascicle of the Mūlasarvāstivāda-bhikṣuṇī-vinaya Translated under Imperial Order by the Tripiṭaka Master Yijing The Second Chapter on the Offense of Slanderous Speech At that time, the Bhagavan (World-Honored One) was in the Jetavana (Jetavana) of Śrāvastī (Śrāvastī), in the Anāthapiṇḍada-ārāma (Anāthapiṇḍada-ārāma). At that time, the six bhikshus (male monastics) often made slanderous remarks about the other bhikshus, saying: 'Squint-eyed, 𤼣'

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躄、背傴、侏儒、太長、太短、太粗、太細、聾盲、瘖啞、拐行、腫腳、禿臂、大頭、哆唇、齵齒。」是時六眾苾芻作如是等毀訾語時，諸苾芻聞已慚𧹞憂愁不樂，讀誦思惟悉皆廢闕，懷憂而住。時有少欲苾芻見其事已咸生嫌賤，作輕毀言：「云何苾芻于苾芻處而作毀訾，云眇目等？」如上所說。時諸苾芻以緣白佛。爾時世尊以此因緣集二部眾，乃至問六眾曰：「汝等實作毀訾語惱諸苾芻，云眇目等耶？」六眾答曰：「實爾。大德！」世尊即便種種呵責，廣說如上，乃至「此非沙門汝所應作事。所以者何？汝等當聽！往古世時，于聚落中有一長者，娶妻未久歡愛同居，便生一女年漸長大。長者單身躬為耕墾。時有居士子，父母俱喪，常于林野販樵為業，持其樵擔來至耕處，田頭樹下棄檐息肩。見彼長者躬自耕作，就而問曰：『阿舅！何故衰年自營辛苦，應居村落翻在田疇？』報言：『善來外甥！我無兄弟復無子息，不自躬耕衣食寧濟？』彼便報曰：『阿舅！我且代耕，仁當暫息。』即便執犁代其耕作，遂至日午。家中食來，喚言：『外甥！可來共食。』既共食已，報言：『阿舅！宜可還家。然我未知舅之宅處，至日晡后當出村外，路首相迎。』長者聞已即便歸舍。時居士子耕至日晚，牛放青稊躬持草檐，並取柴束驅畜

【現代漢語翻譯】 『跛子、駝背、侏儒、太高、太矮、太胖、太瘦、聾子、瞎子、啞巴、瘸子、腫腳、斷臂、大頭、兔唇、豁牙。』當時，六眾比丘（指以六個比丘為首的一夥人）說了這樣譭謗的話。其他比丘聽了之後，感到慚愧、羞恥、憂愁、不快樂，停止了讀誦和思考，心中充滿憂慮。當時，有些少欲知足的比丘看到這件事後，都感到厭惡和輕視，並輕蔑地說：『為什麼比丘要對比丘進行譭謗，說人家是瞎眼等等？』就像上面所說的那樣。當時，眾比丘將此事稟告了佛陀。那時，世尊因為這個因緣召集了二部僧眾（比丘和比丘尼），甚至問六眾說：『你們真的說了譭謗的話，惱亂了其他比丘，說人家是瞎眼等等嗎？』六眾回答說：『確實如此，大德！』世尊隨即以種種方式呵斥他們，詳細情形如上所述，甚至說：『這不是沙門（指出家人）應該做的事情。為什麼這麼說呢？你們應當聽著！過去世的時候，在一個村落中，有一位長者（指富有的家族或年長的智者），娶妻不久，夫妻恩愛同居，後來生了一個女兒，女兒漸漸長大。長者獨自一人親自耕田。當時有一位居士子（指在家的男子），父母都去世了，經常在山林中販賣柴火為生，他挑著柴擔來到耕地的地方，在田邊的樹下放下柴擔休息。他看到那位長者親自耕作，就上前問道：『阿舅（指舅舅）！為什麼您年紀大了還要親自辛苦勞作，應該住在村子裡，反而跑到田里來呢？』長者回答說：『歡迎你，外甥！我沒有兄弟，也沒有兒子，如果不親自耕作，衣食從哪裡來呢？』那人便回答說：『阿舅！我來替您耕作吧，您可以暫時休息一下。』於是就拿起犁替他耕作，一直到中午。家裡人送飯來了，喊道：『外甥！可以來一起吃飯了。』一起吃完飯後，那人說道：『阿舅！您應該回家了。但我還不知道您家在哪裡，到傍晚以後我會在村外路口迎接您。』長者聽了之後就回家了。那位居士子耕作到天晚，把牛放到有青草的地方，自己拿著草和柴火，趕著牲畜 世尊呵責六眾比丘不應作毀訾語，並講述長者與居士子耕田的故事，意在告誡比丘們不應以貌取人，而應尊重他人。

【English Translation】 'Lame, hunchbacked, dwarf, too tall, too short, too fat, too thin, deaf, blind, mute, crippled, swollen feet, one arm, big head, harelip, buck teeth.' At that time, the group of six bhikshus (monks) (referring to a group headed by six monks) spoke such slanderous words. When the other bhikshus heard this, they felt ashamed, embarrassed, sad, and unhappy. They stopped reciting and contemplating, and their hearts were filled with worry. At that time, some bhikshus who were content with little, upon seeing this, felt disgusted and contemptuous, and said with disdain: 'Why should bhikshus slander other bhikshus, saying that they are blind, etc.?' As mentioned above. At that time, the bhikshus reported this matter to the Buddha. Then, the World Honored One, because of this cause, gathered the two assemblies (bhikshus and bhikshunis (nuns)), and even asked the group of six: 'Did you really speak slanderous words, troubling the other bhikshus, saying that they are blind, etc.?' The group of six replied: 'Indeed, Great Virtue!' The World Honored One then rebuked them in various ways, with details as mentioned above, even saying: 'This is not something that a shramana (ascetic) (referring to a monk) should do. Why do I say this? You should listen! In the past, in a village, there was an elder (chang zhe) (referring to a wealthy family or an elderly wise man) who married a wife not long ago. The couple lived together in love and harmony, and later had a daughter, who gradually grew up. The elder alone personally cultivated the fields. At that time, there was a jushi zi (layman) (referring to a male householder) whose parents had both passed away. He often made a living by selling firewood in the mountains and forests. He carried his load of firewood to the cultivated field, and put down his load under a tree at the edge of the field to rest. He saw the elder cultivating the field himself, and went up to him and asked: 'Uncle (a jiu) (referring to uncle)! Why do you, in your old age, still have to work so hard yourself? You should live in the village, instead of coming to the fields?' The elder replied: 'Welcome, nephew! I have no brothers and no sons. If I don't cultivate the fields myself, where will my food and clothing come from?' The man then replied: 'Uncle! Let me cultivate for you, and you can rest for a while.' So he took the plow and cultivated for him, until noon. The family brought food and called out: 'Nephew! Come and eat together.' After eating together, the man said: 'Uncle! You should go home now. But I don't know where your house is. I will wait for you at the crossroads outside the village in the evening.' The elder heard this and went home. The jushi zi cultivated until late in the day, put the cattle in a place with green grass, and carried grass and firewood himself, driving the livestock. The World Honored One rebuked the group of six bhikshus for speaking slanderous words, and told the story of the elder and the jushi zi cultivating the fields, intending to admonish the bhikshus not to judge people by their appearance, but to respect others.

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而歸。至彼村隅，長者迎見，遂即將歸到其宅所。時居士子掃除廠庘，布以乾土並設火煙，多與牛草。長者見已作如是念：『我由此兒今受安樂，我之小女當與為妻。』令其食已，報云：『外甥！當住於此勤修家業，此之小女授汝為妻。』報言：『甚善！』即依處分營作生業。

「時彼長者家有二牛，每令驅使，大者為性調善，小者稟識貪餮，雖復拘制犯暴是常。童子發憤放石遙打折其一角，因名禿角。後於他日尚犯田苗同前不止，便放鐮斫遂截其尾，因名禿尾禿角。後於異時居士子告長者言：『阿舅！先所許親，幸可為作。』爾時長者言：『好。』便告妻曰：『賢首！衣服瓔珞當可營辦，小女不久欲為婚匹。』妻便問曰：『曾未與人，如何辦具？』長者報曰：『吾已與人。』妻曰：『是誰？』報：『此居士子。』妻曰：『此人宗族本不委知，如白胡椒莫了生處，如何以女輒作婚姻？凡婚姻者，親屬還往飲啖追呼，氏族相應我方與女。』報其妻曰：『賢首！此居士子自至我家，由斯代勞得受安樂。此若無者，還嬰辛苦不免躬耕。』妻報夫曰：『我實不能將所愛女與客作人。』世間之人多用妻語，是時長者便作是念：『我若報云不與女者，作人今日便舍我去，我還不免自執耕犁。今且詭設方便勿令即去。』時彼作

【現代漢語翻譯】 現代漢語譯本 然後（居士子）回家。到達那個村子的角落，長者（村裡的富人或領導者）迎接了他，於是就帶他回到自己的住所。當時居士子打掃庭院，用乾燥的泥土鋪地，並準備火和煙，還給了很多牛草。長者看到后，心裡想：『我因為這個孩子現在才能享受安樂，我的小女兒應該嫁給他做妻子。』讓他吃完飯後，告訴他說：『外甥！你就在這裡住下，勤奮地經營家業，我把這個小女兒許配給你做妻子。』（居士子）回答說：『很好！』就按照（長者）的吩咐，經營生活事業。 當時長者家有兩頭牛，每次都讓（居士子）驅趕使用，大牛性情調順善良，小牛天生貪吃，即使加以約束，違抗暴躁也是常事。童子（居士子）生氣地扔石頭遠遠地打，折斷了它的一隻角，因此（人們）叫它禿角（指被打破一隻角的牛）。後來有一天，（小牛）又侵犯田里的莊稼，像之前一樣不停，（童子）就拿起鐮刀砍去，截斷了它的尾巴，因此（人們）叫它禿尾禿角（指尾巴和角都被截斷的牛）。後來在另一天，居士子告訴長者說：『阿舅（舅舅）！先前答應的婚事，希望可以辦理了。』當時長者說：『好。』就告訴妻子說：『賢首（對妻子的尊稱）！衣服瓔珞（裝飾品）應該準備好，小女兒不久就要結婚了。』妻子就問：『還沒有許配給別人，怎麼準備這些東西？』長者回答說：『我已經許配給（原文如此，此處應為人名）。』（原文如此，此處應為人名）問：『是誰？』回答：『是這個居士子。』妻子說：『這個人的宗族來歷我並不清楚，就像白胡椒不知道生長在哪裡一樣，怎麼能隨便把女兒嫁給他？凡是婚姻，親屬之間要互相往來，一起飲酒吃飯，稱呼問候，氏族門第相當，我才把女兒嫁給他。』（長者）告訴妻子說：『賢首！這個居士子自從來到我家，因為他代替我勞作，我才能享受安樂。如果沒有他，我還要遭受辛苦，免不了親自耕田。』妻子回答丈夫說：『我實在不能把心愛的女兒嫁給一個做工的人。』世間的人大多聽從妻子的話，這時長者就想：『我如果告訴他（居士子）不把女兒嫁給他，做工的人今天就會離開我，我還是免不了自己拿著犁耕田。現在姑且用欺騙的手段，不要讓他立刻離開。』當時那個做

【English Translation】 English version Then (the lay practitioner) returned home. Reaching the corner of that village, the elder (a wealthy or leading figure in the village) greeted him and then took him back to his residence. At that time, the lay practitioner swept the courtyard, spread it with dry soil, prepared fire and smoke, and provided plenty of grass for the cattle. Seeing this, the elder thought to himself: 'Because of this child, I am now able to enjoy peace and comfort; my youngest daughter should be given to him as a wife.' After he had eaten, he told him: 'Nephew! Stay here and diligently manage the family business; I will give you this youngest daughter as your wife.' (The lay practitioner) replied: 'Very well!' And according to (the elder's) instructions, he managed the livelihood and business. At that time, the elder's family had two oxen, which (the lay practitioner) was always made to drive and use. The larger ox was of a gentle and good-natured disposition, while the smaller ox was inherently greedy. Even when restrained, it was constantly rebellious and violent. The boy (lay practitioner), in anger, threw a stone from afar, breaking off one of its horns, and therefore (people) called it 'Bald-horn' (referring to the ox with a broken horn). Later, one day, (the small ox) again invaded the crops in the field, continuing as before. (The boy) then took a sickle and chopped off its tail, and therefore (people) called it 'Bald-tail Bald-horn' (referring to the ox with a tail and horn chopped off). Later, on another day, the lay practitioner told the elder: 'Uncle! The marriage you promised earlier, I hope it can be arranged.' At that time, the elder said: 'Good.' He then told his wife: 'Worthy one (a respectful term for one's wife)! Clothes and ornaments should be prepared; our youngest daughter will soon be married.' The wife then asked: 'She has not yet been promised to anyone, how can we prepare these things?' The elder replied: 'I have already promised her to * (as in the original text, this should be a person's name).' * (as in the original text, this should be a person's name) asked: 'To whom?' He replied: 'To this lay practitioner.' The wife said: 'I do not know the origin of this person's clan, just like white peppercorns whose place of origin is unknown. How can you casually marry our daughter to him? For all marriages, relatives should visit each other, drink and eat together, call and greet each other, and the clans should be of equal standing before I give my daughter in marriage.' (The elder) told his wife: 'Worthy one! This lay practitioner has been working for me since he came to my house, and because of his labor, I am able to enjoy peace and comfort. Without him, I would still have to suffer and would not be able to avoid plowing the fields myself.' The wife replied to her husband: 'I really cannot give my beloved daughter to a laborer.' Most people in the world listen to their wives, and at this time, the elder thought: 'If I tell him (the lay practitioner) that I will not give him my daughter, the laborer will leave me today, and I will still have to hold the plow myself. For now, I will use deceptive means to prevent him from leaving immediately.' At that time, that

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人復于異時告長者曰：『家長！宜應作婚姻事。』報曰：『外甥！我家親族其數寬廣，聚集之時多須飲食，宜待秋熟稻穀收成。』既收谷已復告成婚，報言：『外甥！事須沙糖，宜待甘蔗。』此既收已復告成婚，報言：『外甥！餅面是資，當待麥熟。』既收麥已復告成婚，報言：『外甥！陳稻將盡，可待新粳。』時居士子見作推延，遂生此念：『無容田實總一時成，看此事由便成誑我。我今宜可往告眾人，若不與者經官取定。』便對眾人告云：『阿舅！可作婚姻。』諸人聞已告長者曰：『許言已久，何不為婚？』是時長者怒而告曰：『諸君當知，此是我舍客作之人，我以何緣共為婚娶？』時居士子便作是念：『我不得錢復不得婦，虛淹歲序莫見成功；我今宜可損害其人，方隨意去。』便將二牛，半日驅使多與杖捶，系之枯樹曝以烈日，方欲言歸。近劫初時畜解人語，大牛便告居士子曰：『汝先於我共相愛念，恩同父母知我劬勞，何故今時多行杖楚，系之枯樹曝以烈日，棄我還家？我于汝處有何𠎝過？』居士子曰：『汝無有咎，然汝曹主於我有過。』牛曰：『彼有何過？』報曰：『先許與女，今者違信。』牛曰：『何不經官？』男子報曰：『為無證人。』牛曰：『我等為汝而作證人。』男子曰：『為作人語？為作牛音？

【現代漢語翻譯】 現代漢語譯本： 又有人在其他時候告訴長者說：『家長！應該辦理婚姻之事了。』長者回答說：『外甥！我家親族數量眾多，聚集的時候需要很多飲食，應該等待秋季稻穀成熟收割。』等到收割完畢后又去說成婚之事，長者回答說：『外甥！事情需要砂糖，應該等待甘蔗成熟。』等到甘蔗收割完畢后又去說成婚之事，長者回答說：『外甥！做餅需要麵粉，應當等待麥子成熟。』等到麥子收割完畢后又去說成婚之事，長者回答說：『外甥！陳米快要吃完了，可以等待新粳米。』當時，這位寄居的年輕人見長者一再推延，於是產生了這樣的想法：『不可能田里的作物總不能同時成熟，我看這件事他分明是在欺騙我。我現在應該去告訴眾人，如果他不答應，就告到官府讓他裁決。』便對眾人說：『阿舅（ā jiù，舅舅）！可以辦理婚姻之事了。』眾人聽了之後告訴長者說：『答應很久了，為什麼還不成婚？』這時，長者生氣地說：『各位應當知道，這是我家僱傭的工人，我怎麼會和他結親呢？』當時，這位寄居的年輕人便這樣想：『我既得不到錢，又得不到妻子，白白浪費了時間，沒有成功；我現在應該損害他，然後隨意離開。』便牽來兩頭牛，半天驅使它們，多次用棍子抽打，把它們拴在枯樹上，在烈日下暴曬，然後想要回家。在近劫初的時候，牲畜能聽懂人話，大牛便告訴這位年輕人說：『你先前和我互相愛護，恩情如同父母，知道我辛勤勞作，為什麼現在多次用棍子抽打，把我拴在枯樹上，在烈日下暴曬，拋棄我讓我回家？我在你這裡有什麼過錯？』年輕人說：『你沒有過錯，但是你的主人對我有過錯。』牛說：『他有什麼過錯？』年輕人回答說：『先前答應把女兒嫁給我，現在違背諾言。』牛說：『為什麼不去告官？』年輕人回答說：『因為沒有證人。』牛說：『我們可以為你作證人。』年輕人說：『是說人話呢？還是說牛的叫聲？』

【English Translation】 English version: Again, at another time, someone said to the elder: 'Elder! It is appropriate to arrange the marriage.' The elder replied: 'Nephew! My family has a large number of relatives, and when they gather, they require a lot of food and drink. It is appropriate to wait for the autumn harvest of rice.' After the rice was harvested, he again spoke of arranging the marriage. The elder replied: 'Nephew! The matter requires sugar; it is appropriate to wait for the sugarcane.' After the sugarcane was harvested, he again spoke of arranging the marriage. The elder replied: 'Nephew! Flour is needed for making cakes; it is appropriate to wait for the wheat to ripen.' After the wheat was harvested, he again spoke of arranging the marriage. The elder replied: 'Nephew! The old rice is almost finished; we can wait for the new japonica rice.' At that time, the resident youth, seeing the delays, had this thought: 'It is impossible for all the field crops to ripen at the same time. I see that this matter is simply a deception. I should now go and tell everyone that if he does not agree, I will take it to the authorities for a decision.' He then said to everyone: 'Uncle (Ā jiù)! It is time to arrange the marriage.' When the people heard this, they said to the elder: 'You have promised for a long time; why have you not arranged the marriage?' At that time, the elder angrily said: 'Everyone should know that this is a hired worker in my house. How could I possibly arrange a marriage with him?' At that time, the resident youth thought: 'I will get neither money nor a wife, and I have wasted my time without success. I should now harm him and then leave as I please.' He then took two oxen, drove them for half a day, beat them many times with sticks, tied them to a withered tree, and exposed them to the scorching sun, intending to return home. In the early days of this kalpa (kalpa, eon), animals could understand human speech. The large ox then said to the youth: 'You previously loved and cared for me, with kindness like that of parents, knowing my hard work. Why do you now beat me so many times with sticks, tie me to a withered tree, expose me to the scorching sun, and abandon me to return home? What fault have I committed against you?' The youth said: 'You have no fault, but your master has wronged me.' The ox said: 'What wrong has he done?' The youth replied: 'He promised to give me his daughter in marriage, but now he has broken his promise.' The ox said: 'Why not go to the authorities?' The man replied: 'Because there are no witnesses.' The ox said: 'We can be your witnesses.' The man said: 'Will you speak human language? Or will you moo?'

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』答曰：『不作人語，我當現相，汝當爲盟引我為證，令人表知。牽我二牛繫於廠內莫與水草，滿七日已，可於地中多水草處放我令出，乃至傍人來睹信驗。我等噤口不啖水草，我現相貌令王大臣信汝言實，我當飲啖。』

「是時男子聞是計已，即便俱解放茂草中，自詣王所致敬白王：『大王！某村長者許女為婚，使役多年今乃翻悔。』王喚長者問其虛實，長者白雲：『我實不許。』王問男子：『汝有證不？』白王言：『有。』王曰：『為人？為非人？』白言：『非人。』王曰：『是何？』白言：『是牛。』王曰：『為作人語？為余語耶？』白言：『不作人語。』王曰：『如何成證？』白言：『彼有實信令人表知。其牛於七日中繫在廠內莫與水草，滿七日已可於地中多水草處放牛令出，我引為證必有奇相，乃至大王未信已來牛終不食。此若虛者我當死罪。』王命臣曰：『當依此言看其證驗。』大臣奉教，便取二牛系之廠內不與水草。時禿角禿尾報大牛曰：『豈斯顛倒，唯獨我等日出西方幽閉廠中不聞水草。』大牛報曰：『豈非我許居士子為作保證，於七日中自餓而住，乃至王未信來不食水草。』禿尾禿角報大牛曰：『若放我者逢石尚啖，況水草耶？』大牛報曰：『此居士子愛念我等事同父母，豈得違信誤彼人耶

【現代漢語翻譯】 現代漢語譯本： 回答說：『不說人的語言，我應當顯現異相，你應當作為盟約引導我作為證據，使人們明白知曉。把我兩頭牛拴在棚內不要給它們水草，滿了七天以後，可以在地上多水草的地方放我們出去，乃至旁邊的人來觀看相信這個驗證。我們閉口不吃水草，我顯現相貌讓國王大臣相信你說的是實話，我才應當飲用吃掉。』

當時這個男子聽了這個計策后，就一起放開了牛在茂盛的草地中，自己前往國王那裡致敬稟告國王：『大王！某村的富人答應把女兒許配給我為婚，使喚我多年現在卻反悔了。』國王叫來富人問他事情的真假，富人回答說：『我確實沒有答應。』國王問男子：『你有什麼證據嗎？』男子回答國王說：『有。』國王說：『是人？還是非人？』男子說：『非人。』國王說：『是什麼？』男子說：『是牛。』國王說：『會說人話嗎？還是說其他的語言呢？』男子說：『不說人話。』國王說：『如何成為證據？』男子說：『它們有真實的信物使人明白知曉。那牛在七天中拴在棚內不給它們水草，滿了七天以後可以在地上多水草的地方放牛出去，我引導它們作為證據必定有奇異的相貌，乃至大王沒有相信之前牛始終不吃。如果這件事是假的，我應當處死。』國王命令大臣說：『應當按照他的話看他的驗證。』大臣接受命令，就取來兩頭牛拴在棚內不給它們水草。當時禿角的禿尾牛告訴大牛說：『豈有此理，唯獨我們日出西方被幽禁在棚中聽不到水草的聲音。』大牛回答說：『難道不是我答應居士子作為保證，在七天中自己餓著肚子待著，乃至國王沒有相信之前不吃水草。』禿尾禿角牛告訴大牛說：『如果放了我，遇到石頭尚且要吃，何況是水草呢？』大牛回答說：『這位居士子愛念我們如同父母，怎麼能夠違背信用耽誤他呢？』

【English Translation】 English version: He replied: 'Not speaking human language, I shall manifest a sign. You should act as a covenant, guiding me as proof, so that people may understand and know. Tie my two oxen in the shed without giving them water or grass. After seven days, you may release us in a place with plenty of water and grass, so that onlookers may witness and believe the verification. We will keep our mouths shut and not eat water or grass. I will manifest my appearance so that the king and ministers will believe your words are true, and then I shall drink and eat.'

At that time, the man, having heard this plan, released the oxen together into the lush grass. He himself went to the king, paid his respects, and reported to the king: 'Great King! The elder of a certain village promised his daughter in marriage to me, employing me for many years, but now he has gone back on his word.' The king summoned the elder and asked him about the truth of the matter. The elder replied: 'I indeed did not promise.' The king asked the man: 'Do you have any proof?' The man replied to the king: 'I do.' The king said: 'Is it a person? Or a non-person?' The man said: 'A non-person.' The king said: 'What is it?' The man said: 'It is an ox.' The king said: 'Does it speak human language? Or some other language?' The man said: 'It does not speak human language.' The king said: 'How can it be proof?' The man said: 'They have a true sign that will make people understand and know. The oxen will be tied in the shed for seven days without being given water or grass. After seven days, you may release the oxen in a place with plenty of water and grass. I will guide them as proof, and there will surely be a strange sign, such that the oxen will not eat until the Great King believes. If this is false, I shall be put to death.' The king ordered his ministers: 'You should follow his words and see the verification.' The ministers obeyed the order and took the two oxen, tying them in the shed without giving them water or grass. At that time, the bald-horned, bald-tailed ox said to the big ox: 'How absurd, that we alone, as the sun rises in the west, are confined in the shed, unable to hear the sound of water and grass.' The big ox replied: 'Is it not because I promised the layman's son to act as guarantor, and for seven days I will starve myself, not eating water or grass until the king believes?' The bald-tailed, bald-horned ox said to the big ox: 'If you release me, I would eat even stones, let alone water and grass!' The big ox replied: 'This layman's son loves and cherishes us as if we were his parents. How can we break our promise and let him down?'

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？』禿尾禿角曰：『雖實愛念恩同二親，然常喚我為禿尾禿角。我聞喚時即欲以角決破其腹。』大牛聞已默爾而住。彼居士子時復來看，問其牛曰：『得安隱不？』大牛報曰：『我且安隱，汝不安隱。』居士子曰：『何意如此？』大牛具說。居士子曰：『若如是者，我於今夜當急逃走，對王為誑命在須臾。』大牛報曰：『汝不須走，當與禿尾禿角穿鼻安繩，其纼促系我角。放出之日，若彼違信食水草時，我以雙角舉鼻令上。汝即報言：「今此二牛告第五護世。」世人共許有五種擁護者，謂地水火風日。』時居士子遂與阱鼻，禿尾禿角報大牛曰：『仁當觀此苦虐於我。』大牛曰：『與著瓔珞何苦之有？』便以拘纼系大者頭。

「至七日已，王及諸臣親共觀視，多水草田放牛令出，禿尾禿角既見水草即便欲食，是時大牛遂以雙角舉小牛鼻，向日而望。王問臣曰：『何意二牛向日而望？』時有智臣，白言：『大王！今此二牛意欲啟王說如是事，非直我二為證，亦兼告彼第五護世，明明白日助我證知。』王見是事極生希有，報諸臣曰：『畜生無知尚能為人而作保證，事既非虛，宜以彼女共為婚事。』便放二牛俱食水草。時居士子既得勝已，娶女為妻。」

佛告諸苾芻：「汝等當知！在傍生趣聞毀訾言尚懷害念，況

【現代漢語翻譯】 現代漢語譯本： 禿尾禿角（指兩頭牛，一頭尾巴是禿的，一頭角是禿的）說：『雖然確實愛念他，恩情如同父母，但他總是叫我禿尾禿角。我聽到他這樣叫我，就想用角頂破他的肚子。』大牛（指另一頭牛）聽了，默默不語。那個居士子（指之前的主人）後來又來看它們，問那頭牛說：『過得安穩嗎？』大牛回答說：『我暫時還安穩，你不安穩。』居士子說：『為什麼這麼說？』大牛把事情的經過都說了。居士子說：『如果這樣，我今晚就應該趕緊逃走，否則對國王說謊，性命危在旦夕。』大牛回答說：『你不用逃走，應該給禿尾禿角穿上鼻環，安上繩子，用繩子緊緊地繫在我的角上。放出去的那天，如果它們違背諾言，吃水草的時候，我就用雙角舉起它的鼻子朝上。你就立刻說：「現在這兩頭牛告第五護世。」世人都認為有五種擁護者，就是地、水、火、風、日。』當時居士子就給禿尾禿角穿了鼻環，禿尾禿角告訴大牛說：『你應該看到我受到的這種痛苦。』大牛說：『戴上瓔珞有什麼痛苦的？』於是就用繩子繫住大牛的頭。

過了七天，國王和大臣們親自來觀看，在水草豐盛的田地裡放牛出來，禿尾禿角一見到水草就想吃，這時大牛就用雙角舉起小牛的鼻子，朝著太陽望去。國王問大臣們說：『這兩頭牛朝著太陽望是什麼意思？』當時有個聰明的臣子，回答說：『大王！現在這兩頭牛的意思是想告訴大王這件事，不只是我們兩個作為證據，也兼告第五護世，讓明明白白的太陽幫助我們作證。』國王看到這件事，覺得非常稀奇，告訴大臣們說：『畜生沒有知覺，尚且能為人作保證，事情既然不是虛假的，應該把那個女子嫁給他。』於是就放開兩頭牛，讓它們一起吃水草。當時居士子已經獲勝，娶了那個女子為妻。』

佛告訴各位比丘：『你們應當知道！在畜生道中，聽到譭謗的話尚且懷有傷害的念頭，更何況是人呢？』

【English Translation】 English version: 『The bald-tailed and bald-horned one (referring to two oxen, one with a bald tail and the other with bald horns) said: 『Although I truly love and cherish him, and his kindness is like that of my parents, he always calls me bald-tailed and bald-horned. When I hear him call me that, I want to use my horns to pierce his belly.』』 The big ox (referring to the other ox) listened and remained silent. That householder (referring to the previous owner) came to see them again and asked the ox: 『Are you at peace?』 The big ox replied: 『I am temporarily at peace, but you are not at peace.』 The householder said: 『What do you mean by that?』 The big ox explained everything. The householder said: 『If that is the case, I should flee tonight, otherwise, lying to the king will cost me my life.』 The big ox replied: 『You don't need to flee. You should pierce the bald-tailed and bald-horned one's nose, attach a rope, and tie the rope tightly to my horn. On the day of release, if they break their promise and eat grass and water, I will use my horns to lift its nose upwards. You should immediately say: 「Now these two oxen are accusing the Fifth Guardian of the World.」 People generally believe that there are five guardians, namely earth, water, fire, wind, and sun.』 At that time, the householder pierced the bald-tailed and bald-horned one's nose. The bald-tailed and bald-horned one said to the big ox: 『You should see the suffering I am enduring.』 The big ox said: 『What suffering is there in wearing a necklace?』 Then he tied the rope to the big ox's head.

After seven days, the king and his ministers personally came to observe. They released the oxen into a field with abundant grass and water. As soon as the bald-tailed and bald-horned one saw the grass and water, it wanted to eat. At that moment, the big ox used its horns to lift the small ox's nose upwards, facing the sun. The king asked his ministers: 『What does it mean that these two oxen are facing the sun?』 At that time, a wise minister replied: 『Your Majesty! The meaning of these two oxen is that they want to tell Your Majesty about this matter. It is not just the two of us as evidence, but also accusing the Fifth Guardian of the World, so that the bright sun can help us testify.』 The king saw this matter and found it very rare. He told his ministers: 『Even animals without knowledge can act as guarantors for people. Since the matter is not false, the woman should be married to him.』 Then he released the two oxen and let them eat grass and water together. At that time, the householder had already won and married the woman as his wife.』

The Buddha told the Bhikshus: 『You should know that even in the animal realm, hearing slanderous words can lead to thoughts of harm, let alone in humans?』

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復於人。是故苾芻！不應惡語毀訾他人。」此是緣起，猶未制戒。

佛復告諸苾芻：「乃往古昔，於一村中有長者住，以行車為業。彼有二牸牛：一名歡喜，二名美味，于春陽時各生一子，毛色斑駁。既漸長大，歡喜之子其角廣長，美味之兒頭禿無角。是時長者為其立字，一名歡喜長角，二名美味禿頭。及其壯盛，俱有氣力。後於異時諸行車人，各因飲牛共集池所，作如是言：『誰牛最勝？』各云牛勝。長者答云：『我牛極勝。何以得知？可於峻坂令牽重車。共立明言，賭金錢五百。』作是要已，便將己牛于峻坂處牽其重車。時彼長者便喚牛曰：『歡喜長角宜可疾牽，美味禿頭亦當急挽。』時禿頭牛聞毀訾語，即便卻住不肯挽車。長者大怒，便以粗杖而拷楚之，餘人報曰：『汝今豈欲殺此牛耶？既其不如宜當放卻。』是時長者便輸五百金錢，極大忿怒多與牛杖系之枯樹。牛解人語已如上說，長者報曰：『今由汝故罰我金錢。』牛曰：『由曹主口過。』長者曰：『我何口過？』牛曰：『何故人前辱毀於我？若言好名不毀訾者，便於峻坂牽倍過載，共立明要，倍賭一千。』長者報曰：『汝今更欲倍罰我耶？』牛曰：『勿毀訾我，定當盡力。』后時共他要契，以牛牽車令上峻坂，便喚牛曰：『歡喜宜可急牽，美味當須

【現代漢語翻譯】 現代漢語譯本：佛陀又對眾人說：『因此，各位比丘！不應該用惡語詆譭他人。』這只是事件的緣起，尚未制定戒律。

佛陀又告訴各位比丘：『從前，在一個村莊里住著一位長者（有德之人），以經營車輛運輸為業。他有兩頭母牛：一頭名叫歡喜（象徵快樂），另一頭名叫美味（象徵美好），在春天的陽光下各自生下了一頭小牛，毛色是斑駁的。小牛漸漸長大，歡喜的兒子長出了寬大的角，美味的兒子頭頂光禿禿的沒有角。當時長者為它們取了名字，一頭叫歡喜長角，另一頭叫美味禿頭。等到它們長大強壯后，都很有力氣。後來在某個時候，一些跑運輸的人，因為一起飲牛而聚集在池塘邊，他們這樣說道：『誰的牛最厲害？』各自都說自己的牛厲害。長者回答說：『我的牛非常厲害。怎麼知道呢？可以在陡峭的斜坡上讓它們拉重車。大家立下約定，賭金錢五百。』約定好之後，就將自己的牛帶到陡峭的斜坡處拉重車。當時那位長者就喊他的牛說：『歡喜長角應該快點拉，美味禿頭也要努力拉。』當時禿頭牛聽到詆譭的話語，就停了下來不肯拉車。長者非常生氣，就用粗大的棍子抽打它，其他人勸說道：『你現在難道想打死這頭牛嗎？既然它不行就應該放了它。』當時長者就輸掉了五百金錢，非常憤怒，就用很多棍子將牛拴在枯樹上。牛聽懂了人說的話，就像上面說的那樣，長者責備道：『現在因為你的緣故，我被罰了金錢。』牛說：『是因為主人的口過。』長者說：『我有什麼口過？』牛說：『為什麼在人前羞辱詆譭我？如果說好聽的名字不詆譭我，那麼在陡峭的斜坡上拉兩倍重的貨物都可以，大家立下約定，加倍賭一千。』長者說：『你現在還想讓我加倍受罰嗎？』牛說：『不要詆譭我，我一定會盡力。』後來，長者與其他人約定，讓牛拉車上陡峭的斜坡，就喊牛說：『歡喜應該快點拉，美味應當努力』

【English Translation】 English version: Furthermore, the Buddha said, 'Therefore, Bhikkhus! One should not use harsh words to slander others.' This is merely the origin of the event; the precepts have not yet been established.

The Buddha further told the Bhikkhus: 'In the ancient past, in a certain village, there lived an elder (a virtuous person) who made a living by operating vehicles for transportation. He had two cows: one named 'Joy' (symbolizing happiness), and the other named 'Delicious' (symbolizing goodness), each giving birth to a calf in the spring sunshine, with mottled fur. As the calves gradually grew, the son of Joy grew wide and long horns, while the son of Delicious was bald and hornless. At that time, the elder gave them names, one called 'Joy Long-Horns', and the other called 'Delicious Bald-Head'. When they grew strong, they both had great strength. Later, at a certain time, some transporters gathered by the pond to water their cattle, and they said, 'Whose cow is the strongest?' Each claimed their own cow was superior. The elder replied, 'My cows are extremely strong. How can we know? We can have them pull heavy carts on a steep slope. Let's make an agreement and bet five hundred gold coins.' After making the agreement, they took their cows to a steep slope to pull heavy carts. At that time, the elder called out to his cows, 'Joy Long-Horns, you should pull quickly, and Delicious Bald-Head, you must also pull hard.' At that time, the bald-headed cow, hearing the disparaging words, stopped and refused to pull the cart. The elder was very angry and beat it with a thick stick. Others advised, 'Do you want to kill this cow? Since it is not capable, you should release it.' At that time, the elder lost five hundred gold coins and, in great anger, tied the cow to a withered tree with many sticks. The cow understood human speech, as mentioned above, and the elder reproached, 'Now, because of you, I have been fined gold coins.' The cow said, 'It is because of the master's verbal fault.' The elder said, 'What verbal fault do I have?' The cow said, 'Why did you humiliate and slander me in front of others? If you say good names and do not slander me, then I can pull twice the weight on the steep slope. Let's make an agreement and double the bet to one thousand.' The elder said, 'Do you want me to be fined double?' The cow said, 'Do not slander me, and I will definitely do my best.' Later, the elder made an agreement with others to have the cow pull the cart up the steep slope, and he called out to the cow, 'Joy, you should pull quickly, and Delicious must'

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疾挽。』二牛聞已便生歡悅，盡力牽車令至平地，亦既得勝，便獲金錢一千。時有天神，于虛空中說伽他曰：

「『雖有極過載，　　居在峻坂下； 　　二牛心若喜，　　能牽出此車。 　　若陳順意語，　　二牛聞慶悅； 　　牽車出不難，　　主獲千金賞。 　　是故常愛語，　　勿作逆耳言； 　　若出愛語時，　　無罪常安樂。』」

佛告諸苾芻：「彼傍生類聞毀訾時，尚能為主作無利益，何況於人！是故汝苾芻等！不應於他作毀訾語。」種種訶責，廣說乃至「我為二部弟子制其學處，應如是說：

「若復苾芻尼，毀訾語故波逸底迦。」

尼謂此法中尼。

毀訾語者，謂於他人為毀辱事出言彰表。他領解時得波逸底迦罪，廣說如上。

此中犯相其事云何？

總攝頌曰：

種族及工巧，　　業形相病五， 　罪及煩惱類，　　惡罵為後邊。

別攝頌曰：

種姓織毛針，　　鐵銅及皮作， 　陶師並剃髮，　　木竹作並奴。

若苾芻尼若毀訾語意，往婆羅門種苾芻尼處作如是語：「聖者！汝是婆羅門種出家，今非沙門女、非婆羅門女。」時彼苾芻尼聞是語已，隨惱不惱，此尼得惡作。

若苾芻尼作毀訾意，往剎帝利種尼處，同前作語，廣說

【現代漢語翻譯】 現代漢語譯本 （車子）快速地拉（上去）。』兩頭牛聽到后便心生歡喜，盡力拉車使其到達平地，也因此獲得了成功，便獲得金錢一千。當時有天神，在天空中說了偈語： 『即使有極其沉重的負載，處在陡峭的山坡下；兩頭牛如果心裡高興，就能把這輛車拉上去。如果陳述順從心意的話語，兩頭牛聽到後感到慶幸喜悅；拉車出去並不困難，主人獲得千金的賞賜。因此要經常說愛語，不要說難聽的話；如果說出愛語的時候，沒有罪過而且常常安樂。』 佛告訴各位比丘：『那些畜生聽到譭謗詆譭的時候，尚且能為主人做沒有利益的事情，更何況是人呢！因此你們各位比丘！不應該對他人說譭謗詆譭的話。』（佛）用各種方式責備他們，廣泛地說乃至『我為兩部弟子制定戒律，應當這樣說： 『如果又有比丘尼，因為說譭謗詆譭的話而犯波逸提迦罪（Pācittiya，一種輕罪）。』 尼，指的是在這個佛法中的比丘尼。 譭謗詆譭的話，指的是對於他人，爲了使他受到毀辱的事情而公開宣揚。他人領會理解的時候，就犯了波逸提迦罪，詳細的說明如上文所說。 這裡面所說的犯戒相，事情是怎樣的呢？ 總括的偈語說： 種族以及工巧，行業形貌和疾病五種，罪過以及煩惱種類，惡罵作為最後。 分別概括的偈語說： 種姓織毛針，鐵銅以及皮革製作，陶師以及剃頭匠，木竹製作以及奴隸。 如果比丘尼懷著譭謗詆譭的心意，前往婆羅門種姓的比丘尼處，說這樣的話：『聖者！你是婆羅門種姓出家，現在不是沙門女，也不是婆羅門女。』當時那位比丘尼聽到這些話以後，無論是否感到惱怒，這位比丘尼都犯了惡作罪（Dukkata，一種輕罪）。 如果比丘尼懷著譭謗詆譭的心意，前往剎帝利種姓的比丘尼處，同樣像前面那樣說話，廣泛地說……

【English Translation】 English version 『Pull (the cart) quickly!』 Upon hearing this, the two oxen felt delighted and exerted their strength to pull the cart to level ground. Having succeeded, they received a thousand gold coins. At that time, a deity in the sky spoke this verse: 『Though there is an extremely heavy load, situated on a steep slope; if the two oxen are happy in their hearts, they can pull this cart up. If words that are agreeable are spoken, the two oxen hear and rejoice; pulling the cart out is not difficult, and the owner receives a reward of a thousand gold coins. Therefore, always speak loving words, do not utter unpleasant words; when loving words are spoken, there is no fault and there is constant happiness.』 The Buddha told the Bhikshus (monks): 『When those animals hear slander and disparagement, they can still do unprofitable things for their master, how much more so for humans! Therefore, you Bhikshus! Should not speak words of slander and disparagement to others.』 (The Buddha) rebuked them in various ways, extensively saying, 『I have established precepts for the disciples of both orders (monks and nuns), and it should be said thus: 『If a Bhikshuni (nun), because of speaking words of slander and disparagement, commits a Pācittiya (an offense requiring expiation).』 『Ni』 refers to the Bhikshuni in this Dharma. 『Words of slander and disparagement』 refer to publicly proclaiming matters that cause humiliation to others. When the other person understands, one commits the Pācittiya offense, as explained in detail above. What are the characteristics of the offense described here? The summary verse says: Lineage and craftsmanship, occupation, appearance, and five diseases, faults and types of afflictions, malicious abuse as the last. The separate summary verse says: Caste, weaving wool needles, iron, copper, and leather making, potters and barbers, wood and bamboo making, and slaves. If a Bhikshuni, with the intention of slander and disparagement, goes to a Bhikshuni of the Brahmin caste and says these words: 『Venerable one! You are from the Brahmin caste who has left home, now you are neither a Shramana (ascetic) woman nor a Brahmin woman.』 At that time, whether that Bhikshuni feels annoyed or not upon hearing these words, this Bhikshuni commits a Dukkata (an offense of wrong-doing). If a Bhikshuni, with the intention of slander and disparagement, goes to a nun of the Kshatriya (warrior) caste, and speaks in the same way as before, extensively speaking…

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乃至隨惱不惱，此尼亦得惡作。

若往薜舍種尼處，作如是語：「聖者！汝是薜舍種出家，今非沙門女、非婆羅門女。」彼聞語已，隨惱不惱。此苾芻尼得波逸底迦(已下諸文，皆有隨惱不惱，恐文多，不譯)。

若苾芻尼作毀訾意，往戍達羅種苾芻尼處作如是語：「聖者！汝是戍達羅種出家，今非沙門女、非婆羅門女。」彼尼聞已，此尼得墮罪。此論種族訖。

若苾芻尼作毀訾意，往婆羅門種苾芻尼處，作如上語，乃至「非沙門女、非婆羅門女。汝今宜應學自工巧及諸技術，謂婆羅門所有威儀法式洗凈執瓶，及取灰土，讀誦規矩，甕聲蓬聲，四薜陀論，作諸施會，施受方法。」彼尼聞已，此尼得惡作罪。

若苾芻尼作毀訾意，往剎帝利種尼處，作如上語，乃至「汝今宜應學自工巧及諸技術。若剎帝利所有威儀法式，謂乘馬車，執持弓箭，迴轉進趣，執鉤執索，排镩之類，斬截斫刺，相叉相撲，射聲等術。」彼尼聞已同前得罪。

若往薜舍種尼處，作如上語，廣說乃至「汝今宜應學自工巧。若薜舍所有威儀法式，謂耕田牧牛，及興易等。」彼尼聞已，此得波逸底迦罪。

若往戍達羅種尼處，作如上語，廣說乃至「汝應學自工巧。若戍達羅所有威儀法式，所謂檐運樵薪餵飼諸畜。

【現代漢語翻譯】 現代漢語譯本： 乃至（對方）隨之惱怒或不惱怒，這位比丘尼也觸犯了惡作罪。

如果（比丘尼）去往吠舍（Vaishya，古印度四大種姓之一，指商人）種姓的比丘尼處，說這樣的話：『聖者！你是吠舍種姓出家，現在已經不是沙門（Shramana，指修行者）之女，也不是婆羅門（Brahmana，古印度四大種姓之一，指祭司）之女。』她聽了這話后，無論惱怒與否，這位比丘尼都觸犯了波逸提迦（Payattika，一種輕罪）。（以下的經文中，都有『隨之惱怒或不惱怒』，恐怕文字過多，不再重複翻譯）。

如果比丘尼懷著譭謗的心，去往首陀羅（Shudra，古印度四大種姓之一，指奴隸）種姓的比丘尼處，說這樣的話：『聖者！你是首陀羅種姓出家，現在已經不是沙門之女，也不是婆羅門之女。』那位比丘尼聽了之後，這位比丘尼就犯了墮罪。關於種姓的討論到此結束。

如果比丘尼懷著譭謗的心，去往婆羅門種姓的比丘尼處，說如上的話，乃至說『不是沙門之女，也不是婆羅門之女。你現在應該學習自己的工藝和各種技術，也就是婆羅門所有的威儀法式，如洗凈后拿著瓶子，以及取灰土，讀誦規矩，甕聲蓬聲，四吠陀論（Veda，古印度婆羅門教的根本經典），舉辦各種施捨會，施捨和接受的方法。』那位比丘尼聽了之後，這位比丘尼就犯了惡作罪。

如果比丘尼懷著譭謗的心，去往剎帝利（Kshatriya，古印度四大種姓之一，指武士）種姓的比丘尼處，說如上的話，乃至說『你現在應該學習自己的工藝和各種技術。也就是剎帝利所有的威儀法式，如乘坐馬車，執持弓箭，迴轉進退，執鉤執索，排镩之類，斬截斫刺，相叉相撲，射箭等技術。』那位比丘尼聽了之後，同樣犯前述罪。

如果去往吠舍種姓的比丘尼處，說如上的話，詳細地說乃至『你現在應該學習自己的工藝。也就是吠舍所有的威儀法式，如耕田牧牛，以及經商貿易等。』那位比丘尼聽了之後，就犯了波逸提迦罪。

如果去往首陀羅種姓的比丘尼處，說如上的話，詳細地說乃至『你應該學習自己的工藝。也就是首陀羅所有的威儀法式，也就是挑擔運送柴薪，餵養各種牲畜。

【English Translation】 English version: Even if (the other) is annoyed or not annoyed, this Bhikkhuni commits a Dukkaṭa (an offense of wrong-doing).

If (a Bhikkhuni) goes to a Bhikkhuni of the Vaishya (Vaishya, one of the four major castes in ancient India, referring to merchants) caste and says such words: 'Venerable one! You are from the Vaishya caste who has gone forth (into homelessness). Now you are neither a daughter of a Shramana (Shramana, referring to a practitioner) nor a daughter of a Brahmana (Brahmana, one of the four major castes in ancient India, referring to priests).' After hearing these words, whether she is annoyed or not, this Bhikkhuni commits a Payattika (Payattika, a minor offense). (In the following texts, there is 'whether she is annoyed or not', fearing that there will be too many words, it will not be translated repeatedly).

If a Bhikkhuni, with the intention of disparaging, goes to a Bhikkhuni of the Shudra (Shudra, one of the four major castes in ancient India, referring to slaves) caste and says such words: 'Venerable one! You are from the Shudra caste who has gone forth (into homelessness). Now you are neither a daughter of a Shramana nor a daughter of a Brahmana.' After that Bhikkhuni hears this, this Bhikkhuni commits an offense entailing expulsion. The discussion on caste ends here.

If a Bhikkhuni, with the intention of disparaging, goes to a Bhikkhuni of the Brahmana caste and says the above words, even saying 'not a daughter of a Shramana, nor a daughter of a Brahmana. You should now learn your own crafts and various skills, that is, all the dignified manners of the Brahmanas, such as washing and holding a bottle, as well as taking ashes and soil, reciting rules, urn sounds and reed sounds, the four Vedas (Veda, the fundamental scriptures of ancient Indian Brahmanism), holding various alms-giving ceremonies, and methods of giving and receiving.' After that Bhikkhuni hears this, this Bhikkhuni commits a Dukkaṭa offense.

If a Bhikkhuni, with the intention of disparaging, goes to a Bhikkhuni of the Kshatriya (Kshatriya, one of the four major castes in ancient India, referring to warriors) caste and says the above words, even saying 'You should now learn your own crafts and various skills. That is, all the dignified manners of the Kshatriyas, such as riding horse-drawn carriages, holding bows and arrows, turning back and forth, holding hooks and ropes, arranging drills, cutting and stabbing, wrestling, and archery skills.' After that Bhikkhuni hears this, she commits the same offense as before.

If one goes to a Bhikkhuni of the Vaishya caste and says the above words, explaining in detail even 'You should now learn your own crafts. That is, all the dignified manners of the Vaishyas, such as cultivating fields and herding cattle, as well as engaging in trade and commerce.' After that Bhikkhuni hears this, she commits a Payattika offense.

If one goes to a Bhikkhuni of the Shudra caste and says the above words, explaining in detail even 'You should learn your own crafts. That is, all the dignified manners of the Shudras, that is, carrying firewood and feeding various livestock.

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」彼尼聞已，此得墮罪。

若尼往織師種尼處，作如上語，乃至「汝今宜應學自工巧，所謂大疊小疊，及披蓋物緝麻纻衣等。」彼尼聞已得罪同前。

若往織毛種尼處，作如上語，乃至「汝今宜應學自工巧，所謂大小𣰽毹，或厚或薄方圓座褥等。」彼尼聞已，此同前罪。

若尼往縫衣種尼所，作如上語，廣說乃至「汝今宜應學自工巧，所謂頭帽衫襖大小裈褲。」彼尼聞已，得罪同前。

若往鐵師種尼所，作如上語，乃至「汝今宜應學自工巧，所謂鐵針剃刀斧钁等物。」彼尼聞已，此得波逸底迦。

若往銅作種尼所，作如上語，廣說乃至「汝今宜應學自工巧，所謂銅盤碗等物。」彼尼聞已，同前得罪。

若往皮作種尼所，作如上語，乃至「汝今宜應學自工巧，所謂富羅鞋履鞍韉坐具等物。」彼尼聞已，同前得罪。

若往陶師種尼所，作如上語，廣說乃至汝「今宜應學自工巧，所謂瓶瓨甌器等物。」時彼尼聞，同前得罪。

若往剃髮種尼所，作如上語，廣說乃至「汝今宜應學自工巧，所謂剃髮剪爪料理卷舒等事。」彼尼聞已，同前得罪。

若尼往木作種尼所，作如上語，廣說乃至「汝今宜應學自工巧，所謂床座窗屋舍等事。」彼尼聞已，余如上說。

若尼

【現代漢語翻譯】 現代漢語譯本：比丘尼聽到這些話后，就會犯墮罪（dukkhata）。

如果比丘尼去織布種姓的比丘尼處，說如上的話，乃至說：『你現在應該學習自己的手藝，比如織大疊小疊的布，以及披蓋物、縫製麻布衣服等。』那個比丘尼聽到后，犯的罪和前面一樣。

如果去織毛種姓的比丘尼處，說如上的話，乃至說：『你現在應該學習自己的手藝，比如織大小毛毯（𣰽毹），或厚或薄的方形圓形坐墊等。』那個比丘尼聽到后，犯的罪和前面一樣。

如果去縫衣服種姓的比丘尼處，說如上的話，詳細地說乃至說：『你現在應該學習自己的手藝，比如做頭帽、衫襖、大小褲子。』那個比丘尼聽到后，犯的罪和前面一樣。

如果去鐵匠種姓的比丘尼處，說如上的話，乃至說：『你現在應該學習自己的手藝，比如做鐵針、剃刀、斧頭、鋤頭等物。』那個比丘尼聽到后，會犯波逸提迦（payantika）。

如果去銅匠種姓的比丘尼處，說如上的話，詳細地說乃至說：『你現在應該學習自己的手藝，比如做銅盤、碗等物。』那個比丘尼聽到后，犯的罪和前面一樣。

如果去皮革匠種姓的比丘尼處，說如上的話，乃至說：『你現在應該學習自己的手藝，比如做富羅鞋、鞍韉、坐具等物。』那個比丘尼聽到后，犯的罪和前面一樣。

如果去陶匠種姓的比丘尼處，說如上的話，詳細地說乃至說：『你現在應該學習自己的手藝，比如做瓶、瓨、甌、器等物。』那時那個比丘尼聽到后，犯的罪和前面一樣。

如果去剃髮種姓的比丘尼處，說如上的話，詳細地說乃至說：『你現在應該學習自己的手藝，比如剃髮、剪指甲、料理卷髮等事。』那個比丘尼聽到后，犯的罪和前面一樣。

如果比丘尼去木匠種姓的比丘尼處，說如上的話，詳細地說乃至說：『你現在應該學習自己的手藝，比如做床、座位、窗戶、房屋等事。』那個比丘尼聽到后，其餘的如上面所說。

如果比丘尼...

【English Translation】 English version: Having heard this, that nun incurs an offense of expiation (dukkhata).

If a nun goes to a nun of a weaver caste and speaks as above, even saying, 'You should now learn your own craft, such as weaving large and small folds of cloth, as well as coverings and sewing hemp garments, etc.,' having heard this, that nun incurs the same offense as before.

If she goes to a nun of a wool-weaver caste and speaks as above, even saying, 'You should now learn your own craft, such as weaving large and small carpets (𣰽毹), or thick or thin, square or round seat cushions, etc.,' having heard this, that nun incurs the same offense as before.

If she goes to a nun of a garment-sewing caste and speaks as above, elaborating even to say, 'You should now learn your own craft, such as making hats, shirts, large and small trousers,' having heard this, that nun incurs the same offense as before.

If she goes to a nun of an ironworker caste and speaks as above, even saying, 'You should now learn your own craft, such as making iron needles, razors, axes, hoes, etc.,' having heard this, that nun incurs a payantika offense.

If she goes to a nun of a coppersmith caste and speaks as above, elaborating even to say, 'You should now learn your own craft, such as making copper plates, bowls, etc.,' having heard this, that nun incurs the same offense as before.

If she goes to a nun of a leatherworker caste and speaks as above, even saying, 'You should now learn your own craft, such as making 'fuluo' shoes, saddles, seat cushions, etc.,' having heard this, that nun incurs the same offense as before.

If she goes to a nun of a potter caste and speaks as above, elaborating even to say, 'You should now learn your own craft, such as making bottles, jars, bowls, vessels, etc.,' at that time, having heard this, that nun incurs the same offense as before.

If she goes to a nun of a barber caste and speaks as above, elaborating even to say, 'You should now learn your own craft, such as shaving hair, cutting nails, arranging and styling hair, etc.,' having heard this, that nun incurs the same offense as before.

If a nun goes to a nun of a carpenter caste and speaks as above, elaborating even to say, 'You should now learn your own craft, such as making beds, seats, windows, houses, etc.,' having heard this, the rest is as said above.

If a nun...

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往竹作種尼所，作如上說，乃至「汝今宜應學自工巧，所謂箱箕席扇傘蓋鼻筒等事。」彼尼聞已，余如上說。

若尼往奴婢種尼所，作如上語，乃至「學自工巧，所謂與他濯足洗身驅馳作役等事。」彼尼聞已，余如上說。此論工巧訖。

若苾芻尼作毀訾意，往婆羅門種苾芻尼所，作如是語：「汝是婆羅門種出家，非沙門女、非婆羅門女。汝今宜應作其自業，謂婆羅門所有威儀法式，洗凈執瓶等業，如前廣說。」彼尼聞已，此得惡作罪。如是剎帝利令作自業，廣說如前，得惡作罪。若薜舍、戍達羅，及余諸類奴婢所作之業，廣說如前，準事應說。如其器具，而此苾芻尼得波逸底迦罪。此論作業訖。

若尼作毀訾意，往跛躄苾芻尼所，作如是語：「汝是跛躄出家，非沙門女，非婆羅門女。」時彼苾芻尼聞是語已，此尼得波逸底迦罪。如是乃至眇目、盲瞎、曲脊、侏儒、聾啞、拐行可惡相貌，向彼說時。彼聞語已，此尼皆得波逸底迦罪。此論形相訖。

若苾芻尼作毀訾意，往病癩苾芻尼所，作如是語：「汝是病癩出家，非沙門女，非婆羅門女。」彼尼聞已。同前得罪。如是身生疥癬、禿瘡、噎噦、變吐、干消、熱瘧、風氣、癲狂、水腫、痔漏塊等所有諸病。若苾芻尼作毀訾意，往如是病尼所，作如

【現代漢語翻譯】 現代漢語譯本 如果比丘尼去竹匠種姓的比丘尼那裡，像上面所說的那樣，乃至說：『你現在應該學習自己的手藝，比如製作箱子、簸箕、蓆子、扇子、傘蓋、鼻菸筒等。』那位比丘尼聽了之後，其餘的像上面所說的那樣。 如果比丘尼去奴婢種姓的比丘尼那裡，像上面所說的那樣，乃至說：『學習自己的手藝，比如替別人洗腳、洗身、跑腿、做工等。』那位比丘尼聽了之後，其餘的像上面所說的那樣。關於手藝的討論結束。 如果比丘尼懷著譭謗的心，去婆羅門種姓的比丘尼那裡，這樣說：『你是婆羅門種姓出家的，不是沙門女，也不是婆羅門女。你現在應該做你自己的行業，也就是婆羅門所有的威儀法式，洗凈、執瓶等行業，像前面詳細說的那樣。』那位比丘尼聽了之後，這位比丘尼犯惡作罪。像這樣，如果是剎帝利種姓，讓她做自己的行業，詳細的像前面所說的那樣，犯惡作罪。如果是吠舍（Vaishya，商人種姓）、首陀羅（Shudra，奴隸種姓），以及其他各類奴婢所做的行業，詳細的像前面所說的那樣，根據情況應該說。如果是關於器具，那麼這位比丘尼犯波逸提迦罪。關於作業的討論結束。 如果比丘尼懷著譭謗的心，去跛腳的比丘尼那裡，這樣說：『你是跛腳出家的，不是沙門女，也不是婆羅門女。』當時那位比丘尼聽了這話之後，這位比丘尼犯波逸提迦罪。像這樣，乃至對眇目、盲瞎、駝背、侏儒、聾啞、瘸腿、相貌醜陋的人說這些話時，他們聽了之後，這位比丘尼都犯波逸提迦罪。關於形貌的討論結束。 如果比丘尼懷著譭謗的心，去患麻風病的比丘尼那裡，這樣說：『你是患麻風病出家的，不是沙門女，也不是婆羅門女。』那位比丘尼聽了之後，和前面一樣得罪。像這樣，如果是身上生疥癬、禿瘡、打嗝、嘔吐、乾瘦、熱瘧、風病、癲狂、水腫、痔瘡等所有疾病。如果比丘尼懷著譭謗的心，去患有這些疾病的比丘尼那裡，這樣說

【English Translation】 English version If a Bhikshuni goes to a Bhikshuni of the bamboo-crafting caste, and speaks as described above, even to saying, 'You should now learn your own craft, such as making boxes, winnowing baskets, mats, fans, parasols, snuff tubes, and the like.' After that Bhikshuni hears this, the rest is as described above. If a Bhikshuni goes to a Bhikshuni of the slave caste, and speaks as described above, even to saying, 'Learn your own craft, such as washing feet for others, washing bodies, running errands, doing chores, and the like.' After that Bhikshuni hears this, the rest is as described above. This concludes the discussion on crafts. If a Bhikshuni, with the intention of disparaging, goes to a Bhikshuni of the Brahmin caste, and says thus: 'You are of the Brahmin caste who has renounced the world, not a Shramana (ascetic) woman, nor a Brahmin woman. You should now do your own work, namely the Brahmin's proper conduct and rituals, washing and holding the water pot, etc., as described in detail before.' After that Bhikshuni hears this, this Bhikshuni incurs a Dukkrata (misdeed) offense. Likewise, if it is a Kshatriya (warrior caste), causing her to do her own work, described in detail as before, she incurs a Dukkrata offense. If it is a Vaishya (merchant caste), a Shudra (laborer caste), and other kinds of work done by slaves, described in detail as before, it should be spoken according to the circumstances. If it concerns implements, then this Bhikshuni incurs a Pacittiya (expiation) offense. This concludes the discussion on work. If a Bhikshuni, with the intention of disparaging, goes to a lame Bhikshuni, and says thus: 'You are lame and have renounced the world, not a Shramana woman, nor a Brahmin woman.' When that Bhikshuni hears these words, this Bhikshuni incurs a Pacittiya offense. Likewise, even to those with impaired vision, the blind, the hunchbacked, the dwarfs, the deaf-mute, the crippled, those with repulsive appearances, when speaking to them in this way, after they hear these words, this Bhikshuni incurs a Pacittiya offense in all cases. This concludes the discussion on physical characteristics. If a Bhikshuni, with the intention of disparaging, goes to a Bhikshuni suffering from leprosy, and says thus: 'You are suffering from leprosy and have renounced the world, not a Shramana woman, nor a Brahmin woman.' After that Bhikshuni hears this, she incurs the same offense as before. Likewise, if it is someone with scabies, bald patches, hiccups, vomiting, emaciation, fever, wind disorders, madness, edema, hemorrhoids, lumps, and all other kinds of illnesses. If a Bhikshuni, with the intention of disparaging, goes to a Bhikshuni with such illnesses, and says thus:

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上語，得罪同前。

云何為罪？若尼作毀訾意，往苾芻尼所，作如是語：「汝犯波羅市迦，非沙門女，非婆羅門女。」彼尼聞已，同前得罪。如是，「汝犯僧伽伐尸沙、窣吐羅底也、波逸底迦、波羅底提舍尼、突色訖里多，非沙門女、非婆羅門女。」彼尼聞已，此苾芻尼同前得罪。此論罪訖。

云何煩惱？若苾芻尼作毀訾意，往苾芻尼所，作如是語：「汝有瞋恚，非沙門女、非婆羅門女。」彼聞語已，隨惱不惱，同前得罪。如是，汝有恨覆惱嫉慳諂誑無羞恥惡行邪見，同前得罪，是謂煩惱。

云何惡罵？若苾芻尼作毀訾意，往苾芻尼所，作種種鄙媟語而為罵詈。彼聞語已，同前得罪。

無犯者，為一住處有多同名苾芻尼，若問他時，他不識者應報彼云：「如是、如是種類婆羅門等苾芻尼。」說皆無犯。

離間語學處第三

緣處同前。時六眾苾芻，于諸苾芻離間語時，諸苾芻共相怨恨生大慚恥，各懷憂悒不能樂住，廢修正業讀誦思惟，久愛念心因斯斷絕。時諸少欲苾芻聞是事已，心生嫌賤作如是語：「云何苾芻，于諸苾芻作離間語？」即以此緣白佛。世尊集眾問實訶責，乃至為二部弟子制其學處，應如是說：「(昔緣如大苾芻律)若復苾芻尼，離間語故，波逸底迦。」

尼

【現代漢語翻譯】 現代漢語譯本： 上面所說的罪，得罪的情況與之前相同。

什麼是罪？如果比丘尼心懷譭謗之意，去到另一位比丘尼那裡，說這樣的話：『你犯了波羅市迦（Parajika，斷頭罪），不是沙門女，不是婆羅門女。』那位比丘尼聽了之後，（得罪的情況）與之前相同。像這樣，『你犯了僧伽伐尸沙（Sanghavasesa，僧殘罪）、窣吐羅底也（Sthullatyaya，粗罪）、波逸底迦（Pacittiya，單墮罪）、波羅底提舍尼（Patidesaniya，悔過罪）、突色訖里多（Dukkata，惡作罪），不是沙門女，不是婆羅門女。』那位比丘尼聽了之後，這位比丘尼（得罪的情況）與之前相同。這是關於論罪的結束。

什麼是煩惱？如果比丘尼心懷譭謗之意，去到另一位比丘尼那裡，說這樣的話：『你懷有嗔恚，不是沙門女，不是婆羅門女。』她聽了這話之後，無論是否因此煩惱，（得罪的情況）與之前相同。像這樣，『你懷有怨恨、覆藏、惱怒、嫉妒、慳吝、諂媚、欺誑、無羞恥、惡行、邪見』，（得罪的情況）與之前相同，這叫做煩惱。

什麼是惡罵？如果比丘尼心懷譭謗之意，去到另一位比丘尼那裡，用各種粗俗下流的言語進行謾罵。她聽了這話之後，（得罪的情況）與之前相同。

沒有犯戒的情況：如果一個住處有多位同名的比丘尼，如果詢問其他比丘尼時，對方不認識，應該告訴對方說：『是某某種姓的婆羅門等比丘尼。』這樣說都沒有犯戒。

離間語學處第三

緣起的地方與之前相同。當時，六群比丘在比丘之間說離間語，導致比丘們互相怨恨，產生極大的慚愧，各自懷著憂愁苦悶，不能快樂地居住，荒廢了修正業、讀誦和思惟，長久的愛念之心因此斷絕。當時，那些少欲的比丘聽說了這件事後，心中感到厭惡，這樣說道：『這些比丘怎麼能對比丘說離間語呢？』於是將此事稟告了佛陀。世尊召集大眾，查明實情後進行了呵斥，乃至為二部弟子制定了學處，應該這樣說：（以前的因緣如同《大比丘律》所說）『如果比丘尼，因為說離間語的緣故，犯波逸底迦罪。』

尼

【English Translation】 English version: The above-mentioned offenses are subject to the same penalties as before.

What constitutes an offense? If a Bhikkhuni (female monastic) with malicious intent goes to another Bhikkhuni and says, 'You have committed a Parajika (defeat, expulsion offense), you are not a daughter of a Sramana (ascetic), nor a daughter of a Brahmana (priest).' Upon hearing this, that Bhikkhuni incurs the same offense as before. Similarly, 'You have committed a Sanghavasesa (formal meeting offense), a Sthullatyaya (grave offense), a Pacittiya (expiation offense), a Patidesaniya (confession offense), a Dukkata (wrongdoing offense), you are not a daughter of a Sramana, nor a daughter of a Brahmana.' Upon hearing this, that Bhikkhuni incurs the same offense as before. This concludes the discussion on offenses.

What constitutes defilement? If a Bhikkhuni with malicious intent goes to another Bhikkhuni and says, 'You have anger, you are not a daughter of a Sramana, nor a daughter of a Brahmana.' Upon hearing this, whether she becomes defiled or not, she incurs the same offense as before. Similarly, 'You have resentment, concealment, annoyance, jealousy, stinginess, flattery, deceit, shamelessness, evil conduct, wrong views,' she incurs the same offense as before. This is called defilement.

What constitutes malicious abuse? If a Bhikkhuni with malicious intent goes to another Bhikkhuni and uses various vulgar and demeaning words to abuse her. Upon hearing this, she incurs the same offense as before.

No offense is committed when: If there are multiple Bhikkhunis with the same name in one dwelling, and when asked about them, others do not recognize them, one should reply, 'She is a Bhikkhuni of such and such lineage, a Brahmana, etc.' Saying this incurs no offense.

The Third Training Rule on Divisive Speech

The circumstances are the same as before. At that time, the group of six Bhikkhus (monks) were engaging in divisive speech among the Bhikkhus, causing them to resent each other, feel great shame, and live in distress, unable to dwell happily, neglecting their practice of cultivation, recitation, and contemplation, and severing their long-held affection. Upon hearing this, the Bhikkhus of few desires felt disgusted and said, 'How can these Bhikkhus engage in divisive speech among the Bhikkhus?' They then reported this matter to the Buddha. The World-Honored One gathered the assembly, investigated the truth, and rebuked them, and then established a training rule for the two assemblies of disciples, which should be recited as follows: '(The previous circumstances are as described in the Great Bhikkhu Rule) If a Bhikkhuni, due to divisive speech, commits a Pacittiya offense.'

Ni (Nun)

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謂此法中尼，或更有流類。

離間語者，若苾芻尼於他苾芻尼處，作離間意，所有言說得波逸底迦。義如上說。

此中犯相其事云何？

總攝頌曰：

種族及工巧，　　業形相病五， 　罪及煩惱類，　　惡罵為後邊。

別攝頌曰：

種謂是四姓，　　乃至於奴種， 　工巧事皆同，　　作業亦如是。 　于中有雜類，　　織師毛作針， 　鐵匠銅作人，　　皮作陶師種。 　剃髮並木作，　　及以竹作人， 　類有十一殊，　　奴最居於后。

若苾芻尼作離間意，往婆羅門種苾芻尼所，作如是語：「聖者！有苾芻尼云：『汝是婆羅門種出家，非沙門女、非婆羅門女。』」問言：「是誰？」答云：「某甲。」彰其名者，得惡作罪；所說種族亦惡作罪。剎帝利種罪亦同前。若薜舍等乃至於奴，若彰其名及以種族，皆得波逸底迦罪。于中廣說，如毀訾語學處。

發舉學處第四

緣處同前。時六眾苾芻知和合眾如法斷諍已，更于羯磨而相發舉，乃至世尊訶責告曰：「我為二部弟子制其學處，應如是說：

「若復苾芻尼，知和合僧伽如法斷諍，事已除滅。後於羯磨處更發舉者，波逸底迦。」

尼謂此法中尼。

知者，謂自解了說向他人。

和合

【現代漢語翻譯】 現代漢語譯本 如果這個戒律中有比丘尼，或者有其他類似的情況。

離間語者：如果比丘尼對比丘尼心懷離間之意，所說的話就犯了波逸提迦罪（Pācittiya，一種輕罪）。含義如上文所說。

此中犯相的情況是怎樣的呢？

總攝頌說：

種族和工巧，行業形相病五，罪及煩惱類，惡罵為後邊。

別攝頌說：

種是指四姓（Cāturvarṇya，婆羅門、剎帝利、吠舍、首陀羅），乃至奴隸種姓，工巧之事都相同，作業也是如此。其中有雜類，織師、毛作者、針作者，鐵匠、銅作者，皮作者、陶師種姓。剃髮匠和木作者，以及竹作者，種類有十一類之多，奴隸排在最後。

如果比丘尼心懷離間之意，去婆羅門（Brāhmaṇa，印度教祭司）種姓的比丘尼那裡，這樣說：『聖者！有比丘尼說：「你是婆羅門種姓出家，不是沙門（Śrāmaṇa，出家修行者）之女，不是婆羅門之女。」』問：『是誰？』回答：『某甲。』說出她的名字，就犯了惡作罪（Duṣkṛta，一種輕微的過失）；所說的種族也是惡作罪。剎帝利（Kṣatriya，武士）種姓的罪也和前面一樣。如果是吠舍（Vaiśya，商人）等，乃至奴隸，如果說出她們的名字和種族，都犯了波逸提迦罪。其中的詳細說明，如同毀訾語學處。

發舉學處第四

緣起和之前一樣。當時六群比丘（Chabbaggiya，指六個行為不端的比丘）知道僧團（Saṃgha，佛教僧團）如法地斷除了爭端之後，又在羯磨（Karma，業）之處互相發舉，乃至世尊（Buddha，佛陀）呵責他們說：『我為二部弟子制定了學處，應當這樣說：』

『如果比丘尼，知道和合的僧伽如法地斷除了爭端，事情已經平息。之後又在羯磨之處重新發舉，就犯了波逸提迦罪。』

尼是指這個戒律中的比丘尼。

知，是指自己明白瞭解，並告訴他人。

和合

【English Translation】 English version Whether in this rule there is a Bhikkhuni, or there are other similar cases.

One who speaks divisive words: If a Bhikkhuni, with the intention of creating discord, speaks to another Bhikkhuni, all such speech incurs a Pācittiya (a minor offense). The meaning is as explained above.

What are the circumstances of the offense in this case?

The summary verse says:

Lineage and craftsmanship, occupation, appearance, five diseases, offenses and types of defilements, malicious abuse as the last.

The separate summary verse says:

Lineage refers to the four castes (Cāturvarṇya, Brahmin, Kshatriya, Vaishya, Shudra), even down to the slave caste; matters of craftsmanship are all the same, and occupations are also the same. Among them are mixed types: weavers, wool workers, needle makers, blacksmiths, coppersmiths, leather workers, potter castes. Barbers and woodworkers, as well as bamboo workers, there are eleven distinct types, with slaves being the last.

If a Bhikkhuni, with the intention of creating discord, goes to a Bhikkhuni of the Brahmin (Brāhmaṇa, Hindu priest) caste and says: 'Venerable one! There is a Bhikkhuni who says: "You are of Brahmin lineage, having gone forth, not a daughter of a Śrāmaṇa (ascetic), not a daughter of a Brahmin."' If asked: 'Who is it?' and answers: 'So-and-so,' revealing her name incurs a Duṣkṛta (a minor transgression); speaking of the lineage also incurs a Duṣkṛta. The offense for the Kshatriya (Kṣatriya, warrior) caste is the same as before. If it is a Vaishya (Vaiśya, merchant) or any caste down to a slave, revealing their name and lineage incurs a Pācittiya offense. The detailed explanation therein is like the training rule on abusive speech.

The Fourth Training Rule on Accusation

The circumstances are the same as before. At that time, the group-of-six Bhikkhus (Chabbaggiya, referring to six misbehaving monks) knew that the Saṃgha (Buddhist monastic community) had lawfully resolved the dispute, but then they further accused each other at the place of Karma (Karma, action), until the Buddha (Buddha, the Enlightened One) rebuked them, saying: 'I have established the training rules for the two assemblies of disciples, and it should be said thus:'

'If a Bhikkhuni knows that the united Saṃgha has lawfully resolved a dispute, and the matter has been settled. Afterwards, she raises the issue again at the place of Karma, she commits a Pācittiya offense.'

Bhikkhuni refers to a Bhikkhuni in this rule.

To know means to understand oneself and tell others.

United

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者，謂同一味。眾者，謂佛弟子。

如法斷者，謂如律、如大師教。

諍者四諍：謂評論諍、非言諍、犯罪諍、作事諍。

已除滅者，謂事消殄。

後於羯磨更發舉者，謂發舉其事令不止息。墮義如上。

此中犯相其事云何？若苾芻尼于評論諍事作評論諍事想，知事除滅作除滅想，或復生疑更發舉者，波逸底迦。事不除滅作除滅想疑，更發舉者，得突色訖里多。

若苾芻尼于評論諍事作非言諍事想，知事除滅作除滅想，或復生疑，更發舉者，波逸底迦。余犯同前。若苾芻尼于評論諍事，作犯罪諍事想，知事除滅作除滅想，或復生疑更發舉者波逸底迦。余犯同前。若苾芻尼于評論諍事作非事諍想，知事除滅作除滅想，或復生疑，更發舉者，得罪同前。如以評論諍事為初，望餘三諍而為四句，余諍為首，類此應知，廣說總有十六句。有五種別人。云何為五？謂主人、作羯磨人、與欲人、述自見人、客人。言主人者，謂于諍事了初中后。作羯磨人者，謂於此諍事為秉羯磨。與欲人者，謂于當時而與其欲。述自見人者，謂作羯磨時說其自見。客人者，謂于諍事不了初中后。於此五中，初之三人知和合眾于其諍事如法除殄，更發舉其事者，得波逸底迦。后之二人于和合斷事更發舉者，得突

【現代漢語翻譯】 現代漢語譯本： 『者』，指的是同一味道（指意見一致）。『眾』，指的是佛陀的弟子們。

『如法斷』，指的是依照戒律、依照大師（佛陀）的教導。

『諍』有四種諍：評論諍、非言諍、犯罪諍、作事諍。

『已除滅』，指的是事情已經平息。

『後於羯磨更發舉者』，指的是重新提起那件事，使之不得平息。『墮義』（墮落的含義）如上文所述。

此中犯相，事情是怎樣的呢？如果比丘尼（bhikshuni，佛教女出家人）對於評論諍事，認為是評論諍事，明知事情已經平息卻認為是已經平息，或者又產生懷疑而重新提起，犯波逸提迦（Payantika，一種罪名）。事情沒有平息卻認為是已經平息而產生懷疑，重新提起，得突色訖里多（Dukkata，一種輕罪）。

如果比丘尼對於評論諍事，認為是非言諍事，明知事情已經平息卻認為是已經平息，或者又產生懷疑，重新提起，犯波逸提迦。其餘的犯戒情況與前面相同。如果比丘尼對於評論諍事，認為是犯罪諍事，明知事情已經平息卻認為是已經平息，或者又產生懷疑而重新提起，犯波逸提迦。其餘的犯戒情況與前面相同。如果比丘尼對於評論諍事，認為是非事諍事，明知事情已經平息卻認為是已經平息，或者又產生懷疑，重新提起，所得罪過與前面相同。像以評論諍事為開始，對照其餘三種諍事而形成四句，以其餘諍事為首，依此類推，應該知道，總共有十六句。有五種不同的人。哪五種呢？分別是主人、作羯磨人、與欲人、述自見人、客人。所說的主人，指的是對於諍事瞭解事情的始末。作羯磨人，指的是對於此諍事主持羯磨（Karma，佛教儀式）。與欲人，指的是在當時給予贊同意見的人。述自見人，指的是在作羯磨時陳述自己意見的人。客人，指的是對於諍事不瞭解事情的始末。在這五種人中，最初的三人明知僧團已經如法地平息了諍事，卻又重新提起那件事，得波逸提迦。後面的二人對於僧團已經裁決的事情又重新提起，得突

【English Translation】 English version: '者' (zhe), refers to the same taste (meaning agreement). '眾' (zhong), refers to the Buddha's disciples.

'如法斷' (ru fa duan), refers to judging according to the precepts, according to the teachings of the Master (Buddha).

'諍' (zheng) has four types of disputes: comment dispute, non-verbal dispute, offense dispute, and action dispute.

'已除滅' (yi chu mie), refers to the matter being settled.

'後於羯磨更發舉者' (hou yu jiemo geng fa ju zhe), refers to raising the matter again, preventing it from being settled. '墮義' (duo yi) (the meaning of falling) is as described above.

What is the nature of the offense here? If a bhikshuni (bhikshuni, a Buddhist nun) thinks of a comment dispute as a comment dispute, knowing that the matter has been settled but thinking it has been settled, or again having doubts and raising it again, commits a Payantika (Payantika, a type of offense). If the matter has not been settled but she thinks it has been settled and has doubts, raising it again, she commits a Dukkata (Dukkata, a minor offense).

If a bhikshuni thinks of a comment dispute as a non-verbal dispute, knowing that the matter has been settled but thinking it has been settled, or again having doubts, raising it again, she commits a Payantika. The remaining offenses are the same as before. If a bhikshuni thinks of a comment dispute as an offense dispute, knowing that the matter has been settled but thinking it has been settled, or again having doubts and raising it again, she commits a Payantika. The remaining offenses are the same as before. If a bhikshuni thinks of a comment dispute as a non-matter dispute, knowing that the matter has been settled but thinking it has been settled, or again having doubts, raising it again, the offense is the same as before. Like starting with a comment dispute, comparing it with the other three disputes to form four sentences, taking the other disputes as the beginning, and so on, it should be known that there are a total of sixteen sentences. There are five different types of people. What are the five? They are the owner, the Karma person, the consent giver, the self-opinion narrator, and the guest. The so-called owner refers to the person who understands the beginning and end of the dispute. The Karma person refers to the person who presides over the Karma (Karma, Buddhist ritual) for this dispute. The consent giver refers to the person who gives consent at that time. The self-opinion narrator refers to the person who states their own opinion during the Karma. The guest refers to the person who does not understand the beginning and end of the dispute. Among these five people, the first three, knowing that the Sangha has settled the dispute according to the Dharma, but raising the matter again, commit a Payantika. The latter two, raising the matter again regarding the matter that the Sangha has decided, commit a Duk

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色訖里多。境想句數如常應知。

獨與男子說法過五六語學處第五

緣處同前。時鄔陀夷善解身相，于日初分時執持衣缽，入室羅伐城次行乞食，至婆羅門居士舍，為說隱密暴惡之相，乃至世尊訶責，告諸苾芻：「我為二部弟子制其學處，應如是說：(廣緣如大苾芻律說)

「若復苾芻尼，為男子說法過五六語，除有智女人，波逸底迦。」

尼謂此法中尼。

男子者，謂解善惡語。

不得過五六語者，若說五句法時，故心至六；若說六句法時，故心至七。法者，若佛說、若聲聞說。說者，謂口宣陳。

有智女人者，謂知解女。

波逸底迦，義亦如上。

此中犯相其事云何？若苾芻尼以五六句為男子說法，故心至六至七，各得墮罪。

與未近圓人同句讀誦學處第六

緣處同前。時六眾苾芻與未近圓人同句讀誦，便於住處作大囂聲，如婆羅門誦諸外論，又如俗眾在學堂中高聲習讀，乃至「為二部弟子制其學處，應如是說：

「若復苾芻尼，與未近圓人同句讀誦，及教授法者，波逸底迦。」

尼謂此法中尼。

未近圓人者，有兩種圓具：謂苾芻、苾芻尼，余併名為未圓具者。

言句者，有同句、前句。云何同句？謂圓具者云

【現代漢語翻譯】 現代漢語譯本：

色訖里多（Sekrita）。境想句數的解釋應如常例可知。

獨與男子說法過五六語學處第五

緣起和地點與之前相同。當時，鄔陀夷（Udayi）善於觀察身相，在每天清晨拿著衣缽進入室羅伐城（Sravasti）依次乞食，到達一位婆羅門居士的住所，為他說隱秘的、暴惡的面相，乃至世尊呵責此事，告訴各位比丘：『我為二部弟子制定學處，應當這樣說：（詳細的緣起如《大比丘律》所說）』

『如果比丘尼，為男子說法超過五六句話，除非是有智慧的女人，犯波逸底迦（Payattika）。』

尼，指的是此法中的比丘尼。

男子，指的是能理解善惡之語的人。

不得超過五六句話，指的是如果說五句話的法時，故意說到第六句；如果說六句話的法時，故意說到第七句。法，指的是佛所說，或者聲聞所說。說，指的是用口宣說陳述。

有智慧的女人，指的是有知解的女人。

波逸底迦，含義也如上面所說。

這裡面的犯相是怎麼樣的呢？如果比丘尼用五六句話為男子說法，故意說到第六句或第七句，每次都會犯墮罪。

與未近圓人同句讀誦學處第六

緣起和地點與之前相同。當時，六群比丘與未受具足戒的人一起同句讀誦，於是在住處製造很大的喧譁聲，像婆羅門誦讀各種外道典籍，又像世俗的人在學堂中高聲習讀，乃至『為二部弟子制定學處，應當這樣說：』

『如果比丘尼，與未受具足戒的人同句讀誦，以及教授佛法，犯波逸底迦。』

尼，指的是此法中的比丘尼。

未受具足戒的人，有兩種受具足戒的情況：指的是比丘、比丘尼，其餘都稱為未受具足戒的人。

句，有同句、前句。什麼是同句？指的是受具足戒的人說

【English Translation】 English version:

Sekrita (色訖里多). The explanation of the object of thought and the number of sentences should be understood as usual.

The Fifth Training Rule: Speaking to a Man Alone Exceeding Five or Six Sentences

The circumstances and location are the same as before. At that time, Udayi (鄔陀夷), who was skilled in observing physical characteristics, took his robes and bowl in the early morning and entered Sravasti (室羅伐城) to beg for food in order. He arrived at the residence of a Brahmin householder and spoke to him about secret and violent facial features, until the World Honored One rebuked him. He told the Bhikshus: 'I have established training rules for the two-fold community of disciples, and it should be said as follows: (The detailed circumstances are as described in the Mahabhikshu Vinaya)'

'If a Bhikshuni speaks to a man more than five or six sentences, except for a wise woman, it is a Payattika (波逸底迦).'

Bhiksuni (尼) refers to a Bhikshuni in this Dharma.

Man (男子) refers to someone who can understand good and evil speech.

Not exceeding five or six sentences (不得過五六語) means that if she is speaking five sentences of Dharma, she intentionally speaks the sixth; if she is speaking six sentences of Dharma, she intentionally speaks the seventh. Dharma (法) refers to what the Buddha said or what the Sravakas said. Speaking (說) refers to verbally declaring and stating.

Wise woman (有智女人) refers to a woman with understanding.

Payattika (波逸底迦), the meaning is also as mentioned above.

What are the characteristics of the offense here? If a Bhikshuni speaks five or six sentences to a man, intentionally speaking the sixth or seventh sentence, she commits a sin of expiation each time.

The Sixth Training Rule: Reciting Sutras in the Same Phrase with One Who Has Not Received Full Ordination

The circumstances and location are the same as before. At that time, the group of six Bhikshus recited sutras in the same phrase with those who had not received full ordination, thus creating a great uproar in the dwelling place, like Brahmins reciting various external treatises, and like laypeople loudly practicing reading in schools, until 'training rules were established for the two-fold community of disciples, and it should be said as follows:'

'If a Bhikshuni recites sutras in the same phrase with one who has not received full ordination, and teaches the Dharma, it is a Payattika.'

Bhiksuni (尼) refers to a Bhikshuni in this Dharma.

One who has not received full ordination (未近圓人) refers to two types of full ordination: Bhikshus and Bhikshunis. The rest are called those who have not received full ordination.

Phrase (句) includes 'same phrase' and 'previous phrase'. What is the 'same phrase'? It refers to a fully ordained person saying

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「諸惡莫作」時，其未圓具者便共一時云「諸惡莫作」，是名同句。云何前句？謂圓具者云「諸惡莫作」聲未絕時，其未具者同聲道此句，遂在先云「諸善奉行」，是名前句。云何同字？謂圓具者云「惡」字時，未具者遂同時云「惡」，是名同字。云何前字？謂圓具者云「惡」字聲未絕時，其未具者同聲道「惡」字，遂在先云「善」，是名前字。言讀誦者，謂言領受。

言法者，謂佛及聲聞所說之法。

波逸底迦者，義如上說。

此中犯相其事云何？若苾芻尼，于未圓具人，作同句前句讀誦法者，得根本罪。前字、同字，亦同前得罪。無犯者，若口吃者、若性急者、若捷語者，並無犯。若教誦時、若教問時，亦無犯(近圓、圓具二義俱通)。

向未圓具說粗罪學處第七

緣處同前。時有苾芻，由未離欲遂犯眾教，求悔除罪行遍住法。六眾告諸俗人，令生不信，廣說乃至世尊訶責，告諸苾芻：「我今為二部弟子制其學處，應如是說：

「若復苾芻尼，知他苾芻尼有粗惡罪，向未近圓人說者，波逸底迦。」

如是世尊為諸苾芻尼制學處已。室羅伐城有苾芻名曰廣額，有苾芻尼名曰松幹，時此二人于諸俗舍，作污家事現不善相，遂使諸人不生敬信。時諸尼眾白諸苾芻，苾芻白佛

【現代漢語翻譯】 現代漢語譯本：當說『諸惡莫作』（不要做任何壞事）時，那些尚未完全受戒的人同時說『諸惡莫作』，這叫做同句。什麼是前句呢？就是已經完全受戒的人說『諸惡莫作』的聲音還沒有結束時，那些尚未完全受戒的人也跟著說這句話，然後搶先說『諸善奉行』（要奉行所有善事），這叫做前句。什麼是同字呢？就是已經完全受戒的人說『惡』字時，尚未完全受戒的人也同時說『惡』字，這叫做同字。什麼是前字呢？就是已經完全受戒的人說『惡』字的聲音還沒有結束時，尚未完全受戒的人也跟著說『惡』字，然後搶先說『善』字，這叫做前字。所說的讀誦，就是指言語領受。

所說的法，是指佛陀以及聲聞弟子所說的法。

波逸底迦（導致墮落的罪行），含義如上文所說。

這裡所說的犯相情況是怎樣的呢？如果比丘尼對比丘尼，對尚未完全受戒的人，做同句、前句的讀誦法，就犯了根本罪。前字、同字，也和前面一樣會得罪。沒有犯戒的情況是，如果口吃、性子急、說話快，就沒有犯戒。如果教導誦讀時、教導提問時，也沒有犯戒（近圓、圓具兩種含義都適用）。

向未圓具說粗罪學處第七

因緣和地點與之前相同。當時有比丘，因為沒有斷除慾望而犯了許多罪行，尋求懺悔以消除罪過，實行遍住法。六群比丘告訴那些在家信徒，導致他們不生信心，詳細情況不再贅述，世尊呵斥了他們，告訴眾比丘：『我現在為比丘和比丘尼二部弟子制定戒律，應當這樣說：』

『如果比丘尼，知道其他比丘尼有粗惡的罪行，向尚未受具足戒的人說，就犯波逸底迦（導致墮落的罪行）。』

就這樣，世尊為眾比丘尼制定了戒律。在室羅伐城，有一位比丘名叫廣額（名字），有一位比丘尼名叫松幹（名字），當時這兩個人在各俗人家中，做玷污家風的事情，顯現不好的行為，於是使得人們不生恭敬和信心。當時眾比丘尼告訴眾比丘，比丘又告訴佛陀。

【English Translation】 English version: When saying 'Cease to do all evil' (Zhu e mo zuo), those who have not yet fully received the precepts say 'Cease to do all evil' at the same time, this is called 'same phrase' (tong ju). What is 'preceding phrase' (qian ju)? It means that when those who have fully received the precepts say 'Cease to do all evil' and the sound has not yet ended, those who have not yet fully received the precepts also say this phrase, and then preemptively say 'Devote yourself to doing all good' (Zhu shan feng xing), this is called 'preceding phrase'. What is 'same word' (tong zi)? It means that when those who have fully received the precepts say the word 'evil' (e), those who have not yet fully received the precepts also say the word 'evil' at the same time, this is called 'same word'. What is 'preceding word' (qian zi)? It means that when those who have fully received the precepts say the word 'evil' and the sound has not yet ended, those who have not yet fully received the precepts also say the word 'evil', and then preemptively say the word 'good' (shan), this is called 'preceding word'. What is meant by reciting is referring to verbal reception.

What is meant by 'Dharma' (Fa) is the Dharma spoken by the Buddha and the Shravakas (Shengwen, disciples who hear the teachings).

'Payattika' (Bo yi di jia, an offense entailing expiation) means as explained above.

What is the nature of the offense here? If a Bhikkhuni (Biqiu Ni, female monastic), to someone who has not fully received the precepts, performs the recitation of the 'same phrase' or 'preceding phrase', she commits a fundamental offense. 'Preceding word' and 'same word' also incur offenses as before. There is no offense if one stutters, is impatient, or speaks quickly. There is also no offense when teaching recitation or teaching questioning (both meanings of 'near ordination' and 'full ordination' apply).

The Seventh Learning Rule on Speaking of Grave Offenses to Those Not Fully Ordained

The circumstances and location are the same as before. At that time, there was a Bhikkhu (Biqiu, male monastic) who, because he had not abandoned desire, committed many offenses, seeking repentance to eliminate the offenses, practicing the 'dwelling everywhere' (bian zhu) method. The group of six Bhikkhus (Liu Zhong Biqiu) told the laypeople, causing them to lose faith, the details are not repeated, the World Honored One rebuked them, and told the Bhikkhus: 'I am now establishing precepts for the two groups of disciples, Bhikkhus and Bhikkhunis, and it should be said as follows:'

'If a Bhikkhuni knows that another Bhikkhuni has a grave offense, and tells someone who has not yet received full ordination, she commits a Payattika (Bo yi di jia, an offense entailing expiation).'

In this way, the World Honored One established the learning rule for the Bhikkhunis. In Shravasti (Shi luo fa cheng), there was a Bhikkhu named Wide Forehead (Guang E), and a Bhikkhuni named Pine Trunk (Song Gan). At that time, these two people in various lay households, did things that defiled the family reputation, displaying bad behavior, thus causing people to not generate respect and faith. At that time, the Bhikkhunis told the Bhikkhus, and the Bhikkhus told the Buddha.

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。佛告諸苾芻尼：「應差一尼，于諸俗家告語諸人云：『廣額苾芻、松幹苾芻尼所作非法。』若苾芻尼不具五法，即不應差，設差不應遣去。云何為五？有愛、恚、怖、癡、不知說與未說。若具五法應差應去，謂翻前五。應敷座席、鳴健稚，眾既集已以言告知，先當問能：『汝某甲能往諸俗家說彼二人所行非法不？』彼答言：『能。』次一苾芻尼為白羯磨，應如是作：『大德尼僧伽聽！此廣額苾芻、松幹苾芻尼，于諸俗家作諸非法，遂令諸人不生敬信。此苾芻尼某甲，能往諸俗家，說廣額苾芻、松幹苾芻尼所行非法。若尼僧伽時至聽者，僧伽應許僧伽今差此苾芻尼某甲，于諸俗家說廣額苾芻松幹苾芻尼所行非法。白如是。』次作羯磨。

「『大德尼僧伽聽！此廣額苾芻、松幹苾芻尼，于諸俗家作諸非法，遂令諸人不生敬信。此苾芻尼某甲，能往俗家說廣額苾芻、松幹苾芻尼所行非法。若諸具壽許此苾芻尼某甲于諸俗家為說過人，于諸俗家說廣額苾芻、松幹苾芻尼所行非法者默然；若不許者說。』『僧伽今已許差此苾芻尼某甲，于諸俗家為說過者，向諸俗家說廣額苾芻、松幹苾芻尼所行非法。由其默然故，我今如是持。』

「汝等苾芻尼！我今為彼于諸俗家說過苾芻尼制其行法。彼苾芻尼應至俗家，作如是

【現代漢語翻譯】 現代漢語譯本：佛陀告訴各位比丘尼：『應當選派一位比丘尼，到各俗家去告訴人們說：「廣額比丘（Guang'e Bhiksu，指一位比丘的名字）、松幹比丘尼（Songgan Bhiksuni，指一位比丘尼的名字）所做的事情不合佛法。」』如果不具備五種條件的比丘尼，就不應該選派，即使選派了也不應該讓她去。哪五種條件呢？有愛、有嗔、有怖、有癡、不知道該說與不該說。如果具備相反的五種條件，就應該選派並且讓她去，也就是沒有愛、沒有嗔、沒有怖、沒有癡、知道該說與不該說。應該鋪設座位、敲擊犍稚（jian zhi，寺院中用以集眾的法器），大眾聚集完畢後用言語告知，首先應當問她：『你某甲（mou jia，指代被詢問者的稱謂）能夠到各俗家去說那兩個人所做的非法之事嗎？』她回答說：『能。』然後由一位比丘尼作白羯磨（bai jiemo，一種僧團的決議程式），應當這樣做：『大德尼僧伽（Da de ni sengqie，指比丘尼僧團）聽著！這位廣額比丘、松幹比丘尼，在各俗家做了各種不合佛法的事情，以致於使人們不生恭敬和信心。這位比丘尼某甲，能夠到俗家去說廣額比丘、松幹比丘尼所做的非法之事。如果尼僧伽認為時機已到，願意聽取，僧伽就應該允許僧伽現在選派這位比丘尼某甲，到各俗家去說廣額比丘、松幹比丘尼所做的非法之事。稟白如上。』然後進行羯磨。』 『大德尼僧伽聽著！這位廣額比丘、松幹比丘尼，在各俗家做了各種不合佛法的事情，以致於使人們不生恭敬和信心。這位比丘尼某甲，能夠到俗家去說廣額比丘、松幹比丘尼所做的非法之事。如果各位具壽（ju shou，對年長比丘的尊稱）允許這位比丘尼某甲到各俗家去宣說過失，到各俗家去說廣額比丘、松幹比丘尼所做的非法之事，就保持沉默；如果不允許就說出來。』『僧伽現在已經允許選派這位比丘尼某甲，到各俗家去宣說過失，向各俗家說廣額比丘、松幹比丘尼所做的非法之事。因為大家保持沉默，所以我現在就這樣認可。』 『各位比丘尼！我現在為那些到各俗家去宣說過失的比丘尼制定行爲規範。那位比丘尼應當到俗家去，這樣說：

【English Translation】 English version: The Buddha told the Bhiksunis (female monastic): 'You should appoint a Bhiksuni to go to the laypeople's homes and tell them: 'The Bhiksu Guang'e (Guang'e Bhiksu, name of a Bhiksu) and the Bhiksuni Songgan (Songgan Bhiksuni, name of a Bhiksuni) are acting unlawfully.' If a Bhiksuni does not possess the five qualities, she should not be appointed; even if she is appointed, she should not be sent. What are the five? Having love, hatred, fear, delusion, and not knowing what should be said and what should not be said. If she possesses the opposite five qualities, she should be appointed and sent, which means having no love, hatred, fear, delusion, and knowing what should be said and what should not be said. Seats should be arranged, the Ghandi (jian zhi, a percussion instrument used in monasteries to assemble the Sangha) should be struck, and when the assembly has gathered, they should be informed. First, she should be asked: 'Are you, so-and-so (mou jia, a placeholder for the person's name), able to go to the laypeople's homes and speak of the unlawful acts of those two?' If she answers: 'I am able.' Then, a Bhiksuni should perform the Bai Karma (bai jiemo, a formal procedure for monastic decisions), and it should be done as follows: 'May the venerable Bhiksuni Sangha (Da de ni sengqie, the community of Bhiksunis) listen! This Bhiksu Guang'e and Bhiksuni Songgan have committed various unlawful acts in the homes of laypeople, causing them to lose respect and faith. This Bhiksuni, so-and-so, is able to go to the homes of laypeople and speak of the unlawful acts of Bhiksu Guang'e and Bhiksuni Songgan. If the Bhiksuni Sangha deems it the right time and is willing to listen, the Sangha should now permit the Sangha to appoint this Bhiksuni, so-and-so, to go to the homes of laypeople and speak of the unlawful acts of Bhiksu Guang'e and Bhiksuni Songgan. The report is as such.' Then, the Karma should be performed.' 'May the venerable Bhiksuni Sangha listen! This Bhiksu Guang'e and Bhiksuni Songgan have committed various unlawful acts in the homes of laypeople, causing them to lose respect and faith. This Bhiksuni, so-and-so, is able to go to the homes of laypeople and speak of the unlawful acts of Bhiksu Guang'e and Bhiksuni Songgan. If the venerable ones (ju shou, an honorific for senior monks) approve of this Bhiksuni, so-and-so, going to the homes of laypeople to declare their faults, to speak of the unlawful acts of Bhiksu Guang'e and Bhiksuni Songgan in the homes of laypeople, remain silent; if you do not approve, speak.' 'The Sangha has now approved the appointment of this Bhiksuni, so-and-so, to go to the homes of laypeople to declare their faults, to speak of the unlawful acts of Bhiksu Guang'e and Bhiksuni Songgan in the homes of laypeople. Because you are silent, I now uphold it as such.' 'Bhiksunis! I now establish the rules of conduct for those Bhiksunis who go to the homes of laypeople to declare faults. That Bhiksuni should go to the homes of laypeople and say as follows:'

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語：『諸仁當聽！有污俗家者、有污出家者，譬如田畦，稻穀滋茂便遭霜雹，遂令苗稼盡見摧殘。又如甘蔗，莖幹敷榮遭赤節病，遂令損壞無有遺余。仁等當知！彼二罪惡之人亦復如是。仁等莫與共為雜住虧損聖教。當知此人自身損壞，猶如焦種不復生芽，今于聖教法律之中不能增長。汝等當觀如來、應供、正遍知，及觀上座：尊者解了憍陳如、尊者婆澀波、尊者無勝、尊者賢善、尊者大名、尊者名稱、尊者圓滿、尊者無垢、尊者牛王、尊者善臂、尊者身子、尊者大目乾連、尊者俱恥羅、尊者大準陀、尊者大迦多演那、尊者頻䗍迦攝、尊者那他迦攝、尊者伽耶迦攝、尊者大迦攝、尊者難提。如是等諸大苾芻，汝當觀察。又復觀大苾芻尼：準陀尼、民陀尼、波吒婆尼、波吒折羅尼、阿吒毗迦尼、佉閃摩尼、明月尼、瘦喬答彌尼、蓮花色尼、大世主尼，如是等諸大尼眾，汝當觀察。』時彼告令苾芻尼應于俗家如是告已即出其舍。」

時松幹苾芻尼聞斯事已，告言：「汝于俗家說我過失耶？」彼便報曰：「我得僧伽如法教令。」答曰：「我於是事隨合不合，當破汝腹決取中腸掛于樹上。」彼聞是語即大驚怖，具告諸尼：「我今不能更于俗舍陳說其事。」諸苾芻尼白諸苾芻，苾芻白佛。佛言：「彼之癡人能欺別人不能欺

【現代漢語翻譯】 現代漢語譯本：佛說：『各位賢者應當聽著！有玷污在家之人的，有玷污出家之人的，就像田地裡的莊稼，稻穀長勢茂盛卻遭受霜凍冰雹，最終導致禾苗莊稼全部被摧毀。又像甘蔗，莖幹繁榮茂盛卻遭受赤節病，最終導致損壞殆盡，沒有剩餘。各位賢者應當知道！那兩種罪惡之人也像這樣。各位不要與他們共同居住，以免損害神聖的教法。應當知道這種人自身已經損壞，就像焦枯的種子無法再次發芽一樣，如今在神聖的教法和戒律之中無法增長。你們應當觀察如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟的人），以及觀察上座：尊者解了憍陳如（Ajnatakaundinya）、尊者婆澀波（Vashpa）、尊者無勝（Bhadrika）、尊者賢善（Mahanaman）、尊者大名（Mahanaman）、尊者名稱（Yashas）、尊者圓滿（Purna）、尊者無垢（Vimala）、尊者牛王（Gavampati）、尊者善臂（Subahu）、尊者身子（Sariputra）、尊者大目乾連（Mahamaudgalyayana）、尊者俱恥羅（Kushthila）、尊者大準陀（Mahachunda）、尊者大迦多演那（Mahakatyayana）、尊者頻䗍迦攝（Pindola Bharadvaja）、尊者那他迦攝（Nadaka Kashyapa）、尊者伽耶迦攝（Gaya Kashyapa）、尊者大迦攝（Mahakashyapa）、尊者難提（Nanda）。像這些大比丘，你們應當觀察。又觀察大比丘尼：準陀尼（Chundani）、民陀尼（Mrigadani）、波吒婆尼（Patavani）、波吒折羅尼（Patachara）、阿吒毗迦尼（Atavika）、佉閃摩尼（Kshamani）、明月尼（Chandani）、瘦喬答彌尼（Kisa Gotami）、蓮花色尼（Utpalavarna）、大世主尼（Mahaprajapati），像這些大尼眾，你們應當觀察。』當時，他命令比丘尼應當在俗家這樣告知后，就離開那家舍。」 當時，松幹比丘尼聽到這件事後，說道：『你竟然在俗家說我的過失嗎？』那比丘尼便回答說：『我得到了僧團如法的教令。』松幹比丘尼回答說：『我對於這件事，不管是否符合，都要剖開你的肚子，取出你的腸子掛在樹上。』那比丘尼聽到這話，非常驚恐，詳細地告訴了各位比丘尼：『我現在不能再在俗家陳述這件事了。』各位比丘尼稟告各位比丘，各位比丘稟告佛陀。佛陀說：『那個愚癡的人能欺騙別人，卻不能欺騙』

【English Translation】 English version: The Buddha said: 'Virtuous ones, listen! There are those who defile the laity and those who defile the monastic community, just like a field where rice grows luxuriantly but is then struck by frost and hail, ultimately causing the seedlings and crops to be completely destroyed. Or like sugarcane, whose stems and stalks flourish but are then afflicted by red rot disease, ultimately causing complete destruction with nothing remaining. Virtuous ones, know that those two kinds of wicked people are also like that. Do not live together with them, lest you harm the sacred Dharma. Know that such a person is damaged within themselves, like a scorched seed that cannot sprout again, and now cannot grow within the sacred Dharma and precepts. You should observe the Tathagata (Tathagata, one of the titles of the Buddha), the Arhat (Arhat, one who is worthy of offerings), the Samyaksambuddha (Samyaksambuddha, the fully enlightened one), and observe the senior monks: Venerable Ajnatakaundinya (Ajnatakaundinya), Venerable Vashpa (Vashpa), Venerable Bhadrika (Bhadrika), Venerable Mahanaman (Mahanaman), Venerable Mahanaman (Mahanaman), Venerable Yashas (Yashas), Venerable Purna (Purna), Venerable Vimala (Vimala), Venerable Gavampati (Gavampati), Venerable Subahu (Subahu), Venerable Sariputra (Sariputra), Venerable Mahamaudgalyayana (Mahamaudgalyayana), Venerable Kushthila (Kushthila), Venerable Mahachunda (Mahachunda), Venerable Mahakatyayana (Mahakatyayana), Venerable Pindola Bharadvaja (Pindola Bharadvaja), Venerable Nadaka Kashyapa (Nadaka Kashyapa), Venerable Gaya Kashyapa (Gaya Kashyapa), Venerable Mahakashyapa (Mahakashyapa), Venerable Nanda (Nanda). You should observe these great Bhikshus. And also observe the great Bhikshunis: Chundani (Chundani), Mrigadani (Mrigadani), Patavani (Patavani), Patachara (Patachara), Atavika (Atavika), Kshamani (Kshamani), Chandani (Chandani), Kisa Gotami (Kisa Gotami), Utpalavarna (Utpalavarna), Mahaprajapati (Mahaprajapati), you should observe these great nuns.' At that time, he instructed the Bhikshunis to inform the laity in this way and then leave that house." At that time, the Bhikshuni Songgan, having heard this matter, said: 'Are you actually speaking of my faults in the homes of the laity?' That Bhikshuni then replied: 'I received the lawful instruction of the Sangha.' The Bhikshuni Songgan replied: 'Regarding this matter, whether it is in accordance or not, I will cut open your belly, take out your intestines, and hang them on a tree.' That Bhikshuni, hearing these words, was greatly frightened and told all the Bhikshunis in detail: 'I can no longer speak of this matter in the homes of the laity.' The Bhikshunis reported to the Bhikshus, and the Bhikshus reported to the Buddha. The Buddha said: 'That foolish person can deceive others, but cannot deceive'

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眾，由是僧伽應作單白詳說其過。敷座席、鳴健稚，眾既集已，應言告知。令一苾芻尼應如是作：『大德尼僧伽聽！此廣額苾芻、松幹苾芻尼，于諸俗家作非法事，遂令多人不生敬信。今無別人能于俗舍說其過惡。若僧伽時至聽者，僧伽應許僧伽今若見廣額苾芻、松幹苾芻尼于諸俗家作非法處，即應于彼說其過失。白如是。』」

如佛所教令，諸尼眾于彼行處普告俗家，隨知不知悉皆告語，遂令眾人不生敬信，使乞食者飲食難求。即以此緣白佛，佛言：「于諸俗家知彼苾芻尼行惡行處，當說其過，勿于不知處。由此當知，除僧羯磨。」爾時世尊讚歎持戒，隨時宣說少欲法已，告諸尼曰：「前是創製、此是隨開，乃至應如是說：若復苾芻尼，知他苾芻尼有粗惡罪，向未近圓人說，除眾羯磨，波逸底迦。」

尼謂此法中尼。

言近圓者，有其二種：謂苾芻、苾芻尼，餘名未具。

言粗惡者有二種：謂波羅市迦因起、及僧伽伐尸沙因起。此粗惡者有二種相：一、自性粗惡，二、因起粗惡。

說者，謂是彰露其事。

除僧羯磨者，謂除大眾為其作法。

波逸底迦，義如上說。

此中犯相其事云何？若苾芻尼，于不知俗家作不知想疑，向彼說他粗惡罪者，得墮罪。若苾芻尼，

{ "translations": [ "現代漢語譯本：\n眾比丘尼因此應該進行單白羯磨（Ekavyāhāraka karma，一種僧團儀式），詳細說明她們的過失。鋪設座位，敲擊犍稚（Ghaṇṭā，一種報時器），當僧眾聚集完畢后，應該告知大家。讓一位比丘尼這樣說：『大德尼僧伽（Bhikkhunī-saṃgha，比丘尼僧團）聽著！這位廣額比丘（a monk with a broad forehead）、松幹比丘尼（a nun named Songgan），在各個俗家做不合法的事情，導致很多人不產生敬信。現在沒有其他人能在俗家說出她們的過惡。如果僧伽認為時機已到，請聽著，僧伽應該允許，如果僧伽現在看到廣額比丘、松幹比丘尼在各個俗家做不合法的事情，就應該在那裡說出她們的過失。白如是。』」\n\n「如佛陀所教導，各位尼眾在那些行為不端的地方普遍告知俗家，無論知道或不知道，都全部告知，導致眾人不產生敬信，使得乞食者難以獲得食物。因此，她們將此事稟告佛陀，佛陀說：『在各個俗家知道那些比丘尼做惡行的地方，應當說出她們的過失，不要在不知道的地方說。由此應當知道，這是除了僧羯磨（Saṃgha-karma，僧團羯磨）之外的情況。』當時，世尊讚歎持戒，隨時宣說少欲之法后，告訴各位尼眾說：『之前是最初制定，現在是隨事開許，乃至應該這樣說：如果又有比丘尼，知道其他比丘尼有粗惡罪（Thullaccaya，一種較重的罪），向未受具足戒的人說，除了眾羯磨，犯波逸提迦（Pācittiya，一種輕罪）。』」\n\n「尼，指的是此法中的尼。」\n\n「所說的近圓者，有兩種：即比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhunī，女性出家人），其餘的稱為未具足者。」\n\n「所說的粗惡者有兩種：即因波羅夷（Pārājika，斷頭罪）而起的，以及因僧伽伐尸沙（Saṃghādisesa，僧殘罪）而起的。這粗惡者有兩種相：一、自性粗惡，二、因緣而起的粗惡。」\n\n「說，指的是彰顯暴露其事。」\n\n「除了僧羯磨，指的是不通過大眾為她們作法。」\n\n「波逸提迦，意義如上所述。」\n\n「此中犯相的情況是怎樣的呢？如果比丘尼，對於不知道的俗家，作不知道的想法或懷疑，向他們說其他比丘尼的粗惡罪，就得墮罪。如果比丘尼，」 ], "english_translations": [ "English version:\n'Therefore, the Saṃgha of nuns should perform Ekavyāhāraka karma (a type of Saṃgha ritual), detailing their faults. Prepare seats, strike the Ghaṇṭā (a timekeeping device), and when the Saṃgha has gathered, it should be announced. Let a Bhikkhunī say: 『Venerable Bhikkhunī-saṃgha (community of nuns), listen! This broad-foreheaded Bhikkhu (monk with a broad forehead), and this nun named Songgan (a nun named Songgan), are engaging in unlawful activities in various lay households, causing many to lose faith. Now, no one else can speak of their misdeeds in lay households. If the Saṃgha deems the time is right, listen, the Saṃgha should permit that if the Saṃgha now sees the broad-foreheaded Bhikkhu and the nun Songgan engaging in unlawful activities in various lay households, they should speak of their faults there. This is the announcement.』'\n\n'As taught by the Buddha, the nuns should universally inform the lay households in those places where misconduct occurs, whether they know or do not know, informing them all, causing people to lose faith, making it difficult for alms-seekers to obtain food. Therefore, they reported this matter to the Buddha, and the Buddha said: 『In those lay households where you know that the Bhikkhunīs are engaging in evil deeds, you should speak of their faults, but do not speak of them in places where you do not know. From this, you should know that this is apart from Saṃgha-karma (Saṃgha ritual).』 At that time, the World-Honored One praised the upholding of precepts, and after proclaiming the Dharma of few desires at the appropriate time, he told the nuns: 『Previously, it was initially established, and now it is permitted according to circumstances, even to the point of saying: If a Bhikkhunī knows that another Bhikkhunī has committed a Thullaccaya (a serious offense), and tells this to someone who has not received full ordination, apart from Saṃgha-karma, she commits a Pācittiya (a minor offense).』'\n\n'Nun refers to a nun in this Dharma.'\n\n'The term 'fully ordained' refers to two types: Bhikkhu (male monastic) and Bhikkhunī (female monastic); others are called 'not fully ordained.''\n\n'The term 'serious offense' refers to two types: those arising from Pārājika (defeat) and those arising from Saṃghādisesa (formal meeting). These serious offenses have two aspects: 1. inherently serious, 2. serious due to circumstances.'\n\n'Speaking' refers to revealing the matter.\n\n'Apart from Saṃgha-karma' refers to not performing the act through the Saṃgha.\n\n'Pācittiya' has the meaning as described above.\n\n'What is the nature of the offense in this case? If a Bhikkhunī, regarding a lay household that she does not know, thinks or suspects that she does not know, and tells them of another Bhikkhunī's serious offense, she commits an offense. If a Bhikkhunī,'" ] }

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于知俗家作不知想疑，向彼說者，得惡作罪。無犯者，于不知俗家作先知想，若大眾詳說其事、或時人眾普悉知聞、猶如壁畫人所共觀、非我獨知，說皆無過。

實得上人法向未圓具人說學處第八

緣處同前。時眾多苾芻，精勤練行繫念修習，廣說乃至得阿羅漢果，皆向眷屬說其果利顯己威德，乃至訶責，「為二部弟子制其學處，應如是說：

「若復苾芻尼，實得上人法，向未近圓人說者，波逸底迦。」

尼謂此法中尼，余義如上。

實得者，謂其事實。

上人法等者，此並如前大苾芻第四他勝廣說。

此中犯相其事云何？若苾芻尼，無虛妄心作實有想，對未圓具人說，得惡作罪。于中別者，前他勝罪，此云墮落；前云粗罪，此云惡作。

謗回眾利物學處第九

緣起廣說，具如大苾芻律，乃至「制其學處，應如是說：

「若復苾芻尼，先同心許，後作是說：『諸具壽以僧利物隨親厚處回與別人。』者，波逸底迦。」

尼謂此法中人。

先同心許者，先許其事。

後作是說者，謂於後時作如是語。

隨親厚者，謂親厚二師與弟子同師等，並余親友知識，彼此相望併爲親厚。

僧者，謂佛弟子。物利者有二種：一、衣物利

【現代漢語翻譯】 現代漢語譯本：如果比丘尼明知是俗家之事，卻裝作不知，並且向他人詢問此事，則犯惡作罪。如果沒有犯戒的情況是：比丘尼對於不知的俗家之事，先認為是自己知道的；或者大眾詳細述說此事，或者當時的人們普遍知曉此事，就像墻壁上的畫作一樣，人們共同觀看，並非我獨自知曉，那麼述說這些事情都沒有過錯。

實得上人法向未圓具人說學處第八

緣起和地點與之前相同。當時有很多比丘，精勤地修行，專注于禪定和修習，廣泛地修行乃至證得阿羅漢果（Arahan fruit），都向自己的親屬說自己證得果位的利益，彰顯自己的威德，乃至受到呵責，因此，佛為比丘尼制定了這條戒律，應該這樣說：

『如果比丘尼，確實證得了上人法（superior human qualities），卻向沒有受具足戒的人說，則犯波逸提迦（Payantika）。』

尼，指的是佛法中的比丘尼，其餘含義如上文所述。

實得，指的是真實證得。

上人法等，這些都和之前大比丘第四條他勝罪（Parajika）中廣泛述說的一樣。

這裡面犯戒的情況是怎樣的呢？如果比丘尼，沒有虛妄之心，確實認為是真實證得，而對沒有受具足戒的人說，則犯惡作罪。其中不同的是，之前的他勝罪，這裡說是墮落；之前說是粗罪，這裡說是惡作。

謗回眾利物學處第九

緣起廣泛地述說，就像大比丘律一樣，乃至『制定這條戒律，應該這樣說：』

『如果比丘尼，先前同意，後來卻說：『諸位長老把僧團的利益之物，隨意地偏袒親近的人，轉送給其他人。』，則犯波逸提迦（Payantika）。』

尼，指的是佛法中的人。

先前同意，指的是先前允許這件事。

後來卻說，指的是在後來的時間說了這樣的話。

隨親厚，指的是偏袒親近的二位和尚，與弟子是同門等等，以及其他的親友知識，彼此互相照顧，都算是親厚。

僧，指的是佛陀的弟子。物利有兩種：一，衣物利益

【English Translation】 English version: If a Bhikkhuni, knowing it is a matter of lay people, pretends not to know and asks others about it, she commits a Dukkhata offense. There is no offense if the Bhikkhuni, regarding a matter of lay people that she does not know, first thinks she knows it; or if the matter is described in detail by the public, or if the people at that time generally know about it, like a painting on the wall that people commonly view, and it is not something I alone know, then speaking about these things is without fault.

The Eighth Training Rule on Claiming Superior Human Qualities to One Not Fully Ordained

The origin and location are the same as before. At that time, many Bhikkhus, diligently practicing, focusing on meditation and cultivation, extensively practicing until they attained the fruit of Arahan (Arahan fruit), all told their relatives about the benefits of attaining the fruit, displaying their power and virtue, and were even rebuked. Therefore, the Buddha established this training rule for Bhikkhunis, which should be stated as follows:

'If a Bhikkhuni, having actually attained superior human qualities (superior human qualities), tells someone who is not fully ordained, she commits a Payantika offense.'

Bhikkhuni refers to a Bhikkhuni in the Buddha's teachings; the remaining meanings are as described above.

Actually attained refers to actually having attained it.

Superior human qualities, etc., these are all extensively described in the fourth Parajika (Parajika) of the great Bhikkhu as before.

What is the situation of committing an offense in this case? If a Bhikkhuni, without a false mind, truly believes that she has actually attained it, and tells someone who is not fully ordained, she commits a Dukkhata offense. The difference is that the previous Parajika offense is said to be a downfall; the previous one is said to be a grave offense, this one is said to be a Dukkhata.

The Ninth Training Rule on Slandering the Distribution of Sangha Property

The origin is extensively described, just like in the great Bhikkhu rules, up to 'establishing this training rule, which should be stated as follows:'

'If a Bhikkhuni, having previously agreed, later says: 'The venerable elders arbitrarily favor close relatives and transfer the Sangha's property to others,' she commits a Payantika (Payantika) offense.'

Bhikkhuni refers to a person in the Buddha's teachings.

Having previously agreed refers to having previously permitted this matter.

Later says refers to saying such words at a later time.

Favoring close relatives refers to favoring close two preceptors, disciples who are from the same lineage, etc., as well as other close friends and acquaintances, taking care of each other, all of which are considered close relatives.

Sangha refers to the Buddha's disciples. Property benefits are of two types: one, benefits from clothing and items.

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，二、飲食利。此中利者，謂是衣利。已至眾中回與者，謂以僧物轉與別人。

波逸底迦者，義並如上。

此中犯相其事云何？若苾芻尼，隨有多少眾僧利物，先同心許，後作是說者，皆得墮罪。若僧實不與，輒自回與者，說時無犯。

輕訶戒學處第十

緣在室羅伐城，佛告諸苾芻：「汝等半月半月應說波羅底木叉經。」時諸苾芻隨佛所教，半月說戒經。時六眾苾芻聞說，作如是語：「何故於我所有瘡疣數更傷損？此小隨小戒半月半月數宣說時，令諸苾芻聞心生憂惱發起追悔。」少欲苾芻皆生嫌恥，乃至世尊訶責，「為二部弟子制其學處，應如是說：

「若復苾芻尼，半月半月說戒經時，作如是語：『諸具壽！何用說此小隨小學處為？說是戒時，令諸苾芻尼心生惡作惱悔懷憂。』若作如是輕訶戒者，波逸底迦。」

尼謂此法中尼，余義如上。

言半月者，謂一月分兩。

戒者，謂從八他勝終至七滅諍。

經者，是次第相應。

略說者，謂宣說時。

具壽等者，謂敘述其情彰憂惱狀。

輕訶戒者，謂出毀語以告前人。墮義如上。

此中犯相其事云何？若苾芻尼每於半月說八他勝時，乃至說七滅諍時，作如是語：「具壽！何須說此小隨

【現代漢語翻譯】 現代漢語譯本 二、飲食利。此中所謂的『利』，指的是衣服方面的利益。『已至眾中回與者』，指的是將僧團的物品轉交給其他人。 波逸底迦（Pāyantika，一種罪名）的含義與之前相同。 此處的犯相是指什麼情況呢？如果比丘尼（Bhikṣuṇī，女性出家人）對於僧團的利益之物，無論多少，先是同意分配，之後又說出反對的話，都會犯墮罪。如果僧團實際上沒有給予，而比丘尼擅自轉交給他人，在說話時沒有犯戒。 輕訶戒學處第十 事情發生在室羅伐城（Śrāvastī，古印度城市），佛陀告訴眾比丘（Bhikṣu，男性出家人）: 『你們應該每半個月誦說波羅底木叉經（Prātimokṣa，戒經）。』當時，眾比丘按照佛陀的教導，每半個月誦說戒經。六群比丘聽到后，這樣說: 『為什麼總是揭我們的瘡疤，數落我們的過錯？這些微不足道的戒律，每半個月就宣說一次，讓比丘們聽了心裡憂愁煩惱，追悔莫及。』那些少欲的比丘都感到羞愧，乃至世尊呵斥了他們，為二部弟子制定了學處，應該這樣說: 『如果比丘尼在每半個月誦說戒經時，這樣說: 『諸位具壽（Āyusmat，對出家人的尊稱）！何必誦說這些微不足道的學處呢？誦說這些戒律時，讓比丘尼們心裡產生惡作（kukṛtya，不好的行為）、惱悔和憂愁。』如果這樣輕視和譭謗戒律，就犯波逸底迦罪。』 尼，指的是此法中的比丘尼，其餘含義與之前相同。 『半月』，指的是一個月分為兩半。 『戒』，指的是從八他勝罪（Aṣṭaparājika，八種重罪）到七滅諍法（Saptādhikaraṇa-śamatha，七種止諍的方法）。 『經』，指的是次第相應。 『略說』，指的是宣說的時候。 『具壽等』，指的是敘述情況，彰顯憂愁煩惱的狀態。 『輕訶戒』，指的是說出譭謗的話來告訴別人。『墮』的含義與之前相同。 此處的犯相是指什麼情況呢？如果比丘尼在每半個月誦說八他勝罪時，乃至誦說七滅諍法時，這樣說: 『具壽！何必誦說這些微小的戒律呢？』

【English Translation】 English version II. Benefits of Food and Drink. The 『benefits』 here refer to the advantages related to clothing. 『Returning and giving to the Sangha』 means transferring the Sangha's property to others. The meaning of Pāyantika (a type of offense) is the same as before. What is the specific situation of this offense? If a Bhikṣuṇī (female monastic) initially agrees to the distribution of the Sangha's property, regardless of the amount, but later speaks against it, she commits a Dukkaṭa offense. If the Sangha has not actually given it, and the Bhikṣuṇī independently transfers it to others, there is no offense when speaking. The Tenth Training Rule on Disparaging the Precepts The incident occurred in Śrāvastī (an ancient Indian city). The Buddha told the Bhikṣus (male monastics): 『You should recite the Prātimokṣa Sūtra (code of monastic rules) every half month.』 At that time, the Bhikṣus followed the Buddha's teachings and recited the precepts every half month. The group of six Bhikṣus, upon hearing this, said: 『Why do you always expose our wounds and enumerate our faults? These minor precepts, recited every half month, cause the Bhikṣus to feel sorrow, annoyance, and regret.』 Those Bhikṣus with few desires felt ashamed, and even the World Honored One rebuked them, establishing a training rule for the two assemblies, which should be stated as follows: 『If a Bhikṣuṇī, when the precepts are recited every half month, says: 『Venerable Āyusmat (term of respect for monastics)! What is the use of reciting these minor training rules? When these precepts are recited, they cause the Bhikṣuṇīs to feel remorse (kukṛtya, bad action), annoyance, and sorrow.』 If she thus disparages and criticizes the precepts, she commits a Pāyantika offense.』 『Nī』 refers to the Bhikṣuṇī in this context; the rest of the meaning is the same as before. 『Half month』 refers to half of a month. 『Precepts』 refers to everything from the eight Parājika offenses (Aṣṭaparājika, eight major offenses) to the seven methods for settling disputes (Saptādhikaraṇa-śamatha, seven ways to resolve conflicts). 『Sūtra』 refers to the sequential correspondence. 『Briefly speaking』 refers to the time of recitation. 『Venerable ones, etc.』 refers to describing the situation and highlighting the state of sorrow and annoyance. 『Disparaging the precepts』 refers to uttering slanderous words to tell others. The meaning of 『offense』 is the same as before. What is the specific situation of this offense? If a Bhikṣuṇī, when reciting the eight Parājika offenses every half month, or even when reciting the seven methods for settling disputes, says: 『Venerable ones! Why recite these minor precepts?』

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小戒，令諸苾芻尼心生惡作？」者，得波逸底迦。或生惱悔憂熱、或云：「思憶俗事。」或云：「不樂出家。」或云：「歸俗。」作斯等語皆得墮罪。如是應知，于餘十六事處、及雜事處、尼陀那處、目得迦等處，及於律教相應經處，及在余處說此等時，若苾芻尼作如是語：「何用說此小隨小戒，說此之時令生惡作？」者，咸皆墮罪。若余經處宣說之時，作語令人惱悔等者，得惡作罪。

根本說一切有部苾芻尼毗奈耶卷第十二 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第十三

三藏法師義凈奉　制譯

第二攝頌曰：

種子輕惱教、　　安床草蓐牽、 　強住脫腳床、　　澆草應三二。

壞生種學處第十一

爾時薄伽梵在室羅伐城。時六眾苾芻自作使人，斬伐樹木及諸生草，乃至花果隨取而用。於時外道等見是事已，各生嫌恥作如是議：「此諸沙門釋子，自作、使人斬伐草木。然我俗流婆羅門等，乃至傭人，亦自作、使人，斬伐諸樹及殺草等，雖復出家與俗何別？誰當供養如是禿沙門耶？」諸苾芻白佛，佛以此緣，同前集眾問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，自壞種子、有情

【現代漢語翻譯】 現代漢語譯本：如果比丘尼說：『因為這些小小的戒律，讓其他的比丘尼心生後悔。』就會犯波逸提迦罪（Pāyantika，一種罪名）。或者（比丘尼）心生惱怒、後悔、憂愁、煩熱，或者說：『（我）思念回憶世俗的事情。』或者說：『不喜歡出家。』或者說：『想要還俗。』說這些話都會犯墮罪。應該這樣理解，在其餘十六種情況下，以及雜事處、尼陀那處（Nidāna，緣起）、目得迦（Matrika，母經）等處，以及與律教相應的經典處，以及在其他地方說這些的時候，如果有比丘尼說：『說這些小小的、瑣碎的戒律有什麼用呢？說了這些只會讓人心生後悔！』那麼，都會犯墮罪。如果在其他經典處宣說的時候，說話讓人惱怒後悔等，就會犯惡作罪。

根本說一切有部苾芻尼毗奈耶卷第十二 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第十三

三藏法師義凈奉 制譯

第二攝頌曰：

種子輕惱教、 安床草蓐牽、 強住脫腳床、 澆草應三二。

壞生種學處第十一

那時，薄伽梵（Bhagavan，世尊）在室羅伐城（Śrāvastī）。當時，六群比丘（指行為不端的比丘）自己或者指使他人，砍伐樹木和各種草，甚至採摘花果來使用。當時，外道（佛教以外的修行者）等人看到這些事情后，都感到羞恥，議論說：『這些沙門釋子（Śākyaputra，釋迦牟尼的弟子），自己或者指使他人砍伐草木。然而我們這些在家的婆羅門（Brahmin，古印度僧侶階層）等人，甚至僱傭的工人，也會自己或者指使他人，砍伐樹木和殺死草等，（這些比丘）即使出家了，和我們世俗之人有什麼區別呢？誰會供養這些禿頭的沙門呢？』眾比丘將此事稟告佛陀，佛陀因此事，像之前一樣召集大眾，查明實情後加以呵斥，詳細說明乃至『制定戒律，應該這樣說：』

『如果比丘尼，親自毀壞種子、有情

【English Translation】 English version: If a Bhikshuni (Bhikkhunī, a fully ordained female monastic) says, 'Because of these minor precepts, other Bhikshunis (Bhikkhunīs) feel regret,' she commits a Pāyantika (Pāyantika, an offense). Or (if a Bhikshuni) feels anger, regret, sorrow, or distress, or says, 'I remember worldly affairs,' or says, 'I don't enjoy monastic life,' or says, 'I want to return to lay life,' saying such things constitutes an offense. It should be understood that in the remaining sixteen cases, as well as in miscellaneous matters, Nidāna (Nidāna, origin) matters, Matrika (Matrika, matrix) matters, and in the Sutras (teachings) corresponding to the Vinaya (monastic discipline), and when speaking of these things in other places, if a Bhikshuni (Bhikkhunī) says, 'What's the use of talking about these minor and trivial precepts? Speaking of them only causes regret!' then they all commit an offense. If, when proclaiming in other Sutra (teachings) locations, speaking causes anger, regret, etc., one commits an offense of wrong-doing.

Fundamental Sarvāstivāda Bhikshuni Vinaya, Volume 12 Taisho Tripitaka, Volume 23, No. 1443, Fundamental Sarvāstivāda Bhikshuni Vinaya

Fundamental Sarvāstivāda Bhikshuni Vinaya, Volume 13

Translated under Imperial Order by Tripitaka Master Yijing

The Second Summary Verse says:

Seeds, slight annoyance, teaching, arranging beds, grass mats, pulling, Forcibly staying, removing bed legs, watering grass, should be three or two.

The Eleventh Training Rule on Destroying Growing Seeds

At that time, the Bhagavan (Bhagavan, the Blessed One) was in Śrāvastī (Śrāvastī). At that time, the group of six Bhikshus (referring to monks with misconduct) themselves or instructed others to cut down trees and various grasses, and even picked flowers and fruits for use. At that time, non-Buddhists (practitioners outside of Buddhism) and others, after seeing these things, all felt ashamed and discussed, saying, 'These Śākyaputras (Śākyaputra, disciples of Śākyamuni) themselves or instruct others to cut down trees and grasses. However, we lay Brahmins (Brahmin, ancient Indian priestly class) and others, even hired workers, also ourselves or instruct others to cut down trees and kill grass, etc. Even if (these Bhikshus) have left home, what difference is there between them and us laypeople? Who would make offerings to these bald-headed Shramanas (wandering ascetics)?' The Bhikshus reported this matter to the Buddha, and the Buddha, because of this matter, gathered the assembly as before, investigated the facts and rebuked them, explaining in detail and even 'establishing precepts, which should be said as follows:'

'If a Bhikshuni (Bhikkhunī) personally destroys seeds, sentient beings

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村，及令他壞者，波逸底迦。」

尼謂此法中人，余義如上。

種子村者，有五種子：一、根種，二、莖種，三、節種，四、開種，五、子種。云何根種？謂香附子、菖蒲、黃姜、白姜、烏頭附子等，此物皆由種根乃生，故名根種。云何莖種？謂石榴樹、柳樹、蒲萄、菩提樹、烏曇跋羅溺屈路陀樹等。此等皆由莖生，故名莖種。云何節種？謂甘蔗、竹葦等，此皆由節上而生，故名節種。云何開種？謂蘭香、蕓菱、橘柚等子，此等諸子皆因開裂乃生，故名開種。云何子種？謂稻麥、大麥、諸豆芥等，此等諸子皆由子生，故名子種。斯等總名種子村。云何有情村？有情者，謂䘀螽、蛺蝶、蚊䗈、蜣螂、蟻子、蛇蝎及諸蜂等，此等有情皆依草樹木而為窟宅。

若苾芻尼，于草樹木，若拔、若破、若斫截，皆波逸底迦，義如前說。

此中犯相其事云何？

攝頌曰：

根等生種想、　　斫樹草及花、 　樹等經行處、　　青苔瓶架等。

若苾芻尼，于根種作根種想、生作生想及疑，自斫、教人斫，得墮罪。若干物作生想疑，俱得惡作罪。若苾芻尼，于根種作莖種想、生想及疑，自斫、教人斫，皆得墮罪。若干物作生想疑，斷壞之時皆得惡作罪。如是根種，望節種、開種及子種，皆有四

【現代漢語翻譯】 現代漢語譯本： 『毀壞村莊，以及命令他人毀壞村莊者，犯波逸提迦罪。』

比丘尼在此法中的含義，與前文相同。

種子村是指有五種種子：一、根種，二、莖種，三、節種，四、開種，五、子種。什麼是根種？指香附子（Cyperus rotundus，一種香料植物）、菖蒲（Acorus calamus，一種水生植物）、黃姜（薑黃，Curcuma longa）、白姜（姜的變種）、烏頭附子（Aconitum carmichaelii，一種有毒植物）等，這些東西都是由種根生長出來的，所以叫做根種。什麼是莖種？指石榴樹（Punica granatum）、柳樹（Salix babylonica）、葡萄（Vitis vinifera）、菩提樹（Ficus religiosa，一種神聖的樹）、烏曇跋羅溺屈路陀樹（Ficus racemosa，榕屬植物）等。這些都是由莖生長的，所以叫做莖種。什麼是節種？指甘蔗（Saccharum officinarum）、竹葦（Phragmites australis）等，這些都是由節上生長出來的，所以叫做節種。什麼是開種？指蘭香（Eupatorium fortunei，佩蘭）、蕓菱（Trapa natans，菱角）、橘柚（Citrus maxima，柚子）等，這些種子都是因為開裂而生長的，所以叫做開種。什麼是子種？指稻麥（Oryza sativa，水稻；Triticum aestivum，小麥）、大麥（Hordeum vulgare）、各種豆類芥菜等，這些種子都是由子生長出來的，所以叫做子種。這些總稱為種子村。什麼是有情村？有情指䘀螽（Gryllotalpa orientalis，螻蛄）、蛺蝶（Nymphalidae，蝴蝶）、蚊䗈（蚊子）、蜣螂（Scarabaeidae，屎殼郎）、蟻子（螞蟻）、蛇蝎（蛇和蝎子）以及各種蜜蜂等，這些有情都依靠草樹木作為住所。

如果比丘尼對於草樹木，拔、破、或砍斷，都犯波逸提迦罪，含義如前文所說。

此中的犯相情況是怎樣的呢？

攝頌說：

根等生種想， 斫樹草及花， 樹等經行處， 青苔瓶架等。

如果比丘尼，對於根種認為是根種、生長認為是生長以及懷疑，自己砍伐、教唆他人砍伐，會墮入墮罪。如果對某些東西認為是生長或者懷疑，都會得到惡作罪。如果比丘尼，對於根種認為是莖種、生長認為是生長以及懷疑，自己砍伐、教唆他人砍伐，都會得到墮罪。如果對某些東西認為是生長或者懷疑，斷壞的時候都會得到惡作罪。像這樣根種，對於節種、開種以及子種，都有四種情況。

【English Translation】 English version: 『Whoever destroys a village, or orders another to destroy it, commits a Pācittiya (波逸底迦，a type of offense).』

The meaning of 『bhikkhunī (比丘尼，Buddhist nun)』 in this rule is as above.

A 『seed village』 refers to five kinds of seeds: 1. root seeds, 2. stem seeds, 3. joint seeds, 4. opening seeds, 5. seed seeds. What are root seeds? They are fragrant nut-grass (香附子, Cyperus rotundus), sweet flag (菖蒲, Acorus calamus), turmeric (黃姜, Curcuma longa), white ginger (白姜, a variety of ginger), aconite (烏頭附子, Aconitum carmichaelii), etc. These things all grow from root seeds, hence they are called root seeds. What are stem seeds? They are pomegranate trees (石榴樹, Punica granatum), willow trees (柳樹, Salix babylonica), grape vines (葡萄, Vitis vinifera), Bodhi trees (菩提樹, Ficus religiosa), Udumbara-Nīkrodha trees (烏曇跋羅溺屈路陀樹, Ficus racemosa), etc. These all grow from stems, hence they are called stem seeds. What are joint seeds? They are sugar cane (甘蔗, Saccharum officinarum), reeds (竹葦, Phragmites australis), etc. These all grow from joints, hence they are called joint seeds. What are opening seeds? They are fortune eupatorium (蘭香, Eupatorium fortunei), water caltrop (蕓菱, Trapa natans), pomelo (橘柚, Citrus maxima), etc. These seeds all grow by opening up, hence they are called opening seeds. What are seed seeds? They are rice (稻, Oryza sativa), wheat (麥, Triticum aestivum), barley (大麥, Hordeum vulgare), various beans, mustard, etc. These seeds all grow from seeds, hence they are called seed seeds. All these are collectively called a 『seed village.』 What is a 『sentient being village?』 『Sentient beings』 refers to mole crickets (䘀螽, Gryllotalpa orientalis), butterflies (蛺蝶, Nymphalidae), mosquitoes (蚊䗈), dung beetles (蜣螂, Scarabaeidae), ants (蟻子), snakes and scorpions (蛇蝎), and various bees, etc. These sentient beings all rely on grasses, trees, and wood for their dwellings.

If a bhikkhunī (比丘尼, Buddhist nun) uproots, breaks, or cuts grass, trees, or wood, she commits a Pācittiya (波逸底迦，a type of offense), the meaning is as previously stated.

What are the circumstances of the offense in this case?

The summary verse says:

Thinking roots are roots, thinking growth is growth, Cutting trees, grass, and flowers, Walking places with trees, etc., Green moss, bottle racks, etc.

If a bhikkhunī (比丘尼, Buddhist nun) thinks a root seed is a root seed, thinks growth is growth, or is in doubt, and cuts it herself or instructs another to cut it, she incurs a Dukkaṭa (墮罪，a type of offense). If she thinks something is growth or is in doubt, she incurs a Thullaccaya (惡作罪，a type of offense). If a bhikkhunī (比丘尼, Buddhist nun) thinks a root seed is a stem seed, thinks growth is growth, or is in doubt, and cuts it herself or instructs another to cut it, she incurs a Dukkaṭa (墮罪，a type of offense). If she thinks something is growth or is in doubt, she incurs a Thullaccaya (惡作罪，a type of offense) when breaking or destroying it. Thus, for root seeds, in relation to joint seeds, opening seeds, and seed seeds, there are four possibilities.

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番，準前應作。又以莖種自望，及望餘四，各有四番，若想、若疑，俱得墮及惡作，準事廣說。若苾芻尼，於五種子自作使人投著火中，作如是念：「令此種子悉皆損壞。」得五墮罪；若不損壞者，得五惡作罪。若於五種子自作、使人投著水中，亦如前說。若以五種子安著臼中，以杵搗筑令子損壞，得五墮罪；若不壞者，得五惡作。若以五種子，置乾燥地，或安熱處，灰汁、瞿昧耶及乾土等，和糅一處作損壞心，隨事得罪輕重如前。若以五種子，置在羹臛飯汁之中，令其損壞，得罪同前。若以一方便斫樹斷時，得一惡作、得一墮罪。若以一下斫兩樹斷時，得一惡作、得二墮罪。若以一斫斷多樹時，得一惡，作眾多墮罪。若以二斫斷一樹時，得二惡作、一墮罪。若以二斫斷二樹時，得二惡作、二墮罪。若以二斫斷多樹時，得二惡作、眾多墮罪。若以多斫斷一樹時，得多惡作、一墮罪。若以多斫斷二樹時，得多惡作、二墮罪。若以多斫斷多樹時，得多惡作、及多墮罪。如樹既爾，若於生草及蓮花等，準事得罪多少同前。若苾芻尼，拔樹根者，得墮罪。樹皴皮及不堅濕處壞，得惡作；若壞堅濕處，皆得墮罪。若損未開花，得墮罪；若已熟者壞，得惡作。若於生草地處，以熱湯澆及牛糞泥等傾瀉其上令損壞者，皆得墮罪；若不

【現代漢語翻譯】 現代漢語譯本： 關於種子，如果比丘（Bhikkhu，佛教僧侶）或比丘尼（Bhikkhuni，佛教女僧侶）在種子發芽之前就想損壞它們，應該這樣做。如果自己播種並希望它們不發芽，或者希望其餘四種（可能指其他型別的種子或處理方式）不發芽，每種情況都有四種方式（想、疑等），都會犯墮罪（Pattaniya，一種較重的罪）和惡作罪（Dukkata，一種較輕的罪），具體情況參照廣律的說明。如果比丘尼自己或指使他人將五種種子投入火中，並想『讓這些種子全部損壞』，會犯五種墮罪；如果沒有損壞，則犯五種惡作罪。如果自己或指使他人將五種種子投入水中，情況與前述相同。如果將五種種子放入臼中，用杵搗毀，會犯五種墮罪；如果沒有搗毀，則犯五種惡作罪。如果將五種種子放在乾燥的地方，或放在炎熱的地方，或與灰汁、瞿昧耶（Gomaya，牛糞）及乾土等混合在一起，並懷有損壞的心，根據具體情況，所犯罪行的輕重與前述相同。如果將五種種子放在羹湯或飯汁中，使其損壞，所犯罪行與前述相同。 如果用一下砍斷一棵樹，會犯一個惡作罪和一個墮罪。如果用一下砍斷兩棵樹，會犯一個惡作罪和兩個墮罪。如果用一下砍斷多棵樹，會犯一個惡作罪和多個墮罪。如果用兩下砍斷一棵樹，會犯兩個惡作罪和一個墮罪。如果用兩下砍斷兩棵樹，會犯兩個惡作罪和兩個墮罪。如果用兩下砍斷多棵樹，會犯兩個惡作罪和多個墮罪。如果用多次砍斷一棵樹，會犯多個惡作罪和一個墮罪。如果用多次砍斷兩棵樹，會犯多個惡作罪和兩個墮罪。如果用多次砍斷多棵樹，會犯多個惡作罪和多個墮罪。樹木如此，對於生草和蓮花等，參照具體情況，所犯罪行的多少與前述相同。如果比丘尼拔樹根，會犯墮罪。如果損壞樹木的粗皮或不堅固的潮濕部分，會犯惡作罪；如果損壞堅固的潮濕部分，則犯墮罪。如果損壞未開放的花朵，會犯墮罪；如果損壞已經成熟的花朵，會犯惡作罪。如果在生長草的地方，用熱水澆灌或傾倒牛糞泥等，使其損壞，都會犯墮罪；如果沒損壞，則...

【English Translation】 English version: Regarding seeds, if a Bhikkhu (Buddhist monk) or Bhikkhuni (Buddhist nun) intends to damage seeds before they sprout, this is how it should be done. Furthermore, concerning sowing seeds with the intention of preventing them from sprouting, as well as intending the same for the remaining four (possibly referring to other types of seeds or treatments), each with four approaches (such as thought, doubt, etc.), all lead to committing a Pattaniya (a heavier offense) and a Dukkata (a lighter offense), as detailed in the extensive Vinaya (monastic rules). If a Bhikkhuni personally or instructs another to throw five types of seeds into a fire, with the thought 'May all these seeds be completely destroyed,' she commits five Pattaniya offenses; if they are not destroyed, she commits five Dukkata offenses. If she personally or instructs another to throw five types of seeds into water, the situation is the same as described above. If five types of seeds are placed in a mortar and crushed with a pestle, five Pattaniya offenses are committed; if they are not crushed, five Dukkata offenses are committed. If five types of seeds are placed in a dry place, or in a hot place, or mixed with ash lye, Gomaya (cow dung), and dry soil, etc., with the intention of damaging them, the severity of the offense varies according to the specific circumstances, as described above. If five types of seeds are placed in soup or rice broth to damage them, the offense is the same as described above. If one chop severs one tree, one commits one Dukkata offense and one Pattaniya offense. If one chop severs two trees, one commits one Dukkata offense and two Pattaniya offenses. If one chop severs many trees, one commits one Dukkata offense and many Pattaniya offenses. If two chops sever one tree, one commits two Dukkata offenses and one Pattaniya offense. If two chops sever two trees, one commits two Dukkata offenses and two Pattaniya offenses. If two chops sever many trees, one commits two Dukkata offenses and many Pattaniya offenses. If many chops sever one tree, one commits many Dukkata offenses and one Pattaniya offense. If many chops sever two trees, one commits many Dukkata offenses and two Pattaniya offenses. If many chops sever many trees, one commits many Dukkata offenses and many Pattaniya offenses. Just as with trees, regarding living grass and lotus flowers, etc., the number of offenses committed varies according to the specific circumstances, as described above. If a Bhikkhuni pulls out the roots of a tree, she commits a Pattaniya offense. If she damages the rough bark or the non-solid, damp parts of a tree, she commits a Dukkata offense; if she damages the solid, damp parts, she commits a Pattaniya offense. If she damages unopened flowers, she commits a Pattaniya offense; if she damages flowers that are already mature, she commits a Dukkata offense. If one pours hot water or cow dung mud, etc., onto a place where grass is growing, causing damage, one commits a Pattaniya offense; if no damage is done, then...

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壞者，皆得惡作。若作傾瀉物心、無損壞意者，皆悉無犯。若苾芻尼，于生草地經行之時起如是念：「令草損壞。」者，隨所壞草皆得墮罪。若但經行心者，無犯。若於生草地，牽柴曳席欲令壞者，得墮罪。若無壞心者，無犯。若於青苔地經行之時，同前有犯、無犯。若於此地牽柴曳席及余諸物，得罪同前。若於水中舉浮萍葉及青苔時，乃至未離水來得惡作罪，離水得墮。若拔地菌，得惡作罪；有損地心，亦墮。若苾芻尼，于瓶瓨等處，及衣服上、若褥席等，及衣架飲食等處，有青衣白醭生者，若作損壞心皆得惡作；若令人知凈方受用者，無犯。若五生種令人知凈者，亦皆無犯。

嫌毀輕賤學處第十二

緣起廣說，具如大苾芻律，乃至「制其學處，應如是說：

「若復苾芻尼，嫌毀輕賤苾芻尼者，波逸底迦。」

嫌毀輕賤者，謂對面直言，及假託餘事，以言彰表。

波逸底迦，義如上說。

此中犯相其事云何？若苾芻尼，被僧伽作法為訶責已，於十二種人被眾差者，事未停息，若嫌毀者，波逸底迦；若輕賤者，波逸底迦；若嫌毀輕賤者，波逸底迦。若復苾芻尼，被僧作法為訶責已，於十二種人被眾差者，事雖停息而嫌毀者，波逸底迦；若輕賤者，波逸底迦；若嫌毀輕賤者，波逸

【現代漢語翻譯】 現代漢語譯本：

損壞行為，都會構成惡作罪（Dukkata，一種輕微的罪過）。如果只是傾倒東西，沒有損壞的意圖，則不構成犯罪。如果比丘尼（Bhikkhuni，佛教女出家人）在長滿青草的地上經行（行走禪修）時，心想『讓這些草損壞吧』，那麼根據損壞的草的數量，都會構成墮罪（Pacittiya，一種較重的罪過）。如果只是經行，沒有損壞的意圖，則不構成犯罪。如果在長滿青草的地上，拖拽木柴或蓆子，意圖損壞草地，則構成墮罪。如果沒有損壞的意圖，則不構成犯罪。如果在長滿青苔的地上經行，與上述情況相同，有犯戒和無犯戒的情況。如果在這塊地上拖拽木柴、蓆子或其他物品，所犯的罪過與上述情況相同。如果在水中拿起漂浮的萍葉或青苔，在離開水之前構成惡作罪，離開水后構成墮罪。如果拔地上的蘑菇，構成惡作罪；如果損壞了地表，也構成墮罪。如果比丘尼在瓶子、瓦罐等處，以及衣服上、褥墊等處，以及衣架、飲食等處，發現長了青色的黴菌或白色的霉斑，如果心想損壞它們，都會構成惡作罪；如果讓人知道后清理乾淨再使用，則不構成犯罪。如果是五種可食用的植物，讓人知道后清理乾淨，也都不構成犯罪。

嫌毀輕賤學處第十二

緣起等詳細內容，如同《大比丘律》中所說，乃至『制定這條學處，應當這樣說：』

『如果任何比丘尼，嫌棄、譭謗、輕賤其他比丘尼，構成波逸提罪（Pacittiya）。』

嫌毀輕賤，指的是當面直接說，或者假借其他事情，用言語來表達。

波逸提迦（Pacittiya），含義如前所述。

此處的犯戒情況是怎樣的呢？如果比丘尼，被僧團依法訶責（正式譴責）后，對於被僧團指派的十二種人，事情尚未結束，如果嫌棄、譭謗，構成波逸提罪；如果輕賤，構成波逸提罪；如果嫌棄、譭謗且輕賤，構成波逸提罪。如果比丘尼，被僧團依法訶責后，對於被僧團指派的十二種人，事情雖然已經結束，但仍然嫌棄、譭謗，構成波逸提罪；如果輕賤，構成波逸提罪；如果嫌棄、譭謗且輕賤，構成波逸提罪。

【English Translation】 English version:

Actions that cause damage all incur a Dukkata (a minor offense). If one merely spills something without the intention to cause damage, there is no offense. If a Bhikkhuni (Buddhist nun) is walking on a grassy area and thinks, 'Let the grass be damaged,' she incurs a Pacittiya (a more serious offense) according to the amount of grass damaged. If she is merely walking without the intention to cause damage, there is no offense. If, on a grassy area, she drags firewood or a mat with the intention of damaging the grass, she incurs a Pacittiya. If there is no intention to cause damage, there is no offense. If she is walking on a mossy area, the same principles of offense and non-offense apply as above. If she drags firewood, a mat, or other objects on this area, the offense is the same as above. If she picks up floating duckweed leaves or moss in the water, she incurs a Dukkata until she removes them from the water; after removing them from the water, she incurs a Pacittiya. If she pulls up mushrooms from the ground, she incurs a Dukkata; if she damages the ground, she also incurs a Pacittiya. If a Bhikkhuni finds green mold or white mildew on pots, jars, etc., as well as on clothing, mats, etc., and on clothes racks, food, etc., if she intends to damage them, she incurs a Dukkata; if she informs someone who cleans them and then uses them, there is no offense. If they are five types of edible plants, and she informs someone who cleans them, there is also no offense.

The Twelfth Training Rule on Disparaging and Belittling

The origin and detailed explanation are as described in the Great Bhikkhu Rules, up to 'Having established this training rule, it should be stated thus:'

'If any Bhikkhuni disparages or belittles another Bhikkhuni, it is a Pacittiya.'

Disparaging and belittling refers to speaking directly to someone's face, or using other matters as a pretext to express it in words.

Pacittiya, the meaning is as previously stated.

What are the circumstances of offense in this case? If a Bhikkhuni, having been formally censured by the Sangha (monastic community), and concerning the twelve types of people appointed by the Sangha, the matter has not been resolved, if she disparages, it is a Pacittiya; if she belittles, it is a Pacittiya; if she disparages and belittles, it is a Pacittiya. If a Bhikkhuni, having been formally censured by the Sangha, and concerning the twelve types of people appointed by the Sangha, the matter has been resolved, but she still disparages, it is a Pacittiya; if she belittles, it is a Pacittiya; if she disparages and belittles, it is a Pacittiya.

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底迦。若苾芻尼，不被眾僧作法訶責，於十二人被差者，事未停息而嫌毀者，得惡作罪；若輕賤者，得惡作罪；若嫌毀輕賤者，得惡作罪。若苾芻尼，不被眾僧作法呵責，於十二種人被眾差者，事雖停息而嫌毀者，得惡作罪；若輕賤者，得惡作罪；若嫌毀輕賤者，得惡作罪。境想句數，準事應知。又無犯者，謂最初犯人，或癡狂、心亂、痛惱所纏。

違惱言教學處第十三

緣起廣說，具如大苾芻律，乃至「制其學處，應如是說：

「若復苾芻尼，違惱言教者，波逸底迦。」

若復苾芻尼者，謂是此法中苾芻尼，余義如上。

違惱言教者，作惱他想，以言表示。

波逸底迦，義如上說。

此中犯相其事云何？若有苾芻尼，往苾芻尼所，作如是語：「阿離移迦頗見苾芻尼新剃鬢髮、著赤色大衣，以物替缽、手執錫杖或以酥、蜜、沙糖、石蜜盛滿缽中擎持去不？」彼見問時，答言：「我實不見如是相狀苾芻尼，然我見苾芻尼兩腳行去。」若苾芻尼，別見別說，故作是語惱亂他時，得波逸底迦。如是乃至正學女、求寂女同前問答，得波逸底迦。若他來問：「頗見俗人擔持甘蔗、竹𥯤、柴草、酥油瓶等從此過不？」彼便答言：「我實不見如是之人，但見有兩腳行去。」若苾芻尼見別

【現代漢語翻譯】 現代漢語譯本： 底迦（Dīkā）：如果比丘尼沒有被僧團依法呵責，對於被選出的十二人，事情尚未平息就嫌棄譭謗，犯惡作罪；如果輕視，犯惡作罪；如果嫌棄譭謗又輕視，犯惡作罪。如果比丘尼沒有被僧團依法呵責，對於被僧團選出的十二人，事情即使平息了仍然嫌棄譭謗，犯惡作罪；如果輕視，犯惡作罪；如果嫌棄譭謗又輕視，犯惡作罪。境界、想法、語句數量，應根據具體情況瞭解。又沒有犯戒的情況，指最初的犯戒者，或者癡狂、心亂、被痛苦纏繞的人。

違惱言教學處第十三

緣起廣泛敘述，詳細情況如同《大比丘律》，乃至『制定此學處，應當這樣說：』

『如果又有比丘尼，違背惱亂的言教，犯波逸提迦（Pāyantika）。』

『如果又有比丘尼』，是指此法中的比丘尼，其餘含義如前所述。

『違惱言教』，是指心懷惱亂他人的想法，用言語表達出來。

『波逸提迦』，含義如前所述。

此中犯戒的情況是怎樣的呢？如果有比丘尼，去到另一位比丘尼那裡，這樣說：『阿離移迦（Āriyikā），你有沒有看見有比丘尼新剃了頭髮、穿著紅色的大衣，用東西代替缽、手持錫杖，或者用酥油、蜂蜜、砂糖、石蜜盛滿缽中拿著走？』當被問的比丘尼看見了，回答說：『我確實沒有看見像這樣相貌的比丘尼，但我看見有比丘尼用兩腳走過去了。』如果比丘尼明明看見了卻說別的，故意這樣說話惱亂他人，犯波逸提迦。像這樣乃至正學女（Siksamana）、求寂女（Sramaneri）同樣地問答，犯波逸提迦。如果有人來問：『你有沒有看見有俗人挑著甘蔗、竹筍、柴草、酥油瓶等從這裡經過？』她就回答說：『我確實沒有看見這樣的人，但看見有兩腳走過去了。』如果比丘尼明明看見了卻說別的

【English Translation】 English version: Dīkā (Dīkā): If a Bhikkhunī, not being censured by the Sangha according to the Dharma, harbors resentment and slanders against the twelve individuals who have been selected, before the matter has been settled, she commits a Dukkaṭa offense; if she belittles them, she commits a Dukkaṭa offense; if she both resents, slanders, and belittles them, she commits a Dukkaṭa offense. If a Bhikkhunī, not being censured by the Sangha according to the Dharma, harbors resentment and slanders against the twelve individuals who have been selected by the Sangha, even after the matter has been settled, she commits a Dukkaṭa offense; if she belittles them, she commits a Dukkaṭa offense; if she both resents, slanders, and belittles them, she commits a Dukkaṭa offense. The scope, intention, and number of phrases should be understood according to the circumstances. Furthermore, there is no offense for the initial offender, or one who is insane, mentally disturbed, or afflicted by pain.

The Thirteenth Training Rule on Causing Annoyance with Speech

The origin is extensively described, as in the Great Bhikkhu Vinaya, up to 『Having established this training rule, it should be recited thus:』

『If again, a Bhikkhunī, violates the teaching by causing annoyance with speech, it is a Pāyantika (Pāyantika).』

『If again, a Bhikkhunī』 refers to a Bhikkhunī within this Dharma; the remaining meaning is as previously stated.

『Violates the teaching by causing annoyance』 means having the intention to annoy others, expressing it with words.

『Pāyantika,』 the meaning is as previously stated.

What is the nature of the offense in this case? If a Bhikkhunī goes to another Bhikkhunī and says: 『Āriyikā (Āriyikā), have you seen a Bhikkhunī with newly shaved hair, wearing a red robe, using something in place of a bowl, holding a staff, or carrying a bowl filled with ghee, honey, sugar, or rock candy?』 When asked, if she has seen, she replies: 『I have not seen a Bhikkhunī with such characteristics, but I saw a Bhikkhunī walking away on two feet.』 If the Bhikkhunī has seen something different but says something else, intentionally speaking in this way to annoy others, it is a Pāyantika. Similarly, if a Siksamana (Siksamana) or a Sramaneri (Sramaneri) asks and answers in the same way, it is a Pāyantika. If someone asks: 『Have you seen a layperson carrying sugarcane, bamboo shoots, firewood, or pots of ghee passing by here?』 She replies: 『I have not seen such a person, but I saw something walking on two feet.』 If the Bhikkhunī has seen something different

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語別作是惱者，波逸底迦。若有問言：「頗見俗人男子著青黃赤白等衣持酥瓶等從此過不？」乃至報云：「但見兩腳行去。」廣說應知，惱心說時皆得墮罪。如語既爾，默亦同然，皆得墮罪。無犯者，若苾芻尼，見有獵人逐獐鹿等來入寺內，苾芻尼見已，獵人問言：「聖者！頗見有走鹿從此過不？」不應答言：「我見。」若是寒時報獵人曰：「賢首！汝可暫入溫室中少時向火。」若是熱時報言：「賢首！汝可暫入涼室飲清冷水少時停息。」若獵者云：「我不疲倦，我問走鹿。」即應先可自觀指甲，報彼人云：「諾佉缽奢弭。」若更問者，應自觀太虛，報彼人云：「納婆缽奢弭。」(此之梵語，但以方殊音別，極難解義，自非通知密意，豈能體此言辭。自非自指，難為啟悟指甲、太虛，並說無字，有廣注述，具如余處)。若獵者云：「我不問指甲及以太虛，然問可殺有情於此過不？」苾芻尼即應遍觀四方，作如是念：「于勝義諦一切諸行本無有情。」即報彼云：「彼不見有情。」此皆無犯。若苾芻尼，于余問時不如實者，皆得墮罪。

在露地安僧敷具學處第十四

緣處同前。時有長者請佛及僧于舍受食，時諸苾芻于日初分執持衣缽詣長者家。於時世尊在寺內住，令人取食。佛有五緣在寺而食。云何為五？一

、自須宴默，二、為諸天說法，三、為觀病者，四、為觀僧臥具，五、為諸苾芻制其學處。此時佛欲觀僧臥具並制學處，由此為緣，在寺內住令人取食。爾時世尊，眾僧去後持戶鑰，遍觀寺內所有房舍，乃至寺外隨近園林，普皆觀察。次至僧房，於此房中多有敷具置在露地，忽有非時風雨蒙密而至。佛作是念：「斯等敷具，並皆是信心婆羅門諸居士等，自苦己身、減妻子分而施僧伽，為求勝福。而諸苾芻、苾芻尼受用之時，不知其量、不善守護，隨處棄擲。」風雨欲至，世尊見已作神通力屏除風雨，而有重云叆叇垂布不散，以待世尊收攝臥褥。世尊自取敷具安置室中，便取雨衣出於房外方欲洗沐。即攝神通，雷霆晝昏，遂降洪雨高下同潤。佛洗身已，洗足入房宴默而住。時取食苾芻持食既至，安在一邊，詣世尊所頂禮雙足。世尊常法共取食人歡言問訊：「苾芻僧伽所受飲食得飽滿不？」答言：「大德！皆得飽滿。」即便以食進奉世尊。食事既訖宴默而住，至日晡時于如常座。既坐定已告諸苾芻曰：「曏者僧伽出食之後，我持戶鑰遍觀房舍，見於露地多安臥褥。時天欲雨，我以神力悉皆屏除，躬自收攝。」告諸苾芻曰：「諸有施主苦自己身施僧求福，汝等不能如法受用，虛損信施。」即說頌曰：

「於他信施物，　　

【現代漢語翻譯】 現代漢語譯本：此時，佛陀有五件事情要做：一、獨自靜默，二、為諸天說法，三、探望病人，四、視察僧眾的臥具，五、為比丘們制定戒律。當時，佛陀想要視察僧眾的臥具並制定戒律，因此，他住在寺院裡，讓人準備食物。那時，世尊在僧眾離開后拿著門鑰匙，遍觀寺內所有的房舍，乃至寺外附近的園林，都仔細觀察。接著來到僧房，在此房中，許多臥具被放置在露天，突然有非時節的風雨密集而來。佛陀心想：『這些臥具，都是有信心的婆羅門和居士們，自己辛勤勞作、減少妻子兒女的用度而佈施給僧團，為的是求得殊勝的福報。而這些比丘、比丘尼們受用的時候，不知節制、不善於守護，隨意丟棄。』風雨將至，世尊見到后運用神通力屏除風雨，但仍有濃厚的雲層低垂不散，等待世尊收起臥具。世尊親自取來臥具安置在室內，便拿起雨衣走出房外，正要洗浴。隨即收起神通，雷聲轟鳴，白晝昏暗，於是降下大雨，高處低處都得到滋潤。佛陀洗完身，洗完腳後進入房中靜默而住。這時，取食物的比丘拿著食物來到，安放在一邊，前往世尊處頂禮雙足。世尊按照慣例與取食物的人歡喜地問候：『比丘僧團所受用的飲食是否飽滿？』回答說：『大德！都已飽滿。』隨即把食物進奉給世尊。用完餐后，佛陀靜默而住，到了傍晚時分，在通常的座位上坐下。坐定后，告訴諸位比丘說：『剛才僧眾出去取食之後，我拿著門鑰匙遍觀房舍，見到許多臥褥安置在露天。當時天要下雨，我用神通力全部屏除，親自收起來。』告訴諸位比丘說：『各位，有些施主辛勤勞作佈施給僧團以求福報，你們卻不能如法受用，白白浪費了信徒的佈施。』於是說了偈頌： 『對於他人信施之物，』

【English Translation】 English version: At this time, the Buddha had five things to do: 1. To abide in silence, 2. To preach the Dharma to the devas (gods), 3. To visit the sick, 4. To inspect the bedding of the Sangha (monastic community), 5. To establish the precepts for the bhikshus (monks). At that time, the Buddha wanted to inspect the bedding of the Sangha and establish the precepts, so he stayed in the monastery and had someone prepare food. Then, after the Sangha had left, the World-Honored One (another name for Buddha) took the door key and thoroughly inspected all the rooms in the monastery, and even the nearby gardens outside the monastery. Next, he came to the monks' quarters, where many bedding items were placed in the open air, and suddenly an untimely wind and rain came densely. The Buddha thought: 'These bedding items are all given by faithful Brahmins and laypeople, who have worked hard themselves and reduced the portions of their wives and children to give to the Sangha, in order to seek supreme blessings. But when these bhikshus and bhikshunis (nuns) use them, they do not know their value, do not take good care of them, and discard them at will.' As the wind and rain were about to come, the World-Honored One, seeing this, used his supernatural power to ward off the wind and rain, but thick clouds still hung low and did not disperse, waiting for the World-Honored One to collect the bedding. The World-Honored One personally took the bedding and placed it in the room, then took a raincoat and went out of the room, intending to bathe. Immediately, he withdrew his supernatural power, thunder rumbled, and the daytime became dark, and then heavy rain fell, nourishing both high and low places. After the Buddha washed his body and feet, he entered the room and stayed in silence. At this time, the bhikshu who took the food came with the food, placed it aside, and went to the World-Honored One to prostrate at his feet. The World-Honored One, according to custom, greeted the food-taker with joy and asked: 'Is the food received by the Bhikshu Sangha sufficient?' He replied: 'Great Virtue! All are satisfied.' Then he offered the food to the World-Honored One. After the meal, the Buddha remained silent, and in the evening, he sat in his usual seat. After sitting down, he told the bhikshus: 'After the Sangha went out to take food, I took the door key and inspected the rooms, and saw many bedding items placed in the open air. At that time, it was about to rain, and I used my supernatural power to ward it all off and personally collected it.' He told the bhikshus: 'Some donors work hard to give to the Sangha to seek blessings, but you cannot use it according to the Dharma (teachings), and you waste the offerings of the faithful.' Then he spoke the verse: 『Regarding the offerings of others』 faith,』

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知量而受用， 　自身得安隱，　　令他福業增。」

爾時世尊讚歎知足，依法受用信施物已，告諸苾芻，廣說如前，乃至「我今為二部弟子制其學處，應如是說：若復苾芻尼于露地處，安僧敷具及諸床座，去時不自舉、不教人舉者，波逸底迦。」

如是世尊為諸苾芻制學處已，時有苾芻隨逐商旅人間遊行，至一住處遂投寄宿，於後夜時商旅發去。一人來喚，苾芻聞其喚聲即便疾起，分付臥具既延時節，於後隨行遂被賊劫。以緣白佛，佛言：「于住止處若有苾芻，囑授而去。」時諸苾芻，既聞佛教有因緣者皆囑授去。室羅伐城有二長者，生生之處共為仇隙：一有信心、一無信心。其信心者作如是念：「我今何因增長怨隙？可舍怨惡而為出家。」無信者聞懷怨告曰：「縱令汝走入牛角中，我終不放。」苾芻聞已便作是念：「我由怖彼而來出家，豈於此處還遭彼怖？我今宜可逃避他方。」念已白鄔波馱耶：「我向何處得免其難？」親教師曰：「汝有斯畏，可遊人間。」弟子即去。怨者聞已，便持路糧隨趁而去。苾芻依時而行、非時不行，俗人則時與非時俱不停息。于其中路有一僧寺，長者趁及，苾芻遙見即入寺內。長者唸曰：「明當在路，我自知之。」作是念已別求息處。時彼苾芻至天曉已，告諸苾芻：「觀

【現代漢語翻譯】 現代漢語譯本 『知量而受用，自身得安隱，令他福業增。』

爾時世尊讚歎知足，依法受用信施物已，告訴各位比丘，廣泛地宣說如前所述的教義，乃至說：『我現在為比丘和比丘尼這兩類弟子制定戒律，應當這樣說：如果比丘尼在露天的地方，安置僧眾的敷具以及各種床座，離開的時候不自己收拾、也不教別人收拾，就犯了波逸提迦（Pāyantika，一種輕罪）。』

就這樣，世尊為各位比丘制定了戒律之後，當時有比丘跟隨商隊在人間行走，到達一個住宿的地方就投宿。在後半夜的時候，商隊出發離去。有一個人來叫喊，比丘聽到叫喊聲就立刻起身，分發交接臥具，因為耽誤了時間，之後跟隨商隊行走就被賊人搶劫。因為這件事稟告了佛陀，佛陀說：『在住宿的地方如果有比丘，要囑託交代之後才能離開。』當時各位比丘，聽聞佛陀的教誨，有因緣的都囑託交代之後才離開。室羅伐城（Śrāvastī）有兩個長者，生生世世都互相仇視：一個有信心，一個沒有信心。那個有信心的人這樣想：『我現在因為什麼原因要增長怨恨和嫌隙呢？可以捨棄怨恨和邪惡而出家。』沒有信心的人聽到后懷著怨恨說：『即使你逃到牛角里，我也終究不會放過你。』比丘聽到后就想：『我因為害怕他才來出家的，難道在這裡還要遭到他的恐嚇嗎？我現在應該逃避到其他地方。』想完之後稟告鄔波馱耶（Upadhyaya，親教師）：『我向什麼地方去才能免除這個災難呢？』親教師說：『你既然有這種畏懼，可以遊歷人間。』弟子就離開了。那個懷有怨恨的人聽到后，就拿著路上的乾糧追趕而去。比丘按照時節行走、不在不合時宜的時候行走，俗人則是無論何時都不停歇。在路途中有一個僧寺，長者追上了他，比丘遠遠地看見就進入了寺廟裡。長者心想：『明天一定還在路上，我自己知道。』這樣想著，就另外尋找休息的地方。當時那個比丘到天亮之後，告訴各位比丘：『觀察』

【English Translation】 English version 『Knowing the measure and using accordingly, One's own body finds peace and comfort, And increases the merit and fortune of others.』

At that time, the World Honored One praised contentment, and having lawfully used the offerings of faith, he told the Bhikshus (monks), extensively explaining the teachings as before, even saying: 『I am now establishing the precepts for the two groups of disciples, Bhikshus and Bhikshunis (nuns), and it should be said thus: If a Bhikshuni, in an open space, places monastic bedding and various seats, and when leaving does not pick them up herself or instruct others to pick them up, she commits a Pāyantika (an offense entailing expiation).』

In this way, the World Honored One established the precepts for the Bhikshus. At that time, there was a Bhikshu who followed a caravan on their travels, arriving at a lodging place and staying overnight. In the latter part of the night, the caravan departed. Someone came to call out, and the Bhikshu, hearing the call, immediately arose, distributing and handing over the bedding. Because of the delay, he was robbed by thieves while following the caravan. Because of this matter, he reported to the Buddha, who said: 『If there is a Bhikshu at a lodging place, he must entrust and explain before leaving.』 At that time, all the Bhikshus, hearing the Buddha's teachings, entrusted and explained before leaving if there was a reason to do so. In Śrāvastī (a major city in ancient India), there were two wealthy men who were enemies in every lifetime: one had faith, and the other had no faith. The one with faith thought: 『Why should I increase hatred and resentment now? I can abandon hatred and evil and become a renunciate.』 The one without faith, hearing this, said with resentment: 『Even if you run into a cow's horn, I will never let you go.』 The Bhikshu, hearing this, thought: 『I came to renounce because I was afraid of him, but will I still be threatened by him here? I should escape to another place.』 After thinking this, he reported to his Upadhyaya (preceptor): 『Where should I go to avoid this calamity?』 The preceptor said: 『Since you have this fear, you can travel among people.』 The disciple then left. The resentful man, hearing this, took provisions for the road and chased after him. The Bhikshu traveled according to the proper times and did not travel at inappropriate times, while the layman never stopped, regardless of the time. On the road, there was a monastery, and the wealthy man caught up to him. The Bhikshu saw him from afar and entered the monastery. The wealthy man thought: 『He will definitely be on the road tomorrow, I know it myself.』 Thinking this, he sought another place to rest. At dawn, the Bhikshu told the other Bhikshus: 『Observe』

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察臥具，我欲前行。」問曰：「欲何處去？」答曰：「欲詣王舍城。」苾芻報曰：「應尋此道，勿行餘路。」報言：「好住。」遂即前行。時彼長者旦入寺中，問苾芻曰：「取何路去？」答言：「此路。」隨路急去趁及苾芻，告曰：「咄！禿頭沙門欲向何處？」苾芻答曰：「賢首！我已出家欲除怨諍。」彼便答曰：「我於今時為除怨諍。」以杖熟打幾將至死，衣缽破碎余有殘命，覆向寺中以事具說。寺中苾芻告曰：「若不教汝所向之處，必定不遭如斯苦惱。」遂以此緣具白世尊，世尊告曰：「除時因緣，余當囑授。前是創製、此是隨開，應如是說：

「若復苾芻尼，于露地處安僧敷具及諸床座，去時不自舉不教人舉。若有苾芻尼，不囑授，除余緣故，波逸底迦。」

尼謂此法中人，余義如上。

僧者，謂如來聲聞弟子。

敷具者，謂大床、氈褥、被毯等。雜物者，謂小床座枯及余資具。

于露地者，謂無覆蓋。

去時者，謂離勢分。

時具壽鄔波離白佛言：「大德！離敷具時，齊遠近來名為勢分？」世尊告曰：「如生聞婆羅門種庵沒羅樹法，相去七尋方植一樹，枝條聳茂花果繁實，十樹之內有四十九尋。若安敷具在露地時，齊此遠近當須囑授，離此勢分即須收攝。」若不

【現代漢語翻譯】 現代漢語譯本： 一位比丘（bhiksu，佛教僧侶）察看了一下臥具，說：『我想要前行。』有人問：『你想要去哪裡？』他回答說：『我想要去王舍城（Rājagṛha，古印度城市）。』比丘告訴他：『你應該沿著這條路走，不要走其他的路。』他回答說：『好的，再見。』於是就向前走了。當時，一位長者（長老）早上進入寺廟，問比丘說：『他從哪條路走了？』比丘回答說：『這條路。』長者沿著路急忙追趕，趕上了比丘，告訴他說：『喂！禿頭沙門（śrāmaṇa，出家修行者），你想要去哪裡？』比丘回答說：『賢首（尊敬的人）！我已經出家，想要消除怨恨和爭端。』那人便回答說：『我現在就要消除怨恨和爭端。』用棍子狠狠地打他，幾乎把他打死，衣缽（僧人的用具）破碎，只剩下殘餘的性命，然後回到寺廟中，把事情的經過都說了出來。寺廟中的比丘告訴他說：『如果你不告訴別人你要去的地方，肯定不會遭受這樣的苦惱。』於是就把這件事的因緣全部告訴了世尊（釋迦牟尼佛）。世尊告訴他們說：『除了特殊因緣，其餘的情況應當囑咐。以前是最初制定，現在是隨情況開許，應當這樣說：』 『如果又有比丘尼（bhikṣuṇī，佛教女僧侶），在露天的地方安放僧眾的敷具（坐臥用具）以及各種床座，離開的時候不自己收起來，也不教別人收起來。如果有比丘尼，不囑咐別人，除非有其他緣故，就犯了波逸提迦（pāyantika，一種戒律）。』 尼，指的是此法中的人，其餘的意義如上所述。 僧，指的是如來的聲聞弟子（śrāvaka，聽聞佛法而證悟的弟子）。 敷具，指的是大床、氈褥、被毯等。雜物，指的是小床座、枯木以及其他的資具。 于露地，指的是沒有遮蓋的地方。 去時，指的是離開勢力範圍。 當時，具壽（āyuṣmat，對年長者的尊稱）鄔波離（Upāli，佛陀十大弟子之一）問佛說：『大德！離開敷具的時候，多遠的距離才算是勢力範圍？』世尊告訴他說：『就像生聞婆羅門（brāhmaṇa，古印度祭司階層）種植庵沒羅樹（āmra，芒果樹）的方法一樣，相隔七尋（古代長度單位）種植一棵樹，枝條聳立茂盛，花果繁多，十棵樹之內有四十九尋。如果安放敷具在露天的地方，在這個遠近範圍內，應當囑咐別人，離開這個勢力範圍，就應當收攝。』如果不收攝，就犯了戒律。

【English Translation】 English version: A bhiksu (Buddhist monk) examined the bedding and said, 'I wish to go forward.' Someone asked, 'Where do you wish to go?' He replied, 'I wish to go to Rājagṛha (ancient Indian city).' The bhiksu told him, 'You should follow this road, do not take any other road.' He replied, 'Okay, goodbye.' Then he went forward. At that time, an elder (respected senior) entered the temple in the morning and asked the bhiksu, 'Which road did he take?' The bhiksu replied, 'This road.' The elder hurried along the road, caught up with the bhiksu, and told him, 'Hey! Bald śrāmaṇa (ascetic), where do you want to go?' The bhiksu replied, 'Honorable one! I have already left home, wanting to eliminate resentment and disputes.' That person then replied, 'I will eliminate resentment and disputes right now.' He beat him severely with a stick, almost to death, his robes and bowl (monk's utensils) were broken, and only a remnant of life remained. Then he returned to the temple and told the whole story. The bhiksus in the temple told him, 'If you do not tell others where you are going, you will certainly not suffer such distress.' Then they told the whole story to the World Honored One (Shakyamuni Buddha). The World Honored One told them, 'Except for special circumstances, the rest should be entrusted. The former was the initial establishment, and now it is allowed according to the situation, it should be said like this:' 'If there is also a bhikṣuṇī (Buddhist nun) who places the sangha's (monastic community) bedding and various seats in an open place, and does not pick them up herself when leaving, nor does she instruct others to pick them up. If there is a bhikṣuṇī who does not entrust others, unless there is another reason, she commits a pāyantika (a type of precept).' A nun refers to a person in this Dharma, and the rest of the meaning is as above. Sangha refers to the Buddha's śrāvaka (disciples who attain enlightenment by hearing the Dharma) disciples. Bedding refers to large beds, felt mattresses, blankets, etc. Sundries refer to small beds, seats, dead wood, and other resources. In the open refers to a place without cover. Leaving refers to leaving the sphere of influence. At that time, Venerable (āyuṣmat, honorific for elders) Upāli (one of the Buddha's ten great disciples) asked the Buddha, 'Great Virtue! When leaving the bedding, how far away is considered the sphere of influence?' The World Honored One told him, 'Just like the method of planting āmra (mango) trees by the Brahmin (ancient Indian priestly class) who hears about it, planting one tree every seven spans (ancient unit of length), with branches towering and lush, and abundant flowers and fruits, there are forty-nine spans within ten trees. If the bedding is placed in an open place, within this distance, one should instruct others, and leaving this sphere of influence, one should collect it.' If one does not collect it, one violates the precept.'

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自舉、不教人舉者，謂不收攝。

有苾芻尼者，謂現有人堪可囑授。有五種囑授。云何為五？應報主人曰：「具壽！此是住房、此房可觀察、此是敷具、此應可掌持、此是房門鑰。」若於其處無苾芻尼者，應囑求寂女；此若無者，應囑俗人；此若無者，應觀四方，好藏戶鑰然後方去。若於中路逢見，應報某處取之。

言除時因緣者，謂除難緣。

波逸底迦者，義如上說。

此中犯相其事云何？若苾芻尼安僧敷具，故不囑授舍而去者，乃至未離勢分已來，得惡作罪；若離勢分便，得墮罪。若苾芻尼于露地處安僧敷具，回入房中為欲安坐寂止亂心，既寂定已方隨意出，至初更時若不損壞敷具者，得惡作罪；若損壞者，得墮罪。

具壽鄔波離白佛言：「世尊大德！凡敷具者有幾種損壞？」佛告鄔波離：「有二種壞：謂風及雨。若風吹捲攝是名風壞，若雨濕徹是名雨壞。」

若苾芻尼于日暮時露安敷具，至半更時而不收攝，不自、他看守。若不損壞者，得惡作；若壞，得墮罪。如是乃至一更、一更半，二更、二更半，三更、三更半，四更、四更半，平旦(西方夜有三時，分十稍令。難解故，依此方五更為數，冀令尋者易知耳)、日出時、小食時、隅中時，欲午時、正午時、過午時，日角

【現代漢語翻譯】 現代漢語譯本： 『自舉、不教人舉者，謂不收攝』，意思是自己拿走敷具而不告訴別人，就是沒有妥善保管。

『有苾芻尼者，謂現有人堪可囑授』，意思是說現在有比丘尼（Bhikkhuni，佛教女性出家人）可以委託。有五種委託方式。哪五種呢？應該告訴主人說：『具壽（Ayushman，對年長僧侶的尊稱）！這是住房、這房間可以觀察、這是敷具、這應該可以掌管、這是房門鑰匙。』如果那個地方沒有比丘尼，應該委託求寂女（Sramaneri，沙彌尼，未受具足戒的女性出家人）；如果沒有求寂女，應該委託俗人（layperson，在家信徒）；如果沒有俗人，應該觀察四方，好好藏好戶鑰然後離開。如果在路上遇到，應該告訴某處可以取回。

『言除時因緣者，謂除難緣』，意思是說排除特殊情況。

『波逸底迦者，義如上說』，波逸提（Payantika，一種戒律名稱），意義如前面所說。

此中犯相的情況是怎樣的呢？如果比丘尼安放僧眾的敷具，故意不委託別人就離開，乃至沒有離開勢力範圍，就犯惡作罪（Dukkata，一種較輕的罪）；如果離開勢力範圍，就犯墮罪（Payantika，一種較重的罪）。如果比丘尼在露天的地方安放僧眾的敷具，回到房間里想要安靜地坐著平復散亂的心，已經安靜下來后隨意出來，到初更時如果不損壞敷具，就犯惡作罪；如果損壞，就犯墮罪。

具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）問佛說：『世尊大德！凡是敷具有幾種損壞的情況？』佛告訴鄔波離：『有兩種損壞：就是風和雨。如果風吹捲走，這叫做風壞；如果雨淋濕透，這叫做雨壞。』

如果比丘尼在日落時露天安放敷具，到半夜時不收起來，不自己或他人看守。如果不損壞，就犯惡作罪；如果損壞，就犯墮罪。這樣乃至一更、一更半，二更、二更半，三更、三更半，四更、四更半，平旦（西方夜有三時，分十個小段。難以理解，所以依照此地五更來計算，希望尋找的人容易理解），日出時、小食時、隅中時，欲午時、正午時、過午時，日角

【English Translation】 English version: 'Self-removal without instructing others to remove' means not taking care of properly.

'Having a Bhikkhuni means there is someone present who can be entrusted.' There are five ways of entrusting. What are the five? One should tell the owner: 'Ayushman (Ayushman, term of respect for senior monks)! This is the dwelling, this room can be observed, this is the spread, this should be able to be managed, this is the key to the door.' If there is no Bhikkhuni (Bhikkhuni, female Buddhist monastic) in that place, one should entrust it to a Sramaneri (Sramaneri, novice nun); if there is no Sramaneri, one should entrust it to a layperson (layperson, a householder); if there is no layperson, one should observe the four directions, carefully hide the door key, and then leave. If one meets someone on the road, one should tell them where to retrieve it.

'Speaking of excluding temporal causes means excluding difficult circumstances,' meaning to exclude special circumstances.

'Payantika, the meaning is as explained above.' Payantika (Payantika, a type of precept), the meaning is as previously stated.

What is the nature of the offense in this case? If a Bhikkhuni places a Sangha (Sangha, monastic community) spread and intentionally leaves without entrusting it to someone, until she has not left the sphere of influence, she commits a Dukkata (Dukkata, a minor offense); if she leaves the sphere of influence, she commits a Payantika (Payantika, a major offense). If a Bhikkhuni places a Sangha spread in an open area, returns to her room wanting to sit quietly and calm her distracted mind, and after calming down comes out at will, if she does not damage the spread by the first watch of the night, she commits a Dukkata; if she damages it, she commits a Payantika.

The Venerable Upali (Upali, one of the ten great disciples of the Buddha, foremost in discipline) said to the Buddha: 'Venerable Lord! How many kinds of damage can occur to a spread?' The Buddha said to Upali: 'There are two kinds of damage: wind and rain. If the wind blows it away, that is called wind damage; if the rain soaks it through, that is called rain damage.'

If a Bhikkhuni places a spread in the open at sunset and does not collect it by midnight, and neither she nor another watches over it. If it is not damaged, she commits a Dukkata; if it is damaged, she commits a Payantika. Thus, even until the first watch, one and a half watches, two watches, two and a half watches, three watches, three and a half watches, four watches, four and a half watches, dawn (in the West, there are three watches of the night, divided into ten smaller segments. Difficult to understand, so according to the five watches here, hoping that those who seek it will easily understand), sunrise, the time of the small meal, the time of the angle, the time before noon, noon, the time after noon, the sun's angle

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時、晡時、晡后時、日暮時，若苾芻尼齊此晝夜，於時時中安僧敷具不即觀察，若未損壞，得惡作罪；若損壞者，得墮罪。

不舉草敷具學處第十五

緣處同前。有二苾芻，為禮佛故向室羅伐城，在道日暮入寺寄宿。時諸苾芻遙見老者與房臥具，其少年者但與其房而無臥具。此二苾芻立性勤策，多覓乾草敷令厚暖，至曉便去，後有眾蟻依此草敷穿壞房舍。佛欲觀僧臥具並制學處，見草狼藉廣說如上。訶責乃至「我今為二部弟子制其學處，應如是說：

「若復苾芻尼于僧房內，若草、若葉，自敷、教人敷，去時不自舉、不教人舉，若有苾芻尼不囑授，波逸底迦。」

如是世尊為諸苾芻制學處已，時有眾多苾芻遊行人間，有一長者容其停止，多敷乾草積與膝齊，至天曉已不告而去。長者見譏，佛言：「應白主知，應須除棄。若違者，得越法罪。」

復有眾多苾芻遊行人間，廣說同前，於一寺內止宿欲棄草敷，主人報曰：「我為客故遠求此草，實是難得無宜輒棄。」客苾芻報曰：「仁等無知，自身犯罪，欲令我等亦犯罪耶？」作此責已取草棄外。以事白佛，佛言：「此不應棄，若有苾芻囑授而，去遣棄方棄。若異此者，得越法罪。前是創製，此是隨開，應如是說：

「若復苾芻尼，于

【現代漢語翻譯】 現代漢語譯本 在上午、中午、下午、傍晚這些時段，如果比丘尼整日整夜都待在僧房裡，沒有及時檢查自己鋪設的僧房臥具，如果臥具沒有損壞，則犯惡作罪；如果臥具損壞了，則犯墮罪。

不收拾草墊學處第十五

事情的起因和地點與之前相同。有兩位比丘爲了禮佛前往室羅伐城（Śrāvastī，古印度城市），在路上天黑了，便到寺廟借宿。當時，寺里的比丘給年長的比丘房和臥具，卻只給年輕的比丘房間而沒有給臥具。這兩位比丘立志精進，便找來許多幹草鋪得很厚很暖和，天亮后就離開了。後來，許多螞蟻依附這些草墊，穿壞了房舍。佛陀爲了觀察僧眾的臥具並制定學處，看到草墊散亂的情況，詳細情形如前所述。佛陀呵責他們，乃至說：『我現在為二部弟子制定學處，應當這樣說：』

『如果比丘尼在僧房內，無論是草還是樹葉，自己鋪設或教人鋪設，離開的時候不自己收拾也不教人收拾，如果沒有比丘尼告知（寺院負責人），則犯波逸提迦（Pāyattika，一種輕罪）。』

世尊這樣為比丘們制定學處后，當時有許多比丘在人間游化，有一位長者允許他們借宿，鋪了許多幹草，堆積得和膝蓋一樣高，天亮后沒有告知就離開了。長者因此受到譏諷，佛陀說：『應當告知主人，應該清理掉。如果違反，則犯越法罪。』

又有許多比丘在人間游化，詳細情形與之前相同，在寺廟裡借宿，想要丟棄草墊，主人告訴他們說：『我爲了客人，遠道尋找這些草，實在難得，不應該隨便丟棄。』客比丘回答說：『你們無知，自己犯罪，想要讓我們也犯罪嗎？』說完這些話，就拿走草墊丟到外面。他們將此事稟告佛陀，佛陀說：『這不應該丟棄，如果有比丘告知（寺院負責人）后，才能丟棄。如果不是這樣，則犯越法罪。之前是最初的規定，這是隨後的開許，應當這樣說：』

『如果比丘尼，于

【English Translation】 English version During the morning, midday, afternoon, and evening times, if a Bhikṣuṇī (female monastic) stays in the monastery day and night and does not promptly inspect the bedding she has laid out, if the bedding is not damaged, she commits an offense of wrong-doing (duṣkṛta); if the bedding is damaged, she commits a Pātayantikā (an offense entailing expiation).

The Fifteenth Training Rule on Not Picking Up Grass Bedding

The circumstances and location are the same as before. There were two Bhikṣus (male monastics) who were traveling to Śrāvastī (an ancient Indian city) to pay homage to the Buddha. As it grew dark on the road, they sought lodging at a monastery. At that time, the Bhikṣus in the monastery gave the elder Bhikṣu a room and bedding, but only gave the younger Bhikṣu a room without bedding. These two Bhikṣus, being diligent and motivated, gathered a lot of dry grass and laid it out thickly and warmly. At dawn, they left. Later, many ants, relying on this grass bedding, burrowed into and damaged the monastery buildings. The Buddha, wanting to observe the bedding of the Saṅgha (monastic community) and establish a training rule, saw the scattered grass bedding, and the details are as described above. The Buddha rebuked them, saying: 'I am now establishing a training rule for the two-fold community of disciples, and it should be stated as follows:'

'If a Bhikṣuṇī, in a monastery, whether it be grass or leaves, lays it out herself or instructs others to lay it out, and when leaving, does not pick it up herself or instruct others to pick it up, if no Bhikṣuṇī informs (the person in charge of the monastery), she commits a Pāyattika (a minor offense).'

After the World Honored One (another name for Buddha) had established this training rule for the Bhikṣus, at that time, there were many Bhikṣus wandering among humans. An elder allowed them to stay, and they spread out a lot of dry grass, piling it up to their knees. At dawn, they left without informing him. The elder was therefore ridiculed. The Buddha said: 'They should inform the owner and should remove it. If they violate this, they commit an offense against the Dharma.'

Again, there were many Bhikṣus wandering among humans, the details being the same as before. Staying overnight in a monastery, they wanted to discard the grass bedding. The owner told them: 'For the sake of the guests, I went far to find this grass, which is truly rare and should not be discarded casually.' The guest Bhikṣus replied: 'You are ignorant, committing offenses yourselves, and want to make us commit offenses as well?' After saying these words, they took the grass and threw it outside. They reported this matter to the Buddha. The Buddha said: 'This should not be discarded. If a Bhikṣu informs (the person in charge of the monastery) before leaving, then it can be discarded. If it is otherwise, they commit an offense against the Dharma. The former was the initial rule, this is the subsequent allowance, and it should be stated as follows:'

'If a Bhikṣuṇī, in'

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僧房內，若草、若葉，自敷、教人敷。去時不自舉、不教人舉，若有苾芻尼不囑授，除余緣故，波逸底迦。」

尼謂此法中人。

僧房者，謂是如來弟子住處，于中堪得為四威儀行住坐臥。

敷具者，謂草葉。余廣如上。

此中犯相亦同前說。若在磚硬地、或在沙石中無蟲蟻處敷草，設不數看，此皆無犯。

強惱觸他學處第十六

緣處同前。時具壽鄔陀夷至彼眾多年少苾芻處，勸喻之曰：「汝等共我人間遊行。」廣說乃至少年苾芻俱出露地而臥，於一夜中備受寒苦等，具如苾芻律說。佛訶責已，「為二部眾制其學處，應如是說：

「若復苾芻尼，于僧住處，知諸苾芻尼先此處住，後來于中故相惱觸，于彼臥具若坐、若臥，作如是念：『彼若生苦者，自當避我去。』波逸底迦。」

尼謂此法中尼，余義如上。

知者，謂了其事。

苾芻尼先此處住者，先在此中而為止宿。

後來于中等者，謂是縱身強為坐臥。

彼嫌苦痛者，謂被惱不樂。自當避我去者，謂以此為緣不由余事。

波逸底迦，義如上說。

此中犯相其事云何？若苾芻尼了知其事如向所說，乃至避我去者，皆得波逸底迦。

故放身坐臥脫腳床學處第十七

【現代漢語翻譯】 現代漢語譯本： 在僧房內，無論是草還是葉子，自己鋪設或者教別人鋪設。離開的時候，不自己收拾，也不教別人收拾，如果有比丘尼沒有被告知，除非有其他原因，就犯了波逸提迦（Pācittiya，一種輕罪）。 尼，指的是佛法中的人。 僧房，指的是如來（Tathāgata，佛的稱號）弟子的住所，在其中可以進行四種威儀：行走、站立、坐著、躺臥。 敷具，指的是草和葉子。其他更詳細的解釋如前所述。 這裡的犯相也和前面說的一樣。如果在磚地、硬地或者沙石地等沒有蟲蟻的地方鋪草，即使不經常檢視，這都沒有犯戒。 強惱觸他學處第十六 緣起和地點與之前相同。當時，具壽鄔陀夷（Āyasmant Udayin，一位尊者）去到許多年輕比丘的地方，勸說他們說：『你們和我一起在人間行淫。』（廣說）乃至年輕比丘們一起到露天的地方睡覺，在一個晚上備受寒冷痛苦等等，詳細情況如比丘律中所說。佛陀呵責之後，『為比丘和比丘尼二部僧眾制定戒律，應該這樣說：』 『如果比丘尼在僧眾的住所，知道有其他比丘尼先住在這裡，後來故意去惱亂她們，在她們的臥具上或坐或臥，並且這樣想：『她們如果感到痛苦，自然會避開我離開。』就犯了波逸提迦（Pācittiya，一種輕罪）。』 尼，指的是佛法中的比丘尼，其他含義如上所述。 知，指的是瞭解這件事。 比丘尼先此處住，指的是先在這裡居住和過夜。 後來于中等，指的是放縱身體強行坐臥。 彼嫌苦痛者，指的是被惱亂而不高興。 自當避我去者，指的是以此為原因，而不是因為其他事情。 波逸提迦（Pācittiya），含義如上所述。 這裡的犯相是什麼情況呢？如果比丘尼瞭解這件事，如前面所說，乃至（其他比丘尼）避開她離開，都犯了波逸提迦（Pācittiya）。 故放身坐臥脫腳床學處第十七

【English Translation】 English version: 'In a monastery, whether it's grass or leaves, personally spreading them or instructing others to spread them. When leaving, not picking them up oneself or instructing others to pick them up, if a Bhikkhuni (female monastic) is not informed, except for other reasons, it is a Pācittiya (an offense entailing confession).' 'Bhikkhuni refers to a person in this Dharma (teaching).' 'Monastery refers to the dwelling place of the Tathāgata's (Buddha's title) disciples, where one can perform the four postures: walking, standing, sitting, and lying down.' 'Spreading material refers to grass and leaves. Further details are as described above.' 'The offense here is also the same as described earlier. If grass is spread on brick, hard ground, or sandy and stony places without insects, even if it is not frequently checked, there is no offense.' 'The Sixteenth Training Rule on Deliberately Annoying Others' 'The origin and location are the same as before. At that time, Āyasmant Udayin (Venerable Udayin) went to the place where many young Bhikkhus (male monastics) were and advised them, saying, 'You should engage in sexual activity with me in the human realm.' (Extensive explanation) Even to the point that the young Bhikkhus slept together in an open area, enduring cold and suffering throughout the night, as detailed in the Bhikkhu Vinaya (monastic code). After the Buddha rebuked them, 'He established a training rule for the two assemblies of Bhikkhus and Bhikkhunis, which should be stated as follows:' 'If a Bhikkhuni, in a monastery, knowing that other Bhikkhunis are already dwelling there, later deliberately annoys them, sitting or lying on their bedding, thinking, 'If they feel discomfort, they will naturally avoid me and leave,' it is a Pācittiya (an offense entailing confession).' 'Bhikkhuni refers to a Bhikkhuni in this Dharma (teaching); other meanings are as described above.' 'Knowing refers to understanding the matter.' 'Bhikkhunis already dwelling here refers to those who have already resided and stayed overnight in this place.' 'Later in the midst of refers to unrestrainedly and forcefully sitting or lying down.' 'Those who dislike suffering refers to being annoyed and unhappy.' 'Will naturally avoid me and leave refers to this being the reason, and not due to other matters.' 'Pācittiya, the meaning is as described above.' 'What is the nature of the offense here? If a Bhikkhuni understands the matter, as described earlier, even to the point that (other Bhikkhunis) avoid her and leave, it is a Pācittiya.' 'The Seventeenth Training Rule on Deliberately Sitting or Lying Down with Legs Hanging Off the Bed'

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緣處同前。時具壽鄔波難陀至彼眾多少年苾芻處，勸喻曰：「汝等共我人間遊行，必當降伏他宗自獲名稱。汝等若欲讚誦禪思，及以衣食病緣所須，皆令無闕。」時諸少年雖聞此勸，共知鄔波難陀稟性惡行不堪共居，竟無一人許共同去。時有乞食苾芻，聞其覓伴，遂告鄔波難陀曰：「我共大德人間遊行。」有同行人報乞食者曰：「此鄔波難陀為人惡行，汝今隨去必遭惱觸。」遂報同梵行者曰：「我滿十夏，不依止他，亦不就彼求受學業，彼於我處欲何所為？」知識報曰：「不相用語，后自當知。」不受勸言遂共同去，廣說乃至鄔波難陀在上棚臥，知脫腳床放身而坐，令床腳脫打破他頭等，具如苾芻律說。世尊以此因緣，種種訶責，「為二部弟子制其學處，應如是說：

「若復苾芻尼，于僧住處，知重房棚上脫腳床及余坐物，放身坐臥者，波逸底迦。」

尼謂此法中尼，余義如上。

知者，或時自作或被他教。

重房者，謂居重閣危朽。

棚上脫腳床者，謂此床腳不連上蓋(西國床腳安四角頭，于上有蓋與腳相連，為此不同也)及余諸座。

放身坐臥者，謂極縱身或坐或臥，故令腳出傷損他人。

波逸底迦者，廣釋如上。

此中犯相其事云何？若苾芻尼知僧房舍有

【現代漢語翻譯】 現代漢語譯本： 緣由與之前相同。當時，具壽鄔波難陀（Upananda，一位受尊敬的長老）來到一群年輕比丘（bhikkhu，佛教僧侶）處，勸誘他們說：『你們與我一起在人間遊歷，必定能夠降伏其他宗派，自己獲得名聲。你們如果想要讚誦、禪思，以及衣食醫藥等生活所需，我都能讓你們毫無缺乏。』當時，這些年輕比丘雖然聽了這些勸誘，但都知道鄔波難陀稟性惡劣，不堪共處，最終沒有一個人答應與他一同前往。當時，有一位乞食的比丘，聽到他在尋找同伴，於是告訴鄔波難陀說：『我與大德您一同遊歷人間。』有一位同行的人告訴這位乞食者說：『這鄔波難陀為人惡劣，你現在跟隨他去，必定會遭受煩惱和觸犯。』於是這位乞食者回答那位同修說：『我已滿十年戒臘，不依止他人，也不向他求學，他能對我做什麼呢？』那位知情者告訴他說：『不聽勸告，以後自然會知道。』這位乞食比丘不接受勸告，最終與鄔波難陀一同前往。詳細情況是，鄔波難陀睡在上層的床上，明知床腳已經脫落，卻故意放縱身體坐下，導致床腳脫落，打破了其他人的頭等等，具體情況如《比丘律》中所說。世尊（Buddha，佛教創始人）因為這件事，種種呵責，『為比丘和比丘尼（bhikkhuni，佛教女尼）制定戒律，應當這樣說：』 『如果比丘尼，在僧眾居住的地方，明知重閣上的床是脫腳的床，以及其他的坐具，還放縱身體坐臥，犯波逸提迦（Payattika，一種輕罪）。』 尼，指的是此法中的比丘尼，其餘含義如前所述。 知，指的是有時自己做，有時被他人教唆。 重房，指的是居住在多層樓閣的危險朽壞之處。 棚上脫腳床，指的是這種床的腳沒有連線到上面的頂蓋（西方的床腳安裝在四個角上，上面有頂蓋與腳相連，因此不同）。以及其他的座位。 放身坐臥，指的是極度放縱身體或坐或臥，因此導致床腳脫落，傷害他人。 波逸提迦，詳細解釋如前所述。 此中犯相的情況是怎樣的呢？如果比丘尼知道僧房舍有

【English Translation】 English version: The circumstances are the same as before. At that time, the Venerable Upananda (Upananda, a respected elder) went to a group of young bhikkhus (bhikkhu, Buddhist monks) and persuaded them, saying: 'If you travel with me in the human realm, you will surely be able to subdue other sects and gain fame for yourselves. If you wish to chant, meditate, and have your needs for clothing, food, medicine, and other necessities met, I will ensure that you lack nothing.' At that time, although these young bhikkhus heard these enticements, they all knew that Upananda was of a wicked nature and difficult to live with, and in the end, not one of them agreed to go with him. At that time, there was a bhikkhu who was begging for alms, and when he heard that Upananda was looking for a companion, he said to Upananda: 'I will travel with you, Venerable, in the human realm.' A fellow traveler told this alms-begging bhikkhu: 'This Upananda is of a wicked nature, and if you go with him now, you will surely encounter annoyance and offense.' Thereupon, this alms-begging bhikkhu replied to his fellow practitioner: 'I have completed ten years of monastic life, and I do not rely on others, nor do I seek to learn from him. What can he do to me?' The knowledgeable person told him: 'If you do not heed advice, you will naturally find out later.' This alms-begging bhikkhu did not accept the advice and eventually went with Upananda. The details are that Upananda slept on the upper bunk, and knowing that the bed legs were loose, he deliberately let his body fall down to sit, causing the bed legs to break and hit others on the head, etc., as described in the Bhikkhu Vinaya (Bhikkhu Vinaya, monastic rules for monks). The Buddha (Buddha, founder of Buddhism), because of this incident, rebuked him in various ways, 'and established precepts for bhikkhus and bhikkhunis (bhikkhuni, Buddhist nuns), which should be stated as follows:' 'If a bhikkhuni, in a dwelling place of the Sangha (Sangha, Buddhist monastic community), knowing that a bed in a multi-story building has loose legs, as well as other seating, still carelessly sits or lies down, it is a Payattika (Payattika, a minor offense).' 『Nuns』 refers to bhikkhunis in this context; the remaining meanings are as above. 『Knowing』 means sometimes doing it oneself or being instructed by others. 『Multi-story building』 refers to living in a dangerous and dilapidated place in a multi-story building. 『Bed with loose legs on a shelf』 refers to a bed whose legs are not connected to the upper cover (Western bed legs are installed at the four corners, with a cover on top connected to the legs, so this is different). And other seats. 『Carelessly sitting or lying down』 refers to extremely carelessly sitting or lying down, thus causing the bed legs to break and injure others. 『Payattika』 is explained in detail as above. What is the nature of the offense in this case? If a bhikkhuni knows that the Sangha's dwelling has

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脫腳床，縱身坐臥欲惱他者，皆得墮罪。若是版棚、或是磚地、或腳以版支、或時仰著，此皆無犯。

用蟲水學處第十八

緣在憍閃毗。時具壽闡陀以有蟲水澆草土牛糞等用，諸少欲者共生嫌賤：「云何以有蟲水將澆草等，自作、使人，不顧生命？」以緣白佛。佛以此緣問實訶責，「為二部弟子制其學處，應如是說：

「若復苾芻尼，知水有蟲，自澆草土、若和牛糞，及教人澆者，波逸底迦。」

余如上說。此中犯相，若苾芻尼于有蟲水作有蟲想，若自用、若教人用，得波逸底迦，疑亦如是。若水無蟲作有蟲想，得惡作罪，疑亦如是。

造大寺過限學處第十九

緣處同前，如世尊說：「修福德者，今世、後世常受安樂；無福之人恒遭苦惱。」時諸苾芻教化婆羅門居士，為僧伽故置立住處。時六眾苾芻說諸過患，觀此寺門安置不好，廣說如苾芻律，乃至世尊訶責告諸苾芻：「我為二部弟子制其學處，應如是說：

「若復苾芻尼作大住處，于門梐邊應安橫扂及諸窗牖並安水竇。若起墻時是濕泥者，應二、三重齊橫扂處。若過者，波逸底迦。」

余義如上。大者，謂有二種：一、施物大，二、形量大。此謂形量大。言住處者，謂于其中得為行住坐臥四威儀事。

作

【現代漢語翻譯】 現代漢語譯本 如果床沒有床腳，直接放在地上，導致比丘尼起身坐臥時可能會碰到或打擾到他人，就會犯墮罪。如果是用木板搭建的床鋪、或者直接睡在磚地上、或者用木板支撐床腳、或者有時仰臥而睡，這些情況都不算犯戒。

用蟲水學處第十八

這件事發生在憍閃彌（Kauśāmbī，古印度城市）。當時，具壽闡陀（Āyasmā Chanda）用含有蟲子的水澆灌草地、泥土和牛糞等，一些少欲的比丘尼對此感到厭惡，說道：『為什麼用含有蟲子的水澆灌草地等，自己做或者指使別人做，一點也不顧及生命？』她們將此事稟告了佛陀。佛陀因此事詢問了闡陀並加以斥責，然後為比丘尼僧團制定了戒律，應該這樣說：

『如果比丘尼明知水中含有蟲子，還親自澆灌草地、泥土，或者和牛糞，以及教唆別人澆灌，就犯波逸底迦（Pāyantika，一種輕罪）。』

其餘的解釋如前所述。關於此戒的犯相：如果比丘尼對含有蟲子的水，認為是含有蟲子的，無論是自己使用還是教唆別人使用，都犯波逸底迦，如果對此事有懷疑，也同樣犯波逸底迦。如果水中沒有蟲子，卻認為是含有蟲子的，就犯惡作罪（Dukkata，一種輕罪），如果對此事有懷疑，也同樣犯惡作罪。

造大寺過限學處第十九

這件事發生的地點與之前相同。正如世尊所說：『修習福德的人，今生和來世都能享受安樂；沒有福德的人，總是遭受苦惱。』當時，一些比丘教化婆羅門（Brahmin）居士，爲了僧團的緣故建造住所。這時，六眾比丘說了很多壞話，認為寺廟的門安置得不好，詳細情況如比丘律中所說，乃至世尊斥責比丘們說：『我為比丘尼僧團制定戒律，應該這樣說：』

『如果比丘尼建造大型住所，應該在門的門檻邊安裝橫木，以及所有的窗戶都應該安裝窗欞，並且安裝排水孔。如果砌墻時用的是濕泥，應該在與橫木齊平的地方砌兩三層。如果超過這個限度，就犯波逸底迦。』

其餘的含義如前所述。所謂『大』，有兩種含義：一是施捨的物品大，二是形狀和尺寸大。這裡指的是形狀和尺寸大。所謂『住所』，是指在其中可以進行行、住、坐、臥四種威儀的地方。

作

【English Translation】 English version If the bed has no legs and is placed directly on the ground, causing the Bhikkhuni to potentially touch or disturb others when getting up, sitting, or lying down, she commits a Dukkaṭa offense. However, if it is a bed made of planks, or sleeping directly on a brick floor, or using planks to support the bed legs, or sometimes lying supine, these situations are not considered offenses.

The Eighteenth Training Rule Concerning Using Water with Insects

This occurred in Kauśāmbī (an ancient Indian city). At that time, Āyasmā Chanda used water containing insects to water grass, soil, cow dung, etc. Some Bhikkhunis with few desires felt disgusted and said, 'Why use water containing insects to water grass, etc., doing it themselves or instructing others to do it, without regard for life?' They reported this matter to the Buddha. The Buddha questioned Chanda about this matter and rebuked him, then established a training rule for the Bhikkhuni Sangha, which should be stated as follows:

'If a Bhikkhuni, knowing that water contains insects, personally waters grass, soil, or mixes cow dung, or instructs others to water, she commits a Pāyantika (a minor offense).'

The remaining explanations are as previously stated. Regarding the aspects of offense in this rule: if a Bhikkhuni thinks that water containing insects actually contains insects, whether she uses it herself or instructs others to use it, she commits a Pāyantika. If she has doubts about this, she also commits a Pāyantika. If the water does not contain insects but she thinks it does, she commits a Dukkaṭa (a minor offense). If she has doubts about this, she also commits a Dukkaṭa.

The Nineteenth Training Rule Concerning Building a Large Monastery Exceeding the Limit

The location of this event is the same as before. As the World Honored One said, 'Those who cultivate merit will enjoy happiness in this life and the next; those without merit will always suffer.' At that time, some Bhikkhus taught Brahmin householders to establish dwellings for the sake of the Sangha. Then, the group of six Bhikkhus spoke many ill words, thinking that the monastery's door was not well placed, details as described in the Bhikkhu Vinaya, until the World Honored One rebuked the Bhikkhus, saying, 'I establish a training rule for the Bhikkhuni Sangha, which should be stated as follows:'

'If a Bhikkhuni builds a large dwelling, she should install a crossbar on the side of the door threshold, and all windows should have window frames, and drainage holes should be installed. If wet mud is used when building the wall, two or three layers should be built level with the crossbar. If this limit is exceeded, she commits a Pāyantika.'

The remaining meanings are as previously stated. The term 'large' has two meanings: first, the donated items are large; second, the shape and size are large. Here, it refers to the shape and size being large. The term 'dwelling' refers to a place where one can perform the four postures of walking, standing, sitting, and lying down.

Making

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者，或自作、或使人，于門梐邊應安橫扂及窗牖水竇。

若起墻時是濕泥者，始從治地筑基創起，應二三重布其梐塹。

若過，得波逸底迦。釋義如上。

此中犯相廣同大僧。

過一宿食學處第二十

緣在室羅伐城。世尊現大神通，外道摧破悉皆逃散，邊方而住。時有長者為諸外道造一住處，外道邪師與六十人於此而住。后時長者有知識人，從室羅伐至長者處，告言：「仁今於此有勝福田可恭敬不？」長者即將至邪人所，知識報曰：「此是世顛倒物，非真福田。」即為長者說諸苾芻德行尊高，廣說乃至告六眾知皆來至，彼遂令長者心無凈信，復打外道驅逐令去。苾芻以事白佛。佛以此緣種種訶責，「為二部弟子制其學處，應如是說：

「若復苾芻尼，于外道住處。得經一宿一食。若過者，波逸底迦。」

爾時世尊觀彼長者調伏時至，令具壽舍利子為其說法，彼聞法已得見真諦，復為無量百千有情說法，皆悟真諦。時過不食，風發遭患，乃至廣說，佛言：「前是創製、此是隨開，應如是說：若復苾芻尼，于外道住處得經一宿一食，除病因緣。若過者，波逸底迦。」

尼謂此法中尼。

外道住處者，謂非同梵行。

一宿一食者，謂于彼眾受食宿止齊限時節

【現代漢語翻譯】 現代漢語譯本：或者自己建造，或者指使他人建造，在門檻邊應該安裝橫木和窗戶排水孔。

如果砌墻時用的是濕泥，那麼從平整土地、打地基開始，就應該佈置兩三層的柵欄。

如果超過了，就犯波逸提迦（Payattika，一種罪名）。釋義如上。

此處的犯相，大體上與比丘（Bhikkhu，男性出家人）相同。

過一宿食學處第二十

事情發生在室羅伐城（Sravasti）。世尊（世尊，對佛的尊稱）顯現大神力，外道（指佛教以外的其他宗教）被摧毀，全部逃散，居住在邊遠地方。當時有一位長者（指富有的居士）為外道建造了一處住所，外道的邪師和六十個人住在這裡。後來，長者有一位認識的人，從室羅伐城來到長者處，告訴他說：『您現在這裡有殊勝的福田，可以恭敬嗎？』長者就帶他到邪人那裡，這位認識的人說：『這些是顛倒的東西，不是真正的福田。』就為長者說了諸位比丘的德行高尚，廣泛地說了，甚至告訴六眾（指六群比丘）都知道了，他們都來到這裡，於是使長者心中沒有清凈的信心，又毆打外道，驅逐他們離開。比丘將此事稟告佛陀。佛陀因此事種種呵責，『為二部弟子制定戒律，應該這樣說：』

『如果比丘尼（Bhikkhuni，女性出家人），在外道的住處，得到經過一宿一食。如果超過了，就犯波逸提迦。』

當時，世尊觀察到調伏那位長者的時機已經成熟，就讓具壽舍利子（Sariputra，佛陀的十大弟子之一）為他說法，他聽了法后，證見了真諦，又為無量百千的有情說法，都領悟了真諦。當時因為過了時間沒有吃飯，風病發作，遭受疾病，乃至廣泛地說，佛說：『前面是最初制定，這是隨情況開許，應該這樣說：如果比丘尼，在外道的住處得到經過一宿一食，除了生病的原因。如果超過了，就犯波逸提迦。』

尼，指的是此法中的比丘尼。

外道住處，指的是不同於佛教修行者的住所。

一宿一食，指的是在那裡的僧眾接受食物和住宿，限定時間。

【English Translation】 English version: Or doing it oneself, or instructing others to do it, horizontal bars and window drainage holes should be installed at the edge of the threshold.

If wet mud is used when building the wall, then from leveling the ground and laying the foundation, two or three layers of fences should be arranged.

If it exceeds, a Payattika (a type of offense) is committed. The definition is as above.

The offenses here are largely the same as those of a Bhikkhu (male monastic).

The Twentieth Training Rule on Exceeding One Night's Food

The incident occurred in Sravasti. The World Honored One (a respectful title for the Buddha) manifested great supernatural powers, and the heretics (referring to religions other than Buddhism) were destroyed and all fled, residing in remote areas. At that time, there was a wealthy householder (referring to a wealthy layperson) who built a residence for the heretics, and the heretical teachers and sixty people lived there. Later, an acquaintance of the householder came from Sravasti to the householder and told him: 'Do you now have a supreme field of merit here that can be revered?' The householder then took him to the heretics, and this acquaintance said: 'These are inverted things, not true fields of merit.' He then spoke to the householder about the noble virtues of the Bhikkhus, speaking extensively, even telling the group of six (referring to the group of six Bhikkhus) that they all came here, thus causing the householder to have no pure faith in his heart, and he beat the heretics and drove them away. The Bhikkhus reported this matter to the Buddha. The Buddha therefore rebuked them in various ways, 'Establishing precepts for the disciples of the two orders, it should be said thus:'

'If a Bhikkhuni (female monastic), at the residence of a heretic, obtains food and lodging for one night. If it exceeds, a Payattika is committed.'

At that time, the World Honored One observed that the time to tame that householder had arrived, so he had the Venerable Sariputra (one of the Buddha's ten great disciples) preach the Dharma to him, and after hearing the Dharma, he realized the truth, and he also preached the Dharma to countless hundreds of thousands of sentient beings, and they all realized the truth. At that time, because they did not eat after the time, wind disease broke out, and they suffered from illness, and so on extensively, the Buddha said: 'The former is the initial establishment, this is the permission according to the situation, it should be said thus: If a Bhikkhuni obtains food and lodging for one night at the residence of a heretic, except for reasons of illness. If it exceeds, a Payattika is committed.'

Bhikkhuni refers to the Bhikkhuni in this Dharma.

The residence of a heretic refers to a residence that is different from that of Buddhist practitioners.

One night's food refers to the time limit for accepting food and lodging by the Sangha there.

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。

除病因緣者，謂緣說法事及有病。

波逸底迦者，廣如上說。

此中犯相其事云何？若苾芻尼，于別住處己受一食，若更經宿，得惡作罪；若食者，便得墮罪。若於此宿、余處受食，宿時惡作，食時無犯。若於余處宿、此處食，宿時無過，食時得墮罪。若余處宿、余處食，暫來此者無犯。若此處所是多人共作，或主見留，或是親族造此住處，過食無犯。

第三攝頌曰：　　過三不餘食、 　勸足並別眾、　　非時觸不受、 　蟲外道觀裝。

過三缽受食學處第二十一

緣在室羅伐城。世尊既證無上智覺，名稱普聞。爾時北方有大商主，來至此城郭外停止。時六眾聞已共詣其處而為說法，他便請食，既受食已更復相看為其說法。商主慇勤請其受食，復還報曰：「我不須食。」現相求衣。商人捨去，隨後而行說伽他曰：

「邊方險路不應往，　　設令去者勿居停； 　非但處所不堪行，　　彼人勿共為親友。 　山險居人初見好，　　如金揩石創鮮明； 　中方居者則不然，　　始終不動如山嶽。」

時諸商人聞此語已，答聖者曰：「何因致恨苦見譏誚？」六眾告曰：「賢首！已與仁等略申情義廢我善品。」頻為說法復現相已乃至得衣。商人俯仰咸並與之，所有路糧無不

【現代漢語翻譯】 現代漢語譯本 　　關於導致疾病的因緣，指的是說法之事以及生病的情況。

關於波逸提迦（Pācittiya，一種戒律名稱），詳細內容如前所述。

此處的犯相情況是怎樣的呢？如果比丘尼（Bhikkhunī，女性出家人）在別住處已經接受過一次食物，如果過夜，就會犯惡作罪（Dukkata，一種較輕的罪）；如果吃了食物，就犯墮罪（Pācittiya，一種較重的罪）。如果在此處過夜，在其他地方接受食物，過夜時犯惡作罪，吃的時候沒有罪。如果在其他地方過夜，在此處吃食物，過夜時沒有罪，吃的時候犯墮罪。如果在其他地方過夜，在其他地方吃食物，暫時來到這裡沒有罪。如果這個地方是很多人共同居住的地方，或者主人挽留，或者是親戚建造的這個住處，過時吃東西沒有罪。

第三攝頌說： 超過三個缽，不吃剩餘的食物，勸請足夠，以及單獨的僧眾，非時觸控不接受，蟲、外道、觀看裝飾。

過三個缽接受食物學處第二十一條

因緣發生在室羅伐城（Śrāvastī，古印度城市）。世尊（Buddha，覺悟者）證得無上智慧覺悟，名聲廣為流傳。當時北方有一位大商人，來到這座城市外停下來。當時六群比丘（Six monks，指六位行為不端的比丘）聽到后，一起去到那個地方為他說法，他便請他們吃飯，吃完飯後又互相看著為他說法。商人慇勤地請他們接受食物，他們又回答說：『我不需要食物。』顯露出想要衣服的樣子。商人離開了，他們隨後跟著走，說了偈頌：

『邊遠險惡的道路不應該前往，即使去了也不要停留；不僅是處所不適合行走，那些人也不要和他們做親友。 山險的地方居住的人初次見面很好，就像金子在石頭上摩擦，開始時很鮮明；中原地方居住的人則不是這樣，始終不動搖像山嶽。』

當時各位商人聽到這些話后，回答聖者們說：『什麼原因導致怨恨，苦苦地譏笑？』六群比丘說：『賢首（Noble one，對人的尊稱）！已經和你們略微表達了情義，廢棄了我的善品。』多次為他說法，又顯露出想要東西的樣子，甚至得到了衣服。商人順從地全部給了他們，所有的路上的糧食沒有不給的。

【English Translation】 English version Regarding the causes and conditions for illness, it refers to the matter of expounding the Dharma and being sick.

Regarding Pācittiya (a type of monastic rule), the details are as described above.

What are the characteristics of offenses here? If a Bhikkhunī (female monastic) has already received one meal in a separate dwelling, if she spends the night, she commits a Dukkata (a minor offense); if she eats the food, she commits a Pācittiya (a major offense). If she spends the night here and receives food elsewhere, she commits a Dukkata when spending the night, but there is no offense when eating. If she spends the night elsewhere and eats food here, there is no offense when spending the night, but she commits a Pācittiya when eating. If she spends the night elsewhere and eats food elsewhere, there is no offense if she temporarily comes here. If this place is a place where many people live together, or the host retains her, or relatives built this dwelling, there is no offense in eating past the time.

The third summary verse says: Exceeding three bowls, not eating leftover food, urging enough, and separate sangha, untimely touching not accepting, insects, outsiders, watching decorations.

The twenty-first training rule on receiving food beyond three bowls

The circumstance occurred in Śrāvastī (an ancient Indian city). The World-Honored One (Buddha, the awakened one) attained unsurpassed wisdom and enlightenment, and his name was widely spread. At that time, there was a great merchant from the north who stopped outside this city. When the group of six monks (Six monks, referring to six monks with misconduct) heard about it, they went together to that place to expound the Dharma to him, and he invited them to eat. After eating, they looked at each other and expounded the Dharma to him. The merchant earnestly invited them to accept food, and they replied, 'I do not need food.' They revealed their desire for clothing. The merchant left, and they followed him, saying the verse:

'One should not go to dangerous roads in remote areas, and even if one goes, one should not stay; not only is the place unsuitable for walking, but one should not befriend those people. People living in dangerous mountain areas seem good at first sight, like gold rubbing against stone, initially bright; people living in the central plains are not like this, they remain unshaken like mountains.'

At that time, the merchants, hearing these words, replied to the venerable ones, 'What is the reason for resentment, bitterly ridiculing?' The group of six monks said, 'Noble one (Noble one, a respectful term for a person)! We have briefly expressed our feelings to you and abandoned my good qualities.' They repeatedly expounded the Dharma to him and revealed their desire for things, even obtaining clothing. The merchants obediently gave them everything, and all the food for the journey was given without exception.

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罄盡，遂遭賊劫。諸餘商人聞是語已咸共譏嫌。此是緣起，尚未制戒。

緣處同前。時此城中有長者，娶妻不久便即身死，如是乃至第七娶妻悉皆身亡。時人並皆喚為妨婦，更欲娶妻人皆不與，乃至求得眇右目女。彼有知識說伽他曰：

「波羅舍修將凈齒，　　若人頭向西出眠； 　眇右目女娶為妻，　　此等皆為不善相。 　兩惡相逢必有損，　　譬如刀石共相投； 　夫婦皆是妨害人，　　若娶定當遭死事。」

時彼知友雖聞此語竟不齒錄，猶索不休。眇目父母營辦飲食而欲嫁女，十二眾來飯食盡授不成禮會，俗旅譏嫌。廣說乃至世尊訶責「制其學處，應如是說：

「若復眾多苾芻尼往俗家中，有凈信婆羅門居士慇勤請與餅麨飯。苾芻尼須者，應兩三缽受。若過受者，波逸底迦。既受得已還至住處，若有苾芻尼應共分食，此是時。」

尼謂十二眾，或復余尼，過二已去名曰眾多。

俗家謂白衣家婆羅門等。

往者，謂到其所。

凈信者，謂信三寶深心歸敬。

慇勤者，謂心至極。請者，謂發言近請。

麨餅者，謂所施食。

須者，謂情愛樂。

兩三缽者，缽有三種：謂上、中、下。上者，謂受摩揭陀國二升米飯；中者，謂受一升半米飯；

【現代漢語翻譯】 現代漢語譯本：

罄盡（耗盡），於是遭遇盜賊搶劫。其他的商人們聽到這些話后都一起譏諷責怪。這是事情的緣起，佛陀尚未制定戒律。 緣起的情況與之前相同。當時在這個城中，有一位長者，娶妻不久便去世了，像這樣一直到第七個妻子都去世了。當時的人們都稱他為克妻之人，再想娶妻時，人們都不願意把女兒嫁給他，最終找到一個右眼是瞎的女子。他的朋友說了這樣一段偈語： 『波羅舍樹如果長出潔白的牙齒，如果有人頭朝西邊睡覺；娶右眼是瞎的女子為妻，這些都是不好的徵兆。 兩個不好的徵兆相遇必定會有損害，就像刀和石頭互相碰撞一樣；夫婦都是互相妨害的人，如果娶了她必定會遭遇死亡之事。』 當時他的朋友雖然聽到了這些話，但並沒有放在心上，仍然不停地要求娶她。瞎眼女子的父母準備飲食想要嫁女兒，十二個比丘尼來吃飯，吃完后卻沒能完成婚禮，世俗之人譏諷責怪。詳細情況如前所述，世尊呵斥後製定了戒律： 『如果有很多比丘尼去到俗家，有具凈信的婆羅門居士慇勤地請求給予餅、炒麵、飯。比丘尼如果需要，應該接受兩三個缽的量。如果超過這個量，就犯了波逸提迦罪（一種輕罪）。接受之後回到住處，如果有其他的比丘尼，應該一起分享食物，這是適宜的。』 尼，指的是十二眾比丘尼，或者其他的比丘尼，超過兩個就稱為眾多。 俗家，指的是白衣（在家）的婆羅門等人家。 往，指的是去到那個地方。 凈信，指的是對三寶（佛、法、僧）有深刻的信心和歸敬之心。 慇勤，指的是心意非常真誠。 請，指的是用言語懇切地邀請。 麨餅，指的是所施捨的食物。 須，指的是心生喜愛。 兩三缽，缽有三種：上等缽，可以裝摩揭陀國二升米飯；中等缽，可以裝一升半米飯；

【English Translation】 English version:

Having been completely exhausted, he then encountered a robbery. The other merchants, upon hearing these words, all together ridiculed and blamed him. This was the origin of the matter, and the Buddha had not yet established a precept. The circumstances of the origin are the same as before. At that time, in this city, there was a householder who died soon after marrying a wife, and so on until the seventh wife all died. At that time, people all called him a 'wife-obstructor,' and when he wanted to marry again, people were unwilling to give him their daughters, until he finally found a woman with a blind right eye. His friend spoke this verse: 'If a Palasa tree grows clean teeth, if a person sleeps with their head facing west; marrying a woman with a blind right eye, these are all inauspicious signs. When two inauspicious signs meet, there will surely be harm, just like a knife and a stone colliding with each other; the husband and wife are both people who obstruct each other, if he marries her, he will surely encounter death.' At that time, although his friend heard these words, he did not take them to heart, and still kept asking to marry her. The parents of the blind-eyed woman prepared food and drink, wanting to marry off their daughter, twelve Bhikkhunis came to eat, but after eating, they were unable to complete the wedding ceremony, and the laypeople ridiculed and blamed them. Speaking extensively as before, the World Honored One rebuked them and established a precept: 'If there are many Bhikkhunis who go to a lay household, and a Brahmin householder with pure faith earnestly requests to give them cakes, roasted barley flour, and rice. If the Bhikkhunis need it, they should receive two or three bowls' worth. If they receive more than this amount, they commit a Pacittiya offense (a minor offense). After receiving it, they should return to their dwelling place, and if there are other Bhikkhunis, they should share the food together, this is appropriate.' 'Bhikkhunis' refers to the group of twelve Bhikkhunis, or other Bhikkhunis, more than two are called 'many.' 'Lay household' refers to the households of laypeople such as Brahmins. 'Going' refers to going to that place. 'Pure faith' refers to having deep faith and reverence for the Three Jewels (Buddha, Dharma, Sangha). 'Earnestly' refers to the intention being extremely sincere. 'Requesting' refers to earnestly inviting with words. 'Cakes and roasted barley flour' refers to the food that is given. 'Need' refers to having a desire for it. 'Two or three bowls' refers to the bowls having three types: superior, medium, and inferior. The superior bowl can hold two 'sheng' (升, a unit of volume) of rice from Magadha; the medium bowl can hold one and a half 'sheng' of rice;

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小者，謂受一升米飯。應兩三缽者，指其限齊。

還至住處者，謂至寺中。

若有苾芻尼應共分食者，謂與同梵行者共相分佈。

若過受，得波逸底迦者，事並如前。

此中犯相，以二大缽受時，得惡作罪；若吞啖者，得墮罪。

足食學處第二十二

緣處同前。佛告諸苾芻曰：「我為一坐食時，常得少欲無病、起居輕利、氣力康強、安樂而住。」如佛所說一坐食時有斯勝利，時諸苾芻皆一坐食。然正食時若見二師及余耆宿即便離座，將為足食更不敢食，由少食故顏色痿黃形體羸瘦。世尊見已知而故問阿難陀：「我一坐食乃至得安樂住，教諸苾芻亦一坐食得安樂住。何故諸苾芻顏色痿黃身體羸瘦？」阿難陀白言：「時諸苾芻如佛所教為一坐食，正啖食時見二師來及諸尊宿即起離座。既離座已將為足食更不敢食，由食少故顏色痿黃身體羸瘦。」佛告阿難陀：「若苾芻食時，乃至未足已來，隨意飽食。若受食已更不應起。」如佛所教乃至不應起者，時諸苾芻隨得多少羹菜之類及食熟豆即謂足食，起已更不敢食，由此因緣身皆羸損。世尊見已問阿難陀曰：「我教諸苾芻，凡欲食時，行鹽已去乃至未足已來，隨意飽食。若受食已更不應起。何故諸苾芻身體羸瘦不能充悅？」時阿難陀即以上

【現代漢語翻譯】 現代漢語譯本 『小者，謂受一升米飯』，指的是接受一升米飯的量。『應兩三缽者』，指的是限定的量。

『還至住處者』，指的是回到寺廟中。

『若有苾芻尼應共分食者』，指的是與持相同戒律的尼姑一起分享食物。

『若過受，得波逸底迦者』，事情和之前一樣。

此處的犯相是，如果接受兩個大缽的食物，會犯惡作罪；如果吞食了這些食物，會犯墮罪。

足食學處第二十二

緣起和之前一樣。佛告訴眾比丘：『我因為堅持一次性進食，所以常常能夠少欲知足，沒有疾病，行動輕便敏捷，氣力強健，安樂地生活。』正如佛所說，一次性進食有這樣的好處，當時眾比丘都一次性進食。然而，在正餐時，如果看到兩位師父或者其他年長的僧人，就立刻離開座位，認為已經吃飽了，不敢再吃，因為吃得太少，所以臉色蠟黃，身體瘦弱。世尊看到這種情況，明知故問阿難陀：『我一次性進食，乃至能夠安樂地生活，教導眾比丘也一次性進食，以求安樂地生活。為什麼這些比丘臉色蠟黃，身體瘦弱呢？』阿難陀回答說：『這些比丘按照佛的教導，堅持一次性進食，在正餐時，如果看到兩位師父或者其他年長的僧人來了，就立刻起身離開座位。離開座位后，就認為已經吃飽了，不敢再吃，因為吃得太少，所以臉色蠟黃，身體瘦弱。』佛告訴阿難陀：『如果比丘在吃飯時，直到沒有吃飽之前，可以隨意吃飽。如果已經接受了食物，就不應該再起身離開。』正如佛所教導的，乃至不應該起身離開，當時眾比丘隨便得到一點湯菜之類的東西，或者吃到煮熟的豆子，就認為已經吃飽了，起身之後就不敢再吃，因為這個原因，身體都變得虛弱。世尊看到這種情況，問阿難陀說：『我教導眾比丘，凡是想吃飯的時候，從放鹽開始，直到沒有吃飽之前，可以隨意吃飽。如果已經接受了食物，就不應該再起身離開。為什麼這些比丘身體虛弱，不能感到滿足呢？』當時阿難陀就以上述原因回答了佛陀。

【English Translation】 English version 'The small amount, meaning receiving one sheng (升, a unit of volume) of rice,' refers to the amount of one sheng of rice. 'Should be two or three bowls,' refers to the limited quantity.

'Returning to the dwelling place,' refers to returning to the temple.

'If there is a Bhikshuni (苾芻尼, Buddhist nun) who should share the food,' refers to sharing food with those who hold the same precepts.

'If over-received, one commits a Payantika (波逸底迦, a type of offense),' the matter is the same as before.

The offense here is that if one receives food in two large bowls, one commits a Dukkritta (惡作, offense of wrong doing); if one swallows and eats it, one commits a Patayantika (墮罪, offense entailing expiation).

The Twenty-second Training Rule on Eating Enough

The circumstances are the same as before. The Buddha told the Bhikshus (苾芻, Buddhist monks): 'Because I always eat in one sitting, I am often able to have few desires, be free from illness, move lightly and nimbly, have strong energy, and live in peace and happiness.' Just as the Buddha said that eating in one sitting has such benefits, at that time all the Bhikshus ate in one sitting. However, during the meal, if they saw two teachers or other elders, they would immediately leave their seats, thinking they had eaten enough, and dared not eat any more. Because they ate too little, their faces were sallow and their bodies were thin. The World Honored One saw this situation and knowingly asked Ananda (阿難陀, one of the ten principal disciples of the Buddha): 'I eat in one sitting and am able to live in peace and happiness, and I teach the Bhikshus to also eat in one sitting in order to live in peace and happiness. Why are these Bhikshus sallow and thin?' Ananda replied: 'These Bhikshus follow the Buddha's teachings and eat in one sitting. During the meal, if they see two teachers or other elders coming, they immediately get up and leave their seats. After leaving their seats, they think they have eaten enough and dare not eat any more. Because they eat too little, their faces are sallow and their bodies are thin.' The Buddha told Ananda: 'If a Bhikshu is eating, until he has not had enough, he can eat as much as he wants. If he has already received food, he should not get up again.' Just as the Buddha taught that one should not get up again, at that time the Bhikshus would take a little soup or vegetables, or eat cooked beans, and think they had eaten enough. After getting up, they dared not eat any more. Because of this, their bodies became weak. The World Honored One saw this situation and asked Ananda: 'I taught the Bhikshus that whenever they want to eat, from the time they add salt until they have not had enough, they can eat as much as they want. If they have already received food, they should not get up again. Why are these Bhikshus weak and unable to be satisfied?' At that time, Ananda answered the Buddha with the above reasons.

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緣具白世尊，佛以此緣告阿難陀曰：「有五種珂但尼食(是嚼嚙義也)，若食不成足食。云何為五？謂一、根，二、莖，三、葉，四、花，五、果。食此五時不成足食。若苾芻先食五種嚼食，后時得食五種啖食。若先食五種啖食，更不應食五種嚼食。若更食者，得越法罪。」

如世尊說，五種嚼食不名足食、五種啖食名足食者，時諸苾芻所受得食才食少許，有緣起已即謂成足更不敢食，身皆瘦損。世尊見已知而故問阿難陀曰：「我說五種嚼食不成足食、五種啖食方是足食，皆令飽食。何意苾芻身形瘦損？」阿難陀白佛言：「如佛所說，五種嚼食不名足食、五種啖食是名足食者，時諸苾芻所受得食才食少許，有緣起已即謂成足更不敢食，由是因緣身形損瘦。」佛告阿難陀：「有五因緣方成足食，復有五緣不成足食。云何五緣成足食？一、知是食，二、知有授食人，三、知受得而食，四、知遮食。五、知舍威儀。云何知食？謂知是五嚼食啖食。云何知授食人？謂知女男半擇迦等。云何知受得而食？謂二五食從他受得而食。云何知遮食？謂遮二五食。云何知舍威儀？謂於此座舍之而起。具此五緣名為足食。云何五種不名足食？謂知非是食、知無授人、知受得未食、知不遮食、知未離座，是名五種不足食。復有五種足食

【現代漢語翻譯】 現代漢語譯本 具緣的白世尊，佛陀因此因緣告訴阿難陀（Ananda，佛陀的十大弟子之一）說：『有五種珂但尼食（Khadaniya，是嚼嚙的意思），如果食用這些食物，不能算是充足的食物。哪五種呢？第一是根，第二是莖，第三是葉，第四是花，第五是果。食用這五種食物的時候，不能算是充足的食物。如果比丘（Bhikkhu，佛教出家男眾）先食用了五種嚼食，之後又得到五種啖食（可以吞嚥的食物）。如果先食用了五種啖食，就不應該再食用五種嚼食。如果再食用，就犯了越法罪。』 正如世尊所說，五種嚼食不能算是充足的食物，五種啖食才能算是充足的食物。當時，各位比丘所接受到的食物，才吃了一點點，有了因緣生起，就認為已經足夠，不敢再吃，身體都變得瘦弱。世尊看見這種情況，明知故問阿難陀說：『我說五種嚼食不能算是充足的食物，五種啖食才是充足的食物，應該讓大家吃飽。為什麼比丘們的身形都變得瘦弱了呢？』阿難陀回答佛陀說：『正如佛陀所說，五種嚼食不能算是充足的食物，五種啖食才能算是充足的食物。當時，各位比丘所接受到的食物，才吃了一點點，有了因緣生起，就認為已經足夠，不敢再吃，因此身體變得瘦弱。』佛陀告訴阿難陀說：『有五種因緣才能算是充足的食物，又有五種因緣不能算是充足的食物。哪五種因緣才能算是充足的食物呢？第一，知道這是食物；第二，知道有授食的人；第三，知道接受了食物並且食用；第四，知道適可而止；第五，知道捨棄威儀。』 『怎樣算是知道這是食物呢？就是知道這是五種嚼食或啖食。怎樣算是知道有授食的人呢？就是知道是女人、男人或半擇迦（Pandaka，不具男女性徵的人）等。怎樣算是知道接受了食物並且食用呢？就是這兩種五種食物是從他人那裡接受而食用的。怎樣算是知道適可而止呢？就是適可而止地食用這兩種五種食物。怎樣算是知道捨棄威儀呢？就是在這個座位上舍棄威儀而起身。具備這五種因緣，才能算是充足的食物。哪五種因緣不能算是充足的食物呢？就是知道這不是食物、知道沒有授食的人、知道接受了食物但沒有食用、知道沒有適可而止、知道沒有離開座位，這五種因緣不能算是充足的食物。還有五種充足的食物。

【English Translation】 English version Thus have I heard. The Blessed One, the World Honored One, told Ananda (one of the ten principal disciples of the Buddha) the following based on this condition: 'There are five types of Khadaniya food (meaning chewable), and eating these does not constitute sufficient food. What are the five? They are: first, roots; second, stems; third, leaves; fourth, flowers; and fifth, fruits. Eating these five types of food does not constitute sufficient food. If a Bhikkhu (Buddhist monk) first eats the five types of chewable food and then obtains the five types of edible food (swallowable food), if he first eats the five types of edible food, he should not eat the five types of chewable food again. If he eats again, he commits a transgression.' As the Blessed One said, the five types of chewable food do not constitute sufficient food, and the five types of edible food constitute sufficient food. At that time, the Bhikkhus received food and ate only a little. When a condition arose, they thought it was enough and dared not eat more, and their bodies became thin and weak. The Blessed One saw this situation and knowingly asked Ananda: 'I said that the five types of chewable food do not constitute sufficient food, and the five types of edible food constitute sufficient food, which should allow everyone to eat their fill. Why have the Bhikkhus become thin and weak?' Ananda replied to the Buddha: 'As the Buddha said, the five types of chewable food do not constitute sufficient food, and the five types of edible food constitute sufficient food. At that time, the Bhikkhus received food and ate only a little. When a condition arose, they thought it was enough and dared not eat more, and therefore their bodies became thin and weak.' The Buddha told Ananda: 'There are five conditions that constitute sufficient food, and there are five conditions that do not constitute sufficient food.' 'What are the five conditions that constitute sufficient food? First, knowing that it is food; second, knowing that there is a giver of food; third, knowing that one has received the food and is eating it; fourth, knowing when to stop eating; and fifth, knowing when to abandon decorum. How does one know that it is food? It is knowing that it is the five types of chewable or edible food. How does one know that there is a giver of food? It is knowing that it is a woman, a man, or a Pandaka (a person without male or female characteristics), etc. How does one know that one has received the food and is eating it? It is that these two sets of five types of food are received from others and eaten. How does one know when to stop eating? It is stopping at the right time when eating these two sets of five types of food. How does one know when to abandon decorum? It is abandoning decorum and getting up from this seat. Having these five conditions constitutes sufficient food. What are the five conditions that do not constitute sufficient food? It is knowing that it is not food, knowing that there is no giver of food, knowing that one has received the food but has not eaten it, knowing that one has not stopped eating at the right time, and knowing that one has not left the seat. These five conditions do not constitute sufficient food. There are also five types of sufficient food.'

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。云何為五？一、是清凈食，二、少有不凈食相雜，三、非惡觸食，四、少有惡觸食相雜，五、舍其本座，是名五種足食。復有五種不名足食。云何為五？一、是不清凈食，二、多有不凈食相雜，三、惡觸食，四、多有惡觸食相雜，五、未離本座。是謂五種不名足食。復有五種足食。云何為五？謂見行食者與食之時。苾芻報云：『我不須。』或云：『去。』或云：『休。』或云：『已足食。』或云：『已了。』斯五皆是決斷不取，無餘之言，作此語時即名足食。復有五種不足食。云何為五？謂見行食者與食之時，苾芻報云：『何且未須。』或云：『且去。』或云：『且休。』或云：『且待食。』或云：『且待了。』斯五皆是未為決斷，有餘之言，作此語時不名足食。」

如世尊說，苾芻不應飽足食已更復受食，時十二眾苾芻尼隨足未足更復啖食。少欲苾芻尼聞生嫌恥，作如是語：「云何違佛所教？」白諸苾芻，苾芻白佛。佛以此緣，同前集尼問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，足食竟更食者，波逸底迦。」

如是世尊制學處已，時有長者請佛及僧就舍而食，有眾多苾芻尼身嬰病苦，其瞻病人亦去就食，既自食已併爲病者持食而歸。時諸病人不能盡食，瞻病之人自足食已更

【現代漢語翻譯】 現代漢語譯本：什麼是五種『足食』（滿足的食物）？一是清凈的食物，二是少量混有不凈之相的食物，三是非惡劣觸感的食物，四是少量混有惡劣觸感之相的食物，五是離開原來的座位。這稱為五種『足食』。又有五種不稱為『足食』。什麼是五種？一是不清凈的食物，二是大量混有不凈之相的食物，三是惡劣觸感的食物，四是大量混有惡劣觸感之相的食物，五是未離開原來的座位。這稱為五種不稱為『足食』。又有五種『足食』。什麼是五種？是指看見行乞者給予食物的時候，比丘（bhiksu，佛教出家男眾）回答說：『我不需要。』或者說：『走開。』或者說：『停止。』或者說：『已經吃飽了。』或者說：『已經夠了。』這五種都是決斷不接受，沒有剩餘的言語，說這些話的時候就稱為『足食』。又有五種『不足食』（不滿足的食物）。什麼是五種？是指看見行乞者給予食物的時候，比丘回答說：『為什麼暫時不需要。』或者說：『暫且走開。』或者說：『暫且停止。』或者說：『暫且等待吃。』或者說：『暫且等待夠了。』這五種都是未作決斷，有剩餘的言語，說這些話的時候不稱為『足食』。 正如世尊所說，比丘不應該吃飽了之後又再接受食物，當時十二位比丘尼（bhiksuni，佛教出家女眾）隨自己的情況，無論是否已經滿足，又再吃東西。少欲的比丘尼聽了之後感到羞愧，這樣說：『怎麼能違背佛陀的教導呢？』告訴了各位比丘，比丘告訴了佛陀。佛陀因為這件事，像之前一樣召集比丘尼詢問實情並加以呵責，詳細地說乃至『制定戒律，應該這樣說：』 『如果又有比丘尼，吃飽了之後又再吃東西，犯波逸提迦（payattika，一種輕罪）。』 就這樣世尊制定了戒律之後，當時有位長者邀請佛陀和僧眾到他家吃飯，有很多比丘尼身患疾病，照顧病人的人也去吃飯了，吃完之後就為病人拿著食物回去。當時各位病人不能全部吃完，照顧病人的人自己吃飽了之後又再吃

【English Translation】 English version: What are the five types of 'sufficient food'? First, it is pure food; second, it is food mixed with a small amount of impure appearance; third, it is food without unpleasant touch; fourth, it is food mixed with a small amount of unpleasant touch; fifth, it is leaving one's original seat. These are called the five types of 'sufficient food'. There are also five types that are not called 'sufficient food'. What are the five? First, it is impure food; second, it is food mixed with a large amount of impure appearance; third, it is food with unpleasant touch; fourth, it is food mixed with a large amount of unpleasant touch; fifth, it is not leaving one's original seat. These are called the five types that are not called 'sufficient food'. There are also five types of 'sufficient food'. What are the five? It refers to when seeing a beggar giving food, the bhiksu (Buddhist monk) replies: 'I do not need it.' Or says: 'Go away.' Or says: 'Stop.' Or says: 'Already full.' Or says: 'Already enough.' These five are all decisive refusals, without any remaining words. When saying these words, it is called 'sufficient food'. There are also five types of 'insufficient food'. What are the five? It refers to when seeing a beggar giving food, the bhiksu replies: 'Why not need it for now.' Or says: 'Go away for now.' Or says: 'Stop for now.' Or says: 'Wait to eat for now.' Or says: 'Wait to be enough for now.' These five are all undecided, with remaining words. When saying these words, it is not called 'sufficient food'. As the World Honored One said, a bhiksu should not receive more food after being full. At that time, twelve bhiksunis (Buddhist nuns), according to their own situation, whether they were satisfied or not, ate again. The bhiksunis with few desires felt ashamed upon hearing this and said: 'How can we violate the Buddha's teachings?' They told the bhiksus, and the bhiksus told the Buddha. Because of this matter, the Buddha, as before, gathered the bhiksunis, inquired about the truth, and reprimanded them, explaining in detail until 'establishing the precepts, it should be said like this:' 'If there is a bhiksuni who eats again after being full, she commits a payattika (a minor offense).' After the World Honored One established the precepts in this way, there was an elder who invited the Buddha and the Sangha to his house for a meal. Many bhiksunis were suffering from illness, and those who were caring for the sick also went to eat. After eating, they took food back for the sick. At that time, the sick could not finish all the food, and those who were caring for the sick ate again after being full.

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不敢食，復無求寂、凈人可令授食，便將殘食棄在一邊，遂有烏鳥競來啖食，因致諠聲。佛言：「我聽作餘食法隨意而食。」如佛所言，聽作餘食法。不知云何作？以緣白佛，佛言：「若有苾芻尼已足食竟，更有施主與五嚼、五啖美好飲食，情希欲食者，彼苾芻尼應凈洗手受取其食，可詣彼現食苾芻尼未離座者，前而立作如是語：『具壽存念！我苾芻尼某甲，已飽滿足食竟，更復得此珂但尼食、蒲繕尼食等，情希更食。具壽！當與我作餘食法。』時彼苾芻尼即應為作餘食法，食二三口已，告曰：『可去，此是汝物，隨意當食。』時彼苾芻尼既作法已，持向一邊任意飽食。若苾芻尼既足食已情希更食，不作余法而食者，得越法罪。

「有五因緣不成作餘食法。云何為五？謂住界外、或遠處障處、或居背後、或在傍邊、或所對人已離本座，此皆不成作餘食法。有五因緣成作餘食法。云何為五？謂同一界內、在相近無障處、非背後、非傍邊、其所對人亦非離座。此成作餘食法。復有五緣不成作餘食法。云何為五？謂在界外、或遠障處、或不以器盛、或手不持捧、或所對者已離本座，此不名作餘食法。有五因緣成作餘食法，翻上應知。若其一人作餘食法已，有眾多苾芻尼來共食者，悉皆無犯，勿致疑惑。」世尊讚歎持戒

【現代漢語翻譯】 現代漢語譯本：

（比丘尼）不敢吃，又沒有求寂（Sramanera，沙彌）、凈人（Upasaka，優婆塞）可以讓她佈施食物，便將剩下的食物丟在一邊，於是引來烏鴉等鳥類爭相啄食，因此發出喧鬧的聲音。佛說：『我允許你們用作餘食法（Atiriktāhāra-vidhi，將剩餘食物轉化為可食用之物的方法）隨意食用。』 既然佛這樣說了，允許用作餘食法，但不知道該如何做？（比丘尼）將情況稟告佛陀，佛說：『如果有比丘尼已經吃飽了，又有施主供養五嚼、五啖（指少量）的美好食物，她很想吃，那麼這位比丘尼應該洗乾淨手，接受這些食物，然後走到那些正在吃飯但還沒離座的比丘尼面前，站立著這樣說：『具壽（Ayusmatī，對年長比丘尼的尊稱）請注意！我，比丘尼某甲，已經吃飽了，又得到了這些珂但尼食（Khadanīya-āhāra，可咀嚼的食物）、蒲繕尼食（Bhojanīya-āhāra，可食用的食物）等，很想再吃一點。具壽！請為我作餘食法。』 這時，那位比丘尼就應該為她作餘食法，吃兩三口后，告訴她：『可以走了，這是你的東西，隨意吃吧。』 這時，那位比丘尼作法完畢后，拿著食物到一邊，隨意吃飽。如果比丘尼已經吃飽了，還想吃，但不作餘食法就吃，就犯了越法罪（Atikramaṇa-āpatti，違越戒律的罪過）。』

『有五種因緣不能成就作餘食法。哪五種呢？就是在僧團的結界（Sīmā，僧團活動的範圍）之外、或者在遙遠的有障礙的地方、或者在（施食者）背後、或者在旁邊、或者接受施食的人已經離開了座位，這些都不能成就作餘食法。有五種因緣可以成就作餘食法。哪五種呢？就是在同一個結界內、在相近沒有障礙的地方、不在背後、不在旁邊、接受施食的人也沒有離開座位。這些可以成就作餘食法。又有五種因緣不能成就作餘食法。哪五種呢？就是在結界之外、或者在遙遠的有障礙的地方、或者不用器皿盛放、或者不用手捧著、或者接受施食的人已經離開了座位，這些不叫做作餘食法。有五種因緣可以成就作餘食法，與上面相反的情況就應該知道。如果一個人作了餘食法后，有很多比丘尼來一起吃，所有這些都沒有罪過，不要產生疑惑。』 世尊讚歎持戒（Śīla，戒律）的功德。

【English Translation】 English version:

(The Bhikshuni) dared not eat it, and there was no Sramanera (求寂，novice monk) or Upasaka (凈人，lay devotee) available to whom she could give the food. So, she discarded the remaining food to one side, which then attracted crows and other birds to compete for it, causing a noisy disturbance. The Buddha said, 'I allow you to eat at will by using the Atiriktāhāra-vidhi (作餘食法, the method of converting leftover food into edible food).' Since the Buddha said so, allowing the use of the Atiriktāhāra-vidhi, but not knowing how to do it? (The Bhikshuni) reported the situation to the Buddha, who said, 'If a Bhikshuni has already eaten her fill, and a donor offers five chews or five morsels (指少量, referring to a small amount) of delicious food, and she desires to eat it, then that Bhikshuni should wash her hands, receive the food, and go to those Bhikshunis who are still eating but have not left their seats. Standing before them, she should say, 'Ayusmatī (具壽, venerable one, term of respect for senior Bhikshunis), please pay attention! I, Bhikshuni so-and-so, have already eaten my fill, but I have received this Khadanīya-āhāra (珂但尼食, chewable food), Bhojanīya-āhāra (蒲繕尼食, edible food), etc., and I desire to eat a little more. Ayusmatī! Please perform the Atiriktāhāra-vidhi for me.' At that time, that Bhikshuni should perform the Atiriktāhāra-vidhi for her, eat two or three mouthfuls, and then tell her, 'You may go, this is your food, eat it at will.' At that time, that Bhikshuni, having completed the procedure, takes the food to one side and eats her fill at will. If a Bhikshuni has already eaten her fill but desires to eat more, and eats without performing the Atiriktāhāra-vidhi, she commits an Atikramaṇa-āpatti (越法罪, offense of transgression).'

'There are five conditions under which the Atiriktāhāra-vidhi cannot be accomplished. What are the five? They are: being outside the Sīmā (結界, monastic boundary), or in a distant and obstructed place, or behind (the giver), or beside (the giver), or the person receiving the food has already left their seat. These cannot accomplish the Atiriktāhāra-vidhi. There are five conditions under which the Atiriktāhāra-vidhi can be accomplished. What are the five? They are: being within the same Sīmā, in a nearby and unobstructed place, not behind, not beside, and the person receiving the food has not left their seat. These can accomplish the Atiriktāhāra-vidhi. There are also five conditions under which the Atiriktāhāra-vidhi cannot be accomplished. What are the five? They are: being outside the Sīmā, or in a distant and obstructed place, or not using a container to hold the food, or not holding it in the hand, or the person receiving the food has already left their seat. These are not called performing the Atiriktāhāra-vidhi. There are five conditions under which the Atiriktāhāra-vidhi can be accomplished; the opposite of the above should be known. If one person has performed the Atiriktāhāra-vidhi, and many Bhikshunis come to eat together, all of them are without offense; do not have doubts.' The World Honored One praised the merits of Śīla (持戒, precepts).

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，告諸苾芻尼：「前是創製、此是隨開，應如是說：

「若復苾芻尼足食竟，不作餘食法更食者，波逸底迦。」

尼謂十二眾，余義如上。

足食竟者，謂飽食已離本座。

不作餘食法者，謂不持二五等食對他作法。

更食者，謂是吞嚥。

此中犯相，若苾芻尼足食想疑，皆得墮罪。足食不足想疑，得惡作罪。不足食不足食想，足食不足想無犯。

爾時鄔波離白佛言：「世尊！食何等粥名為足食？」佛告鄔波離：「若粥新熟豎匙不倒，或指等句畫其跡不滅，食此粥時名為足食。」「大德！食何等麨名為足食？」佛言：「若初和水攪時，豎匙不倒，或五指句其跡不滅，食此麨時名為足食。又鄔波離！凡是薄粥薄麨皆非足食。」

勸他足食學處第二十三

緣處同前。時有白衣婦人詣苾芻尼所，白言：「聖者！我欲出家。」尼將此女于親教師處，便與出家。報弟子曰：「汝當教授。」時有長者請佛及僧就舍而食，隨意食已更得餘食將向池邊。師問老者：「汝欲得不？」答言：「欲得。」師曰：「汝為濾水？為作餘食法耶？」老弟子曰：「我作餘食法，師可取水。」彼即入水，便將己分作餘食法、師分不作。師取水已，即便取食。師既食已，老者白言：「師今有罪，

【現代漢語翻譯】 現代漢語譯本： 告訴各位比丘尼：『前面是最初制定的，這是隨情況而開設的，應當這樣說：』 『如果比丘尼已經吃飽，不進行餘食法（將食物轉為非食物的處理方法）又繼續吃東西，犯波逸提迦（一種戒律）。』 尼（比丘尼）指十二眾（比丘尼僧團），其餘含義如上文所述。 『足食竟』，是指已經吃飽並離開了座位。 『不作餘食法』，是指不拿二五等食物（指穀物等）對它進行作法，使其成為非食物。 『更食』，是指吞嚥食物。 此中的犯相是，如果比丘尼認為自己已經吃飽，或者對此有懷疑，都會犯墮罪（一種較重的罪）。如果認為自己沒吃飽，或者對此有懷疑，會犯惡作罪（一種較輕的罪）。認為自己沒吃飽並且確實沒吃飽，或者認為自己吃飽了但實際上沒吃飽，都不算犯戒。 當時，鄔波離（佛陀的弟子，以持戒精嚴著稱）問佛陀說：『世尊！吃什麼樣的粥才算是吃飽了呢？』佛告訴鄔波離：『如果粥是新煮好的，把勺子豎在粥里不會倒，或者用手指等在粥面上劃線，痕跡不會消失，吃這種粥才算是吃飽了。』『大德！吃什麼樣的麨（炒麵）才算是吃飽了呢？』佛說：『如果剛用水攪拌麨的時候，把勺子豎起來不會倒，或者用五指在麨面上劃線，痕跡不會消失，吃這種麨才算是吃飽了。還有，鄔波離！凡是稀粥和稀麨都不能算是吃飽。』 勸他人吃飽的學處第二十三 緣起地點與之前相同。當時，有一位在家婦女來到比丘尼那裡，說：『聖者！我想出家。』比丘尼將這位婦女帶到親教師（比丘尼的授戒師）那裡，就給她剃度出家了。然後告訴她的弟子說：『你應該教導她。』當時，有一位長者邀請佛陀和僧眾到他家吃飯，大家隨意吃飽后，又得到了一些剩餘的食物，就拿到池邊。師父問老弟子：『你想要嗎？』回答說：『想要。』師父說：『你準備濾水嗎？還是要做餘食法呢？』老弟子說：『我做餘食法，師父可以取水。』他就下水去，給自己的一份做了餘食法，師父的那份沒有做。師父取水后，就拿了食物吃。師父吃完后，老者說：『師父現在有罪了，因為我沒有給師父的那份食物做餘食法。』

【English Translation】 English version: He told the Bhikkhunis: 'The former was the original enactment, this is the subsequent opening, it should be said as follows:' 'If a Bhikkhuni has finished eating her fill and does not perform the 'remaining food' procedure (a method of transforming food into non-food) and eats again, it is a Pacittiya (an offense requiring confession).' 'Bhikkhuni' refers to the twelve assemblies (the Bhikkhuni Sangha), and the remaining meanings are as described above. 'Finished eating her fill' means having eaten enough and left the seat. 'Does not perform the 'remaining food' procedure' means not taking the two or five types of food (referring to grains, etc.) and performing a procedure on them to make them non-food. 'Eats again' means swallowing food. The aspects of offense in this are: if a Bhikkhuni thinks she has eaten her fill, or has doubts about it, she will commit a Thullaccaya (a serious offense). If she thinks she has not eaten her fill, or has doubts about it, she will commit a Dukkhata (a minor offense). Thinking she has not eaten her fill and indeed has not eaten her fill, or thinking she has eaten her fill but in reality has not eaten her fill, are not offenses. At that time, Upali (a disciple of the Buddha, known for his strict adherence to the precepts) asked the Buddha: 'Venerable Sir! What kind of porridge is considered having eaten one's fill?' The Buddha told Upali: 'If the porridge is freshly cooked, and a spoon can stand upright in it without falling, or if lines can be drawn on the surface with a finger, etc., and the marks do not disappear, then eating this porridge is considered having eaten one's fill.' 'Venerable Sir! What kind of roasted flour (parched flour) is considered having eaten one's fill?' The Buddha said: 'If, when the roasted flour is first mixed with water, a spoon can stand upright without falling, or if lines can be drawn on the surface with five fingers, and the marks do not disappear, then eating this roasted flour is considered having eaten one's fill. Furthermore, Upali! All thin porridge and thin roasted flour cannot be considered having eaten one's fill.' The twenty-third training rule on encouraging others to eat their fill. The place of origin is the same as before. At that time, there was a laywoman who came to a Bhikkhuni and said: 'Venerable One! I wish to become a renunciate.' The Bhikkhuni took this woman to the Preceptor (the Bhikkhuni's ordination teacher) who then ordained her. Then she told her disciple: 'You should instruct her.' At that time, a wealthy man invited the Buddha and the Sangha to his house for a meal. After everyone had eaten their fill as they pleased, some leftover food was obtained and taken to the side of a pond. The teacher asked the old disciple: 'Do you want it?' The disciple replied: 'I want it.' The teacher said: 'Are you going to filter the water? Or are you going to perform the 'remaining food' procedure?' The old disciple said: 'I will perform the 'remaining food' procedure, the teacher can take the water.' He then went into the water and performed the 'remaining food' procedure for his own portion, but not for the teacher's portion. After the teacher took the water, he took the food and ate it. After the teacher had eaten, the old man said: 'Teacher, you are now at fault, because I did not perform the 'remaining food' procedure for the teacher's portion of food.'

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應如法悔。」師曰：「我不見罪。」答曰：「不作餘食法。」師曰：「我實無罪，準斯道理汝當有過。」即以此事告諸苾芻尼，尼白苾芻，苾芻白佛。佛以此緣，同前集僧問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，知他苾芻尼足食竟，不作餘食法，勸令更食，告言：『具壽！當啖此食。』以此因緣欲使他犯生憂惱者，波逸底迦。」

尼謂此法中尼。

知者，或自覺知或因他告。

足食竟者，謂飽食已。

不作餘食法者，謂不對於人他不取食。

勸者，謂遣更食。

以此因緣欲令他犯，結罪釋義並廣如前。

此中犯相，若苾芻尼知他足食，不作餘食法，勸他令食此可啖嚼者，皆得墮罪。

根本說一切有部苾芻尼毗奈耶卷第十三 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第十四

三藏法師義凈奉　制譯

別眾食學處第二十四

佛在王舍城。時提婆達多於其界內，與五百苾芻別眾而食。少欲苾芻共生嫌恥，以此因緣具白世尊。世尊集二部僧問實訶責，告言：「我今與諸苾芻苾芻尼制其學處，應如是說：若復苾芻尼別眾食者，波逸底迦。」

如是

【現代漢語翻譯】 現代漢語譯本：『應如法懺悔。』師父說：『我沒有看到自己有什麼罪過。』回答說：『沒有按照餘食法去做。』師父說：『我確實沒有罪過，按照這個道理，你應當有過錯。』隨即把這件事告訴了各位苾芻尼（bhikshuni，比丘尼），苾芻尼稟告了苾芻（bhiksu，比丘），苾芻稟告了佛陀。佛陀因為這件事，像之前一樣召集僧眾，詢問實情並加以呵責，詳細地說明，乃至『制定學處，應當這樣說：』 『如果又有苾芻尼，明知其他苾芻尼已經吃飽，不按照餘食法去做，勸說她繼續吃，告訴她說：『具壽（ayusmat，對年長比丘的尊稱）！吃這些食物吧。』因為這個原因想要使她犯戒而生起憂惱，犯波逸底迦（payantika，一種罪名）。』 尼，指的是此法中的苾芻尼。 知，指的是自己知道或者因為別人告知。 足食竟，指的是已經吃飽了。 不作餘食法，指的是不當著其他人的面拿取食物。 勸，指的是勸說繼續吃。 以此因緣想要使她犯戒，結罪的解釋和意義都和前面一樣。 此中的犯相，如果苾芻尼明知他人已經吃飽，不按照餘食法去做，勸說她吃這些可以咀嚼的食物，都會犯墮罪。 根本說一切有部苾芻尼毗奈耶卷第十三 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶 根本說一切有部苾芻尼毗奈耶卷第十四 三藏法師義凈奉 制譯 別眾食學處第二十四 佛陀在王舍城（Rajagrha）。當時提婆達多（Devadatta）在他的管轄範圍內，與五百位苾芻（bhiksu，比丘）分立僧團，各自用餐。少欲的苾芻（bhiksu，比丘）對此感到羞恥，因此將此事詳細地稟告了世尊。世尊召集比丘和比丘尼兩部僧眾，詢問實情並加以呵責，告訴他們：『我現在為各位苾芻（bhiksu，比丘）和苾芻尼（bhikshuni，比丘尼）制定學處，應當這樣說：如果又有苾芻尼（bhikshuni，比丘尼）分立僧團，各自用餐，犯波逸底迦（payantika，一種罪名）。』 如是

【English Translation】 English version: 'You should confess according to the Dharma.' The teacher said, 'I do not see any fault in myself.' He replied, 'You did not follow the rule of leaving food.' The teacher said, 'I truly have no fault; according to this principle, you should be at fault.' Then, she told all the Bhikshunis (bhikshuni, female monastic), the Bhikshunis (bhikshuni, female monastic) told the Bhikshus (bhiksu, male monastic), and the Bhikshus (bhiksu, male monastic) told the Buddha. Because of this, the Buddha, as before, gathered the Sangha, inquired about the truth, and rebuked them, explaining in detail, even to 'establishing the precepts, which should be stated as follows:' 'If a Bhikshuni (bhikshuni, female monastic) knows that another Bhikshuni (bhikshuni, female monastic) has had enough food and does not follow the rule of leaving food, and encourages her to eat more, saying, 'Venerable one (ayusmat, term of respect for senior monks)! Eat this food,' intending to make her violate the precepts and cause her distress, it is a Payantika (payantika, a type of offense).' 'Bhikshuni (bhikshuni, female monastic) refers to the Bhikshuni (bhikshuni, female monastic) in this rule.' 'Knowing' means either knowing oneself or being informed by others. 'Having had enough food' means having eaten one's fill. 'Not following the rule of leaving food' means not taking food in front of others. 'Encouraging' means encouraging to eat more. 'Intending to make her violate the precepts for this reason,' the explanation and meaning of incurring the offense are the same as before. The characteristics of the offense herein: if a Bhikshuni (bhikshuni, female monastic) knows that another has had enough food and does not follow the rule of leaving food, and encourages her to eat these chewable foods, she commits an offense. Mulasarvastivada Bhikshuni Vinaya, Volume 13 Taisho Tripitaka Volume 23, No. 1443, Mulasarvastivada Bhikshuni Vinaya Mulasarvastivada Bhikshuni Vinaya, Volume 14 Tripitaka Master Yijing, by Imperial Order, translated The Twenty-Fourth Training Rule on Separate Group Meals The Buddha was in Rajagrha (Rajagrha). At that time, Devadatta (Devadatta), within his territory, separated from the Sangha and ate with five hundred Bhikshus (bhiksu, male monastic). Bhikshus (bhiksu, male monastic) with few desires felt ashamed of this and reported the matter in detail to the World Honored One. The World Honored One gathered the Sangha of both Bhikshus (bhiksu, male monastic) and Bhikshunis (bhikshuni, female monastic), inquired about the truth, and rebuked them, saying, 'I now establish a training rule for all Bhikshus (bhiksu, male monastic) and Bhikshunis (bhikshuni, female monastic), which should be stated as follows: If any Bhikshuni (bhikshuni, female monastic) separates from the Sangha and eats separately, it is a Payantika (payantika, a type of offense).' Thus

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世尊制學處已，時有苾芻苾芻尼身嬰病苦，佛言：「除病因緣。」或有道行、或緣作務，並皆絕食，佛言：「除道行及以作時。」或有附船而去者，佛言：「除船行時。」乃至除大施會時。於時影勝王未得見諦，以竹林園施露形外道，得見諦已遂廢外道，奉施佛僧而為受用。時影勝王舅在外道中出家，起信敬心請白供養，乃至白佛，佛言：「除沙門施食時。」爾時世尊讚歎少欲及尊重戒者，為說法已，告諸苾芻：「前是創製、此是隨開，我今為二部弟子制其學處，應如是說：

「若復苾芻尼，別眾食者，除余時，波逸底迦。余時者：病時、作時、道行時、船行時、大會食時、沙門施會時，此是時。」

余義如上。別眾食者，謂別別而食。

除余時者，謂除別時。

病時者，於一食時不能安坐。作時者，或窣睹波、或是眾事下至掃地大如席許、或時涂拭如牛臥處。道行時者，若行半驛往來，或行一驛。船行時者，若附他船，或半驛一驛。大會者，謂多人聚集。沙門者，謂佛法外諸外道類亦名沙門，以彼勞身求道故。此是隨開，結罪同前。

此中犯相其事云何？若苾芻尼于界內作同界想及疑，為別眾食，得波逸底迦。若在界外作界內想疑，得惡作罪。若在界外作界外想，及在界內為界外想

【現代漢語翻譯】 現代漢語譯本： 世尊制定學處之後，當時有比丘（bhiksu，男性出家人）和比丘尼（bhiksuni，女性出家人）身患疾病，佛說：『除去因病的情況。』或者有人爲了修行、或者因為勞作事務，都斷絕飲食，佛說：『除去修行以及勞作的時候。』或者有人搭船離去，佛說：『除去乘船的時候。』乃至除去大型佈施集會的時候。當時影勝王（King Bimbisara）尚未證得真諦，將竹林園（Veluvana）佈施給露形外道，證得真諦后就廢除了對外道的供養，改為奉獻給佛和僧眾享用。當時影勝王的舅舅在外道中出家，生起信心恭敬心，請求供養，乃至稟告佛陀，佛說：『除去沙門（sramana，指佛教以外的修行者）施食的時候。』當時世尊讚歎少欲知足以及尊重戒律的人，為他們說法后，告訴各位比丘：『之前是最初制定，這是隨情況開許，我現在為二部弟子制定學處，應當這樣說：』 『如果比丘尼，獨自用餐，除了特殊情況，犯波逸提迦（payattika，一種罪名）。特殊情況是指：生病的時候、勞作的時候、修行趕路的時候、乘船的時候、大型集會供食的時候、沙門施食集會的時候，這些是特殊情況。』 其餘的意義如上面所說。獨自用餐，是指各自單獨用餐。 除去特殊情況，是指除去特殊的時候。 生病的時候，是指在一餐的時間裡不能安穩坐著。勞作的時候，或者建造窣堵波（stupa，佛塔），或者處理大眾事務，小到掃地，面積大到像蓆子一樣，或者擦拭地面像牛臥的地方那麼大。修行趕路的時候，如果行走半驛站的距離往返，或者行走一個驛站的距離。乘船的時候，如果搭乘別人的船，或者半個驛站一個驛站的距離。大型集會，是指很多人聚集在一起。沙門，是指佛法以外的各種外道，也稱為沙門，因為他們勞苦身體追求道。這是隨情況開許，定罪與之前相同。 此中違犯的情況是怎樣的呢？如果比丘尼在戒律範圍之內，認為是同一個戒律範圍，或者心存疑惑，而獨自用餐，得波逸提迦罪。如果在戒律範圍之外，認為是戒律範圍之內，或者心存疑惑，得惡作罪。如果在戒律範圍之外，認為是戒律範圍之外，或者在戒律範圍之內，認為是戒律範圍之外。

【English Translation】 English version: After the World Honored One (Bhagavan) established the precepts, there were bhiksus (monks) and bhiksunis (nuns) suffering from illness. The Buddha said, 'Except for reasons of illness.' Or some were fasting due to practicing the Dharma or performing duties. The Buddha said, 'Except when practicing the Dharma or working.' Or some were traveling by boat. The Buddha said, 'Except when traveling by boat.' And even except during large almsgiving gatherings. At that time, King Bimbisara (King Bimbisara) had not yet attained the truth and had donated the Bamboo Grove (Veluvana) to the naked ascetics. After attaining the truth, he abolished the offerings to the ascetics and instead offered them to the Buddha and the Sangha for their use. At that time, King Bimbisara's uncle, who had become a renunciate among the ascetics, developed faith and reverence and requested to make offerings, even reporting to the Buddha. The Buddha said, 'Except during the time of almsgiving by the sramanas (sramana, non-Buddhist ascetics).' At that time, the World Honored One praised those who were content with little and respected the precepts. After teaching them the Dharma, he told the bhiksus, 'The former was the initial establishment, this is the subsequent allowance. I am now establishing the precepts for the two groups of disciples, and it should be said as follows:' 'If a bhiksuni eats separately from the group, except for certain times, it is a payattika (payattika, an offense). The certain times are: when sick, when working, when traveling, when traveling by boat, when there is a large gathering for food, when there is a gathering for almsgiving by the sramanas. These are the certain times.' The remaining meanings are as stated above. Eating separately from the group means eating individually and separately. Except for certain times means except for certain times. When sick means unable to sit comfortably during a meal. When working means building a stupa (stupa, a Buddhist monument), or handling communal affairs, from small tasks like sweeping the floor, to large tasks like an area the size of a mat, or cleaning an area the size of a cow's resting place. When traveling means traveling half a yojana (yojana, a unit of distance) back and forth, or traveling one yojana. When traveling by boat means traveling on someone else's boat, or half a yojana or one yojana. A large gathering means many people gathered together. Sramanas means various non-Buddhist ascetics outside of the Buddha's Dharma, who are also called sramanas because they exert their bodies in pursuit of the path. This is a subsequent allowance, and the punishment is the same as before. What are the circumstances of violating this? If a bhiksuni is within the boundary of the precepts and thinks it is the same boundary, or is in doubt, and eats separately, she commits a payattika offense. If she is outside the boundary of the precepts and thinks it is within the boundary, or is in doubt, she commits a dukkhata (dukkata, a minor offense) offense. If she is outside the boundary of the precepts and thinks it is outside the boundary, or is within the boundary and thinks it is outside the boundary.

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，無犯。

凡言住處有二種：一、根本住處，二、院外住處。若於本處苾芻尼食時，應問院外苾芻尼同來食不？若不問而食者，得惡作罪。若院外苾芻尼食時，應問本處苾芻尼同來食不？若不問知，四人同食者，得波逸底迦。若三人食、一人不食，若三圓具、一未圓具食，皆無犯。若以食送彼，乃至鹽一匙、或草葉一把，與彼眾處食，皆無犯。或時施主作如是語：「但來入者我皆與食。」或時施主造別房施，云：「於我房中住者我皆與食。」斯亦無過。

非時食學處第二十五

緣處同前。時大目連與十七眾出家，于小食時著衣持缽入城乞食，被婆羅門長者等瞋罵，乞食不得空缽而還，遂便斷食。于眾人前自摩其腹說伽他曰：

「佛說最妙語，　　遍滿於人天； 　饑是苦中極，　　斯言為最妙。」

乃至十七眾詣一長者處非時飽食。世尊種種訶責告曰：「我今為二部弟子制其學處，應如是說：

「若復苾芻尼，非時食者，波逸底迦。」

余義如上。言非時者，有其二限：一、過中已去，二、明相未出已來，結罪同前。

此中犯相其事云何？非時非時想及疑，食者，波逸底迦。若時非時想及疑，得惡作罪。若時作時想、非時時想，無犯。

食曾觸食學處第二十六

緣處同前。時哥羅苾芻常法如是，每居村邑行乞食時持缽及缽袋，若得濕飯以缽承受，若獲乾飯即以袋盛，所有濕飯當日皆食，乾者曬曝舉之盆內。若遇風寒陰雨，即以暖水潤漬充食。既飽食已，便受靜慮解脫等持等至微妙之樂，乃至世尊種種訶責告曰：「我今為諸二部弟子制其學處，應如是說：

「若復苾芻尼，食曾經觸食者，波逸底迦。」

余義如上。曾經觸食者，有二種觸：一、中前受過午觸，二、過午受過更觸。若苾芻尼，知是曾觸食，不作法而重吞嚥者，結罪同前。

此中犯相其事云何？若苾芻尼，于曾觸食作曾觸想及疑，食者，波逸底迦。若非曾觸作曾觸想疑，得惡作罪。若非觸非觸想、或觸作非觸想，無犯。若曾所觸缽未好凈洗，若小缽、若匙、若銅盞、若安鹽器而用食者，皆波逸底迦罪。若手觸缽袋、若拭巾錫杖、若戶鑰及鎖，如是等物若觸捉已，不凈洗手捉余飲食乃至果等，吞嚥之時，皆得波逸底迦。若苾芻尼欲飲水時不凈洗口，吞嚥之時得惡作罪。若以澡豆土等清凈澡漱者，無犯。

不受食學處第二十七

緣處同前。時大哥羅苾芻於一切時常用深摩舍那處缽(謂是棄死屍處，舊云尸陀者訛)、受用深摩舍那處衣食臥具。云何死屍處缽？若有人死，瓦甌祭器

【現代漢語翻譯】 現代漢語譯本：

緣起和地點與之前相同。當時，哥羅比丘（哥羅：人名，比丘：出家受具足戒的男子）通常的做法是這樣：每次在村莊里乞食時，都帶著缽和缽袋。如果得到濕飯，就用缽來盛；如果得到乾飯，就用袋子來裝。所有的濕飯當天都吃完，乾飯則曬乾後放到盆裡。如果遇到颳風、寒冷、陰雨天氣，就用溫水浸泡來充飢。吃飽之後，便享受靜慮、解脫、等持、等至等微妙的快樂，乃至世尊種種呵責，並告訴他們說：『我現在為你們二部弟子（二部弟子：比丘和比丘尼）制定戒律，應當這樣說：』 　　『如果比丘尼，吃了曾經接觸過的食物，犯波逸提迦罪（波逸提迦：一種輕罪）。』 　　其餘的意義和上面一樣。曾經接觸過的食物，有兩種接觸：一、中午之前接受的食物，過了中午又接觸；二、過了中午接受的食物，又再次接觸。如果比丘尼，明知是曾經接觸過的食物，不按照規定方法處理就重新吞嚥，所犯的罪和之前一樣。 　　這裡面所犯的相狀是怎樣的呢？如果比丘尼，對於曾經接觸過的食物，認為是曾經接觸過的，或者懷疑是曾經接觸過的，吃了，犯波逸提迦罪。如果不是曾經接觸過的食物，卻認為是曾經接觸過的，或者懷疑是曾經接觸過的，得惡作罪（惡作罪：一種懺悔罪）。如果不是接觸過的食物，認為不是接觸過的；或者接觸過的食物，認為不是接觸過的，沒有罪。如果曾經接觸過的缽沒有好好清洗乾淨，或者小缽、或者匙子、或者銅盞、或者裝鹽的器皿，而用來吃飯，都犯波逸提迦罪。如果手接觸了缽袋、或者擦拭巾、錫杖、或者門上的鑰匙和鎖，像這樣的東西如果接觸過，不洗乾淨手就拿其他的飲食乃至水果等，吞嚥的時候，都得波逸提迦罪。如果比丘尼想要喝水的時候不洗乾淨嘴，吞嚥的時候得惡作罪。如果用澡豆（澡豆：一種清潔用品）、泥土等清潔漱口，沒有罪。 　　不受食學處第二十七 　　緣起和地點與之前相同。當時，大哥羅比丘（大哥羅：人名，比丘：出家受具足戒的男子）在任何時候都使用深摩舍那處（深摩舍那處：丟棄死屍的地方）的缽，受用深摩舍那處的衣服、食物、臥具。什麼是死屍處的缽呢？如果有人死了，瓦甌（瓦甌：瓦制的祭器）祭器

【English Translation】 English version:

The circumstances and location are the same as before. At that time, the Bhikshu (Bhikshu: A fully ordained male monastic) Kolabha (Kolabha: a proper noun) usually did this: whenever he went begging for food in villages, he carried his bowl and bowl-bag. If he got wet rice, he would receive it in his bowl; if he got dry rice, he would put it in his bag. He would eat all the wet rice on the same day, and dry the dry rice in the sun and store it in a basin. If he encountered wind, cold, or rain, he would soak it in warm water to fill his stomach. After eating his fill, he would enjoy the subtle pleasures of dhyana (meditative absorption), liberation, samadhi (concentration), and samapatti (attainment), until the World Honored One (世尊) variously rebuked and told them: 'I am now establishing the precepts for you, the two-fold disciples (二部弟子: Bhikshus and Bhikshunis), and it should be said as follows:' 'If a Bhikshuni (Bhikshuni: A fully ordained female monastic) eats food that has been previously touched, it is a Pacittiya (Pacittiya: A minor offense).' The remaining meaning is the same as above. Food that has been previously touched has two kinds of contact: first, food received before noon that is touched again after noon; second, food received after noon that is touched again. If a Bhikshuni knows that it is food that has been previously touched, and swallows it again without following the prescribed procedure, the offense is the same as before. What are the characteristics of the offense in this case? If a Bhikshuni thinks that food that has been previously touched is indeed previously touched, or suspects that it is, and eats it, it is a Pacittiya offense. If food that has not been previously touched is thought to have been previously touched, or is suspected of having been previously touched, it is a Dukkhata offense (Dukkhata: An offense requiring confession). If food that has not been touched is thought not to have been touched, or food that has been touched is thought not to have been touched, there is no offense. If a bowl that has been previously touched has not been properly cleaned, or a small bowl, or a spoon, or a copper cup, or a container for salt is used for eating, all are Pacittiya offenses. If the hand touches the bowl-bag, or a wiping cloth, a khakkhara (錫杖: a mendicant's staff), or a door key and lock, if such things have been touched, and the hands are not washed clean before taking other food, even fruits, when swallowing, all result in a Pacittiya offense. If a Bhikshuni wants to drink water and does not wash her mouth clean, swallowing results in a Dukkhata offense. If one cleanses and rinses with soap beans (澡豆: a type of cleansing product), earth, or the like, there is no offense. The Twenty-Seventh Training Rule on Not Receiving Food The circumstances and location are the same as before. At that time, the Bhikshu (Bhikshu: A fully ordained male monastic) Mahakolabha (Mahakolabha: a proper noun) always used a bowl from a cremation ground (深摩舍那處: a place for discarding corpses), and used clothing, food, and bedding from the cremation ground. What is a bowl from a cremation ground? If someone dies, a clay pot (瓦甌: a clay ritual vessel)

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取以充缽。云何死人衣？以衣贈尸，取以浣染縫刺為衣。云何死人食？是諸親族以五團食祭饗亡靈，取而充食。云何臥具？此大哥羅常在尸處而為眠臥。是謂尸林缽衣食臥具。若人多死時，大哥羅身體肥盛，不復數往城中乞食。若無人死，身形羸瘦，數往城中巡門乞食。時守城門者作心記念：「大哥羅食死人肉耶？」時此城中有一婆羅門身亡，送至林所，其妻及女哭在一邊。時大哥羅看燒死屍。時女見已告其母曰：「今此聖者猶如瞎烏，守尸而住。」時有人聞來告苾芻，苾芻白佛。佛言：「彼婆羅門女自為損害，我聲聞弟子德若妙高，作粗惡言共相輕毀，緣斯惡業於五百生中常為瞎烏。」時遠近人眾，咸聞世尊所記之事，廣說乃至勿令野干啖其祭食，即便疾去驅彼野干取其祭食。諸人報曰：「任汝所食何物，然聲遍城廓云汝食人。」作是語已相隨而去。告諸苾芻，苾芻白佛。佛作是念：「我聲聞弟子由不受食，有此過生。是故我今敕諸弟子，受取應食，令他證知故。」如佛所教，受取方食。不知如何成受？佛言：「有五種受：一、身與身受，二、身與物受，三、物與身受，四、物與物受，五、置地受。有五種不成受。云何為五？謂在界外、或在遠處障處、或在傍邊、或居背後、或時合手，是謂五種不成受食。」廣說乃

【現代漢語翻譯】 現代漢語譯本 取來裝滿缽。什麼是死人衣？就是把衣服贈送給屍體，然後取回來洗滌縫補作為自己的衣服。什麼是死人食？就是那些親屬用五團食物祭祀死者的亡靈，然後取來充當食物。什麼是臥具？就是這位大哥羅（指守護墳墓的人）經常在屍體旁邊睡覺。這就是所謂的尸林中的缽、衣服、食物和臥具。如果死人很多的時候，大哥羅身體肥胖，不再經常去城裡乞討食物。如果沒有人死，身體就變得瘦弱，經常去城裡挨家挨戶乞討食物。當時，守城門的人心中暗想：『大哥羅是不是吃死人肉呢？』當時，城裡有一個婆羅門死了，被送到墳地，他的妻子和女兒在一旁哭泣。當時，大哥羅正在觀看焚燒屍體。那個女兒看見后告訴她的母親說：『現在這個聖者就像一隻瞎烏鴉一樣，守著屍體住在這裡。』當時，有人聽到了這件事，告訴了比丘（佛教僧侶），比丘稟告了佛陀。佛陀說：『那個婆羅門女自己給自己帶來了損害，我的聲聞弟子（聽聞佛陀教誨的弟子）的德行像妙高山一樣高大，卻用粗惡的語言互相輕視譭謗，因為這種惡業，她將在五百世中常常變成瞎烏鴉。』當時，遠近的人們都聽說了世尊所說的事情，（他們）廣泛宣揚這件事，甚至不讓野干（一種野獸）吃掉祭祀的食物，就趕緊跑去驅趕野干，拿走祭祀的食物。那些人（對比丘）說：『隨便你吃什麼東西，但是你的名聲已經傳遍了整個城市，說你吃人。』說完這些話，就一起離開了。比丘們將此事告訴了佛陀，佛陀心想：『我的聲聞弟子因為不接受食物，才產生了這樣的過失。所以，我現在命令弟子們，接受應該接受的食物，讓別人知道。』按照佛陀的教導，（比丘們）接受食物才吃。不知道如何才算接受呢？佛陀說：『有五種接受方式：一、身體與身體接觸接受，二、身體與物品接觸接受，三、物品與身體接觸接受，四、物品與物品接觸接受，五、放置在地上接受。有五種不算接受。哪五種呢？就是在界限之外、或者在遠處有障礙的地方、或者在旁邊、或者在背後、或者同時合上手掌，這五種都不能算作接受食物。』（佛陀）廣泛地講述了這些道理。

【English Translation】 English version He would take it to fill his bowl. What were the clothes of the dead? He would give clothes to the corpse, then take them back to wash, dye, sew, and stitch them into clothes for himself. What was the food of the dead? The relatives would offer five balls of food to the spirits of the deceased, and he would take and eat them. What was his bedding? This 'Great Corpse Guardian' (Mahakolika, referring to the one guarding the cemetery) would often sleep near the corpses. These were the bowl, clothes, food, and bedding found in the charnel ground. When many people died, Mahakolika would become fat and strong, and he would no longer frequently go into the city to beg for food. If no one died, he would become thin and weak, and he would frequently go from door to door in the city to beg for food. At that time, the gatekeepers of the city thought to themselves, 'Does Mahakolika eat the flesh of the dead?' At that time, a Brahmin in the city died and was sent to the charnel ground, and his wife and daughter were weeping on one side. Mahakolika was watching the cremation of the corpse. When the daughter saw him, she said to her mother, 'This holy man is like a blind crow, staying here guarding the corpse.' Someone heard this and told the Bhikshus (Buddhist monks), and the Bhikshus told the Buddha. The Buddha said, 'That Brahmin woman has brought harm upon herself. My Shravaka disciples (disciples who hear the Buddha's teachings), whose virtue is like Mount Meru, use coarse and evil words to despise and slander each other. Because of this evil karma, she will be a blind crow for five hundred lifetimes.' At that time, people from far and near heard what the World Honored One had said, and they spread the word widely, even preventing jackals from eating the sacrificial food. They quickly went to drive away the jackals and take the sacrificial food. The people said (to the Bhikshu), 'Eat whatever you want, but your reputation has spread throughout the city, saying that you eat people.' After saying these words, they left together. The Bhikshus told the Buddha about this, and the Buddha thought, 'My Shravaka disciples have this fault because they do not accept food. Therefore, I now command my disciples to accept the food that should be accepted, so that others may know.' According to the Buddha's teachings, (the Bhikshus) accepted food before eating. How does one properly accept? The Buddha said, 'There are five ways of accepting: 1. Body to body acceptance, 2. Body to object acceptance, 3. Object to body acceptance, 4. Object to object acceptance, 5. Placing on the ground acceptance. There are five ways of not accepting. What are the five? They are: outside the boundary, or in a distant obstructed place, or beside, or behind, or simultaneously joining the palms. These five are not considered accepting food.' (The Buddha) spoke extensively on these principles.

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至獲果不受，佛言：「應受應作凈。」不知如何作凈？佛言：「有五種作凈。云何為五？謂火凈、刀凈、爪凈、蔫凈、鳥啄凈。復有五種作凈：謂拔根凈、手摺凈、截斷凈、劈破凈、無子凈。」如佛所說受取應食，十二眾苾芻尼隨受不受自取而食。少欲尼見生嫌恥心，以緣白苾芻，苾芻白佛。佛以此事，同前集尼問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼不受食，舉著口中而啖咽者，波逸底迦。」

如是世尊制學處已，時有苾芻尼，水及齒木無人授與，入村求授，佛言：「除水及齒木。」復有遊行人間，經過險路無人授食，獼猴熊羆為授果食，尼不肯受回還，乃至白佛，佛言：「若諸有情知授未授，皆得授食，勿致疑心。前是創製、此是隨開，應如是說：

「若復苾芻尼不受食，舉著口中而啖咽者，除水及齒木，波逸底迦。」

尼謂此法中人。

不受者，謂不從他受得。

食者，謂二五等。

啖咽者，謂是吞嚥。

除水及齒木者，謂除此物余皆須受。若生濕條火凈應受，結罪同前。

此中犯相，不受食作不受想及疑等，二重、二輕，后二無犯，廣如上說。

飲蟲水學處第二十八

緣在憍閃毗國瞿師羅園。爾時闡陀苾芻用有蟲水

【現代漢語翻譯】 現代漢語譯本： 直至獲得果實而不接受，佛說：『應該接受，應該做凈。』不知道如何做凈？佛說：『有五種做凈的方法。哪五種呢？就是火凈、刀凈、爪凈、蔫凈、鳥啄凈。』又有五種做凈的方法：就是拔根凈、手摺凈、截斷凈、劈破凈、無子凈。』如佛所說，可以接受並食用，十二眾比丘尼隨意接受或不接受，自己取來食用。少欲的比丘尼見了，心生嫌恥，將此事稟告比丘，比丘稟告佛陀。佛陀因此事，如同之前一樣召集比丘尼，詢問實情並加以呵責，詳細開示乃至『制定學處，應當這樣說：』 『如果比丘尼不接受食物，拿起放到口中咀嚼吞嚥，犯波逸提迦（Pāyantika，一種罪名）。』 世尊這樣制定學處之後，當時有比丘尼，水和齒木沒有人給予，進入村莊請求給予，佛說：『除去水和齒木。』又有**人間，經過險峻的道路，沒有人給予食物，獼猴、熊、羆給予果實食物，比丘尼不肯接受而返回，乃至稟告佛陀，佛說：『如果各種有情眾生知道給予或未給予，都可以接受食物，不要產生疑心。』之前是初次制定，這是隨情況開許，應當這樣說： 『如果比丘尼不接受食物，拿起放到口中咀嚼吞嚥，除去水和齒木，犯波逸提迦（Pāyantika，一種罪名）。』 比丘尼認為這是法中的人。 『不受』，是指不從他人那裡接受而獲得。 『食』，是指二五等（指食物的種類）。 『啖咽』，是指吞嚥。 『除去水和齒木』，是指除去這些東西，其餘的都需要接受。如果生的濕條用火凈處理過，應該接受，結罪與之前相同。 這裡面的犯相，不接受食物，卻作不接受的想法以及疑慮等等，二重、二輕，后二沒有犯，詳細情況如上面所說。 飲蟲水學處第二十八 因緣發生在憍賞彌國（Kauśāmbī，古印度城市）瞿師羅園（Ghosilarama，寺院名）。當時闡陀比丘（Chanda，人名）使用有蟲的水。

【English Translation】 English version: Until obtaining the fruit without accepting it, the Buddha said, 'One should accept and purify it.' Not knowing how to purify it, the Buddha said, 'There are five ways to purify. What are the five? They are fire purification, knife purification, nail purification, withered purification, and bird-peck purification.' There are also five ways to purify: root removal purification, hand-breaking purification, cutting purification, splitting purification, and seedless purification.' As the Buddha said, it is permissible to accept and eat. The twelvefold Bhikshunis (Bhikkhunī, Buddhist nun) freely accepted or did not accept, taking and eating it themselves. The Bhikshunis with few desires, seeing this, felt ashamed and reported the matter to the Bhikshus (Bhikkhu, Buddhist monk), who reported it to the Buddha. The Buddha, regarding this matter, as before, gathered the Bhikshunis, inquired about the truth, and rebuked them, elaborating until 'establishing the training rule, which should be stated as follows:' 'If a Bhikshuni does not accept food, but picks it up, puts it in her mouth, chews, and swallows it, it is a Pāyantika (Pāyantika, a type of offense).' After the World Honored One established this training rule, there were Bhikshunis at that time who had no one to give them water and toothpicks, so they entered the village to request them. The Buddha said, 'Except for water and toothpicks.' Furthermore, in **human realms, passing through dangerous roads, no one gave them food, but monkeys, bears, and brown bears gave them fruits and food. The Bhikshunis refused to accept and returned, eventually reporting to the Buddha. The Buddha said, 'If sentient beings know whether it has been given or not, it is permissible to accept the food, do not harbor doubts.' The former was the initial establishment, this is a subsequent allowance, it should be stated as follows: 'If a Bhikshuni does not accept food, but picks it up, puts it in her mouth, chews, and swallows it, except for water and toothpicks, it is a Pāyantika (Pāyantika, a type of offense).' The Bhikshunis considered this to be a person within the Dharma. 'Not accepting' means obtaining without receiving from others. 'Food' refers to the two fives, etc. (referring to the types of food). 'Chewing and swallowing' refers to swallowing. 'Except for water and toothpicks' means that apart from these items, everything else must be accepted. If raw, damp branches have been purified by fire, they should be accepted, and the offense is the same as before. Regarding the offenses herein, not accepting food, yet having the thought of not accepting, and doubts, etc., two heavy, two light, the latter two are without offense, as described in detail above. The Twenty-eighth Training Rule on Drinking Water with Insects The circumstance occurred in Ghosilarama (Ghosilarama, name of a monastery) in Kauśāmbī (Kauśāmbī, an ancient Indian city). At that time, the Bhikshu Chanda (Chanda, a personal name) used water containing insects.

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。時諸苾芻見而告曰：「何因故心用有蟲水？」報曰：「此水內蟲誰持付我？諸餘盎盆江河、池沼、四大海水何不往耶？自生自死於我何過？」聞是語已共生嫌恥，以緣白佛。佛以此緣，集二部弟子問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，知水有蟲受用者，波逸底迦。」

尼謂此法中人。

知者，或自知或他告。

水有蟲者，蟲有二種：一、才觀即見，二、羅漉方見。水謂諸水。用水有二：一、內受用，二、外受用。云何內受用？謂是內身所有受用。外謂于身外所有受用：洗濯衣缽、若浣染衣、若灑地、若牛糞涂拭等。

波逸底迦，釋義如上。

此中犯相，若苾芻尼用蟲水，作有蟲想及疑，皆得波逸底迦。若水無蟲，作有蟲想疑，得惡作罪，餘二無犯。

若苾芻尼，知麨、蜜、糖、油、醋、水漿及醋乳酪餅果等有蟲而受用者，皆得墮罪。

與無衣外道男女食學處第二十九

緣在王舍城。時此城內有諸商人，來詣佛所頂禮雙足在一面坐。爾時世尊為諸商人說微妙法，示教利喜默然而住；既聞法已，深心歡喜禮佛而去。復詣阿難陀所禮已而坐，尊者為說法要，乃至白言：「大德！世尊欲向何處人間遊行？」阿難陀曰：「仁等自可往問世尊？

【現代漢語翻譯】 現代漢語譯本：當時，一些比丘（bhiksu，佛教出家男眾）看見這種情況，就說：『什麼原因導致你的水裡有蟲子？』她回答說：『這水裡的蟲子是誰給我的？為什麼不去其他的盆、江河、池沼、四大海水裡找呢？它們自己生自己死，與我有什麼關係？』聽到這些話后，大家心生嫌惡和羞恥，於是將此事稟告了佛陀（Buddha）。佛陀因此事召集二部弟子（比丘和比丘尼）詢問實情並加以訶責，詳細說明乃至制定學處（siksa-pada，戒律），應當這樣說： 『如果比丘尼（bhiksuni，佛教出家女眾）明知水中有蟲仍然取用，犯波逸提迦（payattika，一種罪名）。』 尼，指的是此法中的人（比丘尼）。 知，指的是或者自己知道，或者別人告知。 水有蟲，蟲有兩種：一種是稍微觀察就能看見的，另一種是需要用羅（過濾工具）過濾才能看見的。水，指的是各種水。用水有兩種：一種是內部受用，一種是外部受用。什麼是內部受用？指的是身體內部的受用。外部受用指的是身體外部的受用：例如洗滌衣缽（patra，僧人的食器）、洗染衣服、灑掃地面、用牛糞塗抹等。 波逸提迦，含義如上解釋。 此中的犯相是，如果比丘尼使用有蟲的水，並且認為水中有蟲或者懷疑水中有蟲，都犯波逸提迦。如果水中沒有蟲，卻認為有蟲或者懷疑有蟲，犯惡作罪（dukkhata，一種較輕的罪）。其他兩種情況（即，水中無蟲，且不認為有蟲；水中無蟲，但不確定是否有蟲）沒有犯戒。 如果比丘尼明知麨（炒麵）、蜜、糖、油、醋、水漿以及醋乳酪餅果等有蟲仍然取用，都犯墮罪（patayantika，一種罪名）。 與無衣外道男女食學處第二十九 事情發生在王舍城（Rajagrha）。當時，城裡的一些商人來到佛陀處，頂禮佛足后在一旁坐下。這時，世尊（Bhagavan，佛陀的尊稱）為這些商人宣說微妙的佛法，開示教導，使他們受益，然後默然不語。這些商人聽聞佛法后，內心非常歡喜，向佛陀頂禮后離去。他們又去拜訪阿難陀（Ananda，佛陀的十大弟子之一），頂禮後坐下，尊者為他們宣說佛法的要義，乃至他們問道：『大德！世尊打算去哪裡游化人間？』阿難陀說：『你們自己可以去問世尊。』

【English Translation】 English version: At that time, some bhiksus (Buddhist monks) saw this and said: 'What is the reason that there are insects in your water?' She replied: 'Who gave me these insects in the water? Why not go to other bowls, rivers, ponds, and the four great seas? They are born and die on their own, what is it to me?' Having heard these words, they felt disgusted and ashamed, and reported the matter to the Buddha (Buddha). Because of this, the Buddha gathered the two assemblies of disciples (bhiksus and bhiksunis) to inquire about the truth and reprimand them, explaining in detail and even establishing a siksa-pada (precept), which should be stated as follows: 'If a bhiksuni (Buddhist nun) knowingly uses water with insects, she commits a payattika (an offense).' A 'ni' refers to a person in this Dharma (bhiksuni). 'Knowing' means either knowing oneself or being told by others. 'Water with insects' means that there are two types of insects: one that can be seen with a slight observation, and the other that can only be seen by filtering with a ro (filtering tool). 'Water' refers to all kinds of water. There are two types of water usage: internal use and external use. What is internal use? It refers to the use within the body. External use refers to the use outside the body: such as washing robes (patra, a monk's bowl), washing and dyeing clothes, sprinkling the ground, smearing with cow dung, etc. Payattika, the meaning is as explained above. The offense in this case is that if a bhiksuni uses water with insects, and thinks there are insects in the water or suspects there are insects, she commits a payattika. If there are no insects in the water, but she thinks there are insects or suspects there are insects, she commits a dukkhata (a minor offense). The other two situations (i.e., there are no insects in the water, and she does not think there are insects; there are no insects in the water, but she is not sure if there are insects) are not offenses. If a bhiksuni knowingly uses powdered barley, honey, sugar, oil, vinegar, water gruel, and yogurt cakes and fruits, etc., that contain insects, she commits a patayantika (an offense). The twenty-ninth siksa-pada concerning eating with naked non-Buddhist men and women. The incident occurred in Rajagrha (Rajagrha). At that time, some merchants in the city came to the Buddha, prostrated at his feet, and sat on one side. At this time, the Bhagavan (the Blessed One, an epithet of the Buddha) expounded the subtle Dharma to these merchants, instructing and benefiting them, and then remained silent. After hearing the Dharma, these merchants were very happy, prostrated to the Buddha, and left. They also visited Ananda (Ananda, one of the Buddha's ten great disciples), prostrated and sat down, and the Venerable One expounded the essentials of the Dharma to them, and they even asked: 'Venerable Sir! Where does the Bhagavan intend to travel and transform people?' Ananda said: 'You can ask the Bhagavan yourselves.'

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」答言：「世尊大師威德嚴重，我等何敢輒有咨問？」阿難陀曰：「我觀相貌，世尊不久當向室羅伐城。」既至夏了，世尊將諸大眾隨路而行。時商旅內有露形外道亦與隨行，求食不得現其饑相。諸苾芻尼有缽食余各持授與，餅果之類盛滿其器，廣說乃至於其路中逢一露形，問言：「仁等道糧誰復相濟？」答言：「諸禿釋女。」時露形者聞是語已情生不忍，為諸外道說伽他曰：

「云何汝身不陷地？　　云何舌不百片裂？ 　云何諸神見此事，　　不以霹靂破汝身？ 　野干每食師子殘，　　而常有念害師子； 　十力聖眾以食濟，　　汝今見罵不知恩。 　彼定證得一切智，　　于友非友心平等； 　汝等外道可惡人，　　尚亦相依蒙濟給。 　若人不識恩與義，　　當知此類不如狗； 　狗於人處解施恩，　　汝似惡蛇常吐毒。」

此是緣起，尚未制戒。

爾時世尊人間遊行至室羅伐城。時有五百邑人請佛及僧，廣說乃至聞法見諦。時有露形外道二女：一老、一少，來從乞食。阿難陀不善觀察餅有相黏，老者與一，少者得二。老者曰：「王子苾芻與我一餅，汝便得二，定知于汝心生愛念，當自嚴飾。」少者曰：「勿作是語。今此王子棄上宮闈出家厭俗，脫屣塵勞如捐涕唾。」時諸苾芻以緣白佛，佛

【現代漢語翻譯】 現代漢語譯本 回答說：『世尊大師（Shìzūn dàshī，對佛的尊稱）威德深重，我們怎麼敢隨便提問呢？』阿難陀（Ānán Tuó，佛陀的十大弟子之一）說：『我看世尊的相貌，不久將要前往室羅伐城（Shìluó fá chéng，古印度城市）。』 到了夏天結束，世尊帶領大眾沿著道路行走。當時商隊中有些裸形外道（lǒuxíng wàidào，一種苦行僧）也跟隨著隊伍，因為求食不得而顯露出飢餓的樣子。一些比丘尼（bǐqiūní，受過具足戒的比丘尼）將缽中剩餘的食物各自拿出來給予他們，餅和水果之類的食物盛滿了他們的容器，廣泛地施捨。乃至於在路中遇到一個裸形外道，問道：『你們的食物誰來供給？』回答說：『是那些禿頭的釋迦女（Shìjiānǚ，指比丘尼）。』 當時那個裸形外道聽到這些話後心中生起不忍，為那些外道說了以下伽他（gātuó，偈頌）： 『為什麼你的身體不陷落到地裡？為什麼你的舌頭不裂成一百片？為什麼諸神看到這件事，不用霹靂擊碎你的身體？野干（yěgān，一種野獸）常常吃獅子吃剩的食物，卻常常想著要加害獅子；十力（shílì，佛的十種力量）的聖眾用食物救濟你們，你們現在卻謾罵他們，不知感恩。他們必定證得了遍知一切的智慧，對於朋友和非朋友都能平等對待；你們這些可惡的外道，尚且互相依靠而得到救濟。如果有人不認識恩情和道義，應當知道這類人不如狗；狗在人那裡還懂得報恩，你們卻像惡蛇一樣常常吐毒。』 這是事情的緣起，當時尚未制定戒律。 當時世尊在人間游化到達室羅伐城。當時有五百個村邑的人們邀請佛陀和僧眾，廣泛地說法，乃至聽聞佛法而見真諦。當時有兩個裸形外道的女子：一個年老，一個年少，前來乞食。阿難陀沒有仔細觀察，餅有些粘連在一起，給年老的女子一個，給年少的女子兩個。年老的女子說：『王子比丘（wángzǐ bǐqiū，指釋迦牟尼佛出家前的身份）給你一個餅，卻給你兩個，一定是對你心生愛念，你應該好好打扮自己。』年少的女子說：『不要說這樣的話。現在這位王子拋棄了高貴的宮闈而出家，厭惡世俗，拋棄塵世的勞苦就像丟棄鼻涕唾沫一樣。』當時眾比丘將這件事稟告了佛陀。

【English Translation】 English version He replied, 'The World-Honored One, the Great Teacher (Shìzūn dàshī, a respectful title for the Buddha), possesses profound power and virtue. How dare we casually ask questions?' Ānanda (Ānán Tuó, one of the Buddha's ten principal disciples) said, 'Judging by the World-Honored One's appearance, he will soon be heading towards Śrāvastī (Shìluó fá chéng, an ancient Indian city).' When summer ended, the World-Honored One led the assembly along the road. At that time, some naked ascetics (lǒuxíng wàidào, a type of ascetic) among the merchants were also traveling with the group, appearing hungry because they could not obtain food. Some Bhikṣuṇīs (bǐqiūní, nuns who have taken the full monastic vows) each took the remaining food from their bowls and gave it to them, filling their containers with items like cakes and fruits, generously providing for them. Eventually, they encountered a naked ascetic on the road who asked, 'Who provides for your sustenance?' They replied, 'The bald Śākya women (Shìjiānǚ, referring to the Bhikṣuṇīs).' Upon hearing these words, the naked ascetic felt compassion and spoke the following Gāthā (gātuó, verse) for the other ascetics: 'Why does your body not sink into the earth? Why does your tongue not split into a hundred pieces? Why do the gods, seeing this, not shatter your body with thunderbolts? The jackal (yěgān, a type of wild animal) often eats the leftovers of the lion, yet constantly thinks of harming the lion; the assembly of the Ten Powers (shílì, the ten powers of the Buddha) provides for you with food, yet you now curse them, ungrateful ones. They have surely attained omniscience, treating friends and non-friends with equanimity; you detestable ascetics, still rely on each other and receive sustenance. If a person does not recognize kindness and righteousness, know that such a person is worse than a dog; a dog knows how to repay kindness to humans, but you are like venomous snakes, constantly spewing poison.' This is the origin of the matter; the precepts had not yet been established at that time. At that time, the World-Honored One, wandering among humans, arrived at Śrāvastī. Then, five hundred villagers invited the Buddha and the Sangha, extensively expounding the Dharma, and even hearing the Dharma and seeing the truth. At that time, there were two naked ascetic women: one old and one young, who came to beg for food. Ānanda did not observe carefully that the cakes were stuck together, giving one to the old woman and two to the young woman. The old woman said, 'The prince Bhikṣu (wángzǐ bǐqiū, referring to Siddhartha Gautama's status before becoming the Buddha) gave me one cake, but gave you two, surely he has affection for you, you should adorn yourself.' The young woman said, 'Do not speak such words. Now this prince has abandoned his noble palace and renounced the world, detesting worldly desires, discarding worldly troubles like spitting out phlegm.' At that time, the Bhikṣus reported this matter to the Buddha.

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告諸苾芻：「我觀十利為二部弟子制其學處，應如是說：若復苾芻尼，自手授與無衣外道及餘外道男女食者，波逸底迦。」

尼謂此法中人。

自手等者，謂以手授食。食義同前。

無衣者，謂是露形之儔，及余雜類外道，得波逸底迦，余義如上。

此中犯相，若苾芻尼自手與食，皆得墮罪。若是親族，或是病人，與者無犯；或欲以食因緣除彼惡見，與亦無犯。

觀軍學處第三十

緣在室羅伐城。時勝光大王令一大將領兵征伐。時六眾苾芻聞兵欲去，共相告曰：「我等宜觀。」便往路所。見象軍來，問曰：「何去？」答云：「聖者！今有邊隅不臣，王命我等往伐。」六眾報曰：「看汝形勢有去無歸，汝等暫還與宗親取別，以苣勝水共相祭祀方可從軍。」廣說乃至世尊問實訶責，告諸苾芻：「我為二部弟子制其學處，應如是說：

「若復苾芻尼，往觀整裝軍者，波逸底迦。」

尼謂此法中人。

整裝軍者，謂將欲戰整帶甲冑、裝束軍儀。有一類軍，謂唯有象。有二類軍，謂兼以馬。有三類軍，謂兼以車。有四類軍，謂兼以步。

往觀者，謂向其處。結罪如上。

此中犯相，若苾芻尼，觀整裝軍者，得波逸底迦。若苾芻尼，為行乞食路見軍來，或時

【現代漢語翻譯】 現代漢語譯本： 佛告各位比丘：『我觀察到十種利益，為比丘和比丘尼制定學處，應當這樣說：如果比丘尼親手將食物給予無衣外道（不穿衣服的修行者）以及其他外道的男女，犯波逸底迦（一種輕罪）。』 尼，指的是佛法中的出家人。 『自手等』，指的是用手給予食物。食物的含義與之前相同。 『無衣者』，指的是裸體修行的人，以及其他各種外道。給予他們食物，犯波逸底迦。其他含義如上所述。 此處的犯相是，如果比丘尼親手給予食物，都會犯墮罪。如果是親屬，或者是病人，給予食物則不犯戒；或者想要通過食物的因緣來消除他們的邪見，給予食物也不犯戒。 觀軍學處第三十 事情發生在室羅伐城（Śrāvastī）。當時，勝光大王（Prasenajit）命令一位大將率領軍隊去征伐。當時，六眾比丘（指六個行為不端的比丘）聽說軍隊要出發，互相告知說：『我們應該去觀看。』於是他們前往道路邊。看見象軍來了，問道：『要去哪裡？』回答說：『聖者！現在有邊境地區不臣服，大王命令我們前去征討。』六眾回答說：『看你們的樣子，恐怕一去不回，你們暫且回去與宗親告別，用苣勝水（一種祭祀用的水）互相祭祀，才可以去從軍。』（省略中間的敘述）乃至世尊（釋迦牟尼佛）問明實情后呵斥他們，告訴各位比丘：『我為比丘和比丘尼制定學處，應當這樣說：』 『如果比丘尼前去觀看整裝待發的軍隊，犯波逸底迦。』 尼，指的是佛法中的出家人。 『整裝軍』，指的是將要作戰，整理鎧甲頭盔，裝束軍容。有一種軍隊，只有象兵。有兩種軍隊，兼有馬兵。有三種軍隊，兼有車兵。有四種軍隊，兼有步兵。 『往觀』，指的是前往那個地方。結罪的情況如上所述。 此處的犯相是，如果比丘尼觀看整裝待發的軍隊，犯波逸底迦。如果比丘尼爲了乞食，在路上遇見軍隊，或者有時

【English Translation】 English version: The Buddha told the Bhikshus (monks): 'I have observed ten benefits and established the precepts for the two assemblies of Bhikshus (monks) and Bhikshunis (nuns). It should be said as follows: If a Bhikshuni personally gives food to a Nirgrantha (naked ascetic) or other heretical men and women, it is a Pāyantika (a minor offense).' 'Bhikshuni' refers to a person within this Dharma (Buddhist teachings). 'Personally giving, etc.' refers to giving food with one's own hand. The meaning of 'food' is the same as before. 'Nirgrantha' refers to those who practice naked asceticism, as well as other various heretics. Giving them food incurs a Pāyantika. Other meanings are as mentioned above. The offense here is that if a Bhikshuni personally gives food, she commits a Dukkritta (wrongdoing). If it is a relative or a sick person, giving food is not an offense. Or if one wishes to eliminate their wrong views through the cause of food, giving food is also not an offense. The Thirtieth Training Rule on Watching the Army The incident occurred in Śrāvastī. At that time, King Prasenajit ordered a general to lead troops to conquer. The six Bhikshus (a group of six misbehaving monks) heard that the army was about to depart and told each other, 'We should go and watch.' So they went to the roadside. They saw the elephant army coming and asked, 'Where are you going?' The soldiers replied, 'Venerable ones! Now there are border areas that are not submissive, and the king has ordered us to go and conquer them.' The six Bhikshus replied, 'Looking at your situation, you may not return. You should go back and bid farewell to your relatives, and perform sacrifices with fragrant water before joining the army.' (The narrative is omitted) Until the World Honored One (Śākyamuni Buddha) inquired about the truth and rebuked them, telling the Bhikshus, 'I have established the precepts for the Bhikshus and Bhikshunis, and it should be said as follows:' 'If a Bhikshuni goes to watch an army preparing for battle, it is a Pāyantika.' 'Bhikshuni' refers to a person within this Dharma. 'Preparing army' refers to preparing for battle, arranging armor and helmets, and dressing in military attire. There is one type of army, which only has elephants. There are two types of armies, which also have horses. There are three types of armies, which also have chariots. There are four types of armies, which also have infantry. 'Going to watch' refers to going to that place. The determination of the offense is as mentioned above. The offense here is that if a Bhikshuni watches an army preparing for battle, she commits a Pāyantika. If a Bhikshuni is begging for food and encounters an army on the road, or sometimes

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寺近大路、或軍入寺、或苾芻尼為王所喚、或夫人太子大臣及諸人等所請，設見軍時並皆無犯。若見軍時不應說其好惡。又八難緣隨一現前，見亦無犯。

第四攝頌曰：　　觀軍二打擬、 　覆罪詣俗家、　　然火與欲過、 　說欲非障法。

軍中過二夜宿學處第三十一

緣處同前。時勝光王親帥軍旅自往邊城，至彼合圍尚未降伏，大臣白王：「給孤獨長者有大福力，彼若來者或可歸降。」敕書命來，雖在軍中但思聖眾。時勝光王即便以書白諸僧眾，六眾聞已赴王軍所，便捉象牙撲之於地，見馬兵來捉尾擲置一邊，見車兵來云：「此破車。」即便捉軸拔之路左。見步兵來云如草人，便扼其項擲之軍外。時彼四兵既見𣣋辱無可奈何。乃至世尊以此因緣集苾芻眾，問答同前，告曰：「我觀十利為二部眾制其學處，應如是說：

「若復苾芻尼，有因緣往軍中，應齊二夜。若過宿者，波逸底迦。」

尼謂此法中人。

有緣者，謂是王等乃至眾庶所有請喚。

軍中者，謂軍兵欲戰。四兵如前。

齊二夜者，二夜應宿，過此不應，若過宿者波逸底迦。

此中犯相，若至軍中過二夜，皆得墮罪。若其王等請留住宿及八難事，過宿無犯。

擾亂軍兵學處第三十二

緣處同前，余如上說，乃至共行觀兵為勇為怯，預先藏伏驚怖軍眾共相擾亂，廣說乃至世尊訶責，同前集眾告諸苾芻：「我今為二部弟子制其學處，應如是說：

「若復苾芻尼，在軍中宿經二夜觀整裝軍，見先旗兵及看佈陣散兵者，波逸底迦。」

尼謂此法中人，余義如上。

旗者有四種：一、師子旗，二、大牛旗，三、鯨魚旗，四、金翅鳥旗。兵有四種：謂象、馬、車、步。陣有四種：一、槊刃勢，二、車轅勢，三、半月勢，四、鵬翼勢。若觀此等軍陣之時，便得墮罪。

此中犯相，若二夜在軍中，若觀四兵未著甲冑未執杖者，得惡作罪；若觀整裝者，波逸底迦。若其王等請留住者及八難事，見亦無犯。

打苾芻尼學處第三十三

緣處同前。時大目連與十七眾出家，若自遊行人間去時，告言：「汝等，我若不在，依好僧住。」彼便依止鄔陀夷，報言：「汝等可來作如是如是事？」報言：「所有處分我不能作。」時鄔陀夷便搭一人，時十七人高聲啼哭，廣說乃至世尊訶責：「云何苾芻以瞋恚心打他苾芻？」集苾芻眾告曰：「我觀十利，為諸二部弟子制其學處，應如是說：

「若復苾芻尼，瞋恚故不喜，打苾芻尼者，波逸底迦。」

尼謂此法中人。

瞋者，謂

【現代漢語翻譯】 現代漢語譯本 緣起和地點與之前相同，其餘如上所述，乃至共同觀看軍隊操練，判斷勇敢或怯懦，預先藏匿埋伏，驚嚇擾亂軍眾，詳細敘述乃至世尊呵斥，與之前相同。召集僧眾，告訴眾比丘：『我現在為比丘和比丘尼制定戒律，應當這樣說：』 『如果比丘尼在軍營中住宿超過兩夜，觀看軍隊的整裝，觀看先鋒旗兵以及觀看佈陣的散兵，犯波逸提迦罪。』 比丘尼是指在此法中的人，其餘含義如上所述。 旗幟有四種：一、獅子旗（Simha-dhvaja，象徵勇猛），二、大牛旗（Ushabha-dhvaja，象徵力量），三、鯨魚旗（Makara-dhvaja，象徵海洋），四、金翅鳥旗（Garuda-dhvaja，象徵速度）。軍隊有四種：即像兵、馬兵、車兵、步兵。陣法有四種：一、槊刃勢（S'akti-vyuha，長矛陣），二、車轅勢（Yuga-vyuha，車輪陣），三、半月勢（Ardha-chandra-vyuha，半月陣），四、鵬翼勢（Garuda-paksha-vyuha，大鵬鳥翅膀陣）。如果觀看這些軍隊陣法的時候，便會犯墮罪。 此中犯相是：如果在軍營中住宿兩夜，如果觀看四種軍隊未穿鎧甲、未持兵杖者，得惡作罪；如果觀看整裝待發的軍隊，犯波逸提迦罪。如果國王等人請求留住，或者遇到八難之事，觀看也沒有罪。 毆打比丘尼戒律第三十三 緣起和地點與之前相同。當時大目犍連（Mahāmaudgalyāyana）帶領十七人出家，當他自己要前往人間時，告訴他們：『你們，如果我不在，就依靠好的僧團居住。』他們便依靠鄔陀夷（Udayi），（鄔陀夷）回報說：『你們可以來做這樣這樣的事嗎？』（他們）回報說：『所有吩咐我們都不能做。』當時鄔陀夷便毆打其中一人，當時十七人高聲啼哭，詳細敘述乃至世尊呵斥：『為何比丘以嗔恚心毆打其他比丘？』召集比丘眾，說道：『我觀察到十種利益，為比丘和比丘尼制定戒律，應當這樣說：』 『如果比丘尼因為嗔恚而不高興，毆打比丘尼，犯波逸提迦罪。』 比丘尼是指在此法中的人。 嗔，是指

【English Translation】 English version The origin and location are the same as before, and the rest is as described above, even to jointly observing the army's training, judging bravery or cowardice, pre-hiding and ambushing, frightening and disturbing the army, detailed narration up to the Buddha's rebuke, the same as before. Gather the Sangha and tell the Bhikshus: 'I am now establishing precepts for Bhikshus and Bhikshunis, which should be stated as follows:' 'If a Bhikshuni stays in a military camp for more than two nights, watches the army's preparations, watches the vanguard flag soldiers, and watches the scattered soldiers deploying, she commits a Payantika offense.' Bhikshuni refers to a person in this Dharma, and the rest of the meaning is as described above. There are four types of flags: one, the lion flag (Simha-dhvaja, symbolizing bravery), two, the bull flag (Ushabha-dhvaja, symbolizing strength), three, the whale flag (Makara-dhvaja, symbolizing the ocean), and four, the Garuda flag (Garuda-dhvaja, symbolizing speed). There are four types of armies: elephant soldiers, horse soldiers, chariot soldiers, and infantry soldiers. There are four types of formations: one, the spearhead formation (S'akti-vyuha), two, the chariot wheel formation (Yuga-vyuha), three, the crescent formation (Ardha-chandra-vyuha), and four, the Garuda wing formation (Garuda-paksha-vyuha). If one observes these military formations, one commits an offense. The offense in this case is: if one stays in a military camp for two nights, if one observes the four types of armies without armor and weapons, one commits a Dukata offense; if one observes the army preparing for battle, one commits a Payantika offense. If the king or others request one to stay, or if there are eight difficulties, there is no offense in observing. The Thirty-third Precept on Striking a Bhikshuni The origin and location are the same as before. At that time, Mahāmaudgalyāyana led seventeen people to become monks. When he himself was about to go to the human realm, he told them: 'You, if I am not here, rely on a good Sangha to live.' They then relied on Udayi, who replied: 'Can you come and do such and such things?' They replied: 'We cannot do all the instructions.' At that time, Udayi struck one of them, and the seventeen people cried loudly. Detailed narration up to the Buddha's rebuke: 'Why does a Bhikshu strike another Bhikshu with anger?' He gathered the Bhikshu Sangha and said: 'I have observed ten benefits, and I am establishing precepts for Bhikshus and Bhikshunis, which should be stated as follows:' 'If a Bhikshuni strikes another Bhikshuni out of anger and displeasure, she commits a Payantika offense.' Bhikshuni refers to a person in this Dharma. Anger refers to

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恚纏心起忿惱時。打者，謂打搭也。苾芻尼者，謂此法中人已受圓具，釋罪如上。

此中犯相，若以內身份、或以外物、或兩俱兼。內者，若以一指打時，得一墮罪。若二得二，乃至以五得五墮罪。若以拳肘、頭肩、胯膝乃至足指，皆得墮罪。外者，若以細草莛、或以箭笴及余器具，乃至棗核、或掬芥子，遙打擲他，隨一著時皆得墮罪，是謂外物。二俱者，手執刀杖擊前人，及餘種種之類及帚莛樹葉，隨所著處皆得墮罪，是謂二俱。若為令彼怖、或為成就咒術打搭前人，此皆無犯。

擬手向苾芻尼學處第三十四

緣處同前，余如上說。時鄔陀夷即便瞋忿努手向一，彼十七人一時皆倒高聲啼泣。苾芻嫌賤，以事白佛。佛便訶責乃至告曰：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，瞋恚故不喜，擬手向苾芻尼者，波逸底迦。」

余義如上。言擬手者，謂舉手擬他，釋罪同前。

覆藏他罪學處第三十五

緣處同前。時難陀苾芻有親教弟子，名曰達摩，深懷慚愧、樂持戒行、常自悔謝，因白師曰：「我今欲向閑靜之處隨情作業。」難陀報曰：「爾當謹慎。」鄔波難陀聞是語已，告曰：「汝持我座，共爾俱行。」達摩白言：「豈詣閑林而逐靜耶？」鄔波難陀曰

【現代漢語翻譯】 現代漢語譯本： 當嗔恨像枷鎖一樣束縛內心，生起憤怒煩惱時。『打』，指的是擊打、拍打。『苾芻尼』（Bhikshuni，比丘尼），指的是在此佛法中已經受過具足戒的人，懺悔罪過的方法如前所述。

此處的犯相，包括用自身肢體、用外物、或者兩者兼有。用自身肢體，如果用一根手指擊打，就犯一個墮罪。如果用兩根手指就犯兩個，乃至用五根手指就犯五個墮罪。如果用拳頭、肘部、頭部、肩膀、胯部、膝蓋乃至腳趾，都會犯墮罪。用外物，如果用細小的草莖、或者用箭桿以及其他器具，乃至棗核、或者抓一把芥菜籽，遠遠地投擲擊打他人，只要擊中一次就犯墮罪，這指的是用外物。兩者兼有，比如手持刀杖擊打前方的人，以及其他種種類似的情況，以及用掃帚、樹葉，無論擊中哪裡都會犯墮罪，這指的是兩者兼有。如果爲了讓對方感到害怕、或者爲了完成咒術而擊打前方的人，這些都不算犯戒。

擬手向苾芻尼學處第三十四

事件發生的地點和起因與之前相同，其餘情況如上所述。當時鄔陀夷（Udayin，人名）就生氣發怒，舉起手指向一位比丘尼，那十七個人一時都倒地，高聲啼哭。比丘們對此感到厭惡，將此事稟告佛陀。佛陀就呵斥他，乃至告知說：『我觀察到十種利益，為兩部弟子制定戒律，應當這樣說：』

『如果又有比丘尼，因為嗔恨而不高興，舉起手指向比丘尼，就犯波逸提迦（Payattika，一種罪名）。』

其餘含義如上所述。『擬手』，指的是舉起手指向他人，懺悔罪過的方法與之前相同。

覆藏他罪學處第三十五

事件發生的地點和起因與之前相同。當時難陀（Nanda，人名）比丘有一位親教師弟子，名叫達摩（Dharma，人名），內心深懷慚愧、喜歡持守戒律、常常自我懺悔，因此告訴他的老師說：『我現在想去安靜的地方，隨自己的意願修行。』難陀回答說：『你應該謹慎。』鄔波難陀（Upananda，人名）聽到這些話后，告訴達摩說：『你拿著我的座位，我們一起去。』達摩說：『難道去寂靜的樹林是爲了追逐安靜嗎？』鄔波難陀說

【English Translation】 English version: When resentment binds the mind and anger arises. 'Striking' refers to hitting or slapping. 'Bhikshuni' (a Buddhist nun) refers to one who has received full ordination in this Dharma; the method of expiating offenses is as described above.

The aspects of offense here include using one's own body, using external objects, or a combination of both. Using one's own body: if one strikes with one finger, one commits one expiatory offense. If with two, one commits two, and so on, up to five expiatory offenses with five fingers. If one uses a fist, elbow, head, shoulder, hip, knee, or even a toe, one commits an expiatory offense. Using external objects: if one throws a thin blade of grass, an arrow shaft, or other implements, even a jujube pit or a handful of mustard seeds, and it hits another person, one commits an expiatory offense for each instance of contact. This refers to using external objects. A combination of both: for example, holding a knife or staff and striking someone, or similar actions, or using a broom, tree branch, or leaf, one commits an expiatory offense wherever it makes contact. This refers to a combination of both. If one strikes another person to frighten them or to accomplish a magical ritual, there is no offense.

The Thirty-Fourth Training Rule: Pointing a Hand at a Bhikshuni

The setting and cause are the same as before; the rest is as described above. At that time, Udayin (a name) became angry and pointed his hand at one bhikshuni, and the seventeen of them all fell to the ground, weeping loudly. The monks were disgusted and reported the matter to the Buddha. The Buddha rebuked him and said: 'I have observed ten benefits in establishing training rules for the two assemblies of disciples, and it should be stated thus:'

'If a bhikshuni, out of anger and displeasure, points her hand at another bhikshuni, it is a Payattika (an offense).'

The remaining meaning is as described above. 'Pointing a hand' refers to raising a hand and pointing it at another; the method of expiating the offense is the same as before.

The Thirty-Fifth Training Rule: Concealing Another's Offense

The setting and cause are the same as before. At that time, the bhikshu Nanda (a name) had a preceptor's disciple named Dharma (a name), who was deeply ashamed, delighted in upholding the precepts, and often repented. He said to his teacher: 'I now wish to go to a quiet place and practice as I please.' Nanda replied: 'You should be careful.' Upananda (a name), hearing these words, said to Dharma: 'Take my seat, and we will go together.' Dharma said: 'Is going to a quiet forest to pursue quietude?' Upananda said

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：「癡人！汝謂我心散亂無所了知？」達摩便持彼座往晝游處，廣說乃至時有女來，鄔波難陀染心遂起，即便捉臂遍抱女身，嗚𠯗其口舍之而去。告達摩曰：「具壽！雖知汝見，勿告餘人。」報言：「大師乃至未見善苾芻來我終不說。」鄔波難陀曰：「汝親教師有鄙惡事我常覆蓋，汝見我過不藏護耶？」達摩曰：「大師知他有粗罪共相覆護，如此之事我當先說。」達摩便去告諸苾芻，苾芻白佛。佛集苾芻告曰：「我為諸二部弟子制其學處，應如是說：若復苾芻尼，知他苾芻尼有粗惡罪覆藏者，波逸底迦。」

尼謂此法中人，余義如上。

粗惡罪者有二種：謂他勝罪，及眾教罪。

覆藏者，謂掩蔽也。釋罪同前。

此中犯相，作心覆藏粗罪，皆得墮罪。若墮罪者，乃至明相未出已來得惡作，明相出已亦得惡作。若恐他作梵行等難，覆皆無犯。

共至俗家不與食學處第三十六

緣處同前。鄔波難陀語難陀苾芻：「大德當知！仁之弟子達摩，於我有隙，彰我惡響令制學處。我欲令得不饒益事，或令一日絕食受饑。」廣說乃至六眾將達摩往一俗家互相飲啖，令其不食。世尊訶責告言：「由此事故，我觀十利為二部弟子制其學處，應如是說：若復苾芻尼，語余苾芻尼，作如是語：『具壽！

【現代漢語翻譯】 現代漢語譯本： 『愚蠢的人！你認為我心神散亂，什麼都不知道嗎？』達摩於是拿著他的座位到白天遊玩的地方，廣泛地講述，直到有個女子來了，鄔波難陀（Upananda，人名）生起了染污之心，便抓住女子的手臂，擁抱她的身體，親吻她的嘴，然後放開她離開了。他告訴達摩（Dharma，人名）說：『具壽（Ayushman，對年長僧侶的尊稱）！即使你知道我所做的事，也不要告訴其他人。』達摩回答說：『大師（Master，對老師的尊稱），直到我看到好的比丘（bhiksu，出家男眾）來，我最終也不會說。』鄔波難陀說：『你的親教師（preceptor，戒師）有卑鄙惡劣的事情，我常常替他掩蓋，你看到我的過錯卻不隱瞞保護嗎？』達摩說：『大師知道別人有粗重的罪過，互相掩護，像這樣的事情我應當先說。』達摩便去告訴各位比丘，比丘稟告了佛陀。佛陀召集比丘，告訴他們說：『我為兩部弟子（比丘和比丘尼）制定戒律，應當這樣說：如果哪個比丘尼，知道其他比丘尼有粗重的罪過而加以隱瞞，犯波逸提迦（payattika，一種罪名）。』

尼（bhiksuni，出家女眾）是指佛法中的人，其餘含義如上所述。

粗惡罪有兩種：指他勝罪（parasika，斷頭罪），以及眾教罪（sanghavasesa，僧殘罪）。

覆藏，是指掩蓋隱瞞。解釋罪名與前面相同。

在此戒中，如果存心覆藏粗重罪過，都會犯墮罪（patita，墮落之罪）。如果犯了墮罪，直到天亮之前可以通過懺悔來減輕罪過，天亮之後也需要懺悔。如果擔心他人因此無法修行梵行等，隱瞞則沒有罪過。

共至俗家不與食學處第三十六

事情的緣起和之前一樣。鄔波難陀對比丘難陀（Nanda，人名）說：『大德（Bhadanta，對僧侶的尊稱）應當知道！你的弟子達摩，與我有嫌隙，宣揚我的惡名，以至於制定了戒律。我想要讓他得到不利的事情，或者讓他一天斷食捱餓。』廣泛地講述，直到六群比丘（group of six monks，指六個行為不端的比丘）帶著達摩去一個俗人家裡，互相飲用食物，卻不給他吃。世尊（Lord Buddha，對佛陀的尊稱）呵斥他們說：『因為這件事，我觀察到十種利益，為兩部弟子制定戒律，應當這樣說：如果哪個比丘尼，對其他比丘尼說，作這樣的言語：『具壽！』

【English Translation】 English version: 'Foolish man! Do you think my mind is scattered and I know nothing?' Thereupon, Dharma took his seat to the place where he usually spent the day, and spoke extensively until a woman came, and Upananda (Upananda, name of a person) developed defiled thoughts. He then grabbed the woman's arm, embraced her body, kissed her mouth, and released her to leave. He told Dharma (Dharma, name of a person): 'Ayushman (Ayushman, an honorific title for senior monks)! Even if you know what I have done, do not tell others.' Dharma replied: 'Master (Master, a respectful term for a teacher), until I see a good bhiksu (bhiksu, a male monastic) come, I will ultimately not speak.' Upananda said: 'Your preceptor (preceptor, a monastic teacher) has vile and wicked deeds, which I often cover up for him. You see my faults but do not conceal and protect them?' Dharma said: 'The Master knows that others have gross offenses and mutually protect each other. Such things I should speak of first.' Dharma then went and told the bhiksus, and the bhiksus reported to the Buddha. The Buddha gathered the bhiksus and told them: 'I have established the precepts for the two assemblies of disciples (bhiksus and bhiksunis), and it should be said thus: If any bhiksuni (bhiksuni, a female monastic) knows that another bhiksuni has a gross offense and conceals it, she commits a payattika (payattika, a type of offense).'

Bhiksuni (bhiksuni, a female monastic) refers to a person in this Dharma, and the remaining meanings are as above.

Gross offenses are of two types: parasika (parasika, a head-severing offense) and sanghavasesa (sanghavasesa, a remaining offense).

Concealing means to cover up and hide. The explanation of the offense is the same as before.

In this precept, if one intentionally conceals a gross offense, one commits a patita (patita, an offense of downfall). If one commits a patita, one can alleviate the offense through repentance before dawn, and repentance is also required after dawn. If one fears that others will be unable to practice brahmacharya (brahmacharya, pure conduct) and so on, there is no offense in concealing it.

The Thirty-Sixth Training Rule: Not Sharing Food When Going to a Layperson's Home

The circumstances are the same as before. Upananda said to the bhiksu Nanda (Nanda, name of a person): 'Bhadanta (Bhadanta, an honorific title for monks)! You should know that your disciple Dharma has a grudge against me, proclaiming my bad name, to the point that a training rule has been established. I want to cause him disadvantage, or make him go without food and be hungry for a day.' Speaking extensively, until the group of six monks (group of six monks, referring to six unruly monks) took Dharma to a layperson's home, drinking and eating together, but not giving him any food. The Lord Buddha (Lord Buddha, a respectful term for the Buddha) rebuked them, saying: 'Because of this matter, I have observed ten benefits and established a training rule for the two assemblies of disciples, which should be said thus: If any bhiksuni says to another bhiksuni, speaking such words: 'Ayushman!'

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共汝詣俗家，當與汝美好飲食令得飽滿。』彼苾芻尼至俗家竟不與食，語言：『具壽！汝去，我與汝共坐共語不樂，我獨坐獨語樂。』作是語時，欲令生惱者，波逸底迦。」

尼謂此法中人，余義如上。

共至俗家者，謂四姓家。

言美好飲食，謂五嚼食及五啖食。

令得飽滿者，謂恣意而食。

汝去等者，是驅遣言。語謂讀誦。坐謂禪思、獨坐等。樂者，明作惱意令他絕食，以此為緣不為餘事。釋罪同前。

此中犯相，若苾芻尼，故心令他苾芻尼絕食者，得波逸底迦。若為病緣醫遣絕食不與，無犯。

觸火學處三十七

緣在王舍城。時此城中長者婆羅門作如是念：「世尊夏了，欲向何處遊行人間？多持財貨隨佛而去，多獲福利。」廣說乃至問阿難陀，同前問答：「觀其先兆，欲向王舍城。」商主問知行日多少，即皆預辦供設所須。時阿難陀每日常在商主前行，遂見岐路：一是直道，多有師子虎豹恐怖難行。一是曲路，安隱無礙。商人分為二眾，乃至廣說。阿難陀言：「如來大師久離怖畏，師子虎豹何所能為？隨佛去者若遭恐懼，無有是處。」佛漸遊行至一聚落，有二童子在村門戲：一人持鼓，一人執弓，時二童子來對佛前聲鼓彈弓。爾時世尊即現微笑，有種種光

【現代漢語翻譯】 現代漢語譯本：『我和你一起去信徒家，會給你美好的食物讓你吃飽。』那比丘尼到了信徒家，卻不給她食物，說：『具壽（Ayasma，對年長比丘尼的尊稱）！你走吧，我不喜歡和你一起坐著說話，我喜歡獨自坐著說話。』說這樣的話，如果目的是爲了讓她煩惱，就犯了波逸提迦（Pācittiya，一種較輕的罪名）。

尼，指的是在這個戒律中的人，其餘的解釋如上。

『一起去信徒家』，指的是四種姓（Caturvarna）的家庭。

『美好的食物』，指的是五種嚼食（Khādanīya bhojanīya，可咀嚼的食物）和五種啖食（Bhojanīya，可吞嚥的食物）。

『讓你吃飽』，指的是隨意地吃。

『你走吧』等等，是驅趕的話。『語』指的是讀誦。『坐』指的是禪思、獨坐等等。『樂』，表明是故意讓她煩惱，讓她斷食，以此為目的，而不是因為其他事情。判罪的解釋和前面一樣。

這裡面的犯相是，如果比丘尼，故意讓其他比丘尼斷食，就犯了波逸提迦。如果是爲了治病，醫生讓她斷食而不給食物，就沒有犯戒。

觸火學處三十七

事情發生在王舍城（Rājagṛha）。當時這個城裡的長者（Seṭṭhi，富人）婆羅門（Brāhmaṇa，祭司）這樣想：『世尊（Bhagavān，佛陀的尊稱）結束了雨季安居（Vassa，雨季的閉關修行），要到哪裡去教化（Cara，遊行）人間呢？如果帶著很多財物跟隨佛陀而去，就能獲得很多福報。』（省略中間的敘述）乃至問阿難陀（Ānanda，佛陀的侍者），問答的內容和前面一樣：『觀察先兆，佛陀要到王舍城去。』商主（Sārthavāha，商隊首領）問清了行程的天數，就都預先準備好供養的物品。當時阿難陀每天都在商主前面走，於是看到岔路：一條是直路，有很多獅子、老虎、豹子，恐怖難以行走。一條是彎路，安全沒有障礙。商人分成兩隊，（省略中間的敘述）。阿難陀說：『如來（Tathāgata，佛陀的稱號）大師早已遠離怖畏，獅子、老虎、豹子能把他怎麼樣呢？跟隨佛陀去的人如果遇到恐懼，是沒有這樣的道理的。』佛陀漸漸地走到一個村落，有兩個童子在村門口玩耍：一個人拿著鼓，一個人拿著弓，當時兩個童子來到佛陀面前敲鼓彈弓。這時世尊就現出微笑，有種種光

【English Translation】 English version: 'I will go with you to a layperson's house, and I will give you fine food and drink to your fill.' That bhikkhuni (female monastic) went to the layperson's house but did not give her food, saying: 'Ayasma (term of respect for a senior bhikkhuni)! Go away, I do not enjoy sitting and talking with you, I enjoy sitting and talking alone.' Saying this, if the intention is to cause annoyance, it is a Pācittiya (an offense requiring confession).

'Bhikkhuni' refers to a person in this rule; the remaining meaning is as above.

'Going together to a layperson's house' refers to the home of the four castes (Caturvarna).

'Fine food and drink' refers to the five kinds of chewable food (Khādanīya bhojanīya) and the five kinds of edible food (Bhojanīya).

'To your fill' means to eat as one pleases.

'Go away' etc., are words of dismissal. 'Talking' refers to reciting. 'Sitting' refers to meditation, sitting alone, etc. 'Enjoy' indicates the intention to annoy her, causing her to abstain from food, with this as the purpose, and not for other reasons. The explanation of the offense is the same as before.

Here, the offense is: if a bhikkhuni intentionally causes another bhikkhuni to abstain from food, she commits a Pācittiya. If it is for the sake of curing an illness, and the doctor instructs her to abstain from food and does not give her food, there is no offense.

The Thirty-Seventh Training Rule on Touching Fire

The incident occurred in Rājagṛha (King's Abode). At that time, a wealthy householder (Seṭṭhi) and a Brāhmaṇa (priest) in this city thought: 'Where will the Blessed One (Bhagavān, title for the Buddha) go to teach (Cara, to wander) among humans after the rains retreat (Vassa, rainy season retreat)? If I follow the Buddha with much wealth, I will gain much merit.' (Omitted intermediate narrative) and even asked Ānanda (Ānanda, the Buddha's attendant), the questions and answers were the same as before: 'Observing the omens, the Buddha will go to Rājagṛha.' The caravan leader (Sārthavāha) inquired about the number of days of the journey and prepared all the necessary offerings in advance. At that time, Ānanda walked in front of the caravan leader every day, and then saw a fork in the road: one was a straight road, with many lions, tigers, and leopards, which was terrifying and difficult to walk. One was a winding road, safe and without obstacles. The merchants divided into two groups, (omitted intermediate narrative). Ānanda said: 'The Tathāgata (Tathāgata, title for the Buddha), the great master, has long been free from fear, what can lions, tigers, and leopards do to him? If those who follow the Buddha encounter fear, there is no such reason.' The Buddha gradually arrived at a village, and two boys were playing at the village gate: one was holding a drum, and one was holding a bow. At that time, the two boys came before the Buddha, drumming and shooting arrows. At this time, the Blessed One immediately showed a smile, with various lights

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從口而出，所謂青、黃、赤、白、紅頗胝色，此之光明或有沉下、或覆上升。其光下者，下至速活地獄、黑繩、眾合、小叫、大叫、小熱、大熱、阿毗地獄及八寒地獄。光既至彼，若諸有情受炎熱者皆得清涼，若處寒冰便獲溫暖。彼諸有情離苦安樂，皆作是言：「我與汝等為從地獄死生余處耶？」爾時世尊為欲令彼諸有情類生信喜故，便遣化身往地獄內，彼見化已咸作是說：「我等不於此死而生余處，此由希奇大人成就力故，令我身心除苦得樂。」既生信已便能消滅地獄諸苦，於人天趣受勝妙身，常為法器能見諦理。其上升者，上至四大王眾天、三十三天、夜摩天、睹史多天、化樂天、他化自在天乃至色究竟天。所至之處，光中演說苦空無常無我等法，並復說此二伽陀曰：

「汝當求出離，　　于佛教勤修； 　降伏生死軍，　　如象摧草舍。 　於此法律中，　　常為不放逸； 　能竭煩惱海，　　當盡苦邊際。」

時彼光明遍照三千大千世界已，還至佛所。若佛世尊說過去事，光從背入；若說未來事，光從胸入；若說地獄事，光從足下入；若說傍生事，光從足跟入；若說餓鬼事，光從足指入；若說人事，光從膝入；若說力輪王事，光從左手掌入；若說轉輪王事，光從右手掌入；若說天事，光從臍入；若說

聲聞事，光從口入；若說獨覺事，光從眉間入；若說阿耨多羅三藐三菩提，光從頂入。是時光明繞佛三匝從頂而入。時具壽阿難陀，合掌恭敬白佛言：「世尊！如來、應、正等覺非無因緣熙怡微笑。」即說伽他曰：

「世尊遠離掉憍慢，　　于有情中第一尊； 　降伏煩惱及諸惡，　　若無因緣不微笑。 　如來自證真妙覺，　　諸有聽者皆樂聞； 　牟尼最勝愿宣揚，　　大眾疑心為開決。」

佛告阿難陀：「如是，如是！如來、應、正等覺非無因緣而現微笑。汝見二童子引導我不？」白佛言：「見。」佛告阿難：「以此善根，于當來世十三劫內，不墮惡趣生人天中，于最後身得成無上正等菩提，一名法鼓音如來，二名施無畏如來。」爾時世尊說是記已隨路而去，至一村隅林中而宿。如佛所說，苾芻住處乃至樹下，亦應隨次共分。時六眾苾芻分得一枯樹，夜被寒逼，以火燒樹。於此樹中有蛇依止，蛇被煙燻緣枝而上，垂身欲下，六眾見蛇高聲唱言：「欲墮、欲墮。」時諸商人聞是聲已，咸作斯念：「有師子入營，跳躑而墮。」便大驚怖四向奔走。於時世尊告阿難陀曰：「何意商旅四面逃奔？」阿難陀白佛言：「大德！如佛教敕，凡諸苾芻所在之處，應隨長幼共分住處。六眾苾芻今宵宿處，分得枯樹，被寒所

【現代漢語翻譯】 現代漢語譯本： 如果說的是聲聞（Sravaka，通過聽聞佛法而證悟的修行者）之事，光芒從口中進入；如果說的是獨覺（Pratyekabuddha，無需他人教導，依靠自身力量證悟的修行者）之事，光芒從眉間進入；如果說的是阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，即最高的智慧和覺悟）之事，光芒從頭頂進入。當時，光明繞佛三圈，從頭頂進入。這時，具壽阿難陀（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）合掌恭敬地對佛說：『世尊！如來（Tathagata，佛的稱號之一，意為「如實而來者」）、應（Arhat，阿羅漢，斷盡煩惱，不受後有者）、正等覺（Samyak-sambuddha，完全覺悟者）不會無緣無故地喜悅微笑。』 隨即說了偈頌： 『世尊遠離掉舉與驕慢，在有情眾生中最為尊貴； 降伏煩惱以及各種惡行，如果沒有因緣不會微笑。 如來自己證悟了真實微妙的覺悟，所有聽聞者都樂於聽聞； 牟尼（Muni，聖者，寂靜者，指佛陀）最殊勝，愿您宣揚，為大眾開解心中的疑惑。』 佛告訴阿難陀：『是的，是的！如來、應、正等覺不會無緣無故地顯現微笑。你看見兩個童子引導我了嗎？』阿難陀回答說：『看見了。』佛告訴阿難陀：『以此善根，在未來的十三劫（kalpa，極長的時間單位）內，他們不會墮入惡趣（durgati，地獄、餓鬼、畜生三惡道），而是會生於人天之中，在最後一生中得成無上正等菩提，一位名叫法鼓音如來，一位名叫施無畏如來。』當時，世尊說完授記后，沿著道路而去，到了一處村莊角落的樹林中住宿。正如佛所說，比丘（bhiksu，出家男眾）的住處，乃至樹下，也應當按照次序共同分配。當時，六群比丘分到了一棵枯樹，夜晚被寒冷逼迫，就用火燒樹。在這棵樹中有一條蛇棲息，蛇被煙燻，沿著樹枝向上爬，垂下身體想要下來，六群比丘看見蛇，高聲喊道：『要掉下來了，要掉下來了。』當時，一些商人聽到這個聲音，都這樣想：『有獅子進入營地，跳躍而掉下來了。』便非常驚恐，四處奔逃。這時，世尊告訴阿難陀說：『為什麼商人們四面逃奔？』阿難陀對佛說：『大德！如佛教導，凡是比丘所在之處，應當按照年齡大小共同分配住處。六群比丘今晚住宿的地方，分到了一棵枯樹，被寒冷所』

【English Translation】 English version: Regarding the affairs of Sravakas (Sravaka, those who attain enlightenment by hearing the Buddha's teachings), the light enters from the mouth; regarding the affairs of Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own without the need for a teacher), the light enters from between the eyebrows; regarding Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment), the light enters from the crown of the head. At that time, the light circled the Buddha three times and entered from the crown of the head. Then, the Venerable Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his excellent memory), with his palms together in reverence, said to the Buddha: 'World Honored One! The Tathagata (Tathagata, one of the titles of the Buddha, meaning 'the one who has thus come'), Arhat (Arhat, one who has extinguished all defilements and is no longer subject to rebirth), Samyak-sambuddha (Samyak-sambuddha, the perfectly enlightened one) does not smile joyfully without a cause.' Then he spoke the following verse: 'The World Honored One is far from agitation and pride, the most venerable among sentient beings; Having subdued afflictions and all evils, He does not smile without a cause. The Tathagata has personally realized the true and wonderful enlightenment, all who hear are delighted to listen; May the Muni (Muni, sage, the silent one, referring to the Buddha), the most supreme, proclaim it, and resolve the doubts in the minds of the assembly.' The Buddha said to Ananda: 'So it is, so it is! The Tathagata, Arhat, Samyak-sambuddha does not show a smile without a cause. Did you see the two boys guiding me?' Ananda replied: 'I saw them.' The Buddha told Ananda: 'With this root of goodness, in the future thirteen kalpas (kalpa, an extremely long unit of time), they will not fall into the evil realms (durgati, the three evil realms of hell, hungry ghosts, and animals), but will be born among humans and gods, and in their final life, they will attain Anuttara-samyak-sambodhi, one named Dharmadhvani Tathagata (Law-drum-sound Thus Come One), and the other named Abhayada Tathagata (Fearless-giving Thus Come One).' At that time, after the World Honored One had given this prophecy, he went along the road and stayed overnight in a forest at the corner of a village. As the Buddha said, the dwelling place of a bhiksu (bhiksu, ordained male monastic), even under a tree, should be shared in order according to seniority. At that time, the group of six bhiksus were allocated a dry tree, and being pressed by the cold at night, they burned the tree. In this tree, there was a snake dwelling, and the snake, being smoked by the smoke, climbed up the branches, hanging down wanting to come down, the group of six bhiksus saw the snake and shouted loudly: 'It's falling, it's falling!' At that time, some merchants heard this sound and thought: 'A lion has entered the camp, jumping and falling.' They were greatly frightened and ran away in all directions. At this time, the World Honored One said to Ananda: 'Why are the merchants running away in all directions?' Ananda said to the Buddha: 'Great Virtue! As the Buddha instructed, wherever the bhiksus are, they should share the dwelling place together according to age. The place where the group of six bhiksus are staying tonight was allocated a dry tree, and being'

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逼以火燒樹，於此樹中有蛇依止，蛇被煙燻緣枝而上，放身欲下。六眾見蛇高聲唱言：『欲墮、欲墮！』時諸商人聞是聲已，咸作斯念：『有師子入營跳躑而墮。』便大驚怖四面奔逃。」世尊告曰：「汝可急去報諸商人，如來在處離師子怖，速命商旅勿復驚惶。」時阿難陀奉教告知，諸人咸住。時諸苾芻見是事已，悉皆有疑，俱來白佛：「大德！何意六眾作墮落聲驚諸商旅？」世尊因此重為安慰令離憂怖。

佛告阿難陀：「非但今日驚怖商旅，乃往古昔已曾恐懼於他，令彼四面逃走，我為安慰令離憂惱。汝等當聽！於過去世，於一水側有頻䗍果林，於此林中有其六兔，共為知友依止而居。時頻䗍果熟墮水作聲，於時六兔聞果落聲，形小志怯便大驚怖四向逃走。時有野干見其奔走來問其故，兔曰：『我聞水內有非常聲，將非猛獸慾來害我？緣此事故我等逃奔。』野干亦走。如是豬、鹿、牛、象、豺狼、虎、豹及小師子，各相詰問，聞斯語已悉皆奔竄。去斯不遠，于山谷中有一猛師子王依止而住。於時師子見諸獸類惶怖奔馳，問言：『汝等何怖？』皆說其事。師子報曰：『在何處所而作惡聲？』諸獸答曰：『我亦不知。』『若未委者且勿馳走，我為審觀。』即便次第而問，兔云：『此之怖聲是我親證非是傳聞。』『

【現代漢語翻譯】 現代漢語譯本：他們用火燒樹，這樹里有一條蛇棲息。蛇被煙燻，沿著樹枝向上爬，想要放身下來。六群比丘看見蛇，高聲喊道：『要掉下來了！要掉下來了！』當時的商人們聽到這個聲音，都這樣想：『有獅子進入營地，跳躍著要掉下來。』便非常驚恐，四面奔逃。」世尊告訴阿難陀說：「你快去告訴那些商人，如來所在之處沒有獅子的恐怖，快讓他們不要再驚慌。」當時阿難陀奉佛的教導告知了他們，眾人都停了下來。當時的比丘們看到這件事後，都感到疑惑，一起來問佛：「大德！為什麼六群比丘發出掉落的聲音，驚嚇了商人們？」世尊因此再次安慰他們，讓他們遠離憂愁和恐懼。

佛告訴阿難陀：「不只是今天驚嚇了商人們，在過去很久以前，他們也曾恐嚇他人，使他們四面逃走，我為他們安慰，讓他們遠離憂愁煩惱。你們要聽著！在過去世，在一處水邊有一片頻䗍果林（一種水果的樹林），在這片樹林里有六隻兔子，它們是好朋友，依靠著一起居住。當時頻䗍果成熟掉落水中，發出聲音。當時的六隻兔子聽到果實掉落的聲音，因為體型小，膽子也小，便非常驚恐，向四面逃走。當時有一隻野狐看見它們奔跑，便來問原因。兔子說：『我們聽到水裡有不尋常的聲音，難道是有猛獸要來傷害我們嗎？因為這個緣故，我們才逃跑。』野狐也跑了。像這樣，豬、鹿、牛、象、豺狼、虎、豹以及小獅子，各自互相詢問，聽到這些話后，都全部奔逃。離這裡不遠的山谷中，有一隻猛獅子王居住在那裡。當時獅子看見各種野獸驚慌奔跑，便問：『你們害怕什麼？』它們都說了這件事。獅子說：『在什麼地方發出可怕的聲音？』野獸們回答說：『我們也不知道。』『如果還沒弄清楚，就不要跑，我來仔細看看。』獅子便依次詢問，兔子說：『這可怕的聲音是我親耳聽到的，不是傳聞。』

【English Translation】 English version: They were burning a tree, and in this tree there was a snake dwelling. The snake, being smoked by the fire, climbed up along the branches, wanting to let itself down. The Six Group monks, seeing the snake, shouted loudly: 'It's going to fall! It's going to fall!' The merchants at that time, hearing this sound, all thought: 'A lion has entered the camp, jumping and about to fall.' They were greatly frightened and fled in all directions.' The World Honored One told Ānanda: 'Quickly go and tell those merchants that where the Tathāgata is, there is no fear of lions. Quickly tell them not to be alarmed anymore.' At that time, Ānanda, following the Buddha's teaching, informed them, and everyone stopped. The monks at that time, seeing this, were all doubtful and came to ask the Buddha: 'Great Virtue! Why did the Six Group monks make a falling sound, frightening the merchants?' The World Honored One therefore comforted them again, causing them to be free from sorrow and fear.

The Buddha told Ānanda: 'It is not only today that they have frightened the merchants. In the distant past, they also frightened others, causing them to flee in all directions. I comforted them, causing them to be free from sorrow and distress. You should listen! In the past, by a waterside, there was a grove of Tinduka fruit trees (a type of fruit tree). In this grove, there were six rabbits who were friends and lived together. At that time, the ripe Tinduka fruits fell into the water, making a sound. The six rabbits at that time, hearing the sound of the fruit falling, because they were small and timid, were greatly frightened and fled in all directions. At that time, a jackal saw them running and came to ask the reason. The rabbits said: 'We heard an unusual sound in the water. Could it be a fierce beast coming to harm us? Because of this, we are fleeing.' The jackal also ran. In this way, pigs, deer, cows, elephants, jackals, tigers, leopards, and a small lion, each questioned each other. Hearing these words, they all fled. Not far from there, in a mountain valley, a fierce lion king lived. At that time, the lion saw various beasts running in panic and asked: 'What are you afraid of?' They all told him about the matter. The lion said: 'Where is the terrible sound coming from?' The beasts replied: 'We also do not know.' 'If it is not clear, do not run yet. I will examine it carefully.' The lion then asked in order, and the rabbit said: 'This terrible sound is what I heard myself, not hearsay.'

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共觀聲處。』於時諸獸咸悉共至，須臾暫住，還聞果落墮水作聲，報曰：『此是食果，非關恐怖。』爾時空中有天見已，說伽他曰：

「『不應聞他語便信，　　當須親自審觀察； 　　勿如樹果落池中，　　山林諸獸皆驚走。』

「汝等苾芻勿生異念，往時師子者，即我身是。往時六兔者，即六眾是。」

爾時世尊漸次遊行到王舍城。時六眾苾芻于燃火處，各以火頭共相調弄，或作日月形。外道見時各生輕賤，作如是語：「仁等知不？沙門釋子火頭調戲，與彼童兒有何異處？云何減割妻子之分，給此禿人充其缽食？」時諸苾芻聞是語已，具白世尊。佛以此緣，集諸苾芻問實訶責，告言：「我為二部弟子制其學處，應如是說：

「若復苾芻尼，若自然火、若教他然者，波逸底迦。」

爾時世尊為諸尼眾制學處已，諸苾芻尼，于如來窣睹波處，更不燒香然燈以為供養，亦不承事親教師軌範師暖湯水等。佛知故問，乃至佛言：「若觸火者，作時守持，雖觸無犯。」不知云何守持？佛言：「凡觸火時作如是念：『我為供養佛故今須觸火。』或云：『為法、為僧、為鄔波馱耶、阿遮利耶及己自受用並同梵行，為某事故今須觸火。』乃至病緣。」佛言：「前是創製、今更隨開，應如是說：

「

【現代漢語翻譯】 現代漢語譯本 共同觀察聲音的來源。當時，各種野獸都一起來到，暫時停留了一會兒，又聽到果實掉落水中發出的聲音，（它們）報告說：『這是（普通的）果實掉落，無關（任何）恐怖。』當時，空中的天人看到后，說了偈語： 『不應該聽到別人的話就相信，應當親自審慎地觀察；不要像樹上的果實掉落池中一樣，（導致）山林中的各種野獸都驚慌逃走。』 『你們這些比丘不要產生其他的想法，過去的獅子，就是我的前身。過去的六隻兔子，就是（現在的）六眾。』 當時，世尊逐漸到達王舍城（Rajagrha）。當時，六眾比丘在燃火的地方，各自用火頭互相嬉戲玩耍，或者做成日月形狀。外道（Tirthika）看到后，都輕視他們，說這樣的話：『你們知道嗎？沙門釋子（Shramana Shakya）用火頭嬉戲玩耍，與那些小孩子有什麼區別？為什麼減少（自己）妻子兒女的份額，供給這些禿頭的人來充實他們的缽食？』當時，各位比丘聽到這些話后，詳細地稟告了世尊。佛因此事，召集各位比丘詢問實情並加以呵斥，告訴他們：『我為比丘和比丘尼這兩類弟子制定戒律，應當這樣說：』 『如果（有）比丘尼，無論是自己點火，還是教別人點火，（都犯）波逸提迦（Payattika）。』 當時，世尊為各位比丘尼制定戒律后，各位比丘尼在如來（Tathagata）的窣堵波（Stupa，塔）處，不再燒香點燈來作為供養，也不再承事親教師（Upadhyaya）和軌範師（Acharya）的暖湯水等。佛知道（這件事）所以（才）問，乃至佛說：『如果接觸火，在做的時候保持正念，即使接觸了也沒有罪過。』（他們）不知道如何保持正念？佛說：『凡是接觸火的時候，作這樣的念頭：『我是爲了供養佛的緣故，現在需要接觸火。』或者說：『爲了法（Dharma）、爲了僧（Sangha）、爲了鄔波馱耶（Upadhyaya，親教師）、阿遮利耶（Acharya，軌範師）以及自己受用和與同梵行的人（一起受用），爲了某事（的緣故），現在需要接觸火。』乃至（爲了）生病（的）緣故。』佛說：『前面是最初制定，現在進一步隨順開許，應當這樣說：』

【English Translation】 English version Together observing the source of the sound. At that time, all the beasts came together, paused for a moment, and then heard the sound of fruit falling into the water. They reported, 'This is just fruit falling, not related to any terror.' At that time, a Deva (god) in the sky saw this and spoke a Gatha (verse): 'One should not believe others' words immediately, but should personally and carefully observe; do not be like the fruit falling into the pond, causing all the beasts in the mountains and forests to flee in panic.' 'You Bhikshus (monks) should not have other thoughts. The lion in the past was my former self. The six rabbits in the past were the six groups (of monks) now.' At that time, the World-Honored One (Bhagavan) gradually arrived at Rajagrha (王舍城). At that time, the six-group Bhikshus (monks) were playing with fire at the place where the fire was burning, making shapes like the sun and moon. The Tirthikas (外道, non-Buddhists) saw this and despised them, saying, 'Do you know? The Shramana Shakyas (沙門釋子, Shakya ascetics) are playing with fire, what is the difference between them and children? Why reduce the share of your wives and children to provide these bald-headed people to fill their alms bowls?' At that time, the Bhikshus (monks) heard these words and reported them in detail to the World-Honored One (Bhagavan). Because of this, the Buddha gathered the Bhikshus (monks), inquired about the truth, and rebuked them, saying, 'I have established precepts for the two groups of disciples, Bhikshus (monks) and Bhikshunis (nuns), and it should be said like this:' 'If a Bhikshuni (比丘尼, nun), whether she lights a fire herself or instructs others to light it, (she commits) a Payattika (波逸提迦, an offense entailing expiation).' At that time, after the World-Honored One (Bhagavan) established the precepts for the Bhikshunis (nuns), the Bhikshunis (nuns) no longer burned incense or lit lamps at the Stupa (窣堵波, stupa) of the Tathagata (如來, Thus Come One) as offerings, nor did they serve their Upadhyayas (鄔波馱耶, preceptors) and Acharyas (阿遮利耶, teachers) with warm water. The Buddha knew (this) and therefore asked, and even said, 'If one touches fire, if one maintains mindfulness while doing so, there is no offense even if one touches it.' (They) did not know how to maintain mindfulness? The Buddha said, 'Whenever touching fire, have this thought: 'I need to touch fire now for the sake of offering to the Buddha.' Or say: 'For the sake of the Dharma (法, law), for the sake of the Sangha (僧, community), for the sake of the Upadhyaya (鄔波馱耶, preceptor), the Acharya (阿遮利耶, teacher), and for one's own use and for the use of those practicing the Brahmacharya (梵行, pure conduct) together, for a certain reason, I need to touch fire now.' Even (for the reason of) illness.' The Buddha said, 'The former was the initial establishment, now further allowing according to circumstances, it should be said like this:'

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若復苾芻尼，無病為身，若自然火、若教他然者，波逸底迦。」

尼謂此法中人，余義如上。

此中犯相，若苾芻尼，以火頭共相戲弄，或作日月輪形，皆得墮罪。凡然火時，應觀其事而作守持，若不守持輒然輒觸者，得波逸底迦。若滅火者，亦得墮罪。亦應準事持心云：「我滅火。」若捉火頭前火、或抽火頭、或翻轉火炭、或翻轉糠䴬等火，隨作何事，謂作食煮水、然燈燒香等觸著之時，皆惡作罪。若以毛髮爪唾等棄火中者，亦得惡作罪。若此等事，準時觀察作守持者，無犯。

根本說一切有部苾芻尼毗奈耶卷第十四 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第十五

三藏法師義凈奉　制譯

與欲已更遮學處第三十八

緣處同前。時六眾中，阿說迦、補捺伐素二俱命過，其難陀、鄔波難陀年並衰老，彼十七眾年漸長大勇健有力，便共詳議：「我等常被六眾欺輕，於二人中鄔波難陀更為苦切。我等宜應為作舍置羯磨。」廣說乃至難陀苾芻為眾上座，權為誘誑，不令入眾，即鳴犍稚便作舍置羯磨。鄔波難陀詣難陀所，啼泣而住，難陀報曰：「持欲不成，是惡與欲，還我欲來。」以此因緣世尊訶責，廣說乃至

【現代漢語翻譯】 現代漢語譯本： 如果再有比丘尼，沒有生病卻爲了自身，無論是自己點火，還是教別人點火，都觸犯波逸底迦罪（Pācittiya，一種輕罪）。

尼，指的是此法中的人，其餘含義如上文所述。

此中的犯相是，如果比丘尼用火頭互相戲弄，或者做成日月輪的形狀，都會墮入罪過。凡是點火的時候，應該觀察情況並加以守護，如果不守護就隨意點燃或觸碰，就會觸犯波逸底迦罪。如果熄滅火，也會墮入罪過。也應該按照情況在心中默唸：『我熄滅火。』如果拿著火頭、撥弄火、或者翻轉火炭、或者翻轉糠秕等燃燒物，無論做什麼事情，比如做飯煮水、點燈燒香等，觸碰到的時候，都會犯下惡作罪（Duṣkṛta，一種較輕的罪）。如果把毛髮、指甲、唾液等丟到火中，也會犯下惡作罪。如果對於這些事情，按照時間觀察並加以守護，就沒有罪過。

根本說一切有部苾芻尼毗奈耶卷第十四 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第十五

三藏法師義凈奉　制譯

與欲已更遮學處第三十八

緣起和地點與之前相同。當時六眾中的阿說迦（Āśoka）和補捺伐素（Punarvasu）二人都已經去世，難陀（Nanda）和鄔波難陀（Upananda）年紀都已衰老，那十七眾年紀漸長，勇健有力，便共同商議：『我們常常被六眾欺負輕視，在二人中鄔波難陀更加苛刻。我們應該為他做舍置羯磨（Utsarjana-karma，驅擯羯磨）。』詳細經過是，難陀比丘作為僧團上座，暫時誘騙，不讓他進入僧團，就敲擊犍稚（Ghaṇṭā，犍稚，法器）做了舍置羯磨。鄔波難陀到難陀那裡，哭泣著站立，難陀回報說：『持欲不成，這是惡與欲，還我欲來。』因為這個因緣，世尊訶責，詳細經過是……

【English Translation】 English version: Furthermore, if a Bhikṣuṇī (female monastic), without illness, for her own sake, whether she kindles a fire herself or instructs another to kindle it, it is a Pācittiya (an offense requiring confession).

'Nī' refers to a person within this Dharma (teaching); the remaining meaning is as stated above.

In this context, the offenses are as follows: If a Bhikṣuṇī playfully teases with firebrands or creates shapes like the sun and moon, she incurs an offense. Whenever kindling a fire, one should observe the situation and maintain mindfulness. If one does not maintain mindfulness and carelessly ignites or touches something, it constitutes a Pācittiya offense. Extinguishing a fire also incurs an offense. One should also mentally note according to the situation: 'I am extinguishing the fire.' If one holds a firebrand, stirs the fire, turns over burning embers, or turns over burning chaff, whatever one does, such as cooking food, boiling water, lighting lamps, or burning incense, touching it at such times constitutes a Duṣkṛta (an offense of wrong-doing). If one throws hair, nails, saliva, etc., into the fire, it also constitutes a Duṣkṛta offense. If one observes these matters in due time and maintains mindfulness, there is no offense.

Mūlasarvāstivāda-bhikṣuṇī-vinaya, Volume 14 Taishō Tripiṭaka, Volume 23, No. 1443, Mūlasarvāstivāda-bhikṣuṇī-vinaya

Mūlasarvāstivāda-bhikṣuṇī-vinaya, Volume 15

Translated under Imperial Decree by the Tripiṭaka Master Yijing

The Thirty-eighth Training Rule: Withdrawing Consent After Giving It

The circumstances and location are the same as before. At that time, among the Group of Six, Āśoka and Punarvasu had both passed away. Nanda and Upananda were both aging. The Group of Seventeen were growing older, becoming brave, strong, and capable. They conferred together, saying, 'We are often bullied and looked down upon by the Group of Six, and Upananda is especially harsh. We should perform an Utsarjana-karma (act of expulsion) against him.' In detail, Bhikṣu Nanda, as the senior member of the Saṅgha (community), temporarily deceived him, preventing him from entering the Saṅgha, and then struck the Ghaṇṭā (bell) and performed the Utsarjana-karma. Upananda went to Nanda, stood there weeping, and Nanda replied, 'The giving of consent was not accomplished; this was evil consent. Return my consent!' Because of this circumstance, the World-Honored One rebuked them. The detailed account is...

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「為二部弟子制其學處，應如是說：

「若復苾芻尼，與他欲已，后便悔言：『還我欲來，不與汝。』者，波逸底迦。」

尼謂此法中人。

與欲已者，先已言與。后便等者，是索欲詞。釋罪同前。

此中犯相其事云何？若先與欲已，后便生追悔，即報眾云：「還我欲來，我不樂與。」者，便得墮罪。

與未近圓人同室宿過二夜學處第三十九

緣處同前。爾時世尊大眾圍繞而為說法，言詞美妙令眾樂聞，聽者忘疲如蜂食蜜。時有貧窮作人，聞佛法已作如是言：「世尊出現皆為富人，若佛世尊于夜說法我得聽聞。」佛言：「應夜誦經、或為說法，應著燈燭勿令闇昧。」時有摩訶羅苾芻不用心眠，遂即讇言說非法事，俗人聞已遂即譏嫌而不聽法。以事白佛，佛言：「由與未圓具者同一室宿及然燈燭，有是過生；是故我今不聽苾芻、苾芻尼與未圓具人同一室宿及然燈燭。」此是緣起，尚未制戒。

時尊者舍利子，有二求寂：一是準陀、二是羅怙羅。欲夏安居，大眾集會共分房舍。此二求寂不蒙其分情懷憂惱，乃至準陀問羅怙羅：「何故憂住？」答言：「仁具福德有大威神，化作草菴即堪止宿，我無威力其欲如何？」準陀曰：「非時見佛欲有咨問，無有是處。有凈施主，以妙香泥

【現代漢語翻譯】 現代漢語譯本：為比丘和比丘尼這兩類弟子制定學處時，應當這樣說：

『如果某個比丘尼，已經與他人行了性行為，之後又後悔說：『還我性行為來，我不給你了。』，犯波逸提迦罪。』

這裡的『尼』指的是佛教僧團中的女性成員。

『與欲已者』，指的是先前已經同意給予性行為。『后便等者』，指的是索要性行為的言辭。對罪行的解釋與之前相同。

這種情況下的犯相是怎樣的呢？如果先前已經同意給予性行為，之後又產生後悔，就告訴大家說：『還我性行為來，我不樂意給你了。』，那麼就觸犯了墮罪。

與未受具足戒的人同室居住超過兩夜的學處第三十九

事情的起因和地點與之前相同。當時，世尊（Buddha，佛陀）被大眾圍繞著說法，言辭美妙動聽，使聽眾樂於聽聞，聽的人忘記了疲勞，就像蜜蜂吸食蜂蜜一樣。當時有個貧窮的工人，聽了佛法后這樣說：『世尊出現都是爲了富人，如果佛世尊在晚上說法，我就能聽聞了。』佛說：『應該在晚上誦經、或者為人說法，應該點上燈燭，不要讓環境昏暗。』當時有個摩訶羅（Mahala）比丘不用心睡眠，於是就諂媚地說一些非法的事情，俗人聽了之後就譏諷嫌棄而不聽法了。將此事稟告佛陀，佛陀說：『由於與未受具足戒的人同住一室以及點燃燈燭，才會有這樣的過失產生；因此我現在不允許比丘、比丘尼與未受具足戒的人同住一室以及點燃燈燭。』這是事情的緣起，當時尚未制定戒律。

當時，尊者舍利子（Sariputra），有兩個沙彌（Sramanera）：一個是準陀（Chunda），一個是羅怙羅（Rahula）。想要進行夏季安居（Vassa），大眾一起分房舍。這兩個沙彌沒有分到房舍，心中感到憂愁煩惱，乃至準陀問羅怙羅：『你為什麼憂愁呢？』答道：『您具有福德，有大神力，可以變化出草菴來居住，我沒有威力，這要如何是好呢？』準陀說：『沒有到合適的時間去見佛陀想要請教問題，是沒有這種事情的。有清凈的施主，用美妙的香泥

【English Translation】 English version: When establishing the precepts for the two groups of disciples, namely Bhikkhus and Bhikkhunis, it should be stated as follows:

'If a Bhikkhuni, after having engaged in sexual intercourse with another, later regrets it and says: 'Return my sexual act, I do not give it to you,' she commits a Pacittiya offense.'

'Ni' here refers to a female member of the Buddhist monastic order.

'Having given the desire' refers to having previously agreed to grant sexual intercourse. 'Later then, etc.' refers to the words of demanding the sexual act back. The explanation of the offense is the same as before.

What is the nature of the offense in this case? If one has previously granted sexual intercourse, and later feels regret, and then tells everyone: 'Return my sexual act, I am not happy to give it to you,' then one commits an offense that leads to downfall.

The thirty-ninth precept regarding dwelling in the same room with one who is not fully ordained for more than two nights.

The circumstances and location are the same as before. At that time, the World Honored One (Buddha) was surrounded by a large assembly and expounding the Dharma, with beautiful and pleasing words that delighted the audience, who listened without fatigue, like bees feeding on honey. At that time, there was a poor worker who, after hearing the Buddha's teachings, said: 'The appearance of the World Honored One is all for the wealthy. If the Buddha were to expound the Dharma at night, I would be able to listen.' The Buddha said: 'One should recite scriptures or expound the Dharma at night, and one should light lamps and candles so that it is not dark.' At that time, there was a Bhikkhu named Mahala who did not sleep mindfully, and then flattered and spoke of unlawful matters, and the laypeople, upon hearing this, ridiculed and disliked it and did not listen to the Dharma. The matter was reported to the Buddha, who said: 'Because of dwelling in the same room with those who are not fully ordained and lighting lamps and candles, such faults arise; therefore, I now do not allow Bhikkhus and Bhikkhunis to dwell in the same room with those who are not fully ordained and to light lamps and candles.' This is the origin of the matter, and the precept had not yet been established at that time.

At that time, the Venerable Sariputra (Sariputra) had two novices (Sramanera): one was Chunda (Chunda), and the other was Rahula (Rahula). They wanted to observe the summer retreat (Vassa), and the assembly together divided the rooms. These two novices did not receive a share and felt worried and distressed, to the point that Chunda asked Rahula: 'Why are you worried?' He replied: 'You have merit and great spiritual power, and can transform a grass hut to dwell in, but I have no power, what should I do?' Chunda said: 'There is no opportunity to see the Buddha at an inappropriate time to ask questions. There is a pure donor who uses wonderful fragrant mud

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涂拭圊廁，可於此宿以度一宵。」遂入廁屋權時而臥。即于其夜天降大雨。去斯不遠，于地穴中有大毒蛇依止而住。水滿穴中，其蛇遂出便往廁中。如來大師得無忘心，作如是念：「若彼毒蛇螫羅怙羅者，此必當死，但有其名。又釋迦種自恃高慢便生不信，作如是語：『若羅怙羅不出家者，繼轉輪王位。今既出家無所依怙，臥于廁上被蛇所螫枉苦身亡。』」作是念已，便舒右手如象王鼻，擎取彼身安自床上，佛於是夜時行時坐以至天明。有餘苾芻往世尊所，欲申禮敬。世尊常法，若欲為諸聲聞制學處者，未至待集至不令去。時求寂羅怙羅覺已，知是佛床，即便驚起惶怖而立。爾時世尊告諸苾芻曰：「凡諸求寂、求寂女，無父無母，唯有汝等同梵行人共相慈念，此不愍護誰當見憂。是故我今聽諸苾芻、苾芻尼，與未近圓人齊二夜同宿無犯。」時六眾苾芻過二夜宿，少欲苾芻聞是語已便生嫌賤：「云何苾芻不奉佛教？」以緣白佛。佛問訶責，告言：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，與未近圓人同室宿過二夜者，波逸底迦。」

尼謂此法中人。

有二圓具：謂苾芻、苾芻尼，余非圓具，謂求寂女等。

室有四種：一、總覆總障，如諸房舍及樓觀等，上總遍覆四壁皆遮

【現代漢語翻譯】 現代漢語譯本： 塗抹清掃廁所后，可以在這裡借宿一晚。』於是進入廁所暫時休息。當晚天降大雨。離那裡不遠的地方，有一個地洞，裡面住著一條劇毒的蛇。水灌滿了洞穴，蛇就爬出來進入廁所。如來大師具有不忘失的正念，心想：『如果那條毒蛇咬了羅怙羅（Rahula），他一定會死，只留下一個名字。而且釋迦（Sakya）族人會自恃高傲，不相信佛法，會說：『如果羅怙羅不出家，本應繼承轉輪王的王位。現在他既然出家了，無依無靠，睡在廁所里被蛇咬死，真是枉受痛苦。』』想到這裡，佛陀伸出右手，像象王的鼻子一樣，把羅怙羅抱到自己的床上，佛陀整夜時而行走，時而坐著，直到天亮。有些比丘（bhikkhu）來到世尊（Bhagavan）處，想要行禮。世尊通常的做法是，如果要為聲聞（sravaka）弟子制定戒律，在他們沒到齊之前會等待，不會讓他們離開。這時，沙彌羅怙羅醒來，發現這是佛陀的床，立刻驚恐地站起來。當時，世尊告訴各位比丘說：『所有沙彌、沙彌尼（sramaneri），沒有父母，只有你們這些同修梵行的人互相慈悲關愛，如果不憐憫保護他們，誰會關心他們呢？所以，我現在允許各位比丘、比丘尼，與未受具足戒的人一起同住兩夜沒有罪過。』當時，六群比丘（chabbaggiya bhikkhus）一起住了超過兩夜，少欲的比丘聽到這些話后，就心生嫌棄：『比丘怎麼能不遵守佛教的戒律呢？』於是將此事稟告佛陀。佛陀問明情況後加以呵斥，並說：『我考慮到十種利益，為兩部弟子制定戒律，應該這樣說：』 『如果比丘尼與未受具足戒的人同住一室超過兩夜，犯波逸提罪（pacittiya）。』 尼，指的是佛法中的出家人。 有兩種受具足戒的人：比丘、比丘尼，其餘的不是受具足戒的人，比如沙彌尼等。 房間有四種：一、完全遮蔽完全阻擋的，比如房屋和樓閣等，上面完全覆蓋，四面墻壁都遮擋。

【English Translation】 English version: 'After cleaning the toilet, one can stay here for a night.' Then he entered the toilet and rested for a while. That night, there was a heavy rain. Not far from there, there was a cave where a very poisonous snake lived. The cave was filled with water, and the snake came out and went into the toilet. The Tathagata (Tathagata) Master, with unforgetful mindfulness, thought: 'If that poisonous snake bites Rahula (Rahula), he will surely die, leaving only a name. Moreover, the Sakya (Sakya) people will be arrogant and disbelieve in the Dharma, saying: 'If Rahula had not renounced the world, he should have inherited the throne of a Chakravartin (Chakravartin). Now that he has renounced the world, he is helpless, sleeping in the toilet and being bitten to death by a snake, suffering in vain.'' Thinking of this, the Buddha stretched out his right hand, like the trunk of an elephant king, and lifted Rahula onto his own bed. The Buddha walked and sat throughout the night until dawn. Some bhikkhus (bhikkhu) came to the Bhagavan (Bhagavan), wanting to pay their respects. The usual practice of the Bhagavan is that if he wants to establish precepts for the sravaka (sravaka) disciples, he will wait until they are all present and will not let them leave. At this time, the novice Rahula woke up and realized that it was the Buddha's bed, and immediately stood up in fear. At that time, the Bhagavan told the bhikkhus: 'All sramaneras (sramanera) and sramaneris (sramaneri), without parents, only you fellow practitioners of the Brahma-conduct (Brahmacarya) have compassion and care for each other. If you do not have compassion and protect them, who will care for them? Therefore, I now allow all bhikkhus and bhikkhunis to stay with those who have not received full ordination for two nights without offense.' At that time, the group-of-six bhikkhus (chabbaggiya bhikkhus) stayed together for more than two nights. The bhikkhus with few desires, upon hearing these words, became disgusted: 'How can bhikkhus not follow the precepts of Buddhism?' So they reported this matter to the Buddha. The Buddha asked about the situation and rebuked them, saying: 'Considering the ten benefits, I establish precepts for the two groups of disciples, which should be said as follows:' 'If a bhikkhuni stays in the same room with a person who has not received full ordination for more than two nights, she commits a pacittiya (pacittiya) offense.' Bhikkhuni refers to a person in this Dharma who has left home. There are two types of people who have received full ordination: bhikkhus and bhikkhunis. The rest are not fully ordained, such as sramaneris. There are four types of rooms: one, completely covered and completely blocked, such as houses and pavilions, etc., with the top completely covered and the four walls blocking.

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。二、總覆多障，于其四壁少安窗戶。三、多覆總障，即四面舍，於四邊安壁中間豎柱，四檐內入或可平頭。四、多覆多障，謂三面舍，於四面舍無其一邊。若半障半覆、或多障少覆、或檐際等，並皆無犯。若有病同宿，縱過二夜亦無犯。

不捨惡見違諫學處第四十

緣處同前。時無相苾芻自生惡見，作如是語：「如佛所說『障礙之法不應習行』，我知此法習行之時非是障礙。」以緣白佛，乃至佛言：「眾應與彼作別諫事。若復更有如斯等類苾芻、苾芻尼，應如是作。往至其所告言：『汝莫作是語：「如佛所說『障礙之法不應習行』，我知此法習行之時非是障礙。」汝莫謗世尊！謗世尊者不善。世尊不說障礙法非障礙法，種種方便說是障礙法若習行者定是障礙。汝今應舍如是惡見。』如是應諫。」奉教而去，彼執不捨。佛言：「應作白四羯磨諫彼，事同大僧律，乃至作舍置羯磨。」然後堅執不捨，以緣白佛。佛集眾問種種訶責，告言：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，作如是語：『我知佛所說法「欲是障礙」者，習行之時非是障礙。』諸苾芻尼應語彼苾芻尼言：『汝莫作是語：「我知佛所說『欲是障礙』者，習行之時非是障礙。」汝莫謗世尊，謗世尊者不善。世尊不

【現代漢語翻譯】 現代漢語譯本 二、總覆多障：指四面都有遮蔽物，只在四壁上留少許窗戶。 三、多覆總障：指四面都有房舍，在四邊安設墻壁，中間豎立柱子，四面的屋檐向內收縮，或者可以做成平頂。 四、多覆多障：指三面有房舍，缺少四面房舍中的一面。如果一半遮蔽一半覆蓋，或者多遮蔽少覆蓋，或者屋檐相接等等情況，都不算違犯。如果有病人同住，即使超過兩個晚上也不算違犯。

不捨惡見違諫學處第四十

緣起與之前相同。當時，無相苾芻（Nirakara Bhiksu）自己產生邪惡見解，這樣說：『如佛陀所說「障礙之法不應修習」，我知道這種法在修習的時候不是障礙。』因為這件事稟告佛陀，乃至佛陀說：『僧團應該對他進行勸誡。如果再有像這類苾芻（Bhiksu）、苾芻尼（Bhiksuni），應該這樣做。去到他那裡告訴他說：「你不要這樣說：『如佛所說「障礙之法不應修習」，我知道這種法在修習的時候不是障礙。』你不要誹謗世尊（Bhagavan）！誹謗世尊是不好的。世尊不是說障礙法不是障礙法，而是用各種方便說明障礙法，如果修習的話一定是障礙。你現在應該捨棄這種邪惡見解。』應該這樣勸誡。」奉命而去，但他堅持不捨棄。佛陀說：『應該用白四羯磨（Jnapti-caturtha-karma）勸誡他，事情與大僧律相同，乃至進行舍置羯磨。』然後他仍然堅持不捨棄，因此稟告佛陀。佛陀召集大眾，種種呵責，告訴他們：『我觀察到十種利益，為比丘（Bhiksu）和比丘尼（Bhiksuni）制定學處，應該這樣說：』

『如果又有比丘尼（Bhiksuni）這樣說：『我知道佛陀所說的「慾望是障礙」的說法，在修習的時候不是障礙。』各位比丘尼應該對比丘尼說：『你不要這樣說：「我知道佛陀所說『慾望是障礙』的說法，在修習的時候不是障礙。」你不要誹謗世尊（Bhagavan），誹謗世尊是不好的。世尊不

【English Translation】 English version 2. 'Covered with many obstructions': This refers to a dwelling where all four sides are covered, with only a few windows on the walls. 3. 'Mostly covered with total obstruction': This refers to a dwelling with houses on all four sides, with walls built on the four sides and pillars erected in the middle. The eaves on all four sides recede inward, or it can be made with a flat roof. 4. 'Mostly covered with many obstructions': This refers to a dwelling with houses on three sides, lacking one of the four sides of houses. If it is half obstructed and half covered, or mostly obstructed and slightly covered, or the eaves are connected, none of these are considered violations. If a sick person lives together, even if it exceeds two nights, it is not a violation.

The Fortieth Training Rule on Not Abandoning Evil Views Despite Admonishment

The circumstances are the same as before. At that time, the Bhiksu Nirakara (無相苾芻, 'Bhiksu without form') himself generated evil views, saying: 'As the Buddha (佛) said, 'Practices that are obstacles should not be cultivated,' I know that when this practice is cultivated, it is not an obstacle.' Because of this matter, it was reported to the Buddha, and the Buddha said: 'The Sangha (僧團) should admonish him. If there are other Bhiksus (苾芻) or Bhiksunis (苾芻尼) of this kind, they should do as follows. Go to him and tell him: 'Do not say, 'As the Buddha said, 'Practices that are obstacles should not be cultivated,' I know that when this practice is cultivated, it is not an obstacle.' Do not slander the Bhagavan (世尊)! Slandering the Bhagavan is not good. The Bhagavan does not say that obstructive practices are not obstructive practices, but explains in various ways that obstructive practices, if cultivated, are definitely obstacles. You should now abandon such evil views.' This is how you should admonish him.' Having received the instruction, they went, but he insisted on not abandoning it. The Buddha said: 'You should admonish him with a Jnapti-caturtha-karma (白四羯磨), the matter is the same as the Great Sangha's rules, and even perform the act of abandonment.' Then he still insisted on not abandoning it, so it was reported to the Buddha. The Buddha gathered the assembly, scolded him in various ways, and told them: 'I have observed ten benefits and established the training rules for the Bhiksus (比丘) and Bhiksunis (比丘尼), and it should be said as follows:'

'If there is a Bhiksuni (比丘尼) who says: 'I know that the Buddha's (佛) teaching that 'desire is an obstacle' is not an obstacle when practiced.' The Bhiksunis should say to that Bhiksuni: 'Do not say, 'I know that the Buddha's teaching that 'desire is an obstacle' is not an obstacle when practiced.' Do not slander the Bhagavan (世尊), slandering the Bhagavan is not good. The Bhagavan does not'

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作是語，世尊以無量門于諸欲法說為障礙。汝可棄捨如是惡見。』諸苾芻尼如是諫時，舍者善。若不捨者，乃至二、三隨正應諫。隨正應教，令舍是事。舍者善；若不捨者，波逸底迦。」

余義如上。作是語者，謂說其事。

我知佛所說法者，謂如來、應、正等覺。法謂佛說、或聲聞說。說是彰表義。障礙法者，謂四他勝及眾教、三十三舍墮、百八十墮、乃至七滅諍法。習行之時非障礙者，謂不能障沙門聖果。

謗者，謂出非理言。

不善者，招惡異熟。

諸苾芻尼見是語時，應作別諫。若不捨者作羯磨諫，乃至結竟，廣說如前。

此中犯相，若作如是語：「我知佛所說等。」諫時舍者善；若不捨者得惡作罪。羯磨諫時，若白時及初、二羯磨，若不捨者皆得惡作罪；若第三竟時便得墮罪。若非法等，彼無有犯。

第五攝頌曰：

與惡見同宿、　　求寂壞色衣、 　捉寶洗傍生、　　惱指水同宿。

隨舍置人學處第四十一

緣處同前。時無相苾芻既得羯磨，以掌榰頰懷憂而住。六眾見問：「何故懷憂？」報言：「諸黑缽者為我作舍置羯磨，將我同爲旃荼羅，不相交涉。」六眾報曰：「設與城邑、聚落及三界有情作舍置羯磨者，豈城邑等而非有耶？且勿憂惱

【現代漢語翻譯】 現代漢語譯本： 世尊用無數種方法說明，對於各種慾望，佛法是障礙。你應該拋棄這種錯誤的見解。』當比丘尼們這樣勸誡時，如果有人放棄這種見解是好的。如果不放棄，就應該如法地勸誡兩三次，教導他放棄這種想法。如果放棄是好的；如果不放棄，就犯波逸提迦罪。』 其餘的意義和上面一樣。『作是語者』，是指說這件事。 『我知佛所說法者』，是指如來、應供、正等覺（Tathagata, Arhat, Samyak-sambuddha）。『法』是指佛陀所說，或者聲聞（Sravaka）所說。『說是』是彰顯表達的意思。『障礙法者』，是指四種他勝罪（Parajika）、以及眾多的教誡、三十三種捨墮罪（Nissaggiya Pacittiya）、一百八十種墮罪（Pacittiya）、乃至七種滅諍法（Adhikaranasamatha）。『習行之時非障礙者』，是指不能夠障礙沙門（Sramana）證得聖果。 『謗者』，是指說不合道理的話。 『不善者』，會招致惡的異熟果報。 當比丘尼們聽到這種話時，應該分別進行勸誡。如果不放棄，就進行羯磨（Karma）勸誡，乃至羯磨結束，詳細的說法如前所述。 這裡面的犯相是，如果說了這樣的話：『我知道佛陀所說等等。』勸誡時如果放棄是好的；如果不放棄，就犯惡作罪（Dukkata）。在羯磨勸誡時，如果在白時（Nati）以及初、二羯磨時，如果不放棄，都會犯惡作罪；如果在第三羯磨結束時，就犯墮罪（Pacittiya）。如果是非法等等情況，就沒有罪。 第五攝頌說： 與惡見同住，尋求寂靜毀壞色衣， 拿取寶物洗滌傍生，惱怒指責與水同住。 隨舍置人學處第四十一 緣起的地方和前面一樣。當時，無相比丘（Anasinna Bhikkhu）既然受到了羯磨，就用手掌托著臉頰，憂愁地住著。六群比丘（Chabbaggiya Bhikkhus）看見了，問：『為什麼憂愁？』他回答說：『那些黑缽者（Kala-patraka）給我做了舍置羯磨，要把我和旃荼羅（Candala）一樣對待，不相交往。』六群比丘回答說：『即使對城邑、聚落以及三界有情做了舍置羯磨，難道城邑等等就不存在了嗎？暫且不要憂愁煩惱。』

【English Translation】 English version: 'Having spoken thus, the Blessed One explained with countless methods that the Dharma is an obstacle to all kinds of desires. You should abandon such evil views.' When the Bhikkhunis admonish in this way, it is good if one abandons such views. If one does not abandon them, one should admonish properly two or three times, teaching them to abandon this thought. It is good if one abandons it; if one does not abandon it, one commits a Pacittiya offense. The remaining meaning is as above. 'Having spoken thus' refers to speaking about this matter. 'I know what the Buddha teaches' refers to the Tathagata (Thus Gone One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One). 'Dharma' refers to what the Buddha taught, or what the Sravakas (Listeners) taught. 'Saying' means to manifest and express. 'Obstructing the Dharma' refers to the four Parajikas (Defeat), as well as numerous precepts, the thirty-three Nissaggiya Pacittiyas (Forfeiture and Confession), the one hundred and eighty Pacittiyas (Confession), and even the seven Adhikaranasamathas (Settlements of Disputes). 'Not obstructing when practicing' means not being able to obstruct the Sramana (Ascetic) from attaining the holy fruit. 'Slanderer' refers to speaking unreasonable words. 'Unwholesome' will bring about evil Vipaka (results of actions). When the Bhikkhunis hear such words, they should admonish separately. If one does not abandon it, one should perform Karma (Act) admonishment, until the Karma is completed, as described in detail above. The offense here is, if one speaks such words: 'I know what the Buddha said, etc.' It is good if one abandons it when admonished; if one does not abandon it, one commits a Dukkata (wrongdoing) offense. During Karma admonishment, if one does not abandon it during the Nati (Motion) and the first and second Karmas, one commits a Dukkata offense; if one completes the third Karma, one commits a Pacittiya offense. If it is illegal, etc., there is no offense. The fifth summary verse says: Dwelling with evil views, seeking solitude destroying colored robes, Taking treasures washing animals, angering pointing dwelling with water. The forty-first training rule on expelling a person at will The place of origin is the same as before. At that time, Anasinna Bhikkhu (Homeless Monk), having received the Karma, dwelt in sorrow, supporting his cheeks with his palms. The Chabbaggiya Bhikkhus (Group of Six Monks) saw him and asked: 'Why are you sorrowful?' He replied: 'Those Kala-patrakas (Black Bowl Monks) have performed an act of abandonment against me, treating me like a Candala (Outcaste), not interacting with me.' The Chabbaggiya Bhikkhus replied: 'Even if an act of abandonment is performed against a city, a village, or sentient beings in the three realms, do the city, etc., cease to exist? Do not be worried and distressed.'

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。」便共言說、受用衣食、同室而臥。時少欲者共生嫌賤，以緣白佛，廣說乃至佛言：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，知如是語人未為隨法、不捨惡見，共為言說、共住受用、同室宿者，波逸底迦。」

余義如上。

未為隨順法者，未作隨順懺摩之法。

不捨惡見，共為言說等者，謂作教授依止等事，於四室中同宿天明，結罪事皆如上。

此中犯相其事云何？若苾芻尼，知如是語人未作隨順法，共為言論同宿等事，便得墮罪。若彼身病看侍無犯；或共同居令舍惡見，此亦無犯。

攝受惡見不捨求寂女學處第四十二

緣處同前。時六眾有二求寂：一名利刺、二名長大。時有乞食苾芻與二共住言戲掉舉，後生懊悔，便自克責發勇猛心，斷諸煩惱證阿羅漢，獲大神通乘空往至二求寂處，具說乃至獲得通果。求寂聞已便作是念：「昔與我等共作如是如是非法之事。云何於今得增上果？以此因緣我知佛所說法，云『習諸欲是障礙』者，此非障礙。」以事白佛，佛言：「此二求寂所言非理，應作別諫開曉。若更有此類亦如是諫：『汝某甲等莫作是語：「我知佛所說法『欲是障礙』者，此非是障。」勿作是語謗讟世尊，謗世尊者不善。世尊不作是語，佛

【現代漢語翻譯】 現代漢語譯本：於是（她們）一起交談，一起享用衣食，同在一個房間里睡覺。當時，少欲的比丘尼們對此感到嫌棄，因此將情況稟告佛陀，詳細陳述。佛陀說：『我觀察到有十種利益，所以為比丘和比丘尼制定這些學處，應當這樣說：』 『如果比丘尼明知有人所說的話不符合佛法，不肯捨棄邪惡見解，還與她一起交談，一起居住享用，同在一個房間里過夜，就犯了波逸提迦（Payantika）。』（一種輕罪） 其餘的意義如上文所述。 『未為隨順法者』，指沒有按照規定進行懺悔。 『不捨惡見，共為言說等者』，指進行教授、依止等事情，在四個房間里同住到天亮，定罪的情況都如上文所述。 這裡面犯戒的情況是怎樣的呢？如果比丘尼明知有人沒有按照規定進行懺悔，還與她一起交談、同住等，就犯了墮罪。如果那個人生病需要照顧，就沒有犯戒；或者共同居住是爲了讓她捨棄邪惡見解，也沒有犯戒。 攝受惡見不捨求寂女學處第四十二 事情的緣起和地點與之前相同。當時，六群比丘中有兩個求寂女（Sramaneri）：一個叫利刺（Lila），一個叫長大（Changda）。當時，有個乞食的比丘與她們兩個一起居住，言語嬉戲，心神不定。後來他感到懊悔，於是自我責備，發奮努力，斷除各種煩惱，證得阿羅漢（Arhat）果位，獲得大神通，乘空來到兩個求寂女的地方，詳細地說了自己的經歷，並獲得了神通果位。求寂女聽了之後，就想：『以前他與我們一起做過這樣那樣的非法之事，為什麼現在卻能獲得如此殊勝的果位？由此我知道佛陀所說的『修習慾望是障礙』，這並非是障礙。』她們將此事稟告佛陀，佛陀說：『這兩個求寂女所說的話不合道理，應當勸誡開導她們。如果再有類似的情況，也應當這樣勸誡：『你們某甲等人不要說這樣的話：「我知道佛陀所說的『慾望是障礙』，這並非是障礙。」不要說這樣的話來誹謗世尊（Buddha），誹謗世尊是不好的。世尊不會這樣說，佛陀

【English Translation】 English version: Then they spoke together, shared food and clothing, and slept in the same room. At that time, those Bhikkhunis (Buddhist nuns) who desired little felt disgusted and reported the situation to the Buddha, explaining it in detail. The Buddha said, 'I have observed ten benefits, so I have established these precepts for both Bhikkhus (Buddhist monks) and Bhikkhunis, and they should be stated as follows:' 'If a Bhikkhuni knows that someone's words do not accord with the Dharma (Buddhist teachings), and she does not abandon her evil views, yet she speaks with her, lives with her, shares her possessions, and spends the night in the same room, she commits a Payantika (a minor offense).' The remaining meanings are as stated above. 'Not conforming to the Dharma' means not performing the act of repentance according to the rules. 'Not abandoning evil views, speaking together, etc.' refers to engaging in activities such as teaching and relying on each other, staying together in the four rooms until dawn. The determination of guilt is as described above. What are the circumstances of committing an offense in this case? If a Bhikkhuni knows that someone has not performed the act of repentance according to the rules, yet she speaks with her, stays with her, etc., she commits an offense. If that person is sick and needs care, there is no offense; or if they live together to help her abandon her evil views, there is also no offense. The Forty-Second Precept Concerning Accepting and Not Abandoning Evil Views of a Female Novice The circumstances and location are the same as before. At that time, among the group of six Bhikkhus, there were two female novices (Sramaneri): one named Lila and the other named Changda. At that time, a Bhikkhu who begged for food lived with them, engaging in playful talk and distraction. Later, he felt remorse and self-reproach, and with great effort, he cut off all defilements and attained the state of Arhat (enlightened being), gaining great supernatural powers. He flew through the air to the place of the two female novices, explaining his experiences in detail and attaining the fruit of supernatural powers. Upon hearing this, the female novices thought, 'In the past, he did such and such unlawful things with us, so why can he now attain such a superior state? From this, I know that the Buddha's teaching that 'cultivating desires is an obstacle' is not an obstacle.' They reported this matter to the Buddha, who said, 'The words of these two female novices are unreasonable and should be admonished and enlightened. If there are similar cases, they should also be admonished in this way: 'You, so-and-so, do not say such things as, "I know that the Buddha's teaching that 'desire is an obstacle' is not an obstacle." Do not say such things to slander the Buddha (Buddha), for slandering the Buddha is not good. The Buddha would not say such a thing, the Buddha

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以種種方便說行諸欲是障礙法。汝今二人當舍惡見。』」奉佛教已往彼示語，時二求寂堅執不捨。以緣白佛。佛言：「應作白四羯磨。」廣如上說，「其苾芻尼亦應如是作：

「『大德尼僧伽聽！此某甲等求寂女，自起如是惡見，作如是語：「我知佛所說法『欲是障礙』者，此非是障。」苾芻尼與作別諫之時，彼猶惡見堅執不捨，作如是語：「此是真實，余皆虛妄。」若僧伽時至聽者，僧伽應許僧伽今與彼作白四羯磨曉喻其事。』廣說乃至作白，報言：『眾僧與汝作白竟，汝今應舍惡見。若舍者善；若不捨者次作羯磨。』乃至初瞭如前令問，第二、第三了時亦如前問。」奉教作已，彼猶惡見堅執不捨，以緣白佛。佛言：「汝等應與彼求寂女作不捨惡見擯羯磨。如是應作：鳴犍集眾，一苾芻尼作白羯磨：

「『大德尼僧伽聽！彼某甲求寂女，自起惡見，如前廣說。僧伽為作別諫及白四羯磨曉喻之時，堅執不捨，云：「此事是實、余皆虛妄。」若僧伽時至聽者，僧伽應許僧伽今與彼作不捨惡見擯羯磨。』竟，應告之曰：『汝等從今已去，不得更云：「如來、應、正等覺是我大師。」亦復不應隨苾芻尼后同一道行，如余求寂女與大苾芻尼二夜同室宿。汝今無是事，汝愚癡人今可滅去。白如是。』同前告問。若不

【現代漢語翻譯】 現代漢語譯本 『用各種善巧方便宣說，行諸般慾望是修行的障礙。你們現在應當捨棄這種錯誤的見解。』（佛）奉佛教導后前往告知她們，當時這兩位求寂（Sramanera，沙彌）堅持不肯捨棄。因此將情況稟告佛陀。佛陀說：『應當進行白四羯磨（Baisi Jiemo，一種僧團決議程式）。』詳細過程如前所述，『對於比丘尼（Bhikkhuni，女性出家眾）也應當這樣做： 『大德尼僧伽（Mahadevi Sangha，比丘尼僧團）聽著！這位名叫某甲等的求寂女，自己產生了這樣的錯誤見解，說了這樣的話：「我知道佛陀所說的『慾望是障礙』，但這不是障礙。」比丘尼們勸誡她時，她仍然堅持錯誤見解不肯捨棄，還說：「這是真實的，其餘都是虛妄的。」如果僧伽認為時機已到，可以聽取，僧伽現在應該允許僧伽對她進行白四羯磨，曉喻這件事。』詳細過程如前所述，乃至進行表白，告知她們：『眾僧已經對你們進行了表白，你們現在應當捨棄這種錯誤見解。如果捨棄就好；如果不捨棄，接下來就進行羯磨。』乃至第一次了結時，像之前一樣詢問，第二次、第三次了結時也像之前一樣詢問。』奉佛教導進行后，她們仍然堅持錯誤見解不肯捨棄，因此將情況稟告佛陀。佛陀說：『你們應當對這些求寂女進行不捨棄錯誤見解的擯斥羯磨（Binchi Jiemo，驅逐出僧團的決議）。應當這樣做：鳴犍（Qian，僧團集會時敲擊的法器）召集大眾，一位比丘尼進行表白羯磨： 『大德尼僧伽聽著！這位名叫某甲的求寂女，自己產生了錯誤見解，如前所述。僧伽為她進行了勸誡以及白四羯磨曉喻時，她仍然堅持不肯捨棄，說：「這件事是真實的，其餘都是虛妄的。」如果僧伽認為時機已到，可以聽取，僧伽現在應該允許僧伽對她進行不捨棄錯誤見解的擯斥羯磨。』完畢，應當告訴她們：『你們從今以後，不得再說：「如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢）、正等覺（Samyaksambuddha，佛的稱號之一）是我的大師。」也不應該跟在比丘尼後面一同行走，像其他求寂女一樣與大比丘尼（Mahabhikkhuni，資深的比丘尼）同室居住兩個晚上。你們現在沒有這些資格，你們這些愚癡的人現在可以離開了。』表白如上。』像之前一樣告知並詢問。如果不

【English Translation】 English version 『Using various skillful means to explain that indulging in desires is an obstacle to practice. You two should now abandon these wrong views.』 After receiving the Buddha's teaching, they went to inform them, but the two Sramaneras (Sramanera, novice monks) stubbornly refused to abandon their views. Therefore, they reported the situation to the Buddha. The Buddha said, 『A Bai Si Jiemo (Baisi Jiemo, a type of Sangha resolution procedure) should be performed.』 The detailed process is as described above, 『The Bhikkhunis (Bhikkhuni, female monastic) should also do the same: 『Listen, venerable Sangha (Mahadevi Sangha, community of Bhikkhunis)! These Sramanera women, named so-and-so, have developed such wrong views and said such words: 「I know that what the Buddha said, 『Desire is an obstacle,』 is not an obstacle.」 When the Bhikkhunis advised her, she still stubbornly refused to abandon her wrong views, and said, 「This is the truth, and the rest is false.」 If the Sangha deems it timely and appropriate to listen, the Sangha should now allow the Sangha to perform Bai Si Jiemo for her, explaining the matter.』 The detailed process is as described above, up to the point of making a declaration, informing them: 『The Sangha has already made a declaration to you, you should now abandon this wrong view. It would be good if you abandon it; if you do not abandon it, then the Karma (Karma, action) will be performed next.』 Up to the first conclusion, ask as before, and ask as before for the second and third conclusions.』 After following the Buddha's teaching, they still stubbornly refused to abandon their wrong views, so they reported the situation to the Buddha. The Buddha said, 『You should perform the Binchi Jiemo (Binchi Jiemo, resolution to expel from the Sangha) of expelling these Sramanera women for not abandoning their wrong views. This is how it should be done: strike the Qian (Qian, a percussion instrument used to assemble the Sangha) to gather the assembly, and one Bhikkhuni makes a declaration Karma: 『Listen, venerable Sangha! This Sramanera woman, named so-and-so, has developed wrong views, as described above. When the Sangha advised her and performed Bai Si Jiemo to explain the matter, she still stubbornly refused to abandon her views, saying, 「This matter is true, and the rest is false.」 If the Sangha deems it timely and appropriate to listen, the Sangha should now allow the Sangha to perform the Binchi Jiemo of expelling her for not abandoning her wrong views.』 After completion, they should be told: 『From now on, you must not say, 「Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, enlightened being), Samyaksambuddha (Samyaksambuddha, one of the titles of the Buddha) is my master.」 Nor should you follow behind the Bhikkhunis and walk the same path, like other Sramanera women who stay in the same room with senior Bhikkhunis (Mahabhikkhuni, senior Bhikkhuni) for two nights. You do not have these qualifications now, you foolish people can leave now.』 The declaration is as above.』 Inform and ask as before. If not

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舍者次作羯磨，準白應為。作一番訖，還令苾芻尼向彼陳說：『眾已與汝作初羯磨訖，應舍惡見。』廣說如上，乃至第三羯磨竟，結文準作。」承佛教已，為作驅擯羯磨已，惡見不捨。鄔波難陀苾芻，供給供養言談同宿。以緣白苾芻，苾芻白佛。佛問實訶責，告言：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，見有求寂女作如是語：『我知佛所說法「欲是障礙」者，習行之時非是障礙。』諸苾芻尼應語彼求寂女言：『汝莫作是語：「我知佛所說『欲是障礙法』者，習行之時非是障礙。」汝莫謗世尊，謗世尊者不善。世尊不作是語，世尊以無量門于諸欲法說為障礙。汝可棄捨如是惡見。』諸苾芻尼語彼求寂女時，舍此事者善；若不捨者，乃至二三隨正應教、隨正應諫，令舍是事。舍者善；若不捨者，諸苾芻尼語彼求寂女言：『汝從今已去，不應說言：「如來、應、正等覺是我大師。」若有尊宿及同梵行者，不應隨行，如余求寂女得與苾芻尼二夜同宿。汝今無是事，汝愚癡人可速滅去。』若苾芻尼，知是被擯求寂女，而攝受饒益同室宿者，波逸底迦。」

余義如上。佛謂如來、應、正等覺。說者，開導義。法者，若佛說、若聲聞說。

欲是障礙者，謂是五欲。習行者，謂作其事。非

【現代漢語翻譯】 現代漢語譯本： 舍者接著進行羯磨（Karma，佛教儀式），按照之前的陳述進行。完成一次羯磨后，讓比丘尼向她陳述：『僧團已經為你做了初次羯磨，你應該捨棄惡見。』詳細的陳述如上所述，直到第三次羯磨結束，結尾的文字也按照之前的陳述進行。」接受佛教導后，為她做了驅擯羯磨，但她仍然不捨棄惡見。鄔波難陀（Upananda）比丘，供給她供養、與她交談、與她同住。因為這件事稟告了比丘，比丘稟告了佛陀。佛陀詢問實情后呵責了他，並告知說：「我觀察到十種利益，為兩部弟子制定學處，應該這樣說： 『如果比丘尼發現有求寂女（Sramanera，沙彌尼）說這樣的話：『我知道佛所說的『欲是障礙』，但在習行的時候不是障礙。』比丘尼們應該告訴那個求寂女說：『你不要說這樣的話：「我知道佛所說『欲是障礙法』，但在習行的時候不是障礙。」你不要誹謗世尊，誹謗世尊是不好的。世尊不是這樣說的，世尊用無量法門說明諸欲是障礙。你應該捨棄這樣的惡見。』比丘尼們告訴那個求寂女時，如果她捨棄了這件事是好的；如果不捨棄，就應該如法地教誡、勸諫她兩三次，讓她捨棄這件事。捨棄是好的；如果不捨棄，比丘尼們就告訴那個求寂女說：『你從今以後，不應該說：「如來（Tathagata）、應（Arhat）、正等覺（Samyaksambuddha）是我的大師。」如果有尊宿和同梵行者，不應該跟隨你，你也不能像其他求寂女一樣與比丘尼同住兩夜。你現在沒有這些資格，你這個愚癡的人應該趕快離開。』如果比丘尼明知是被驅擯的求寂女，還接受她、饒益她、與她同室居住，犯波逸提迦（Payantika，一種罪名）。』 其餘的意義如上所述。佛是指如來、應、正等覺。說，是開導的意思。法，是指佛說的，或是聲聞說的。 欲是障礙，指的是五欲。習行，指的是做這件事。非

【English Translation】 English version: Then the one who is to be expelled performs the Karma (Karma, Buddhist ritual), according to the previous statement. After completing one Karma, the Bhikshuni (Buddhist nun) should tell her: 'The Sangha (Buddhist community) has performed the first Karma for you, and you should abandon your wrong views.' The detailed statement is as above, until the third Karma is completed, and the concluding words are also according to the previous statement.' After accepting the Buddha's teachings, the expulsion Karma was performed for her, but she still did not abandon her wrong views. The Bhikshu (Buddhist monk) Upananda (Upananda) provided her with offerings, talked with her, and lived with her. Because of this matter, it was reported to the Bhikshus, and the Bhikshus reported it to the Buddha. After inquiring about the truth, the Buddha rebuked him and said, 'I have observed ten benefits and established the precepts for the disciples of the two orders, which should be said as follows: 'If a Bhikshuni finds a Sramanera (Sramanera, novice nun) saying such words: 'I know that the Buddha said 'desire is an obstacle,' but it is not an obstacle when practicing it.' The Bhikshunis should tell that Sramanera: 'Do not say such words: "I know that the Buddha said 'desire is an obstacle,' but it is not an obstacle when practicing it.'" Do not slander the World Honored One (Buddha), slandering the World Honored One is not good. The World Honored One did not say this, the World Honored One used countless methods to explain that all desires are obstacles. You should abandon such wrong views.' When the Bhikshunis tell that Sramanera, it is good if she abandons this matter; if she does not abandon it, she should be taught and advised properly two or three times to make her abandon this matter. It is good to abandon it; if she does not abandon it, the Bhikshunis should tell that Sramanera: 'From now on, you should not say: "Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha) is my teacher." If there are elders and those who practice the Brahma-faring (holy life) with you, you should not follow them, and you cannot live with the Bhikshunis for two nights like other Sramaneris. You do not have these qualifications now, you foolish person should leave quickly.' If a Bhikshuni knows that she is an expelled Sramanera and still accepts her, benefits her, and lives with her in the same room, she commits a Payantika (Payantika, a type of offense).' The remaining meanings are as above. The Buddha refers to Tathagata, Arhat, and Samyaksambuddha. 'Saying' means guiding. 'Dharma' means what the Buddha said or what the Sravakas (hearers) said. 'Desire is an obstacle' refers to the five desires. 'Practicing' refers to doing this thing. Not

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是障礙者，謂不能障沙門聖果。

苾芻尼者，謂此法中人。

語彼求寂女等者，述其惡見與作別諫及與眾諫。若不捨者，應作擯羯磨，語言：「汝從今已去廣說其事，是不應作共行同宿。汝是癡人可速滅去。」

知者，或自知或從他聞。

攝受者，與作依止。饒益者，謂給衣食。同室者，四種室中與其同宿，結罪同前。

此中犯相，知是被擯求寂女，乃至同室宿者，波逸底迦。若是親族、或時帶病，若復令彼舍惡見故，雖權攝受並皆無犯。

著不壞色衣學處第四十三

緣在王舍城。時此城中有二龍王：一名祇利、二名跋寠。時影勝王即于城外林泉之所，造二神堂。每年二時至節會日，遍六大城所有諸人並皆雲集。曾於一時至節會日，有南方樂者來至王城，自相謂曰：「若說大人殊勝行跡，可使眾人情生歡愛多獲財物。」詣六眾所禮足白言：「聖者為我宣說，如佛往昔為菩薩時所有勝行。」六眾問曰：「汝等問此欲何所為？」樂人告曰：「我欲修入管絃緝為歌曲。」告曰：「癡人！汝將我佛法勝事奏入絃歌。汝可即行，更不須說。」即便往詣吐罹難陀苾芻尼處，尼為具宣，始從生位終至菩提。樂人聞已咸入絃歌，廣集諸人作眾伎樂，敬信之類生希有心，皆云：「奇哉！樂人

【現代漢語翻譯】 現代漢語譯本 『是障礙者，謂不能障沙門（Śrāmaṇa，指修行者）聖果。』——意為不能阻礙沙門證得聖果的人。 『苾芻尼（Bhikṣuṇī，比丘尼）者，謂此法中人。』——指在這個教法中的女性出家人。 『語彼求寂女（Śrāmaṇerikā，沙彌尼）等者，述其惡見與作別諫及與眾諫。若不捨者，應作擯羯磨（Prakāśanīya-karma，公開譴責羯磨），語言：「汝從今已去廣說其事，是不應作共行同宿。汝是癡人可速滅去。」』——如果沙彌尼等持有錯誤的見解，要向她們陳述其錯誤見解，並分別進行勸誡，以及在僧團中進行勸誡。如果她們不放棄錯誤的見解，應當進行擯羯磨，宣告：『從今以後，你所做的事情（廣說其事）是不允許的，不應該與僧團共同行動和同住。你真是個愚癡的人，快點離開這裡。』 『知者，或自知或從他聞。』——知道這件事的人，可能是自己知道，也可能是從別人那裡聽說的。 『攝受者，與作依止。饒益者，謂給衣食。同室者，四種室中與其同宿，結罪同前。』——『攝受』是指為她們提供依靠。『饒益』是指供給她們衣食。『同室』是指在四種類型的房間中與她們同住，所犯的罪行與之前相同。 『此中犯相，知是被擯求寂女，乃至同室宿者，波逸底迦（Pāyantika，一種罪名）。若是親族、或時帶病，若復令彼舍惡見故，雖權攝受並皆無犯。』——這裡所說的犯戒行為，是指明知是被擯斥的沙彌尼，還與她們同室居住，犯波逸底迦罪。如果是親屬，或者她們生病的時候，或者爲了讓她們捨棄錯誤的見解，即使暫時收留她們，都不算犯戒。 『著不壞色衣學處第四十三』 緣起于王舍城（Rājagṛha）。當時這座城裡有兩條龍王：一條名叫祇利（Girī），一條名叫跋寠（Bakkula）。當時影勝王（Bimbisāra）就在城外的林泉之處，建造了兩座神堂。每年兩次，在節慶日的時候，六大城市的所有人都聚集到這裡。曾經有一次節慶日，有南方的樂師來到王舍城，他們互相說道：『如果講述大人物殊勝的行跡，可以使眾人心生歡喜，獲得更多的財物。』於是他們去拜訪六眾（指六群比丘），頂禮后說道：『聖者，請為我們宣說佛陀往昔作為菩薩時所做的殊勝行為。』六眾問道：『你們問這些想做什麼呢？』樂師回答說：『我們想把這些事蹟編入管絃樂中，譜寫成歌曲。』六眾斥責道：『愚癡的人！你們竟然要把我佛法的殊勝事蹟譜寫成歌曲。你們快走吧，不用再說了。』樂師們就去拜訪吐罹難陀（Thullanandā）比丘尼，比丘尼為他們詳細地講述了佛陀從出生到證得菩提的全部事蹟。樂師們聽后，就把這些事蹟編入管絃樂中，廣泛地召集眾人演奏各種樂器，那些有敬信的人們都生起了稀有之心，都說：『太奇妙了！樂師們』

【English Translation】 English version 'Is an obstacle' means one who cannot obstruct the Śrāmaṇa (ascetic) from attaining the holy fruit. 'Bhikṣuṇī (nun)' refers to a person within this Dharma. 'Speaking to those Śrāmaṇerikā (novice nuns), etc.,' means stating their wrong views and giving separate admonishments and admonishments within the Saṅgha. If they do not abandon these views, a Prakāśanīya-karma (act of public censure) should be performed, saying: 'From this day forward, what you do (speaking extensively about these matters) is not allowed; you should not act or dwell together with the Saṅgha. You are foolish people; quickly disappear.' 'Knowing' means either knowing oneself or hearing from others. 'Accepting' means providing them with support. 'Benefiting' means providing them with clothing and food. 'Dwelling in the same room' means dwelling with them in any of the four types of rooms; the offense is the same as before. 'The offense here' refers to knowing that they are expelled Śrāmaṇerikās and yet dwelling in the same room with them, which constitutes a Pāyantika (an offense). If they are relatives, or if they are sick, or if it is for the purpose of having them abandon their wrong views, then even temporarily accepting them is not an offense. 'The forty-third training rule concerning wearing clothes of unfaded color.' The origin is in Rājagṛha. At that time, there were two Nāga (dragon) kings in this city: one named Girī and the other named Bakkula. At that time, King Bimbisāra built two shrines in the forest springs outside the city. Twice a year, on festival days, all the people from the six great cities would gather there. Once, on a festival day, musicians from the south came to Rājagṛha and said to each other: 'If we narrate the extraordinary deeds of great figures, we can make people happy and obtain more wealth.' So they went to visit the six monks (referring to the group of six monks), prostrated themselves, and said: 'Venerable ones, please tell us about the extraordinary deeds that the Buddha performed when he was a Bodhisattva in the past.' The six monks asked: 'What do you want to do with this information?' The musicians replied: 'We want to incorporate these deeds into instrumental music and compose songs.' The six monks scolded them: 'Foolish people! You want to compose songs about the extraordinary deeds of my Buddha's Dharma. You should leave immediately and say no more.' The musicians then went to visit the Bhikṣuṇī Thullanandā, who told them in detail about all the deeds of the Buddha from his birth to his attainment of Bodhi. After hearing this, the musicians incorporated these deeds into instrumental music, widely gathered people to play various instruments, and those who had faith arose with rare minds, all saying: 'How wonderful! The musicians'

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善為歌唱。」多贈錢賄有異常倫。復更思惟：「不信之人終須汲引。」即作六眾形儀行動所為之事。時不信人見皆大笑多遺珍財。六眾聞說至二神堂所，自著俗服皆為舞樂。大眾云奔棄彼戲場，多獲衣物。樂兒嫌賤：「云何苾芻著俗白衣？」廣說乃至世尊訶責，告言：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼得新衣，當作三種染壞色：若青、若泥、若赤，隨一而壞。若不作三種壞色而受用者，波逸底迦。」

尼謂此法中人。

新衣者，有二種新：一、謂體是新衣，二、謂新從他得。此中新者，謂是新衣。衣有十種，具如上說。

青者，謂青色。泥者，謂赤石。赤者，謂樹赤皮。染壞色者，謂壞其色。若不壞而受用者，得罪同前。

此中犯相，若得衣，三種色中不隨一而壞者，皆得墮罪。

捉寶學處第四十四

緣處同前。時鄔波難陀于日初分，執持衣缽入城乞食，于其中路，見諸童男以瓔珞具置在一邊而共遊戲。鄔波難陀見謂藥叉物，遂即收取。時諸童子便各競來牽其手足，咸以塵土而散擲之，廣說乃至世尊訶責，告言：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，寶及寶類，若自捉、若教人捉者，波逸底迦。」

爾

【現代漢語翻譯】 現代漢語譯本： 『善於歌唱。』給予他們大量的金錢和財物，遠超常理。他又進一步思考：『對於不相信的人，終究需要引導。』於是他裝扮成六眾（指六群比丘）的樣子，模仿他們的行為舉止。不相信的人們看見了，都大笑起來，並贈送給他許多珍貴的財物。六眾聽說后，來到了二神堂（地名）那裡，他們自己穿上世俗的服裝，進行歌舞表演。大眾蜂擁而至，拋棄了原來的戲場，六眾因此獲得了大量的衣物。樂工們嫌棄他們：『為什麼比丘要穿世俗的白衣？』詳細情況如前所述，最終世尊呵斥了他們，並告誡說：『我觀察到十種利益，為比丘和比丘尼制定戒律，應當這樣說：』 『如果比丘尼得到新的衣服，應當用三種染料破壞其顏色：或者染成青色，或者染成泥色，或者染成紅色，選擇其中一種來破壞。如果不做這三種破壞顏色處理就接受使用，犯波逸提迦（一種罪名）。』 尼（尼）：指這個僧團中的人。 新衣：有兩種新的含義：一是衣服本身是新的，二是新從他人處獲得。這裡的新，指的是新的衣服。衣服有十種，具體如上所述。 青：指青色。泥：指紅色的石頭。赤：指樹的紅色樹皮。染壞色：指破壞衣服的顏色。如果不破壞顏色就接受使用，所犯的罪過與之前相同。 此中犯相：如果得到衣服，沒有用三種顏色中的任何一種來破壞其顏色，都犯墮罪。 捉寶學處第四十四 緣起和地點與之前相同。當時，鄔波難陀（比丘名）在清晨，拿著衣缽進入城中乞食，在路途中，看見一群童男將瓔珞（一種裝飾品）放在一邊，一起玩耍。鄔波難陀看見后，以為是藥叉（一種鬼神）的東西，於是就拿走了。這時，童子們都跑過來拉他的手腳，並用塵土撒向他，詳細情況如前所述，最終世尊呵斥了他，並告誡說：『我觀察到十種利益，為比丘和比丘尼制定戒律，應當這樣說：』 『如果比丘尼，寶物以及寶物之類的東西，無論是自己拿取，還是教唆別人拿取，犯波逸提迦（一種罪名）。』 就這樣。

【English Translation】 English version: 'Skilled in singing.' They gave them excessive money and valuables, far beyond what was normal. He further reflected: 'Those who do not believe must ultimately be guided.' So he dressed up as the Six Groups (referring to the group of six monks), imitating their behavior and actions. When the unbelievers saw this, they laughed greatly and gave him many precious valuables. When the Six Groups heard about this, they went to the Two Gods Shrine (a place name), where they put on secular clothes and performed singing and dancing. The masses flocked there, abandoning the original theater, and the Six Groups obtained a large amount of clothing. The musicians despised them: 'Why are the monks wearing secular white clothes?' The details are as described above, and ultimately the World Honored One rebuked them and warned: 'I have observed ten benefits, and I am establishing precepts for the monks and nuns, which should be stated as follows:' 'If a Bhikkhuni (nun) obtains new clothing, she should spoil its color with one of three dyes: either blue, or mud-color, or red. If she accepts and uses it without spoiling the color with one of these three, she commits a Payantika (a type of offense).' Nun: Refers to a person in this Sangha (community). New clothing: There are two meanings of 'new': one is that the clothing itself is new, and the other is that it is newly obtained from someone else. Here, 'new' refers to new clothing. There are ten types of clothing, as described above. Blue: Refers to the color blue. Mud: Refers to red stone. Red: Refers to the red bark of a tree. Spoiling the color: Refers to destroying the color of the clothing. If it is accepted and used without spoiling the color, the offense committed is the same as before. In this case of offense: If clothing is obtained and none of the three colors are used to spoil its color, a Dukkhata (offense) is committed. The Forty-Fourth Training Rule on Touching Treasure The circumstances and location are the same as before. At that time, Upananda (a monk's name), in the early morning, carrying his robe and bowl, entered the city to beg for food. On the way, he saw a group of boys who had placed their necklaces (a type of ornament) aside and were playing together. When Upananda saw this, he thought it was something belonging to a Yaksha (a type of spirit), so he took it. At this time, the boys all ran over and pulled at his hands and feet, and scattered dust on him. The details are as described above, and ultimately the World Honored One rebuked him and warned: 'I have observed ten benefits, and I am establishing precepts for the monks and nuns, which should be stated as follows:' 'If a Bhikkhuni (nun), touches treasure or things of the nature of treasure, whether she takes it herself or instructs others to take it, she commits a Payantika (a type of offense).' Thus it is.

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時世尊從廣嚴城至室羅伐城，住逝多林。時毗舍佉鹿子母，聞佛來至欲申敬禮，著諸瓔珞周遍嚴身；稟性懷慚恥將見佛，遂脫瓔珞付其從者，禮佛聽法從座而去。時彼從者以其瓔珞置花樹下，遂忘歸家。時阿難陀見已作念：「世尊所制，由此當開。」即便收取自往白佛，佛言：「善哉！我雖未許，汝已知時。」廣說乃至世尊以此因緣，集眾讚歎持戒，告曰：「前是創製、此是隨開。應如是說：

「若復苾芻尼，寶及寶類，若自捉、教人捉，除在寺內及白衣舍，波逸底迦。若在寺內及白衣舍，見寶及寶類，應作是念，然後當取：『若有認者，我當與之。』此是時。」

尼謂此法中人。

寶謂七寶。寶類者，謂諸兵器弓刀之，屬及音樂具鼓笛之流。

自捉、使人及以結罪，廣如上說。苾芻尼在寺中及以俗舍，若見寶等聽作是念：「具當收取，若有主來我當持與。」

此中犯相，若自手捉、使人捉寶物已磨治者，皆得墮罪；未磨治者，得惡作。乃至捉假琉璃，亦惡作罪。若捉嚴身瓔珞之具，皆得墮罪。乃至麥莛結為鬘者，捉亦得惡作。若捉琵琶等諸雜樂具有弦柱者，便得墮罪；無弦惡作。乃至竹筒作一弦琴，執亦惡作。若諸䗍貝是堪吹者，捉得墮罪，不堪吹者惡作。諸鼓樂具亦然。像有舍利

【現代漢語翻譯】 現代漢語譯本 當時，世尊從廣嚴城來到室羅伐城，住在逝多林（Jetavana）。當時，毗舍佉·鹿子母（Visakha Migaramata），聽說佛陀到來，想要表達敬意，便佩戴各種瓔珞裝飾全身；但她天性害羞，不好意思直接見佛，於是脫下瓔珞交給她的侍從，去禮佛聽法，然後從座位上離開。當時，她的侍從將瓔珞放在花樹下，然後忘記帶走就回家了。當時，阿難陀（Ananda）看見後心想：『世尊所制定的戒律，應該由此而開許。』於是就收起瓔珞，親自去稟告佛陀。佛陀說：『很好！我雖然沒有開許，但你已經知道時機了。』（佛陀）廣泛地講述，乃至世尊以此因緣，召集大眾讚歎持戒，並告誡說：『之前是最初制定，現在是隨情況開許。應該這樣說：』 『如果比丘尼（bhikkhuni），對於寶物以及寶物之類的東西，無論是自己拿取，還是教唆別人拿取，除非是在寺院內或者在家居士的住所，否則就犯波逸提迦（Payattika）罪。如果在寺院內或者在家居士的住所，看見寶物以及寶物之類的東西，應該這樣想，然後再拿取：『如果有人來認領，我應當歸還給他。』這是允許的。』 尼，指的是佛法中的出家人。 寶物，指的是七寶。 寶物之類的東西，指的是各種兵器，如弓箭刀劍之類，以及樂器，如鼓笛之類。 自己拿取、使喚他人拿取以及因此結罪，詳細情況如前所述。比丘尼在寺院中以及在家居士的住所，如果看見寶物等，允許這樣想：『應當先收取，如果有人來認領，我應當歸還給他。』 這裡面的犯相是，如果親手拿取、或者使喚他人拿取寶物後進行打磨修飾的，都犯墮罪；沒有打磨修飾的，犯惡作罪。乃至拿取假的琉璃，也犯惡作罪。如果拿取裝飾身體的瓔珞之類的東西，都犯墮罪。乃至用麥稈結成花鬘，拿取也犯惡作罪。如果拿取琵琶等各種雜樂器，有弦柱的，便犯墮罪；沒有弦的，犯惡作罪。乃至用竹筒做成一弦琴，拿取也犯惡作罪。如果各種海螺貝殼是可以吹奏的，拿取犯墮罪，不能吹奏的犯惡作罪。各種鼓樂器也是如此。佛像里有舍利（sarira）...

【English Translation】 English version At that time, the World Honored One traveled from Vaishali (Vaishali) to Shravasti (Shravasti), residing in Jeta's Grove (Jetavana). At that time, Visakha Migaramata (Visakha Migaramata), upon hearing of the Buddha's arrival and wishing to pay her respects, adorned herself with various necklaces and ornaments; however, being naturally shy, she felt ashamed to appear before the Buddha directly. Therefore, she removed her necklaces and entrusted them to her attendant, went to pay homage to the Buddha and listen to the Dharma, and then departed from her seat. At that time, her attendant placed the necklaces under a flower tree and then forgot to take them home. At that time, Ananda (Ananda), seeing this, thought: 'The precepts established by the World Honored One should be opened up because of this.' So he collected the necklaces and personally went to report to the Buddha. The Buddha said: 'Excellent! Although I have not yet permitted it, you already know the time.' (The Buddha) spoke extensively, and then the World Honored One, because of this circumstance, gathered the assembly to praise the upholding of precepts, and cautioned them, saying: 'The previous was the initial establishment, this is now a conditional allowance. It should be said thus:' 'If a bhikkhuni (bhikkhuni), regarding treasures and things of the nature of treasures, whether she takes them herself or instructs others to take them, except within a monastery or in the dwelling of a layperson, she commits a Payattika (Payattika) offense. If in a monastery or in the dwelling of a layperson, she sees treasures and things of the nature of treasures, she should think thus, and then take them: 'If someone comes to claim them, I shall return them to him.' This is permissible.' Bhikkhuni refers to a renunciate in this Dharma. Treasures refer to the seven treasures. Things of the nature of treasures refer to various weapons, such as bows, arrows, swords, and the like, as well as musical instruments, such as drums, flutes, and the like. Taking oneself, instructing others to take, and incurring offenses because of this, the details are as previously stated. If a bhikkhuni in a monastery or in the dwelling of a layperson sees treasures, etc., it is permissible to think thus: 'I should collect them first, and if someone comes to claim them, I shall return them to him.' The aspects of offense here are, if one personally takes or instructs others to take treasures and then polishes and refines them, one commits a Patittiya offense; if they are not polished and refined, one commits a Dukkhata offense. Even taking fake lapis lazuli incurs a Dukkhata offense. If one takes necklaces or ornaments for adorning the body, one commits a Patittiya offense. Even if one makes a garland from wheat stalks, taking it incurs a Dukkhata offense. If one takes various musical instruments such as a pipa, if it has strings and pegs, one commits a Patittiya offense; if it has no strings, one commits a Dukkhata offense. Even making a one-stringed zither from a bamboo tube, taking it incurs a Dukkhata offense. If various conch shells are suitable for blowing, taking them incurs a Patittiya offense; if they are not suitable for blowing, one commits a Dukkhata offense. The same applies to various drums and musical instruments. If an image contains sarira (sarira)...

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，執得墮罪；無舍利者惡作。若作大師想擎持者，無犯。

非時洗浴學處第四十五

緣處同前。時此城傍有三溫泉：一、王自洗浴，二、是王宮人，三、諸雜人。其王洗處苾芻亦洗，宮人浴處苾芻尼亦浴。於時六眾及十二眾苾芻尼往洗浴時便念：「試王信心厚薄。」意欲相惱，沉吟久之不時速出，王遂遣人取水別處而浴，不入溫泉。既洗浴已，往詣佛所頂禮雙足，聽聞妙法辭佛而退。時阿難陀以事白佛，佛言：「由諸苾芻為洗浴故有是過生，不應洗浴。」身不洗故體多垢膩，乞食之時俗旅見問：「將此垢膩為清凈耶？」佛言：「半月應浴。」于暑熱時不數洗故同前見問，佛言：「熱時應洗。」有苾芻病，醫人令洗，答言：「世尊不許。」佛言：「病時應洗。」或營眾作、或窣睹波，身垢不凈人見譏嫌，佛言：「作時應洗。」涉道行時來往疲極委身而臥，諸人見怪，佛言：「若道行時應洗。」乃至被風吹時身多塵坌，佛言：「風時應洗。」又觸雨時、又風雨時泥污身體，同前白佛，佛言：「若雨時、若風雨時隨意應洗。」爾時世尊讚歎持戒，乃至「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，半月應洗浴。故違而浴者，除余時，波逸底迦。余時者，熱時、病時、作時、行時、風時雨

【現代漢語翻譯】 現代漢語譯本：如果拿了（舍利），就犯墮罪；沒有舍利，則犯惡作罪。如果作大師想而擎持舍利，則無罪。

非時洗浴學處第四十五

緣起地點與之前相同。當時這座城旁邊有三個溫泉：一是國王自己洗浴的地方，二是王宮嬪妃洗浴的地方，三是各種人洗浴的地方。有些比丘在國王洗浴的地方洗浴，有些比丘尼在王宮嬪妃洗浴的地方洗浴。當時，六群比丘和十二群比丘尼去洗浴時，心想：『試試國王的信心是厚是薄。』他們故意慢慢騰騰地不快點出來，國王於是派人取水到別的地方洗浴，不再進入溫泉。洗浴完畢后，他們前往佛陀處，頂禮佛陀雙足，聽聞妙法后告辭退下。當時，阿難陀將此事稟告佛陀，佛陀說：『由於這些比丘爲了洗浴的緣故而產生這樣的過失，不應該洗浴。』因為身體不洗，所以身上有很多污垢，乞食的時候，世俗之人看見了就問：『將這些污垢當作清凈嗎？』佛陀說：『應該半個月洗一次。』在暑熱的時候，因為不經常洗浴，所以同樣被世俗之人看見而問，佛陀說：『熱的時候應該洗。』有比丘生病，醫生讓他洗浴，他回答說：『世尊不允許。』佛陀說：『生病的時候應該洗。』或者營建大眾事務，或者建造窣堵波（stupa，佛塔），身上污垢不乾淨，人們看見了會譏笑嫌棄，佛陀說：『做事情的時候應該洗。』在道路上行走時，來來往往疲憊不堪，倒地而臥，人們看見了覺得奇怪，佛陀說：『如果在道路上行走時應該洗。』乃至被風吹的時候，身上沾染了很多塵土，佛陀說：『颳風的時候應該洗。』又遇到下雨的時候，又遇到颳風下雨的時候，泥土玷汙身體，同樣稟告佛陀，佛陀說：『如果下雨的時候，如果颳風下雨的時候，可以隨意洗浴。』當時，世尊讚歎持戒的功德，乃至說：『我觀察到十種利益，為二部弟子制定這些學處，應該這樣說：』

『如果比丘尼，應該半個月洗一次浴。故意違背而洗浴的，除了其他情況，犯波逸底迦（payantika，一種罪名）。其他情況是指：熱的時候、生病的時候、做事情的時候、行走的時候、颳風的時候、下雨

【English Translation】 English version: If one takes it (the sarira), one commits a dukkaṭa offense; if there is no sarira, one commits a duṣkṛta (a minor offense). If one holds it with the thought of it being the Master, there is no offense.

The Forty-fifth Training Rule on Bathing at Inopportune Times

The setting is the same as before. At that time, near this city, there were three hot springs: one for the king's own bathing, one for the king's palace women, and one for various people. Some bhikṣus (monks) bathed in the place where the king bathed, and some bhikṣuṇīs (nuns) bathed in the place where the palace women bathed. At that time, the Group of Six and the Group of Twelve bhikṣuṇīs went to bathe, thinking, 'Let's test how deep the king's faith is.' Intending to annoy him, they lingered for a long time and did not come out quickly. The king then sent people to fetch water to bathe elsewhere, not entering the hot spring. After bathing, they went to the Buddha, bowed at his feet, listened to the wonderful Dharma, and then took their leave. At that time, Ānanda (the Buddha's attendant) reported this matter to the Buddha, and the Buddha said, 'Because these bhikṣus have created such faults for the sake of bathing, they should not bathe.' Because their bodies were not washed, they had a lot of dirt and grime. When begging for food, laypeople saw them and asked, 'Do you consider this dirt and grime to be pure?' The Buddha said, 'One should bathe every half month.' In hot weather, because they did not bathe frequently, they were asked the same question. The Buddha said, 'One should bathe in hot weather.' If a bhikṣu was sick and the doctor told him to bathe, he replied, 'The World-Honored One does not allow it.' The Buddha said, 'One should bathe when sick.' Or when engaged in communal work or building a stupa (stupa, a Buddhist monument), if the dirt on their bodies was unclean, people would ridicule and despise them. The Buddha said, 'One should bathe when working.' When walking on the road, if they were exhausted from traveling back and forth and collapsed to the ground, people would find it strange. The Buddha said, 'One should bathe when traveling on the road.' Even when blown by the wind, if their bodies were covered in dust, the Buddha said, 'One should bathe when it is windy.' Also, when encountering rain, or when encountering wind and rain, if mud soiled their bodies, they reported it to the Buddha. The Buddha said, 'If it is raining, or if it is windy and raining, one should bathe as one pleases.' At that time, the World-Honored One praised the merits of upholding the precepts, saying, 'I have observed ten benefits and established these training rules for the two assemblies of disciples, and it should be said thus:'

'If a bhikṣuṇī, should bathe every half month. If one deliberately violates this and bathes, except for other times, one commits a pāyantika (payantika, a type of offense). Other times refer to: when it is hot, when one is sick, when one is working, when one is traveling, when it is windy, when it is raining.'

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時、風雨時，此是時。」

尼謂此法中人。

半月應洗浴者，謂齊十五日一度聽浴。

故違者，謂不依教行。

除余時者，若在余時，此則無犯。時者，春餘一月半在，謂有一月半在，當作安居(從四月一日至五月半是)，及夏初一月，謂入夏一月(謂從五月十六日至六月半是)，此兩月半名極熱時。若病時者，謂有病除多洗浴不能安隱者是。作時者，謂為三寶所有作務，下至掃地大如席許，或時涂拭如牛臥處。行時者，謂行一逾膳那，或半還來者是。風時者，乃至風吹衣角搖動。雨時者，乃至兩三渧落在身上。風雨時者，謂二俱有。

此是時者，是隨聽法。結罪同前。

此中犯相，若苾芻尼，每於開限洗浴之時，常須心念口言而為守持，應云：「在某時中，我令洗浴。」若不守持者，以水洗身，水未至臍得惡作罪；水至臍者，即得墮罪。若有事緣渡水過臍，無犯。

殺傍生學處第四十六

緣在室羅伐城。時鄔陀夷因乞食至教射堂中，取箭射烏，乃至俗眾譏嫌。世尊訶責，告言：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，故斷傍生命者，波逸底迦。」

余義如上。

故者，明非錯誤。

傍生者，謂是飛鳥，或復諸餘

【現代漢語翻譯】 現代漢語譯本：'時、風雨時，此是時，'指的是在適當的時間、颳風下雨的時候，這些都是允許洗浴的時間。

『尼謂此法中人』，指的是比丘尼（Bhikshuni，佛教女性出家眾）在這種情況下。

『半月應洗浴者，謂齊十五日一度聽浴』，指的是每半個月，也就是每隔十五天允許洗一次澡。

『故違者，謂不依教行』，指的是明知故犯，不按照教規行事。

『除余時者，若在余時，此則無犯。時者，春餘一月半在，謂有一月半在，當作安居（Ango，雨季閉關）(從四月一日至五月半是)，及夏初一月，謂入夏一月(謂從五月十六日至六月半是)，此兩月半名極熱時。若病時者，謂有病除多洗浴不能安隱者是。作時者，謂為三寶（Triratna，佛、法、僧）所有作務，下至掃地大如席許，或時涂拭如牛臥處。行時者，謂行一逾膳那（Yojana，古印度長度單位），或半還來者是。風時者，乃至風吹衣角搖動。雨時者，乃至兩三渧落在身上。風雨時者，謂二俱有。』指的是除了其他時間，如果在這些特殊時間洗浴，則不算違犯。這些時間包括：春季剩餘的一個半月（即四月一日至五月半，這段時間應進行安居），以及夏季初的一個月（即五月十六日至六月半），這兩個半月被稱為極熱時。如果生病，需要多洗澡才能感到舒適，也允許洗浴。爲了三寶的事務，例如掃地，即使只掃了像蓆子那麼大的一塊地方，或者擦拭像牛臥之處那麼大的地方，也允許洗浴。如果行走了一逾膳那，或者走了一半路程返回，也允許洗浴。颳風的時候，甚至風吹動衣角的時候，也允許洗浴。下雨的時候，甚至只有兩三滴雨落在身上的時候，也允許洗浴。風和雨同時存在的時候，也允許洗浴。

『此是時者，是隨聽法。結罪同前。』指的是這些都是允許的情況，遵循以上規定。違犯的處罰與之前相同。

『此中犯相，若苾芻尼，每於開限洗浴之時，常須心念口言而為守持，應云：「在某時中，我令洗浴。」若不守持者，以水洗身，水未至臍得惡作罪；水至臍者，即得墮罪。若有事緣渡水過臍，無犯。』指的是如果比丘尼在允許洗浴的時間洗浴，必須在心中默唸或口中說出：「我在某個允許的時間洗浴。」如果不這樣做，用水洗身，水未到達肚臍，犯惡作罪；水到達肚臍，則犯墮罪。如果有特殊原因需要渡水，水超過肚臍，則不算違犯。

『殺傍生學處第四十六』指的是關於禁止殺害動物的第四十六條戒律。

『緣在室羅伐城（Sravasti）。時鄔陀夷（Udayin）因乞食至教射堂中，取箭射烏，乃至俗眾譏嫌。世尊（Buddha）訶責，告言：「我觀十利，為二部弟子制其學處，應如是說：』指的是這件事發生在室羅伐城。當時，鄔陀夷比丘去乞食，到了一個射箭場，拿箭射烏鴉，引起了普通民眾的批評和不滿。世尊批評了他，並說：「我考慮到十種利益，為比丘和比丘尼制定戒律，應該這樣說：

『若復苾芻尼，故斷傍生命者，波逸底迦（Payantika）。』指的是如果比丘尼故意殺害動物，犯波逸底迦罪。

『余義如上。』指的是其他含義與之前解釋的相同。

『故者，明非錯誤。』指的是『故』，說明不是錯誤或意外。

『傍生者，謂是飛鳥，或復諸餘』指的是『傍生』，指的是飛鳥或其他動物。

【English Translation】 English version: 'Time, time of wind and rain, this is the time,' refers to appropriate times, times of wind and rain, these are the times when bathing is permitted.

'The nun refers to a person in this Dharma,' refers to a Bhikshuni (Buddhist female monastic) in this situation.

'Those who should bathe every half month, meaning bathing is permitted once every fifteen days,' refers to allowing bathing once every half month, that is, every fifteen days.

'Those who knowingly violate, meaning not acting according to the teachings,' refers to knowingly violating, not acting according to the precepts.

'Except for other times, if it is at other times, then there is no offense. Time refers to the remaining one and a half months of spring, meaning there is one and a half months left, which should be spent in Anju (rainy season retreat) (from April 1st to May 15th), and the first month of summer, meaning entering the first month of summer (meaning from May 16th to June 15th), these two and a half months are called extremely hot times. If it is a time of illness, it means that if one is sick and needs to bathe more to feel comfortable. Time of work refers to work for the Three Jewels (Buddha, Dharma, Sangha), even sweeping the floor as large as a mat, or sometimes wiping as large as a place where a cow lies. Time of travel refers to traveling one Yojana (ancient Indian unit of length), or returning halfway. Time of wind refers to even when the wind blows and the corner of the garment moves. Time of rain refers to even when two or three drops fall on the body. Time of wind and rain refers to when both are present.' refers to except for other times, if bathing at these special times, it is not considered a violation. These times include: the remaining one and a half months of spring (i.e., April 1st to May 15th, this time should be spent in Anju), and the first month of summer (i.e., May 16th to June 15th), these two and a half months are called extremely hot times. If one is sick and needs to bathe more to feel comfortable, bathing is also allowed. For the affairs of the Three Jewels, such as sweeping the floor, even if only sweeping an area as large as a mat, or wiping an area as large as a place where a cow lies, bathing is also allowed. If one travels one Yojana, or returns halfway, bathing is also allowed. When it is windy, even when the wind blows and the corner of the garment moves, bathing is also allowed. When it is raining, even when only two or three drops fall on the body, bathing is also allowed. When wind and rain are present at the same time, bathing is also allowed.

'This is the time, it is according to the listening to the Dharma. The punishment for violation is the same as before.' refers to these are the permitted situations, following the above regulations. The punishment for violation is the same as before.

'The characteristics of the offense in this case, if a Bhikshuni, every time she bathes within the permitted limits, must always maintain mindfulness in her mind and words, and should say: 'I am bathing at a certain permitted time.' If she does not maintain this, and washes her body with water, if the water does not reach the navel, she commits an offense of wrong-doing; if the water reaches the navel, she commits an offense of downfall. If there is a special reason to cross water above the navel, there is no offense.' refers to if a Bhikshuni bathes at a permitted time, she must silently recite in her mind or say aloud: 'I am bathing at a certain permitted time.' If she does not do so, and washes her body with water, if the water does not reach the navel, she commits an offense of wrong-doing; if the water reaches the navel, she commits an offense of downfall. If there is a special reason to cross water above the navel, there is no offense.

'The forty-sixth precept regarding killing animals' refers to the forty-sixth precept regarding the prohibition of killing animals.

'The cause was in Sravasti. At that time, Udayin went to beg for food and came to a shooting range, took an arrow and shot a crow, which caused criticism and dissatisfaction among the common people. The Buddha rebuked him and said: 'Considering the ten benefits, I have established precepts for the disciples of the two assemblies, which should be said as follows:' refers to this incident occurred in Sravasti. At that time, the Bhikkhu Udayin went to beg for food and came to a shooting range, took an arrow and shot a crow, which caused criticism and dissatisfaction among the common people. The Buddha criticized him and said, 'Considering the ten benefits, I have established precepts for the Bhikkhus and Bhikkhunis, which should be said as follows:

'If a Bhikshuni intentionally kills an animal, she commits a Payantika offense.' refers to if a Bhikshuni intentionally kills an animal, she commits a Payantika offense.

'The remaining meaning is the same as above.' refers to the other meanings are the same as explained before.

'Intentionally, meaning not by mistake.' refers to 'intentionally' means not by mistake or accident.

'Animal refers to birds or other creatures.' refers to 'animal' refers to birds or other animals.

---

禽獸之數。

斷命者，謂殺其命根，釋罪同前。

此中犯相，言斷傍生命者，謂以三事：內、外及俱而興方便，斷彼命根。若苾芻尼作殺害心，乃至以一指損害傍生，因此命終者，得波逸底迦；或當時不死，后時因此死者，亦得墮罪；若后時不死者，得惡作罪。如前斷人命學處具說。

故惱苾芻尼學處第四十七

緣處同前。時十七眾親近六眾，告言：「作如是事。」答曰：「我不能作。」即便驅遣不許同住。時十七眾隨向余處而為讀誦，難陀詣鄔波難陀處告言：「此諸小師不受我語。」答曰：「應可令彼各生惱悔廢其習讀，當如是作。」廣說惱緣，令生追悔。以緣白佛，廣說乃至問實呵責，告曰：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，故惱他苾芻尼，乃至少時不樂。以此為緣者，波逸底迦。」

余義如上。

故惱者，欲令心惡作發起追悔。

少時不樂者，乃至須臾情不安隱。

以此為緣者，非余緣事。結罪如上。

此中犯相，謂問其別事，又問律教相應。云何問其別？若苾芻尼，於他苾芻尼處，作惱亂心，往詣其所作如是言：「具壽！汝憶某王及某長者不？」答言：「彼已多時，我不記憶。」報言：「具壽！彼非多時汝不憶

【現代漢語翻譯】 現代漢語譯本：

禽獸之數：指計算動物的數量。

斷命者：指斷絕其生命之根本，所釋罪責與之前相同。

此中犯相：說到斷絕其他生物的生命，指的是通過三種方式：內在的、外在的以及內外結合的方式，發起行動，斷絕它們的生命之根本。如果比丘尼（bhikshuni，佛教女出家人）生起殺害之心，乃至用一根手指傷害其他生物，因此導致其死亡，就犯波逸提迦（payattika，一種罪名）；如果當時沒有死亡，後來因此死亡，也同樣犯墮罪；如果後來沒有死亡，就犯惡作罪。如同之前斷人命的學處所詳細說明的那樣。

故惱比丘尼學處第四十七

緣起地點與之前相同。當時，十七眾親近六眾，告訴她們說：『做這樣的事情。』六眾回答說：『我不能做。』隨即驅逐她們，不允許她們一同居住。當時，十七眾跟隨到其他地方，繼續讀誦學習，難陀（Nanda，人名）到鄔波難陀（Upananda，人名）處，告訴他說：『這些小師不聽我的話。』鄔波難陀回答說：『應該讓她們各自產生惱怒後悔，廢棄她們的學習，應當這樣做。』詳細地講述惱怒的緣由，使她們產生追悔。因為這件事稟告佛陀（Buddha），詳細地說明情況，乃至詢問實情並加以呵責，佛陀告訴他們說：『我觀察到十種利益，為二部弟子制定學處，應當這樣說：』

『如果又有比丘尼，故意惱亂其他比丘尼，哪怕是極短的時間，使她不快樂。以此為緣由的，犯波逸提迦。』

其餘的意義如同上面所說。

故惱者：指想要使對方心中產生惡作，發起追悔。

少時不樂者：指哪怕是短暫的時間，情緒也不安穩。

以此為緣者：指不是因為其他的事情。結罪的情況如同上面所說。

此中犯相：指的是詢問對方其他的事情，或者詢問與戒律教義相關的事情。什麼是詢問其他的事情呢？如果比丘尼，對於其他比丘尼，產生惱亂之心，前往她的住處，這樣說：『具壽（ayushman，對出家人的尊稱）！你還記得某位國王和某位長者嗎？』對方回答說：『那已經過去很久了，我不記得了。』（惱亂者）就說：『具壽！那並沒有過去很久，你不記得了』

【English Translation】 English version:

Counting Animals.

'Cutting off life' refers to severing the root of life, and the explanation of the offense is the same as before.

Offense in this context: 'Cutting off the life of other beings' refers to initiating actions through three means—internal, external, and a combination of both—to sever their root of life. If a bhikshuni (Buddhist nun) generates a thought of killing, or even harms another being with a single finger, and this results in its death, she commits a payattika (an offense). If it does not die immediately but dies later as a result, she also commits an offense. If it does not die later, she commits an offense of wrong-doing. This is as detailed in the previous precept regarding taking human life.

The Forty-Seventh Training Rule on Deliberately Annoying a Bhikshuni

The setting is the same as before. At that time, the seventeen-group approached the six-group and told them, 'Do such and such a thing.' The six-group replied, 'We cannot do it.' Immediately, they were driven away and not allowed to live together. At that time, the seventeen-group followed to another place and continued their recitation and study. Nanda (personal name) went to Upananda's (personal name) place and told him, 'These junior nuns do not listen to me.' Upananda replied, 'We should make them each feel annoyed and regretful, and abandon their studies. We should do it like this.' He explained in detail the reasons for annoyance, causing them to feel remorse. Because of this matter, it was reported to the Buddha (Buddha), who explained the situation in detail, even questioning the facts and rebuking them. The Buddha told them, 'I have observed ten benefits and established training rules for the two groups of disciples. It should be said like this:'

'If another bhikshuni deliberately annoys another bhikshuni, even for a short time, making her unhappy, she commits a payattika.'

The remaining meanings are as explained above.

'Deliberately annoying' refers to wanting to cause the other person to generate wrong-doing in their mind and initiate remorse.

'Unhappy for a short time' refers to even a brief period of emotional instability.

'Because of this reason' refers to not because of other matters. The determination of the offense is as explained above.

Offense in this context: refers to asking the other person about other matters, or asking about matters related to the precepts and teachings. What is asking about other matters? If a bhikshuni, towards another bhikshuni, generates a mind of annoyance, goes to her residence, and says like this: 'Ayushman (term of respect for a monastic)! Do you remember a certain king and a certain elder?' The other person replies, 'That was a long time ago, I do not remember.' (The annoyer) then says, 'Ayushman! That was not a long time ago, you do not remember.'

---

者，即是生年未滿二十而受圓具，更可重受者。」得墮罪。如是問言：「汝憶某時日蝕月蝕儉歲豐年？」廣說如上。云何問律教相應？如作惱心，問言：「汝先於何處所而受近圓？」答言：「某處。」報曰：「彼無大界不結界場，大眾不集便成別住，非善受近圓。汝應更受。」又問：「誰是阿遮利耶、鄔波馱耶？」答言：「彼是我二師。」報曰：「彼人破戒不合為師，汝則不名善受近圓。」又問：「汝向某處不？」答言：「去。」「若向彼處，皆是愚癡破戒之人，或鄙惡類非是善伴。汝定破戒。」作如是等語，惱亂他時，隨彼前人惱與不惱，但使聞知，皆得墮罪。又問：「具壽！汝取二師衣不？」答言：「曾取。」報言：「汝若取者，有賊心故犯他勝罪。」問言：「具壽！汝頗曾說諸行無常、諸法無我、涅槃寂滅不？」答言：「我說。」報曰：「汝若說此上人法者，犯他勝罪。」若有苾芻尼，于諸苾芻尼所，作如是問：「具壽！汝憶某王及某長者不？」答言：「我不憶。」報言：「具壽！彼已多時汝雖不憶，亦是年滿二十善受近圓。」又日月薄蝕、年歲豐儉，如上應知，是謂問其別事。如有苾芻尼詣苾芻尼所作如是問：「具壽！汝先於何處所而受近圓？」答言：「某處。」報曰：「我知某處先有大界舊結界場，汝即善

【現代漢語翻譯】 現代漢語譯本： 『如果有人未滿二十歲就受了具足戒，還可以重新受戒。』 這樣做會犯墮罪。像這樣問：『你記得某年某日的日食、月食，或是饑荒之年、豐收之年嗎？』 詳細的說法如上所述。怎樣問才符合律教呢？如果帶有惱亂對方的心，問：『你先前在什麼地方受的近圓戒（Upasampada，比丘戒）？』 回答說：『在某處。』 就說：『那個地方沒有大界（Sima，結界區域），沒有結界場，大眾沒有集會就成了別住（separate residence，指不合法的僧團活動），不是好好地受近圓戒。你應該重新受戒。』 又問：『誰是你的阿遮利耶（Acariya，戒師）、鄔波馱耶（Upadhyaya，親教師）？』 回答說：『他們是我的兩位老師。』 就說：『他們破戒，不適合做老師，你這樣就不能算是好好地受了近圓戒。』 又問：『你是不是去過某個地方？』 回答說：『去過。』 『如果去過那個地方，那裡的人都是愚癡破戒之人，或是卑賤惡劣之輩，不是好的同伴。你一定是破戒了。』 像這樣說話，惱亂他人時，無論對方是否感到惱亂，只要讓他人聽見知道，都會犯墮罪。又問：『具壽（Ayasma，對比丘的尊稱）！你拿過兩位老師的衣服嗎？』 回答說：『拿過。』 就說：『你如果拿過，就是因為有盜心，犯了他勝罪（Parajika，斷頭罪）。』 問：『具壽！你有沒有說過諸行無常、諸法無我、涅槃寂滅呢？』 回答說：『我說過。』 就說：『你如果說了這種上人法（uttarimanussadhamma，超人法），就犯了他勝罪。』 如果有比丘尼，在其他比丘尼那裡，像這樣問：『具壽！你記得某位國王或某位長者嗎？』 回答說：『我不記得。』 就說：『具壽！那已經是很久以前的事了，你即使不記得，也是年滿二十歲，好好地受了近圓戒。』 又關於日月薄蝕、年歲豐收或饑荒，如上所述，應該知道，這是在問其他的事情。如果有比丘尼到另一位比丘尼那裡，像這樣問：『具壽！你先前在什麼地方受的近圓戒？』 回答說：『在某處。』 就說：『我知道某處先前有大界，舊的結界場，你就是好好地受了戒。』

【English Translation】 English version: 『That is, if someone under the age of twenty receives the full ordination (Upasampada), they can receive it again.』 This results in an offense entailing expiation (Thullaccaya). Similarly, asking, 『Do you remember a certain date of a solar eclipse, lunar eclipse, famine year, or prosperous year?』 is explained as above. How does one ask in accordance with the Vinaya (monastic discipline)? If with the intention to disturb, asking, 『Where did you receive your Upasampada (full ordination as a Bhikkhu) previously?』 The answer is, 『At such and such a place.』 Then one says, 『That place has no great boundary (Sima), no consecrated ground, and the assembly was not complete, resulting in a separate residence (an illegal monastic act). Your Upasampada was not properly received. You should receive it again.』 Also asking, 『Who are your Acariya (preceptor) and Upadhyaya (teacher)?』 The answer is, 『They are my two teachers.』 Then one says, 『Those people are immoral and unfit to be teachers; therefore, you cannot be said to have properly received Upasampada.』 Also asking, 『Did you go to such and such a place?』 The answer is, 『I went.』 『If you went to that place, all the people there are foolish and immoral, or of base and vile character, not good companions. You must have broken the precepts.』 Speaking in this way, disturbing others, whether the other person is disturbed or not, but if others hear and know, one commits an offense entailing expiation. Also asking, 『Venerable (Ayasma)! Did you take the robes of your two teachers?』 The answer is, 『I took them.』 Then one says, 『If you took them, you have the mind of a thief and have committed a Parajika (defeat, expulsion offense).』 Asking, 『Venerable! Have you ever said that all conditioned things are impermanent, all phenomena are without self, and Nirvana is peace?』 The answer is, 『I have said it.』 Then one says, 『If you have spoken of these superior human qualities (uttarimanussadhamma), you have committed a Parajika.』 If a Bhikkhuni (nun), in the presence of other Bhikkhunis, asks, 『Venerable! Do you remember a certain king or a certain elder?』 The answer is, 『I do not remember.』 Then one says, 『Venerable! That was a long time ago; even if you do not remember, you are still twenty years old and have properly received Upasampada.』 Also, regarding solar and lunar eclipses, years of prosperity or famine, as mentioned above, it should be understood that these are questions about other matters. If a Bhikkhuni goes to another Bhikkhuni and asks, 『Venerable! Where did you receive your Upasampada previously?』 The answer is, 『At such and such a place.』 Then one says, 『I know that place previously had a great boundary and an old consecrated ground; therefore, you have properly received the ordination.』

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受近圓。」如是問其二師，問所向處？問取師衣？答曰：「此皆無過。」又問：「具壽！汝說諸行無常、乃至涅槃寂滅？」答言：「我說。」報曰：「汝不自稱得此上人法不？」答言：「不也。」若如是者說亦無過，是謂問與律教相應。

以指擊攊他學處第四十八

緣處同前。時有苾芻以指擊攊令他致死。世尊訶責，乃至為二部弟子制其學處，應如是說：

「若復苾芻尼，以指擊攊他者，波逸底迦。」

余義如上。以指擊攊者，謂是身業。結罪如上。

此中犯相，若以一指得一墮罪，乃至五指便得五罪。若以指端示其靨處，或指瘡處，此皆無犯。

水中戲學處第四十九

緣處同前。時十七眾中有最大苾芻，名鄔波離，斷諸煩惱證阿羅漢果已，便作是念：「我始觀察，于共住同梵行者，於此眾中誰有善根？誰無善根？」觀已知有，系屬於誰？知屬於我，為作引導方便相隨，俱往阿市羅跋底河濾水添瓶。觀察水已，正念用心為洗浴事，既洗浴竟住在一邊。時十六人亦皆澡浴，既入河中乍浮乍沒、或往彼岸、或還此岸、或沿波、或溯流、或打水鼓、或擊水蛙、或為水索、或為水杵，如是等類作眾伎樂，身手掉舉共為戲笑。時勝光大王于高樓上遙見彼戲，告勝鬘夫人曰：「試當觀

【現代漢語翻譯】 現代漢語譯本： 『受近圓。』這樣詢問他的兩位老師，詢問所前往的地方？詢問拿取老師的衣服？回答說：『這些都沒有過錯。』又問：『具壽（Ayusmat，對年長僧侶的尊稱）！您說諸行無常，乃至涅槃（Nirvana，佛教術語，指解脫）寂滅？』回答說：『我說。』回報說：『您不自稱得到這上人法（uttarimanussadhamma，超人的法）嗎？』回答說：『不是。』如果像這樣，說也沒有過錯，這叫做詢問與律教相應。

以指擊攊他學處第四十八

緣起的地方與之前相同。當時有比丘（bhikkhu，佛教僧侶）用手指彈擊他人導致死亡。世尊（世尊，對佛陀的尊稱）呵責，乃至為二部弟子制定學處（siksa-pada，戒條），應當這樣說：

『如果又有比丘尼（bhikkhuni，佛教女僧侶），用手指彈擊他人，犯波逸提迦（pacittika，一種輕罪）。』

其餘意義如上。用手指彈擊，指的是身業（kaya-karma，身體的行為）。定罪如上。

這裡面的犯相是，如果用一根手指，得一個墮罪（apattti，罪過），乃至五根手指，便得五個罪過。如果用指尖指示其面頰的凹陷處，或指瘡處，這些都沒有犯戒。

水中戲學處第四十九

緣起的地方與之前相同。當時十七眾中有一位最大的比丘，名叫鄔波離（Upali，佛陀的十大弟子之一），斷除各種煩惱證得阿羅漢（Arhat，已證悟的聖者）果位后，便這樣想：『我開始觀察，在共同居住、共同修梵行（brahmacarya，清凈的行為）的人中，在這個僧團里誰有善根？誰沒有善根？』觀察后已經知道有，隸屬於誰？知道隸屬於我，為他們作引導，方便相隨，一起前往阿市羅跋底河（Aciravati，河流名）濾水添瓶。觀察水后，以正念用心為洗浴之事，洗浴完畢后住在一邊。當時十六個人也都洗浴，進入河中一會兒浮起一會兒沉沒、或者前往彼岸、或者返回此岸、或者順著波浪、或者逆著水流、或者打水鼓、或者擊打水蛙、或者做成水索、或者做成水杵，像這樣等等做出各種伎樂，身手舞動共同嬉戲歡笑。當時勝光大王（Prasenajit，國王名）在高樓上遙遙看見他們嬉戲，告訴勝鬘夫人（Mallika，王后名）說：『你試著看看』

【English Translation】 English version: 'Received higher ordination.' Thus he asked his two teachers, asked where he was going, asked about taking the teacher's robe? They replied, 'These are all without fault.' He further asked, 'Venerable (Ayusmat, an honorific for senior monks)! Do you say that all conditioned things are impermanent, even to Nirvana (Nirvana, Buddhist term for liberation) is quiescent?' He replied, 'I do.' They reported, 'Do you not claim to have attained this superior human quality (uttarimanussadhamma, superhuman quality)?' He replied, 'No.' If it is like this, then speaking is also without fault; this is called questioning in accordance with the Vinaya (Vinaya, monastic rules) teaching.

The Training Rule on Striking with a Finger, the Forty-eighth

The setting is the same as before. At that time, there was a bhikkhu (bhikkhu, Buddhist monk) who caused another to die by striking him with a finger. The World-Honored One (Bhagavat, an epithet for the Buddha) rebuked him, and even established a training rule (siksa-pada, precept) for the two assemblies of disciples, which should be recited as follows:

'If again, a bhikkhuni (bhikkhuni, Buddhist nun) strikes another with a finger, it is a pacittika (pacittika, a minor offense).'

The remaining meaning is as above. Striking with a finger refers to a bodily action (kaya-karma, action of the body). The determination of the offense is as above.

In this case of offense, if one uses one finger, one incurs one offense; even if one uses five fingers, one incurs five offenses. If one points with a fingertip to the dimple of the cheek, or points to a sore, these are all without offense.

The Training Rule on Playing in Water, the Forty-ninth

The setting is the same as before. At that time, among the group of seventeen, there was the eldest bhikkhu, named Upali (Upali, one of the Buddha's ten chief disciples), who, having severed all defilements and attained the fruit of Arhat (Arhat, an enlightened being), thought to himself: 'I will now observe, among those who dwell together and practice the holy life (brahmacarya, pure conduct), who in this Sangha (Sangha, monastic community) has good roots? Who does not have good roots?' Having observed and known who has them, to whom do they belong? Knowing that they belong to me, I will guide them, conveniently accompanying them to the Aciravati River (Aciravati, name of a river) to filter water and fill their bottles. Having observed the water, with mindfulness and attention, he attended to the matter of bathing, and having bathed, he stood aside. At that time, the sixteen also bathed, entering the river, sometimes floating, sometimes sinking, sometimes going to the other bank, sometimes returning to this bank, sometimes going with the waves, sometimes going against the current, sometimes beating the water like a drum, sometimes striking the water frogs, sometimes making water ropes, sometimes making water pestles, and in this way, they performed various kinds of entertainment, waving their bodies and hands, laughing and playing together. At that time, King Prasenajit (Prasenajit, name of a king), from a high tower, saw them playing from afar and said to Queen Mallika (Mallika, name of a queen): 'Try to look.'

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汝所重福田。」夫人白言：「大王！此輩少年顏容盛壯，能修梵行王不稱奇；王雖年邁未能靜息，彼水中戲亦何見責？」時鄔波離觀知王心已，告諸人曰：「可各整衣俱持水瓶共還住處。」時鄔波離以神通力，與同梵行者各升虛空，于王樓上飛騰而過。時勝鬘夫人，俯觀其影仰視希奇，便白王曰：「王可觀此勝妙福田騰空而去。」王言：「夫人！豈有證阿羅漢者水中戲耶？」夫人答曰：「此則是王之所聞知，有未聞事王所不知。」王曰：「何謂也？」夫人曰：「心如電光須臾改易，以堅固定猶若金剛，剎那之間破無明惑，王不應怪。」王聞語已默然無答。時勝鬘夫人令使白佛：「唯愿世尊而為憶念。」爾時世尊知已集眾問實，訶責告言：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，水中戲者，波逸底迦。」

余義如上。水中戲者，並如上說，皆得墮罪。

此中犯相，作水中戲意入水中，乃至未沒已來，皆惡作罪。身若沒時，便得墮罪。乃至以指彈作聲，皆得墮罪。若瓶器盛水而戲者，亦墮罪。若羹臛碗中打作聲，得惡作罪。欲令冷者，無犯。

與男子同室宿學處第五十

緣處同前。時阿尼盧陀斷眾結惑證阿羅漢，執持衣缽遊行人間，至一聚落。此聚落中有一長者，

【現代漢語翻譯】 現代漢語譯本： 『你所看重的是福田。』勝鬘夫人回答說：『大王！這些人年紀輕輕，容貌盛壯，能夠修行梵行，大王您不覺得稀奇嗎？大王您雖然年老，卻未能清靜安息，他們只是在水中嬉戲，又有什麼可責怪的呢？』當時鄔波離尊者觀察到國王的心意，告訴眾人說：『可以各自整理好衣服，拿著水瓶一起回到住處。』當時鄔波離尊者以神通力，與一同修梵行的人各自升到空中，在國王的樓上飛騰而過。當時勝鬘夫人，低頭觀看他們的身影，抬頭仰望覺得非常稀奇，便對國王說：『大王可以看看這些殊勝的福田騰空而去。』國王說：『夫人！難道有證得阿羅漢果位的人會在水中嬉戲嗎？』夫人回答說：『這些是國王您所聽聞知道的，還有未曾聽聞的事情是國王您所不知道的。』國王說：『什麼意思呢？』夫人說：『心像閃電一樣，須臾之間就會改變，如果能堅定下來，就猶如金剛一般，剎那之間就能破除無明迷惑，大王您不應該感到奇怪。』國王聽了這些話，沉默不語。當時勝鬘夫人派人稟告佛陀：『唯愿世尊能夠憶念此事。』 當時世尊知道后，召集大眾詢問實情，呵斥並告誡他們說：『我觀察到十種利益，為比丘尼制定學處，應當這樣說：』 『如果比丘尼在水中嬉戲，犯波逸提迦罪（Pācittiya，一種輕罪）。』 其餘的意義如上所述。在水中嬉戲，都如上面所說，都會犯墮罪。 這裡面的犯相是，有在水中嬉戲的意圖進入水中，乃至沒有沒入水中之前，都犯惡作罪（Dukkata，一種輕微的罪）。身體如果沒入水中時，就犯墮罪。乃至用手指彈水發出聲音，都犯墮罪。如果用瓶子等容器盛水嬉戲，也犯墮罪。如果用羹湯碗打水發出聲音，犯惡作罪。如果是爲了讓水變冷，則不犯。 與男子同室住宿學處第五十 因緣和地點與前面相同。當時阿尼盧陀尊者（Anuruddha）斷除各種結縛，證得阿羅漢果位，拿著衣缽游化人間，來到一個聚落。

【English Translation】 English version: 『What you value is the field of merit (Fukuden).』 Queen Srimala replied, 『Great King! These young people, with their vigorous appearance, are able to practice Brahmacharya (pure conduct). Does the Great King not find this remarkable? Although the Great King is old, he has not yet attained tranquility and rest. What fault is there in their playing in the water?』 At that time, the Venerable Upali, observing the King's mind, told the others, 『Each of you should tidy your robes, take your water bottles, and return to your dwelling.』 Then, the Venerable Upali, by his supernatural power, ascended into the sky with those practicing Brahmacharya, flying over the King's palace. At that time, Queen Srimala, looking down at their shadows and then looking up in wonder, said to the King, 『Great King, you can see these excellent fields of merit ascending into the sky.』 The King said, 『Madam! Would those who have attained Arhatship (the state of enlightenment) play in the water?』 The Queen replied, 『These are things that the King has heard and knows, but there are also things that the King has not heard and does not know.』 The King said, 『What do you mean?』 The Queen said, 『The mind is like lightning, changing in an instant. If it can be made firm, it will be like diamond, and in a moment it can break through the darkness of ignorance. The King should not be surprised.』 The King, hearing these words, remained silent. At that time, Queen Srimala sent a messenger to inform the Buddha, 『May the World Honored One remember this matter.』 Then, the World Honored One, knowing this, gathered the assembly and inquired about the truth. He rebuked and admonished them, saying, 『Observing ten benefits, I establish the precepts for the Bhikkhunis (female monastic), and it should be said thus:』 『If a Bhikkhuni plays in the water, she commits a Pacittiya (a minor offense).』 The remaining meaning is as stated above. Playing in the water, as mentioned above, will result in a Dukkhata (an offense). The circumstances of offense here are: having the intention to play in the water and entering the water, until one is submerged, all constitute a Dukkhata. If the body is submerged, one commits a Pacittiya. Even making sounds by flicking water with the fingers constitutes a Pacittiya. If one plays with water in bottles or other containers, one also commits a Pacittiya. If one makes sounds by hitting water in soup bowls, one commits a Dukkhata. If it is to cool the water, there is no offense. The Fiftieth Rule: Dwelling in the Same Room with a Man The circumstances and location are the same as before. At that time, the Venerable Anuruddha, having severed all bonds and attained Arhatship, traveled among humans with his robes and bowl, arriving at a village.

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二男一女，其女長成行不貞謹。彼二兄弟因與他競，他人告曰：「汝妹未嫁與外人私通。」聞已問妹虛實，妹即答曰：「我實清謹，世人謾說。」於後有娠，兄弟問曰：「汝言清謹，何處得斯？」妹曰：「曾有禿人強逼於我，因即有娠。」后遂生男。時人名為禿子母。是時具壽阿尼盧陀既至此村，日將欲暮求宿處所。時諸童子報言：「聖者！彼處禿子母舍必相容宿。」隨言投宿。時禿子母遂相容止，便生邪念，即于夜中欲相抱捉。於時尊者知其惡見，以神通力上升虛空，女人見已生希有心，求哀懺謝，廣說乃至，尊者見斯過已，更不復于俗舍中宿。以事白佛，佛以此緣，同前集眾讚歎持戒，告言：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，共男子同室宿者，波逸底迦。」

余義如上。共者，兼彼也。

男子者，若丈夫、若童男謂堪行淫境。

同室宿者，室有四種，如上。釋罪同前。

此中犯相，若與男子同宿，身在中閣、男子在閣下，應拔梯令上、或門安扂鎖、或遣人看守。若異此者，乃至明相未出已來，得惡作罪；若過明相，便得墮罪。若苾芻尼在閣下、男子在中閣，或苾芻尼在中閣、男子在上閣，或復翻此，廣說如前。或苾芻尼在房、男子在檐，前唯除梯一

【現代漢語翻譯】 現代漢語譯本 有兩個兒子和一個女兒的人家，女兒長大後行為不端莊。那兩個兄弟因為與他人爭執，別人就告發說：『你妹妹還沒出嫁就與外人私通。』 兄弟聽后問妹妹是否屬實，妹妹回答說：『我確實清白謹慎，是世人胡說。』 後來懷孕了，兄弟問：『你說你清白謹慎，這孩子從哪裡來的？』 妹妹說：『曾經有個禿頭男人強迫我，因此就懷孕了。』 之後生了個男孩。當時人們稱她為禿子母。這時，具壽阿尼盧陀（Āniruddha，佛陀的十大弟子之一，以天眼第一著稱）來到了這個村子，天色將晚，想找個地方借宿。一些孩子們告訴他說：『聖者！那邊的禿子母的家一定可以借宿。』 於是就去投宿。當時禿子母就答應他借宿，卻生起了邪念，當晚就想去擁抱他。當時尊者知道她的邪惡想法，就用神通力升到空中，女人見了之後生起了稀有之心，請求哀求懺悔謝罪，詳細述說。尊者見到這種情況后，就不再在俗人家裡住宿了。他將此事稟告佛陀，佛陀因此事，像之前一樣召集大眾讚歎持戒，並告訴他們：『我觀察到十種利益，為比丘尼制定學處，應該這樣說：』 『如果比丘尼與男子同在一個房間里過夜，犯波逸提迦（Pāyantika，一種罪名）。』 其餘的意義如上所述。『共』，是兼帶的意思。 『男子』，指丈夫或童男，指可以進行淫慾行為的對象。 『同室宿』，房間有四種，如上所述。解釋罪行與之前相同。 這裡面的犯相是，如果與男子同在一個房間里過夜，身體在中間的閣樓上，男子在閣樓下，應該把梯子拿掉不讓他上來，或者在門上安上門閂，或者派人看守。如果不是這樣，直到天亮之前，會得到惡作罪（Dukkata，一種輕罪）；如果過了天亮，就犯了墮罪。如果比丘尼在閣樓下，男子在中間的閣樓上，或者比丘尼在中間的閣樓上，男子在上面的閣樓上，或者反過來，詳細的解釋如前所述。或者比丘尼在房間里，男子在屋檐下，前面只是沒有梯子的情況。

【English Translation】 English version There was a family with two sons and one daughter. When the daughter grew up, her behavior was not virtuous. Because the two brothers were arguing with others, someone reported, 'Your sister is having an affair with a man before marriage.' After hearing this, the brothers asked their sister if it was true. The sister replied, 'I am indeed pure and virtuous; the world is just slandering me.' Later, she became pregnant. The brothers asked, 'You said you were pure and virtuous, where did this child come from?' The sister said, 'Once, a bald man forced himself upon me, and that's how I became pregnant.' Later, she gave birth to a boy. At that time, people called her the bald man's mother. At this time, the Venerable Āniruddha (one of the Buddha's ten great disciples, known for his foremost divine eye) arrived at this village. As it was getting late, he sought a place to stay for the night. Some children told him, 'Venerable One! The bald man's mother's house over there will surely accommodate you.' So he went to seek lodging. At that time, the bald man's mother agreed to let him stay, but she developed evil thoughts and wanted to embrace him that night. At that time, the Venerable One knew her evil intentions and used his supernatural powers to ascend into the sky. When the woman saw this, she developed a rare sense of shame, begged for forgiveness, and explained in detail. Seeing this situation, the Venerable One no longer stayed in laypeople's homes. He reported this matter to the Buddha. Because of this incident, the Buddha, as before, gathered the assembly, praised the upholding of precepts, and told them, 'I have observed ten benefits and am establishing a precept for the bhikkhunis (female monastic), which should be stated as follows:' 'If a bhikkhuni shares a room with a man overnight, she commits a Pāyantika (an offense).' The remaining meanings are as stated above. 'Shares' means including. 'Man' refers to a husband or a young man, referring to an object capable of engaging in sexual activity. 'Shares a room overnight' refers to the four types of rooms, as stated above. The explanation of the offense is the same as before. The circumstances of the offense here are: if she shares a room with a man overnight, with her body in the middle loft and the man below the loft, she should remove the ladder to prevent him from coming up, or put a bolt on the door, or send someone to guard it. If this is not the case, until dawn, she will incur a Dukkata (a minor offense); if it is past dawn, she will commit a Pāyantika offense. If the bhikkhuni is below the loft and the man is in the middle loft, or the bhikkhuni is in the middle loft and the man is in the upper loft, or vice versa, the detailed explanation is as stated before. Or if the bhikkhuni is in the room and the man is on the eaves, the only difference from before is the absence of a ladder.

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事，余並如前。若男子在房中、苾芻尼檐下，應外系其戶，余如前說。若在門屋下，苾芻尼門內、男子在門前，應內安關扂，翻斯外系，余並如前。假令共室，若有妻守護者無犯。

第六攝頌曰：

怖藏瞋二道、　　掘地四月請、 　拒教竊聽言、　　默然從座起。

恐怖苾芻尼學處第五十一

緣處同前。時十七眾勤為習誦，六眾知已便於初夜反披毛毯作可畏聲。時十七眾各大驚惶，廣說乃至世尊訶責，告言：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，若自恐怖、若教人恐怖他苾芻尼，下至戲笑者，波逸底迦。」

余義如上。他苾芻尼者，謂此法中人。

此中犯相，若苾芻尼為恐怖他意，便作種種可畏形狀，所謂諸雜色類：如燒杌樹、或復作諸鬼神等像，云：「來食汝，斷汝命根。」隨彼苾芻尼怖與不怖，而此苾芻尼得波逸底迦。若苾芻尼作恐怖他意，便作種種可畏諸聲，所謂師子虎豹及諸鬼神等聲，云：「來食汝。」余並同前。若作可畏諸氣：所謂大、小便氣、或鬼神等氣；或作恐怖他意、作不可意觸，所謂粗硬席薦，及諸鬼神惡觸之事，云：「來害汝。」余並同前。或作種種可愛之色，所謂國王、大臣、長者、居士、天神等像，云：「此來害汝。

【現代漢語翻譯】 現代漢語譯本： 事情和之前一樣處理。如果男子在房間里，或者比丘尼在屋檐下，應該從外面把門繫上，其餘的如前所述。如果在門屋下，比丘尼在門內，男子在門前，應該從裡面安上門閂，從外面把門繫上，其餘的都和之前一樣。如果住在同一個房間里，如果有妻子守護，則不算違犯。

第六攝頌說：

'怖藏瞋二道，掘地四月請，拒教竊聽言，默然從座起。'

恐怖比丘尼學處第五十一

緣起地點和之前一樣。當時十七眾精勤地學習背誦，六眾知道后，就在初夜反披毛毯，發出可怕的聲音。當時十七眾非常驚慌，詳細經過乃至世尊呵責，告訴他們：'我觀察到十種利益，為二部弟子制定學處，應該這樣說：'

'如果比丘尼，自己製造恐怖，或者教唆他人制造恐怖給其他比丘尼，哪怕是開玩笑，都犯波逸底迦（Pāyantika，一種輕罪）。'

其餘的意義如上所述。'其他比丘尼'，指的是這個僧團中的人。

這裡面的犯相是，如果比丘尼爲了恐嚇他人，就做出各種可怕的形狀，比如各種雜色類的東西：比如燒焦的樹樁，或者做出各種鬼神之類的形象，說：'來吃你，斷你的命根。'無論那個比丘尼是否感到害怕，這個比丘尼都犯波逸底迦。如果比丘尼爲了恐嚇他人，就發出各種可怕的聲音，比如獅子、老虎、豹子以及各種鬼神的聲音，說：'來吃你。'其餘的都和之前一樣。如果製造可怕的氣味：比如大小便的氣味，或者鬼神之類的氣味；或者爲了恐嚇他人，製造令人不快的觸感，比如粗硬的蓆子，以及各種鬼神帶來的令人厭惡的觸感，說：'來害你。'其餘的都和之前一樣。或者製造各種可愛的形象，比如國王、大臣、長者、居士、天神之類的形象，說：'這些人來害你。'

【English Translation】 English version: The procedure for dealing with the matter is the same as before. If a man is in the room, or a Bhikkhuni (Buddhist nun) is under the eaves, the door should be fastened from the outside, and the rest is as previously stated. If they are under the gatehouse, with the Bhikkhuni inside the gate and the man in front of the gate, the bolt should be secured from the inside and the door fastened from the outside, and the rest is as before. If they live in the same room, there is no offense if a wife is guarding the man.

The sixth summary verse says:

'Fear, concealment, anger, two paths, digging the ground, four-month invitation, rejecting teachings, eavesdropping, silently rising from the seat.'

The Fifty-first Training Rule on Frightening Bhikkhunis

The setting is the same as before. At that time, the seventeen-member group diligently studied and recited. The six-member group, knowing this, reversed their woolen blankets in the early night, making frightening sounds. The seventeen-member group was greatly alarmed. The detailed account goes as far as the Buddha rebuking them, saying, 'I have observed ten benefits and established the training rules for the two-fold community of disciples. It should be stated as follows:'

'If a Bhikkhuni, either herself frightens, or instructs another to frighten another Bhikkhuni, even in jest, it is a Pāyantika (a minor offense).'

The remaining meaning is as above. 'Another Bhikkhuni' refers to a person within this Sangha (Buddhist community).

The offense here is that if a Bhikkhuni, intending to frighten another, creates various frightening shapes, such as various colored objects: like a burnt tree stump, or creates images of ghosts and spirits, saying, 'Come eat you, cut off your life force.' Regardless of whether that Bhikkhuni is frightened or not, this Bhikkhuni commits a Pāyantika. If a Bhikkhuni, intending to frighten another, makes various frightening sounds, such as the sounds of lions, tigers, leopards, and various ghosts and spirits, saying, 'Come eat you.' The rest is the same as before. If she creates frightening smells: such as the smell of urine and feces, or the smell of ghosts and spirits; or intending to frighten another, creates unpleasant tactile sensations, such as rough and hard mats, and various unpleasant touches from ghosts and spirits, saying, 'Come harm you.' The rest is the same as before. Or she creates various pleasing images, such as images of kings, ministers, elders, householders, and deities, saying, 'These people are coming to harm you.'

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」隨彼苾芻尼怖與不怖，得惡作罪。若作可愛聲，所謂琵琶、笙笛、天龍等聲，云：「此諸聲欲來害汝。」若作可愛氣，所謂栴檀、沆水、龍腦、鬱金、天龍等香臭諸氣，欲來害汝。若作可愛觸，謂繒彩、細㲲等上妙諸觸，及天龍等觸，云：「此諸觸欲來害汝。」隨彼苾芻尼怖與不怖，皆得惡作。若欲令前人生厭離心，為說捺洛迦、傍生、餓鬼、人天諸趣所有苦樂之事令發怖心者，此皆無犯。

藏他苾芻尼等衣缽學處第五十二

緣處同前。時有長者請佛及僧就舍而食，六眾與十七眾在後徐行至一池所。六眾即告十七眾曰：「未須急去，且共入池徐徐澡浴。」既入池已告十七眾曰：「共汝俱沒，誰后出頭？」十七既后，六眾疾出，取彼衣裳藏草叢下，廣說乃至世尊呵責，告言：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，自藏苾芻、苾芻尼、若正學女、求寂、求寂女衣缽及余資具，若教人藏者，波逸底迦。」

復是世尊制學處已，時有苾芻寄余苾芻衣，彼苾芻但藏自衣不藏他衣。時有賊至，盜他衣去，其寄苾芻因此廢𨵗，佛言：「除時因緣，藏者無犯。前是創製、此是隨開，應如是說：

「若復苾芻尼，自藏苾芻、苾芻尼、若正學女、求寂、求寂女衣缽及余資具，若

【現代漢語翻譯】 現代漢語譯本： 如果比丘尼用可愛的聲音，比如琵琶、笙笛、天龍等的聲音，說：『這些聲音要來傷害你。』如果製造可愛的氣味，比如栴檀（Chandana，一種香木）、沆水（一種香水）、龍腦（Borneol，一種香料）、鬱金（Turmeric，一種香料）、天龍等的香臭氣味，說：『這些氣味要來傷害你。』如果製造可愛的觸感，比如絲綢、細毛織物等上妙的觸感，以及天龍等的觸感，說：『這些觸感要來傷害你。』無論那個比丘尼害怕與否，都犯惡作罪。如果想要讓對方產生厭離心，為他說捺洛迦（Naraka，地獄）、傍生（animals，畜生）、餓鬼（Preta，餓鬼）、人天（Deva，天人）諸趣的所有苦樂之事，使他產生恐懼心，這些都沒有罪。

藏他比丘尼等衣缽學處第五十二

事情的緣起和地點與之前相同。當時有位長者邀請佛陀和僧眾到家中用餐，六眾比丘尼和十七眾比丘尼在後面慢慢地走，走到一個池塘邊。六眾比丘尼就告訴十七眾比丘尼說：『不用著急走，我們一起到池塘里慢慢洗澡。』進入池塘后，六眾比丘尼又對十七眾比丘尼說：『我們一起潛入水中，誰最後露出頭？』十七眾比丘尼在後面，六眾比丘尼迅速出來，拿走她們的衣裳藏在草叢下，詳細經過如前所述，世尊呵責她們，並告訴她們：『我觀察到十種利益，為二部弟子制定戒律，應該這樣說：』

『如果比丘尼，自己藏匿比丘、比丘尼、正學女（Siksamana，式叉摩那，沙彌尼到比丘尼之間的過渡階段）、求寂（Sramanera，沙彌）、求寂女（Sramaneri，沙彌尼）的衣缽以及其他資具，或者教唆別人藏匿的，犯波逸提迦（Payattika，一種罪名）。』

世尊制定戒律后，當時有比丘將衣服寄存在其他比丘處，那位比丘只藏了自己的衣服，沒有藏別人的衣服。當時有賊來了，偷走了寄放的衣服，那位寄存衣服的比丘因此耽誤了修行，佛陀說：『除了特殊情況，藏匿者沒有罪。』前面是最初制定，這是隨後的開許，應該這樣說：

『如果比丘尼，自己藏匿比丘、比丘尼、正學女、求寂、求寂女的衣缽以及其他資具，或者

【English Translation】 English version: If a Bhikshuni makes a lovely sound, such as the sound of a pipa (Chinese lute), sheng (Chinese mouth organ), flute, or the sounds of Devas (heavenly beings) and Nagas (mythical serpent beings), saying, 'These sounds are coming to harm you.' If she creates a lovely scent, such as the scent of Chandana (sandalwood), Hangshui (a type of perfume), Borneol (a type of fragrance), Turmeric, or the fragrant and foul odors of Devas and Nagas, saying, 'These scents are coming to harm you.' If she creates a lovely touch, such as the exquisite touch of silk, fine wool fabrics, or the touch of Devas and Nagas, saying, 'These touches are coming to harm you.' Whether that Bhikshuni is frightened or not, she commits a Dukkhata (a minor offense). If she wants to make the other person develop a sense of aversion, by telling them about all the suffering and happiness in the realms of Naraka (hell), animals, Pretas (hungry ghosts), and Devas (humans and gods), causing them to feel fear, then there is no offense.

The Fifty-second Training Rule on Hiding the Robes and Bowls of Other Bhikshunis, etc.

The circumstances and location are the same as before. At that time, a householder invited the Buddha and the Sangha (monastic community) to eat at his home. The group of six Bhikshunis and the group of seventeen Bhikshunis were walking slowly behind, and they came to a pond. The group of six Bhikshunis said to the group of seventeen Bhikshunis, 'There's no need to hurry. Let's go into the pond together and bathe slowly.' After entering the pond, the group of six Bhikshunis said to the group of seventeen Bhikshunis, 'Let's all dive underwater together. Who will come up last?' The group of seventeen Bhikshunis were behind, and the group of six Bhikshunis quickly came out, took their robes and hid them under the grass. The details are as described before. The World Honored One rebuked them and said, 'I have observed ten benefits and established precepts for the disciples of the two groups. It should be said like this:'

'If a Bhikshuni herself hides the robes and bowls and other belongings of a Bhikkhu (monk), Bhikkhuni (nun), Siksamana (a female novice undergoing training), Sramanera (male novice), or Sramaneri (female novice), or instructs others to hide them, she commits a Payattika (an offense requiring confession).'

After the World Honored One established the training rule, at that time, a Bhikkhu entrusted his robes to another Bhikkhu. That Bhikkhu only hid his own robes and did not hide the other's robes. At that time, thieves came and stole the entrusted robes, and the Bhikkhu who had entrusted his robes was therefore delayed in his practice. The Buddha said, 'Except for special circumstances, the one who hides them is not at fault.' The former is the initial establishment, and this is the subsequent allowance. It should be said like this:

'If a Bhikshuni herself hides the robes and bowls and other belongings of a Bhikkhu, Bhikkhuni, Siksamana, Sramanera, or Sramaneri, or

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教人藏者，除余緣故，波逸底迦。」

余義如上。苾芻等五眾，並此法中人。衣有七種，腰絳有三，及所餘物，並如上說。

此中犯相其事云何？若苾芻尼，自藏他苾芻尼等衣缽資具、若教人藏，鹹得墮罪。除余緣故者，謂八難等，並皆無犯。

以眾教罪謗清凈苾芻尼學處第五十三

緣在王舍城。時具壽實力子住鷲峰山，于積石池邊經行遊履。時嗢缽羅苾芻尼，遙見尊者來申禮敬。彼苾芻尼剃髮未久，低頭禮拜欲起之時，頭戴實力子大衣而起，乃至支地。二苾芻見斯事已，遂還住處告諸苾芻曰：「諸具壽！欲令我等於何人處生信仰心？而我自見實力子，共嗢缽羅苾芻尼身相摩觸。」廣說其事乃至佛令究問，答言：「我有瞋恨忿恚之心故作是說。」世尊呵責，告言：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，瞋恚故，知彼苾芻尼清凈無犯，以無根僧伽伐尸沙法謗者，波逸底迦。」

余義如上。瞋恚者，謂懷忿恨。

清凈苾芻尼者，謂此法中人。

無根者，謂無三根：見、聞、疑事。余如上說。

此中犯相，謂知清凈人，以無根法謗，十事成犯、五事無犯，事同上說。

與男子同道行學處第五十四

緣處同前。時此城中有一織

【現代漢語翻譯】 現代漢語譯本：『教唆他人藏匿物品，除了其他原因外，構成波逸提迦罪。』

其餘的解釋如上所述。比丘等五眾，以及此法中的人。衣服有七種，腰帶（腰絳）有三種，以及其餘的物品，都如上面所說。

此中犯相的情況是怎樣的呢？如果比丘尼自己藏匿其他比丘尼的衣缽資具，或者教唆他人藏匿，都構成墮罪。『除了其他原因外』，指的是八難等情況，都沒有罪。

以眾教罪謗清凈比丘尼學處第五十三

事情發生在王舍城（Rājagṛha）。當時，具壽實力子（Śaktiputra）住在鷲峰山（Gṛdhrakūṭa），在積石池邊經行。當時，嗢缽羅比丘尼（Utpalavarṇā），遠遠地看見尊者前來，便行禮敬。這位比丘尼剃髮不久，低頭禮拜想要起身的時候，頭戴著實力子的大衣站了起來，甚至支撐到了地面。兩位比丘看見這件事後，回到住處告訴其他比丘說：『諸位具壽！想要讓我們對於什麼人生起信仰之心呢？我親眼看見實力子和嗢缽羅比丘尼身體互相接觸。』詳細地敘述了這件事，乃至佛陀命令調查此事，回答說：『因為我懷有瞋恨忿恚之心，所以才這樣說。』世尊呵責，告訴他們說：『我觀察到十種利益，為二部弟子制定學處，應當這樣說：』

『如果比丘尼，因為瞋恚的緣故，明知那位比丘尼清凈無犯，卻以無根的僧伽伐尸沙法（Saṃghāvaśeṣa）誹謗她，構成波逸提迦罪。』

其餘的解釋如上所述。『瞋恚』，指的是懷有忿恨。

『清凈比丘尼』，指的是此法中的人。

『無根』，指的是沒有三種根據：見、聞、疑事。其餘的如上所述。

此中犯相，指的是明知是清凈的人，卻以無根的法誹謗，十件事構成犯罪，五件事沒有犯罪，事情與上面所說相同。

與男子同道行學處第五十四

事情發生的地點與之前相同。當時，這座城中有一位織工

【English Translation】 English version: 'Instructing others to hide something, except for other reasons, constitutes a Pāyantika offense.'

The remaining meanings are as explained above. The five groups of Bhikṣus, and those within this Dharma. There are seven types of robes, three types of waistbands (girdles), and the remaining items are as described above.

What are the circumstances of the offense in this case? If a Bhikṣuṇī herself hides the robes and alms bowls of other Bhikṣuṇīs, or instructs others to hide them, she commits a Dukkrata offense. 'Except for other reasons' refers to situations such as the eight difficulties, in which case there is no offense.

The fifty-third training rule: Accusing a pure Bhikṣuṇī out of malicious intent.

The incident occurred in Rājagṛha (王舍城). At that time, the venerable Śaktiputra (實力子) was residing on Gṛdhrakūṭa Mountain (鷲峰山), walking near the pool of piled stones. At that time, the Bhikṣuṇī Utpalavarṇā (嗢缽羅比丘尼), seeing the venerable one from afar, paid her respects. This Bhikṣuṇī had recently shaved her head, and when she bowed her head to pay respects and tried to rise, she stood up wearing Śaktiputra's outer robe on her head, even supporting it to the ground. Two Bhikṣus, seeing this, returned to their dwelling and told the other Bhikṣus, 'Venerable ones! On whom do you want us to have faith? I myself saw Śaktiputra and Utpalavarṇā Bhikṣuṇī touching each other's bodies.' They described the matter in detail, until the Buddha ordered an investigation, and they replied, 'Because I had feelings of anger and resentment, I said this.' The World-Honored One rebuked them, saying, 'I have observed ten benefits and established training rules for the two groups of disciples, which should be stated as follows:'

'If a Bhikṣuṇī, out of anger, knowing that Bhikṣuṇī is pure and without fault, accuses her of a groundless Saṃghāvaśeṣa (僧伽伐尸沙) offense, she commits a Pāyantika offense.'

The remaining meanings are as explained above. 'Anger' refers to harboring resentment.

'Pure Bhikṣuṇī' refers to a person within this Dharma.

'Groundless' refers to having no three grounds: seeing, hearing, or suspicion. The rest is as described above.

The offense in this case refers to knowing that a person is pure but accusing them of a groundless offense. Ten things constitute an offense, and five things do not constitute an offense, as described above.

The fifty-fourth training rule: Traveling on the same road with a man.

The location of the incident is the same as before. At that time, there was a weaver in this city

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師，稟性粗獷難為共住，娶妻苦楚鎮無樂意，出外見有苾芻往室羅伐城，即與相隨尋路而去。是時織師尋蹤急逐，見一苾芻共婦隨路。織師遙見，待至一村，喚諸相識共打苾芻，幾將至死，廣說乃至世尊讚歎持戒，告言：「我為二部弟子制其學處，應如是說：

「若復苾芻尼，共男子同道行，更無女人，乃至一村間者，波逸底迦。」

余義如上。男子者，謂堪行淫境。

更無女人者，但有二人。道謂曠遠路。

此中犯相，若與男子于迥遠路相隨而去者，得波逸底迦。若一村間有一拘盧舍，如是至七，若未滿得惡作，若滿得墮罪。若於其處，他遣男子為引導者，或迷於道路男子來為指授者，此皆無犯。

根本說一切有部苾芻尼毗奈耶卷第十五 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第十六

三藏法師義凈奉　制譯

與賊同行學處第五十五

緣處同前。有一苾芻于王舍城夏安居竟，時有商人慾向室羅伐城，此之商人是偷稅者，苾芻不知，共相隨去。偷道而行，遂便撿獲俱縛將來，廣說乃至世尊告言：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，與賊商旅共同道行，乃

【現代漢語翻譯】 現代漢語譯本： 師父，我天性粗獷難以與人相處，娶妻後生活困苦，沒有一點樂趣。一次外出時，見到有比丘（bhiksu，出家男子）前往室羅伐城（Śrāvastī），就跟隨他一同前往。當時，我的妻子急忙追趕，看到一個比丘（bhiksu，出家男子）和她一起走。我的妻子遠遠地看見，等到到達一個村莊時，她叫來一些相識的人一同毆打那個比丘（bhiksu，出家男子），幾乎把他打死。詳細情況如前所述，世尊（Śākyamuni，釋迦牟尼佛）讚歎持戒，並告知說：『我為比丘（bhiksu，出家男子）和比丘尼（bhiksuni，出家女子）二部弟子制定戒律，應當這樣說：』 『如果比丘尼（bhiksuni，出家女子）與男子同路行走，沒有其他女人同行，甚至在一個村莊的範圍內，犯波逸提迦（pāyantika，一種罪名）。』 其餘的意義如上所述。男子，指的是可以行淫的對象。 沒有其他女人，指的是隻有兩個人。道路，指的是偏遠的路。 此中的犯相是，如果與男子在偏遠的道路上相隨而去，就犯波逸提迦（pāyantika，一種罪名）。如果一個村莊的範圍有一拘盧舍（krośa，古印度長度單位），這樣直到七個拘盧舍（krośa，古印度長度單位），如果未滿七個拘盧舍（krośa，古印度長度單位）則得惡作罪（duhkrita，一種輕罪），如果滿了七個拘盧舍（krośa，古印度長度單位）則得墮罪（pāyantika，一種罪名）。如果在那個地方，他人派遣男子作為引導者，或者迷路時男子來指路，這些情況都沒有罪。 《根本說一切有部苾芻尼毗奈耶》卷第十五 《大正藏》第23冊 No. 1443 《根本說一切有部苾芻尼毗奈耶》 《根本說一切有部苾芻尼毗奈耶》卷第十六 三藏法師義凈奉旨翻譯 與賊同行學處第五十五 緣起的地方與之前相同。有一個比丘（bhiksu，出家男子）在王舍城（Rājagrha）安居結束后，當時有商人想要前往室羅伐城（Śrāvastī），這些商人是偷稅漏稅的人，比丘（bhiksu，出家男子）不知道，就與他們一同前往。他們偷稅漏稅地行走，結果被抓獲並捆綁起來。詳細情況如前所述，世尊（Śākyamuni，釋迦牟尼佛）告知說：『我觀察到十種利益，為比丘（bhiksu，出家男子）和比丘尼（bhiksuni，出家女子）二部弟子制定戒律，應當這樣說：』 『如果比丘尼（bhiksuni，出家女子）與偷稅漏稅的商隊一同行走，乃至……』

【English Translation】 English version: Master, my temperament is rough and difficult to live with, and marrying a wife has brought me hardship and no joy. Once, when I went out, I saw a bhiksu (monk) going to Śrāvastī (city in ancient India), so I followed him. At that time, my wife hurriedly chased after me and saw a bhiksu (monk) walking with her. My wife saw them from afar, and when they reached a village, she called some acquaintances to beat the bhiksu (monk), almost to death. The details are as described before. The World Honored One (Śākyamuni, the Buddha) praised upholding the precepts and said: 'I have established the precepts for the two assemblies of bhikshus (monks) and bhiksunis (nuns), and it should be said as follows:' 'If a bhiksuni (nun) travels on the same road with a man, and there are no other women, even within the confines of a village, it is a pāyantika (an offense requiring expiation).' The remaining meaning is as above. 'Man' refers to someone capable of engaging in sexual activity. 'No other women' means there are only two people. 'Road' refers to a remote road. The offense in this case is that if one travels with a man on a remote road, it is a pāyantika (an offense requiring expiation). If a village is one krośa (ancient Indian unit of distance) in extent, and this continues for up to seven krośas (ancient Indian unit of distance), if it is less than seven krośas (ancient Indian unit of distance), one incurs a duhkrita (an offense of wrong-doing), and if it is seven krośas (ancient Indian unit of distance), one incurs a pāyantika (an offense requiring expiation). If, in that place, someone sends a man as a guide, or if one is lost and a man comes to give directions, there is no offense. Mūlasarvāstivāda-bhikṣuṇī-vinaya, Volume 15 Taishō Tripiṭaka, Volume 23, No. 1443, Mūlasarvāstivāda-bhikṣuṇī-vinaya Mūlasarvāstivāda-bhikṣuṇī-vinaya, Volume 16 Translated under imperial decree by the Tripiṭaka Master Yijing The 55th precept: Traveling with Thieves The circumstances are the same as before. A bhiksu (monk) finished his summer retreat in Rājagrha (ancient city in India). At that time, there were merchants who wanted to go to Śrāvastī (city in ancient India). These merchants were tax evaders, but the bhiksu (monk) did not know and went with them. They traveled evading taxes, and as a result, they were caught and bound. The details are as described before. The World Honored One (Śākyamuni, the Buddha) said: 'I have observed ten benefits and established the precepts for the two assemblies of bhikshus (monks) and bhiksunis (nuns), and it should be said as follows:' 'If a bhiksuni (nun) travels on the same road with a caravan of tax evaders, even to...'

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至一村間者，波逸底迦。」

余義如上。與賊者，謂破壞村坊及偷關稅。

同道行者，謂迥遠處共為伴侶，乃至一村間得波逸底迦。若以賊為防援、引導人者，同行無犯。或迷失道，彼來指示者，雖同道去，此亦無犯。

壞生地學處第五十六

緣處同前。時六眾苾芻自手掘地、或教人掘，俗旅見譏，乃至以緣白佛。佛集苾芻，以種種方便，讚歎持戒少欲知足，訶責多欲，告言：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，自手掘地、若教人掘者，波逸底迦。」

余義如上，自他同前。

地者，有其二種：謂生地、非生地。云何生地？謂性是生地，或因發掘於三月中經天大雨是名生地；若無雨者經六月後方名為生。釋罪如上。

此中犯相其事云何？若尼掘損生地，得墮罪；若非生地，得惡作罪。若舉地皮時、若與地性相連者，波逸底迦；若不相連者，得惡作罪。若尼釘橛者，波逸底迦；若拔橛者，得惡作罪。若尼輒畫地者，得惡作罪。若輕為記數者，無犯。若牛糞著地而發起者，得惡作罪；若但取牛糞者，無犯。若尼崩河岸時損生地者，波逸底迦；若有璺裂而崩墮者，得惡作罪。若尼搖動河池中泥者，得惡作罪。若瓨在泥處而擎起者，得惡作罪。

【現代漢語翻譯】 現代漢語譯本：到達一個村莊的邊界，觸犯波逸提迦（Pācittiya，一種戒律名稱）。

其餘的解釋如上所述。與盜賊同行，指的是破壞村莊或偷盜關稅的行為。

一同趕路的人，指的是在遙遠的地方結伴而行，甚至到達一個村莊的邊界，觸犯波逸提迦。如果把盜賊當作防衛或引導的人，一同趕路沒有罪過。如果迷失了道路，他們來指路，即使一同趕路，也沒有罪過。

破壞生地學處第五十六

起因和地點與之前相同。當時，六眾比丘（Chabbaggiya bhikkhus，指六群比丘）親自挖掘土地或教唆他人挖掘，被世俗之人譏諷，最終將此事稟告佛陀。佛陀召集比丘，用各種方法讚歎持戒、少欲知足，呵斥多欲，並告知他們：『我觀察到十種利益，為兩部弟子制定戒律，應當這樣宣說：』

『如果比丘尼（Bhikkhunī，女性出家人）親自挖掘土地或教唆他人挖掘，觸犯波逸提迦。』

其餘的解釋如上所述，自己做或教唆他人做與之前相同。

土地，有兩種：即生地和非生地。什麼是生地？指的是本質上是生地，或者因為挖掘后三個月中經過大雨，這被稱為生地；如果沒有下雨，經過六個月后才被稱為生地。解釋罪行如上所述。

這裡觸犯戒律的情況是怎樣的呢？如果比丘尼挖掘損壞了生地，犯墮罪（Pācittiya，一種罪名）；如果是非生地，犯惡作罪（Dukkata，一種輕罪）。如果舉起地皮時，如果與土地的性質相連，觸犯波逸提迦；如果不相連，犯惡作罪。如果比丘尼釘木樁，觸犯波逸提迦；如果拔木樁，犯惡作罪。如果比丘尼隨意在地上畫畫，犯惡作罪。如果輕微地做記號，沒有罪過。如果牛糞粘在地上而發起挖掘，犯惡作罪；如果只是拿走牛糞，沒有罪過。如果比丘尼崩塌河岸時損壞了生地，觸犯波逸提迦；如果有裂縫而崩塌，犯惡作罪。如果比丘尼搖動河池中的泥土，犯惡作罪。如果瓦罐在泥土中而抬起，犯惡作罪。

【English Translation】 English version: Reaching the boundary of a village, it is a Pācittiya (a type of monastic offense).

The remaining explanations are as above. Associating with thieves refers to destroying villages or stealing customs duties.

Traveling together refers to traveling together in remote places, even reaching the boundary of a village, it is a Pācittiya. If thieves are taken as defense or guides, there is no offense in traveling together. If one gets lost and they point the way, even if traveling together, there is no offense.

The Fifty-sixth Training Rule on Damaging Uncultivated Ground

The cause and location are the same as before. At that time, the Chabbaggiya bhikkhus (group of six monks) personally dug the ground or instructed others to dig, and were ridiculed by laypeople, and finally reported the matter to the Buddha. The Buddha gathered the bhikkhus, praised the virtues of upholding the precepts, having few desires, and being content in various ways, rebuked those with many desires, and told them: 'I have observed ten benefits and established training rules for the two groups of disciples, which should be proclaimed as follows:'

'If a Bhikkhunī (female monastic) personally digs the ground or instructs others to dig, it is a Pācittiya.'

The remaining explanations are as above, doing it oneself or instructing others is the same as before.

Ground, there are two types: uncultivated ground and cultivated ground. What is uncultivated ground? It refers to ground that is essentially uncultivated, or that after being dug, experiences heavy rain for three months, this is called uncultivated ground; if there is no rain, it is called uncultivated ground after six months. The explanation of offenses is as above.

What are the circumstances of violating the precepts here? If a Bhikkhunī digs and damages uncultivated ground, she commits a Pācittiya offense; if it is cultivated ground, she commits a Dukkata (a minor offense). If, when lifting a piece of sod, it is connected to the nature of the ground, it is a Pācittiya; if it is not connected, she commits a Dukkata. If a Bhikkhunī drives in a stake, it is a Pācittiya; if she pulls out a stake, she commits a Dukkata. If a Bhikkhunī casually draws on the ground, she commits a Dukkata. If she makes a slight mark for counting, there is no offense. If cow dung is attached to the ground and digging is initiated, she commits a Dukkata; if she only takes the cow dung, there is no offense. If a Bhikkhunī collapses a riverbank and damages uncultivated ground, it is a Pācittiya; if there is a crack and it collapses, she commits a Dukkata. If a Bhikkhunī shakes the mud in a river or pond, she commits a Dukkata. If an earthenware pot is in the mud and she lifts it up, she commits a Dukkata.

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若墻上釘杙者，波逸底迦。若牛糞著墻發舉者，得惡作罪。若推墻壁與濕性相連者，得波逸底迦；若有璺裂者，得惡作罪。若畫壁，得惡作罪；若作記數想者，無犯。若墻上生青衣損動者，得惡作罪。若掘石地，石少土多者，得波逸底迦罪；若土少者，得惡作罪；若純石者，無犯。若掘砂地，砂少土多者，得波逸底迦；若砂多者，得惡作罪；若純砂者，無犯。若營作苾芻尼欲定基時，得好星候吉辰，無有凈人，應自以橛釘地，欲記疆界深四指者，無犯。

過四月索食學處第五十七

緣在劫比羅城。時釋迦大名請佛及僧三月飲食供養，並及一切所須之物不令有闕。時六眾於三月中常啖好食皆如醫教，三月既了尚從廚人索好美味，大名譏嫌，受他請了非分強索，以緣白佛，佛言：「勿復從施主強為乞索因生忿惱。」廣說先緣，乃至種種訶責，告諸苾芻：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，有四月請，須時應受。若過受者，波逸底迦。」

如是制已，時勝光大王請佛及僧三月供養。時有苾芻施主復請，佛言：「我今隨開，若別別請者應受無犯。」復有客來，不被王請遂行乞食，王因見之。問言：「我請眾僧，何因乞食？」答言：「我不受請。」王曰：「我今更請食。」

【現代漢語翻譯】 現代漢語譯本 若在墻上釘釘子，犯波逸提迦罪（Pācittiya，一種輕罪）。如果牛糞粘在墻上，將其弄掉，則犯惡作罪（Dukkata，一種較輕的罪）。如果推動與潮濕地面相連的墻壁，犯波逸提迦罪；如果墻壁有裂縫，則犯惡作罪。如果在墻上繪畫，犯惡作罪；如果只是爲了做記號或計數，則不犯戒。如果墻上長了青苔，並對其造成損壞，則犯惡作罪。如果挖掘石地，石頭少泥土多，犯波逸提迦罪；如果泥土少，則犯惡作罪；如果全是石頭，則不犯戒。如果挖掘沙地，沙子少泥土多，犯波逸提迦罪；如果沙子多，則犯惡作罪；如果全是沙子，則不犯戒。如果比丘尼（Bhikkhuni，佛教女修行者）要建造住所，需要確定地基時，應該選擇好的星象和吉日，如果沒有凈人（Kappiyakaraka，指可以為僧侶處理事務的居士），可以自己用木樁釘在地上，想要標記邊界，深度不超過四指，則不犯戒。

過四個月索食學處第五十七

事情發生在劫比羅城（Kapilavatthu）。當時釋迦大名（Mahānāma，釋迦族人，佛陀的親戚）邀請佛陀和僧團進行三個月的飲食供養，並提供一切所需的物品，不讓有任何缺失。當時六眾（Chabbaggiya，指六個行為不端的比丘）在這三個月中經常吃好的食物，都像醫生囑咐的那樣。三個月結束后，仍然向廚師索要美味的食物，大名對此感到不滿，認為接受了他的邀請后，不應該再強行索取額外的食物。他將此事稟告佛陀，佛陀說：『不要再向施主強行乞討，以免引起他們的不滿。』佛陀詳細講述了之前的因緣，乃至種種呵責，並告訴各位比丘（Bhikkhu，佛教男修行者）：『我觀察到十種利益，為兩部弟子（指比丘和比丘尼）制定戒律，應該這樣說：

『如果比丘尼接受了四個月的邀請，需要在規定的時間內接受供養。如果超過時間接受供養，犯波逸提迦罪。』

這樣制定戒律后，勝光大王（King Pasenadi，拘薩羅國的國王）邀請佛陀和僧團進行三個月的供養。當時有比丘的施主再次邀請，佛陀說：『我現在允許，如果分別接受邀請，接受供養不犯戒。』又有客人來訪，沒有被國王邀請，於是去乞食，國王因此看到了他。國王問道：『我邀請了眾僧，為什麼還要去乞食？』比丘回答說：『我沒有接受邀請。』國王說：『我現在再次邀請你吃飯。』

【English Translation】 English version If one nails a peg on the wall, it is a Pācittiya (an offense requiring confession). If cow dung is stuck on the wall and one removes it, one commits a Dukkata (an offense of wrong-doing). If one pushes a wall connected to damp ground, one commits a Pācittiya; if there are cracks in the wall, one commits a Dukkata. If one paints on the wall, one commits a Dukkata; if one makes marks for counting, there is no offense. If green moss grows on the wall and one damages it, one commits a Dukkata. If one digs stony ground, where there are few stones and much soil, one commits a Pācittiya; if there is little soil, one commits a Dukkata; if it is pure stone, there is no offense. If one digs sandy ground, where there is little sand and much soil, one commits a Pācittiya; if there is much sand, one commits a Dukkata; if it is pure sand, there is no offense. If a Bhikkhuni (Buddhist nun) is building a dwelling and needs to determine the foundation, she should choose an auspicious time with good omens. If there is no Kappiyakaraka (a layperson who can handle affairs for monks), she may nail a stake into the ground herself to mark the boundary, to a depth of four finger-widths, and there is no offense.

The Fifty-Seventh Training Rule: Asking for Food Beyond Four Months

The incident occurred in Kapilavatthu. At that time, Mahānāma (a Sakyan, relative of the Buddha) invited the Buddha and the Sangha (monastic community) for three months of food and offered all necessities without any lack. During these three months, the Chabbaggiya (group of six misbehaving monks) regularly ate good food, as prescribed by doctors. After the three months were over, they continued to ask the cooks for delicious food. Mahānāma was displeased, thinking that after accepting his invitation, they should not forcibly demand extra food. He reported this matter to the Buddha, who said, 'Do not forcibly beg from donors, lest it cause them displeasure.' The Buddha recounted previous incidents in detail, and gave various rebukes, telling the Bhikkhus (Buddhist monks), 'I have observed ten benefits and am establishing a training rule for the two-fold Sangha (referring to monks and nuns), which should be stated as follows:

'If a Bhikkhuni has accepted an invitation for four months, she should accept the offerings within the stipulated time. If she accepts offerings beyond that time, it is a Pācittiya.'

After this rule was established, King Pasenadi (King of Kosala) invited the Buddha and the Sangha for three months of offerings. At that time, a donor of a certain Bhikkhu invited him again. The Buddha said, 'I now allow that if separate invitations are received, one may accept the offerings without offense.' Then a guest came who had not been invited by the king and went begging for food. The king saw him and asked, 'I have invited the Sangha, why are you begging for food?' The Bhikkhu replied, 'I did not accept the invitation.' The king said, 'I now invite you to eat.'

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佛言：「若更請者應受。」乃至慇勤重請，王請食了而行乞食。王復常請，佛言：「若常請者亦應受。」世尊讚歎持戒少欲，訶責多欲，告諸苾芻曰：「前是創製、今更隨開，應如是說：

「若復苾芻尼，有四月請，須時應受。若過受者，除余時，波逸底迦。余時者，謂別請、更請、慇勤請、常請，此是時。」

余義如上。

四月者，謂齊四月。

請受者，請許其事。

若過者，請過期限。

除余時者，謂別請時，即是不同餘人。更請，謂數數更請。慇勤請者，謂更慇勤盡心而請。常請者，謂是長時延請。此是時者，謂隨開時。釋罪如上。

此中犯相其事云何？若尼他請粗食、從索美好，索時惡作，食便墮罪。若他與好食、從索粗者，索時惡作，食時無犯。如與乳等時，便從索酪等，索時惡作，食時墮罪。若病者無犯。若巡家乞食，主人見已持食而出，尼情悕者應告彼曰：「更不須飯。」若返問言：「聖者！更何所須？」者，此即是請，隨所須者當就覓之，無犯。

遮傳教學處第五十八

緣在王舍城。世尊法爾，若制二部共學處時，即二部僧伽並皆須集，此之學處是二部共有，然尼眾不集。佛告具壽阿難陀：「汝可語朱荼半托迦：『汝當持此學處詣苾芻尼眾

【現代漢語翻譯】 現代漢語譯本 佛說：『如果有人再次邀請，應該接受。』乃至慇勤地重複邀請，國王邀請用齋完畢后才去乞食。國王又經常邀請，佛說：『如果經常邀請，也應該接受。』世尊讚歎持戒少欲，呵斥貪多無厭，告訴各位比丘：『之前是初次制定，現在進一步隨順開許，應該這樣說： 『如果又有比丘尼，有四個月的邀請，需要時應該接受。如果超過期限接受，除了其他情況，犯波逸提迦罪（Pācittiya，一種輕罪）。其他情況是指，特別邀請、再次邀請、慇勤邀請、經常邀請，這些是允許的情況。』 其餘的解釋如上文。 四個月，指的是總共四個月。 請受，指的是允許接受這件事。 若過，指的是超過了邀請的期限。 除余時，指的是特別邀請的時候，也就是不同於其他人的邀請。更請，指的是多次重複邀請。慇勤請者，指的是更加慇勤盡心地邀請。常請者，指的是長時間的邀請。此是時，指的是隨順開許的情況。解釋罪行如上文。 這裡面犯戒的情況是怎樣的呢？如果比丘尼被他人邀請吃粗糙的食物，卻向對方索要精美的食物，索要時犯惡作罪（Dukkata，一種輕罪），吃了就犯墮罪。如果他人給予精美的食物，卻向對方索要粗糙的食物，索要時犯惡作罪，吃的時候沒有罪。例如，給予牛奶等食物時，就向對方索要奶酪等，索要時犯惡作罪，吃的時候犯墮罪。如果是生病的人，沒有罪。如果巡迴各家乞食，主人看見后拿著食物出來，比丘尼如果心存希望，應該告訴對方說：『不需要更多的飯了。』如果對方反問說：『聖者！還需要什麼？』這就是邀請，可以根據需要去尋找，沒有罪。 遮傳教學處第五十八 事情發生在王舍城（Rājagṛha）。世尊的慣例是，如果制定兩個僧團共同遵守的學處時，兩個僧團都必須集合，這個學處是兩個僧團共有的，但是比丘尼眾沒有集合。佛告訴具壽阿難陀（Ānanda）：『你可以告訴朱荼半托迦（Cūḍapanthaka）：『你應該拿著這個學處去比丘尼眾那裡。』

【English Translation】 English version The Buddha said, 'If there is a further invitation, it should be accepted.' Even to the point of earnestly repeating the invitation, the king invited him to eat and then went to beg for food. The king often invited him again, and the Buddha said, 'If there is a frequent invitation, it should also be accepted.' The World-Honored One praised those who uphold the precepts and desire little, and rebuked those who are greedy. He told the Bhikshus, 'The previous one was the initial establishment, and now it is further opened accordingly. It should be said like this: 'If there is a Bhikshuni who has a four-month invitation, she should accept it when needed. If she accepts it beyond the time limit, except for other circumstances, she commits a Pācittiya (a minor offense). Other circumstances refer to special invitations, further invitations, earnest invitations, and frequent invitations. These are the permitted circumstances.' The remaining meanings are as above. Four months refers to a total of four months. 'Please accept' refers to allowing the acceptance of this matter. 'If it exceeds' refers to exceeding the time limit of the invitation. 'Except for other times' refers to the time of a special invitation, which is different from the invitation of other people. 'Further invitation' refers to repeated invitations. 'Earnest invitation' refers to a more earnest and heartfelt invitation. 'Frequent invitation' refers to a long-term invitation. 'This is the time' refers to the circumstances where it is permitted. The explanation of the offense is as above. What are the circumstances of committing an offense in this case? If a Bhikshuni is invited by someone to eat coarse food, but asks for fine food, she commits a Dukkata (an offense of wrong-doing) when asking, and commits a Patita (an offense entailing expulsion) when eating. If someone gives fine food, but asks for coarse food, she commits a Dukkata when asking, but there is no offense when eating. For example, if milk is given, and she asks for cheese, she commits a Dukkata when asking, and commits a Patita when eating. If she is sick, there is no offense. If she is begging for food from house to house, and the owner sees her and brings out food, if the Bhikshuni has expectations, she should tell him, 'No more food is needed.' If he asks in return, 'Venerable one! What else is needed?' This is an invitation, and she can look for whatever is needed without committing an offense. The Fifty-eighth Section on Preventing the Transmission of Teachings The event took place in Rājagṛha (King's Abode). It was the Buddha's practice that if a precept was established for both communities to observe together, both communities of Sangha had to assemble. This precept was shared by both communities, but the Bhikshuni community did not assemble. The Buddha told the Venerable Ānanda (Bliss), 'You can tell Cūḍapanthaka (Lesser Road-Opener), 'You should take this precept to the Bhikshuni community.'

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而為宣告。』」彼奉佛教已，便往尼寺欲宣佛教。于其中路見六眾問：「是何學處？」即為陳說。「若復苾芻尼，有四月請須時應受。若過受者，除余時，波逸底迦，乃至此是時。」既為說已，六眾報曰：「汝是愚癡，不分明、不善好，豈用汝言？我若見余善閑三藏者，當隨彼言受行學處。」作是罵已遂便捨去。又至十二眾尼處，彼亦作非法言。餘眾苾芻、苾芻尼聞已歡喜頂受奉行，廣說乃至世尊問實訶責，告言：「我觀十利制其學處，應如是說：

「若復苾芻尼，聞諸苾芻尼作如是語：『具壽！仁當習行如是學處。』彼作是語：『我實不能用，汝愚癡、不分明、不善解者所說之言受行學處。我若見余善閑三藏，當隨彼言而受行。』者，波逸底迦。若彼苾芻尼實欲求解者，當問三藏，此是時。」

余義如上。「具壽！仁今當習如是學處」者，謂是所傳學處。

「不能用汝愚癡」等者，謂思其惡思、說其惡說、作其惡作，名之為愚。若不持經律論，名之為癡。若於三藏不了其義，名不分明。若於三藏不善抉擇，名不善解。余文易知，乃至釋罪皆如上說。

此中犯相其事云何？若尼告余尼，作如是語：「仁可習行如是學處。」彼便報云：「我不能用汝語。」便以愚等四事，一一說時皆得墮罪。若

【現代漢語翻譯】 現代漢語譯本：於是她開始宣告（她的受持）。』那比丘尼接受了佛教后，便前往尼寺想要宣講佛教。在途中遇到了六個比丘尼，她們問：『這是什麼學處？』她便為她們陳述：『如果比丘尼有四個月的請求期，應當接受。如果超過期限接受，除了特殊情況，就犯波逸提迦罪，乃至這就是期限。』說完之後，六個比丘尼回答說：『你真是愚癡，不明白、不善於理解，為什麼要聽你的話？如果我們見到其他精通三藏的比丘尼，就聽從她們的話來受持學處。』說完這些罵人的話后，就離開了。她又到了十二個比丘尼那裡，她們也說了不合佛法的話。其他的比丘、比丘尼聽到后，歡喜地接受並奉行，廣泛傳播。乃至世尊詢問實情后，訶責她們，並告知說：『我觀察到十種利益才制定這些學處，應當這樣說：』 『如果比丘尼聽到其他比丘尼說：『具壽（對年長比丘尼的尊稱）！您應當學習並奉行這樣的學處。』她卻說：『我實在不能接受，我不能接受並奉行你這個愚癡、不明白、不善解的人所說的話。如果我見到其他精通三藏的比丘尼，就聽從她們的話來受持。』那麼，她就犯波逸提迦罪。如果那個比丘尼確實想要尋求理解，應當請教三藏，這就是時機。』 其餘的意義如上文所述。『具壽！您現在應當學習這樣的學處』，指的是所傳授的學處。 『不能用汝愚癡』等等，指的是思其惡思、說其惡說、作其惡作，這被稱為愚。如果不持經律論，這被稱為癡。如果對於三藏不瞭解其意義，這被稱為不分明。如果對於三藏不能善於抉擇，這被稱為不善解。其餘的文字容易理解，乃至解釋罪行都如上文所說。 這裡面的犯相是怎麼樣的呢？如果一個比丘尼告訴另一個比丘尼，說：『您可以學習並奉行這樣的學處。』她就回答說：『我不能聽你的話。』便用愚癡等四種情況，一一說出時，都會犯墮罪。如果...

【English Translation】 English version: 'And to make the proclamation.' After accepting the Buddha's teachings, she went to the nunnery to propagate Buddhism. On the way, she met six nuns who asked, 'What is this precept?' She then explained to them, 'If a Bhikkhuni (Buddhist nun) has a four-month period for requesting, it should be accepted. If it is accepted beyond the period, except for other times, it is a Pacittiya (minor offense), even up to this is the time.' After she finished speaking, the six nuns replied, 'You are foolish, unclear, and not good at understanding. Why should we listen to your words? If we see other nuns who are well-versed in the Tripitaka (Three Baskets of Buddhist scriptures), we will follow their words and practice the precepts.' After saying these insulting words, they left. She then went to twelve nuns, and they also spoke against the Dharma (Buddhist teachings). Other Bhikkhus (Buddhist monks) and Bhikkhunis, upon hearing this, joyfully accepted and practiced it, spreading it widely. Eventually, the World Honored One (Buddha) inquired about the truth, rebuked them, and said, 'I have established these precepts after observing ten benefits, and it should be said as follows:' 'If a Bhikkhuni hears other Bhikkhunis saying, 'Ayye (term of respect for a senior Bhikkhuni)! You should learn and practice such precepts.' And she says, 'I really cannot accept it. I cannot accept and practice the words of you who are foolish, unclear, and not good at understanding. If I see other Bhikkhunis who are well-versed in the Tripitaka, I will follow their words and practice.' Then, she commits a Pacittiya offense. If that Bhikkhuni truly wants to seek understanding, she should consult the Tripitaka. This is the time.' The remaining meaning is as mentioned above. 'Ayye! You should now learn such precepts' refers to the precepts being taught. 'Cannot use your foolishness,' etc., refers to thinking evil thoughts, speaking evil words, and doing evil deeds, which is called foolishness. If one does not uphold the Sutras (discourses of the Buddha), Vinaya (monastic rules), and Shastras (treatises), it is called ignorance. If one does not understand the meaning of the Tripitaka, it is called unclear. If one is not good at discerning the Tripitaka, it is called not good at understanding. The remaining text is easy to understand, and even the explanation of offenses is as mentioned above. What is the nature of the offense here? If one Bhikkhuni tells another Bhikkhuni, saying, 'You can learn and practice such precepts.' And she replies, 'I cannot listen to your words.' Then, using the four reasons of foolishness, etc., each time she speaks them, she commits an offense. If...

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彼前人是實愚等，說時無犯。

默聽斗諍學處第五十九

緣在室羅伐城。時十七眾見六眾中有命過者，鄔陀夷依大眾住。時十七眾憶先被欺，于食堂中共為籌議，欲與鄔波難陀作舍置羯磨，彼便詣其窗所側耳而聽，即入堂中苦為克責。如是十七眾在處議論，皆往竊聽共為斗亂。廣說乃至世尊訶責告言：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，知余苾芻尼評論事生，求過紛擾諍競而住，默然往彼聽其所說，作如是念：『我欲聽已，當令斗亂。』以此為緣者，波逸底迦。」

余義如上。言評論事者，謂初見不可意事始作評論。

言求過者，謂求覓過愆更相道說。

紛擾者，謂情不含忍發舉其事。

諍競者，以此諍事入斗諍門，自結朋黨共相扶扇。斗諍而住默而聽者，謂竊聽其言隨彼所說。

斗亂者，欲令紛競不止息也。釋罪如上。

此中犯相，若尼在於閣共為議論，有餘苾芻尼升閣之時，應蹈階道作聲、或謦欬、或彈指。若不作如是事升閣之時，但聞言聲未解其義，得惡作罪；若解言義便得墮罪。廣說如前，乃至門屋輕重之罪，隨事應知。若經行處、若靜林中，亦準事應識。若隨路行時共為籌議，苾芻尼後來，所有行法皆準升閣應知，若

【現代漢語翻譯】 現代漢語譯本：那些之前的人確實是愚蠢的，說話的時候沒有顧忌。

默聽斗諍學處第五十九

事情發生在室羅伐城（Śrāvastī，古印度城市）。當時，十七眾比丘尼看到六眾比丘尼中有人去世，鄔陀夷（Udayin，人名）依附於大眾居住。十七眾比丘尼回憶起之前被欺騙的事情，於是在食堂共同商議，想要對鄔波難陀（Upānanda，人名）進行舍置羯磨（chejjaka-kamma，一種佛教僧團的懲罰）。鄔波難陀便到她們窗邊側耳傾聽，然後進入堂中嚴厲地責備她們。像這樣，十七眾比丘尼無論在哪裡議論，他都去偷聽，共同製造爭鬥混亂。詳細情況不再贅述，世尊呵斥他們說：『我觀察到十種利益，為兩部弟子制定學處，應當這樣說：』

『如果比丘尼，知道其他比丘尼評論事情發生，尋求過失，紛擾爭競而住，默默地去那裡聽她們所說，並且這樣想：『我想要聽了之後，讓她們爭鬥混亂。』因為這個原因，犯波逸提迦（pācittiya，一種戒律罪名）。』

其餘的意義如上所述。『評論事』是指最初看到不如意的事情開始進行評論。

『尋求過失』是指尋求過錯，互相說道。

『紛擾』是指情緒不能忍耐，揭發這件事。

『爭競』是指因為這件事進入爭鬥的門徑，自己結成朋黨，互相幫助煽動。『爭鬥而住，默默地聽』是指偷聽她們的言語，跟隨她們所說。

『斗亂』是指想要讓紛爭競鬥不停止。解釋罪行如上所述。

這裡面的犯相是，如果比丘尼在閣樓里共同議論，有其他比丘尼上閣樓的時候，應該踩踏階梯發出聲音，或者咳嗽，或者彈指。如果不這樣做，上閣樓的時候，只是聽到聲音沒有理解其中的含義，得惡作罪（dukkaṭa，一種較輕的戒律罪名）；如果理解了其中的含義，就得墮罪。詳細情況如前所述，乃至門屋的輕重罪行，根據具體情況應該知道。如果在經行處、或者安靜的樹林中，也按照具體情況應該知道。如果沿著道路行走的時候共同商議，比丘尼後來，所有的行為方法都按照上閣樓的情況應該知道，如果

【English Translation】 English version: Those former people were truly foolish, speaking without restraint.

The Fifty-ninth Training Rule on Silently Listening to Disputes

The incident occurred in Śrāvastī (ancient Indian city). At that time, the seventeen nuns saw that one of the six nuns had passed away, and Udayin (personal name) was residing with the community. The seventeen nuns recalled being deceived before, so they gathered in the dining hall to discuss performing a chejjaka-kamma (a type of monastic punishment) on Upānanda (personal name). Upānanda went to their window and eavesdropped, then entered the hall and severely rebuked them. In this way, wherever the seventeen nuns discussed matters, he would eavesdrop and create disputes and chaos. The details are omitted, and the World-Honored One rebuked them, saying: 'I have observed ten benefits and established training rules for the two communities of disciples, which should be stated as follows:'

'If a nun, knowing that other nuns are discussing a matter, seeking faults, dwelling in disturbance and contention, silently goes there to listen to what they are saying, thinking, 'I want to listen and then cause them to dispute and become chaotic,' because of this reason, it is a pācittiya (a type of monastic offense).'

The remaining meanings are as stated above. 'Discussing a matter' refers to initially seeing an undesirable event and beginning to discuss it.

'Seeking faults' refers to seeking out faults and speaking about them to each other.

'Disturbance' refers to being unable to endure emotionally and exposing the matter.

'Contention' refers to entering the path of dispute because of this matter, forming factions, and mutually supporting and inciting each other. 'Dwelling in contention, silently listening' refers to eavesdropping on their words and following what they say.

'Chaos' refers to wanting the disturbance and contention to not cease. The explanation of the offense is as stated above.

The circumstances of the offense here are: if nuns are discussing matters together in a pavilion, and another nun ascends the pavilion, she should make noise by stepping on the stairs, or coughing, or snapping her fingers. If she does not do so, and only hears the sound without understanding its meaning, she commits a dukkaṭa (a minor monastic offense); if she understands the meaning, she commits a pācittiya offense. The details are as stated before, up to the severity of the offense related to doors and buildings, which should be understood according to the specific circumstances. If it is in a walking area or a quiet forest, it should also be understood according to the specific circumstances. If they are discussing matters together while walking along the road, and another nun comes later, all the methods of conduct should be understood according to the circumstances of ascending the pavilion, if

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不作者得罪輕重如上。若先無仇隙，偶爾聞之，或復聽已，欲令斗諍方便殄息者，無犯。

不與欲默然起去學處第六十

緣處同前。時鄔陀夷斷諸結惑，廣如上說。乃至十七眾共為籌議，集苾芻眾已詣上座前，作如是白：「我今有所詰問……乃至欲與鄔波難陀作舍置羯磨。」難陀聞已遂生怖懼，默而起去，廣說乃至世尊訶責告言：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，知眾如法評論事時，默然從座起去者，波逸底迦。」

如是制已，時諸苾芻尼久在眾中，其看病人及授事人，事有廢闕。由此為緣，佛更聽許：「若有緣者應囑授去。」世尊讚歎持戒，乃至廣說：「前是創製、此是隨開，應如是說：

「若復苾芻尼，知眾如法評論事時，默然從座起去，有苾芻尼不囑授者，除余緣故，波逸底迦。」

余義如上。眾謂佛弟子。

如法評論者，謂是如法單白、白二、白四羯磨。

默然從座起去者，謂出勢分外。

不囑授者，有尼不語知而去。釋罪同前。

此中犯相其事云何？若苾芻尼，知眾有如法事言論抉擇，有尼不囑授，默然從座而起去者，乃至言聲所及處來，得惡作罪。舍此處時，得根本罪。

第七攝頌曰：

不恭敬

【現代漢語翻譯】 現代漢語譯本： 不作者得罪輕重如上所述。如果先前沒有仇恨嫌隙，只是偶爾聽到，或者聽過後，想要讓爭鬥平息止息的，不算犯戒。 不與欲默然起去學處第六十 緣起和之前一樣。當時鄔陀夷（Udayi，人名）斷除了各種煩惱，詳細情況如前所述。乃至十七眾共同商議，召集比丘眾後到上座前，這樣稟告：『我現在有些問題要請教……乃至想要對鄔波難陀（Upananda，人名）作舍置羯磨（羯磨，佛教儀式）。』難陀（Nanda，人名）聽後感到害怕，默默地起身離開，詳細情況如前所述，乃至世尊呵斥並告知說：『我觀察到十種利益，為二部弟子制定學處，應當這樣說：』 『如果比丘尼（Bhikkhuni，女性出家人）知道僧團如法評論事情時，默然從座位上起身離開的，犯波逸提迦（Payattika，一種戒律名稱）。』 這樣制定后，當時一些比丘尼長期在僧團中，她們的看病人以及負責事務的人，事務有所耽誤。因此，佛陀進一步允許：『如果有因緣的，應當囑託后再離開。』世尊讚歎持戒，乃至詳細地說：『前面是最初制定，這是隨情況開許，應當這樣說：』 『如果比丘尼知道僧團如法評論事情時，默然從座位上起身離開，有比丘尼沒有囑託的，除了其他因緣，犯波逸提迦。』 其餘含義如前所述。眾指佛陀的弟子。 如法評論，指的是如法的單白羯磨（單白羯磨，一種羯磨儀式）、白二羯磨（白二羯磨，一種羯磨儀式）、白四羯磨（白四羯磨，一種羯磨儀式）。 默然從座位上起身離開，指的是離開勢力範圍之外。 不囑託，指有比丘尼不告知就離開。解釋罪行和之前一樣。 這裡面的犯相是什麼情況呢？如果比丘尼知道僧團有如法的事情言論抉擇，有比丘尼沒有囑託，默默地從座位上起身離開的，乃至在言語能夠聽到的地方，得惡作罪（Dukkata，一種戒律名稱）。離開這個地方時，得根本罪。 第七攝頌說： 不恭敬

【English Translation】 English version: The severity of the offense committed by the instigator is as described above. If there was no prior animosity, and one merely hears of it occasionally, or after hearing it, wishes to quell the dispute, there is no offense. The Sixtieth Training Rule on Silently Leaving Without Consent The circumstances are the same as before. At that time, Udayi (Udayi, a personal name) had severed all fetters, as described in detail above. Eventually, the seventeen groups deliberated together, gathered the Bhikkhu (Bhikkhu, male monastic) community, and approached the senior monk, saying: 'I have some questions to ask... even to the point of wanting to perform the act of abandonment (羯磨) on Upananda (Upananda, a personal name).' Nanda (Nanda, a personal name), upon hearing this, became frightened and silently left, as described in detail above, until the World-Honored One rebuked and said: 'I have observed ten benefits and established the training rules for the two groups of disciples, which should be stated as follows:' 'If a Bhikkhuni (Bhikkhuni, female monastic) knows that the Sangha (Sangha, monastic community) is lawfully discussing a matter, and silently rises from her seat and leaves, she commits a Payattika (Payattika, a type of precept).' After this was established, some Bhikkhunis who had been in the Sangha for a long time, as well as those who were attending to the sick and handling affairs, experienced delays in their duties. Therefore, the Buddha further permitted: 'If there is a reason, one should entrust their duties before leaving.' The World-Honored One praised upholding the precepts, and said in detail: 'The former is the initial establishment, and this is a subsequent allowance, which should be stated as follows:' 'If a Bhikkhuni knows that the Sangha is lawfully discussing a matter, and silently rises from her seat and leaves, and there is a Bhikkhuni who does not entrust her duties, except for other reasons, she commits a Payattika.' The remaining meanings are as described above. 'The Sangha' refers to the Buddha's disciples. 'Lawfully discussing' refers to a lawful single motion (單白羯磨, a type of Karma ritual), double motion (白二羯磨, a type of Karma ritual), or quadruple motion (白四羯磨, a type of Karma ritual). 'Silently rising from the seat and leaving' refers to leaving the area of influence. 'Not entrusting' refers to a Bhikkhuni leaving without informing anyone. The explanation of the offense is the same as before. What is the nature of the offense in this case? If a Bhikkhuni knows that the Sangha is lawfully discussing and deciding a matter, and a Bhikkhuni does not entrust her duties and silently rises from her seat and leaves, even to a place within earshot, she commits a Dukkata (Dukkata, a type of offense). Upon leaving that place, she commits the root offense. The seventh summary verse says: Disrespectful

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飲食、　　入聚往余家、 　明相攝耳筒、　　床足綿敷具。

不恭敬學處第六十一

緣在王舍城。時有二苾芻，知諸苾芻集食堂中欲殄諍事，一順眾命，一便違教不赴眾所。以緣白佛，佛以此緣同前訶責，「為二部弟子制其學處，應如是說：

「若復苾芻尼，不恭敬者，波逸底迦。」

余義如上。不恭敬者，其有二種：一、謂大眾，二、是別人，於此二處不恭敬時，皆得墮罪。

此中犯相其事云何？若尼知大眾集評論事時，喚令赴集而不來者，便得墮罪。喚住不住、遣去不去，遣取臥具而不肯取、不遣取時即便強取，遣詣房等事皆同此，違眾教時皆得墮罪。若尼見親教、軌範二師作如是語，喚來不來乃至房等事，違別人教時皆得惡作。若依道理而白知者、非不恭敬，此皆無犯。

飲酒學處第六十二

緣在室羅伐城。有一長者名曰浮圖，大富多財衣食豐足，娶妻未久誕生一女，顏貌端正人所愛樂。至年長大，娉與給孤獨長者男為妻，后誕一息。父見歡喜，唱言：「善來！善來！」時諸親族因與立名，號曰善來。由此孩兒薄福力故，所有家產日就消亡，父母俱喪。時諸人眾見其如此，遂號惡來。與乞丐人共為半侶，以乞活命。廣說乃至修青處觀影像現前，世尊復為演說法要

【現代漢語翻譯】 現代漢語譯本： 飲食，進入村落前往其他人家； 用明亮的物品遮擋耳朵，床腳鋪設棉質的墊具。

不恭敬學處第六十一

事情發生在王舍城。當時有兩位比丘（bhiksu，佛教出家男子），知道眾比丘聚集在食堂中想要平息爭端，一位順從大眾的命令，一位違背教導不前往大眾聚集的地方。因此將事情稟告佛陀（Buddha），佛陀因為這件事像之前一樣呵責他們，『爲了兩部弟子制定學處（śikṣāpada，戒條），應當這樣說：』

『如果比丘尼（bhikṣuṇī，佛教出家女子）不恭敬，犯波逸提迦（pāyantika，一種罪名）。』

其餘的意義如上文所說。不恭敬有兩種：一是針對大眾，二是針對別人，在這兩種情況下不恭敬，都會犯下罪過。

這裡面所犯的相是什麼樣的呢？如果比丘尼知道大眾聚集在一起評論事情的時候，呼喚她去參加集會而不去，就犯了墮罪。呼喚她停止她不停住，讓她離開她不離開，讓她拿臥具她不肯拿，不讓她拿的時候她就強行拿，讓她去房間等等事情都和這個一樣，違背大眾的教導都會犯下墮罪。如果比丘尼看見親教師（upādhyāya，戒師）、軌範師（ācārya，教授師）兩位師父這樣說，呼喚她來她不來，乃至房間等等事情，違背別人的教導都會犯惡作罪（duṣkṛta，一種輕罪）。如果依據道理而稟告知情者，就不是不恭敬，這些都沒有罪過。

飲酒學處第六十二

事情發生在室羅伐城（Śrāvastī）。有一位長者（gṛhapati，富有的居士）名叫浮圖（Bhūta），非常富有，衣食充足，娶妻不久生了一個女兒，容貌端正，人人都喜愛。等到女兒長大，嫁給了給孤獨長者（Anāthapiṇḍada，一位著名的佛教護法）的兒子為妻，後來生了一個兒子。父親看見非常高興，喊道：『善來！善來！』當時親族因此給他起名，叫做善來（Sumangala）。因為這個孩子福報淺薄的緣故，所有的家產一天天減少，父母都去世了。當時眾人看見他這樣，就叫他惡來（Dummangala）。他和乞丐一起生活，靠乞討為生。詳細地說，乃至修習青處觀（nīlakaṣiṇa，一種禪修方法）影像顯現，世尊（Śākyamuni，釋迦牟尼佛）又為他演說佛法要義。

【English Translation】 English version: Food, entering villages and going to other people's homes; Covering the ears with bright objects, spreading cotton mats at the foot of the bed.

The Sixty-first Training Rule on Disrespect

The incident occurred in Rājagṛha (王舍城). At that time, there were two bhikshus (苾芻, Buddhist monks) who knew that the sangha (僧伽, monastic community) had gathered in the dining hall to settle disputes. One obeyed the sangha's order, while the other disobeyed the teachings and did not attend the gathering. The matter was reported to the Buddha (佛陀), who rebuked them as before, 'For the disciples of the two groups, the śikṣāpada (學處, training rule) should be formulated as follows:'

'If a bhikṣuṇī (苾芻尼, Buddhist nun) is disrespectful, it is a pāyantika (波逸提迦, an offense).'

The remaining meaning is as stated above. There are two types of disrespect: one towards the sangha and the other towards individuals. Disrespect in either of these situations constitutes an offense.

What are the characteristics of the offense here? If a bhikṣuṇī knows that the sangha is gathered to discuss matters and is summoned to attend but does not come, she commits an offense. If she is told to stop but does not stop, told to leave but does not leave, told to take bedding but refuses to take it, or takes it forcibly when not told to, and the same applies to being sent to a room, etc., disobeying the sangha's instructions constitutes an offense. If a bhikṣuṇī sees her upādhyāya (親教師, preceptor) or ācārya (軌範師, teacher) saying this, and she is called but does not come, or regarding matters such as rooms, etc., disobeying the instructions of others constitutes a duṣkṛta (惡作, a minor offense). If she reports to someone who knows the matter based on reason, it is not disrespect, and there is no offense.

The Sixty-second Training Rule on Drinking Alcohol

The incident occurred in Śrāvastī (室羅伐城). There was a gṛhapati (長者, wealthy householder) named Bhūta (浮圖), who was very rich and had abundant food and clothing. He married a wife, and soon after, she gave birth to a daughter, who was beautiful and loved by everyone. When she grew up, she was married to the son of Anāthapiṇḍada (給孤獨長者, a famous Buddhist benefactor). Later, she gave birth to a son. The father was very happy to see him and exclaimed, 'Sumangala! Sumangala!' At that time, the relatives named him Sumangala (善來). Because this child had little merit, all the family property gradually diminished, and both parents died. When the people saw this, they called him Dummangala (惡來). He lived with beggars, making a living by begging. In detail, even when he cultivated the nīlakaṣiṇa (青處觀, blue kasina meditation) and the image appeared, the Śākyamuni (世尊, Shakyamuni Buddha) again expounded the essence of the Dharma for him.

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示教利喜，便證見諦，出家離俗修持梵行，發大勇猛守堅固心，于初后夜思惟忘倦，斷除結惑證阿羅漢果，說伽他曰：

「昔于諸佛所，　　但持瓦鐵身； 　今聞世尊教，　　轉作真金體。 　我于生死中，　　更不受後有； 　奉持無漏法，　　安趣涅槃城。 　若人樂珍寶，　　及生天解脫； 　當近善知識，　　所欲皆隨意。」

時不信敬者便生嫌議：「沙門喬答摩！貧賤愚人皆度出家，以為走使。」世尊為欲發起善來德故，令調毒龍，乃至龍受三歸併五學處。佛告諸苾芻：「我諸弟子聲聞之中降伏毒龍，善來第一。」時收摩羅山遠近諸人婆羅門等，見伏毒龍眾無惱害。時有婆羅門奉請善來，以上妙飲食至誠供養令飽食已，欲使善來食速消化，便以少許飲象之酒置飲漿中。善來不知，飲此漿已醉臥于地。諸佛世尊於一切時得不忘念，便於善來臥處化為草菴，蓋覆其身不令人見，告諸苾芻曰：「汝等當觀善來所作，于江豬山處降伏庵婆毒龍，豈復今時能調小蟹？汝諸苾芻！若飲酒者有斯大失。」即以無量百千網鞔輪相福德殊勝莊嚴王手，摩善來頂，告言：「善來！何不觀察受斯困頓？」爾時善來得少醒悟，隨從佛后至逝多林。佛洗足已，于如常座就之而坐，告諸苾芻曰：「汝等當觀，諸飲酒者有斯過失

【現代漢語翻譯】 現代漢語譯本 示教利喜（名字），便證見諦（證悟真理），出家離俗修持梵行（清凈的行為），發大勇猛守堅固心，于初夜后夜思惟忘倦，斷除結惑證阿羅漢果（斷除煩惱，證得阿羅漢的果位），說伽他（偈頌）曰： 『昔于諸佛所，　　但持瓦鐵身； 今聞世尊教，　　轉作真金體。 我于生死中，　　更不受後有； 奉持無漏法，　　安趣涅槃城。 若人樂珍寶，　　及生天解脫； 當近善知識，　　所欲皆隨意。』 當時不信敬的人便產生懷疑議論：『沙門喬答摩（釋迦牟尼佛）！貧賤愚人皆度出家，以為走使。』世尊為欲發起善來（名字）的功德，令調伏毒龍，乃至龍受三歸（皈依佛、法、僧）並五學處（不殺生、不偷盜、不邪淫、不妄語、不飲酒）。佛告諸苾芻（比丘）：『我諸弟子聲聞（聽聞佛法而證悟的弟子）之中降伏毒龍，善來第一。』當時收摩羅山遠近諸人婆羅門等，見伏毒龍眾無惱害。時有婆羅門奉請善來，以上妙飲食至誠供養令飽食已，欲使善來食速消化，便以少許飲象之酒置飲漿中。善來不知，飲此漿已醉臥于地。諸佛世尊於一切時得不忘念，便於善來臥處化為草菴，蓋覆其身不令人見，告諸苾芻曰：『汝等當觀善來所作，于江豬山處降伏庵婆（地名）毒龍，豈復今時能調小蟹？汝諸苾芻！若飲酒者有斯大失。』即以無量百千網鞔輪相福德殊勝莊嚴王手，摩善來頂，告言：『善來！何不觀察受斯困頓？』爾時善來得少醒悟，隨從佛后至逝多林（祇樹給孤獨園）。佛洗足已，于如常座就之而坐，告諸苾芻曰：『汝等當觀，諸飲酒者有斯過失』

【English Translation】 English version Shijiao Lixi (name), then attained Jian諦 (seeing the truth), left home and renounced worldly life to cultivate pure conduct (Brahma-carya), generated great courage and maintained a firm mind, contemplated tirelessly during the first and last watches of the night, eradicated defilements and attained the fruit of Arhat (one who has eliminated afflictions and attained the state of Arhat), and spoke the Gatha (verse): 'In the past, at the places of all Buddhas, I only held a body of clay and iron; Now, hearing the teachings of the World Honored One, I have transformed into a body of true gold. In the cycle of birth and death, I will no longer receive future existence; Upholding the undefiled Dharma, I peacefully proceed towards the city of Nirvana. If people delight in precious jewels, and in being born in the heavens and liberation; They should draw near to good spiritual friends, and all their desires will be fulfilled at will.' At that time, those who lacked faith and respect became suspicious and critical: 'The Shramana Gautama (Shakyamuni Buddha)! He ordains poor and foolish people to leave home, using them as servants.' The World Honored One, wishing to evoke the merit of Shanlai (name), caused him to subdue the poisonous dragon, until the dragon received the Three Refuges (taking refuge in the Buddha, Dharma, and Sangha) and the Five Precepts (abstaining from killing, stealing, sexual misconduct, lying, and intoxicants). The Buddha told the Bhikshus (monks): 'Among my disciples who are Shravakas (disciples who attain enlightenment by hearing the Buddha's teachings), Shanlai is the foremost in subduing the poisonous dragon.' At that time, people near and far from Mount Shoumo Luoshan, including Brahmins, saw that the subdued poisonous dragon caused no harm to anyone. Then a Brahmin invited Shanlai, offering him exquisite food and sincere offerings until he was full. Wishing to help Shanlai digest the food quickly, he added a small amount of elephant-drinking wine to the drinking water. Shanlai, unaware, drank this water and became drunk, falling asleep on the ground. The Buddhas, the World Honored Ones, are always mindful at all times. Therefore, he transformed the place where Shanlai was sleeping into a grass hut, covering his body so that no one could see him, and told the Bhikshus: 'You should observe what Shanlai has done. At Jiangzhu Mountain, he subdued the Amba (place name) poisonous dragon. How could he now be able to tame a small crab? You Bhikshus! Those who drink alcohol have such great faults.' Then, with his immeasurable hundreds of thousands of net-like wheel-markings, meritorious and supremely adorned kingly hands, he stroked Shanlai's head and said: 'Shanlai! Why do you not observe and endure this hardship?' At that time, Shanlai regained some consciousness and followed the Buddha to the Jeta Grove (Jetavana Monastery). After the Buddha washed his feet, he sat down on his usual seat and told the Bhikshus: 'You should observe, those who drink alcohol have such faults.'

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。」讚歎持戒，廣說乃至「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，飲諸酒者，波逸底迦。」

余義如上。言諸酒者，謂米麹酒，或以根莖皮葉花果相和成酒，此等諸酒飲時令人惛醉。飲者，謂吞嚥。釋罪如前。

此中犯相其事云何？若尼飲諸酒時能令人醉，波逸底迦；若不醉人飲，得惡作罪。若尼見彼諸酒，有酒色酒氣酒味，若能醉者波逸底迦；若不醉者得三惡作。若尼飲諸酒時，有酒色酒氣，若能醉者波逸底迦；若不醉者，得二惡作。若尼飲諸酒時，但有酒色，若能醉者隨罪，若不醉者得一惡作。若食酒糟醉者墮罪，若不醉者得惡作罪。若尼食諸根莖葉花果能醉人者，皆得惡作。

佛告諸苾芻苾芻尼：「汝等若以我為師者，凡是諸酒不應自飲，亦不與人，乃至不以茅端渧酒而著口中，若故違者得越法罪。若苾芻尼飲醋之時，有酒色者，飲之無犯。若飲熟煮酒者，此亦無犯。若是醫人令含酒，或涂身者，無犯。」

非時入聚落不囑授苾芻尼學處第六十三

緣處同前。時有餘處婆羅門，來此城中娶婦同居，未經多時誕生一女。年漸長大，共諸童女往逝多林至寺門前。時鄔陀夷見此女人顏容姿媚，遂起染心，即摩觸彼身鳴唼其口。是時童女欲行非法，鄔陀夷

【現代漢語翻譯】 現代漢語譯本：讚歎持戒，廣泛宣說，乃至『我觀察到持戒的十種利益，所以為比丘和比丘尼制定學處，應當這樣說：』

『如果比丘尼飲用各種酒，犯波逸提迦（一種罪名）。』

其餘的解釋如前所述。所說的各種酒，指的是米曲釀造的酒，或者用根、莖、皮、葉、花、果等混合製成的酒，這些酒飲用時會使人昏醉。飲用，指的是吞嚥。定罪的解釋如前。

此處的犯相情況是怎樣的呢？如果比丘尼飲用各種酒，能使人醉，犯波逸提迦；如果不能使人醉而飲用，得惡作罪（一種較輕的罪名）。如果比丘尼看到那些酒，有酒的顏色、酒的氣味、酒的味道，如果能使人醉，犯波逸提迦；如果不能使人醉，得三種惡作罪。如果比丘尼飲用各種酒時，有酒的顏色、酒的氣味，如果能使人醉，犯波逸提迦；如果不能使人醉，得兩種惡作罪。如果比丘尼飲用各種酒時，只有酒的顏色，如果能使人醉，隨其罪行而定罪，如果不能使人醉，得一種惡作罪。如果吃酒糟醉了，墮罪，如果沒醉，得惡作罪。如果比丘尼食用各種根、莖、葉、花、果，能使人醉的，都得惡作罪。

佛告訴各位比丘和比丘尼：『你們如果以我為師，凡是各種酒都不應該自己飲用，也不應該給別人飲用，甚至不應該用茅草尖蘸酒而放到口中，如果故意違犯，得越法罪。如果比丘尼喝醋的時候，有酒的顏色，喝了沒有罪。如果喝煮熟的酒，也沒有罪。如果是醫生讓含酒，或者塗抹身體，沒有罪。』

非時進入聚落不稟告比丘尼學處第六十三

事情發生的地點和之前一樣。當時在其他地方的婆羅門，來到這座城市娶妻同住，沒過多久生了一個女兒。女兒漸漸長大，和一些童女一起前往逝多林（Jetavana）到寺廟門前。當時鄔陀夷（Udayin）看到這個女人容貌姿色嫵媚，於是生起染污之心，就撫摩她的身體，親吻她的嘴。當時童女想要行非法之事，鄔陀夷（Udayin）

【English Translation】 English version: Praising the upholding of precepts, extensively explaining, even to the point of saying, 'I observe ten benefits of upholding precepts, therefore I establish the training rules for Bhikshus (monks) and Bhikshunis (nuns), which should be stated as follows:'

'If a Bhikshuni drinks any kind of alcohol, it is a Pacittiya (an offense requiring expiation).'

The remaining explanations are as before. The 'various kinds of alcohol' refer to alcohol made from rice yeast, or alcohol made by mixing roots, stems, bark, leaves, flowers, and fruits. These alcohols cause intoxication when consumed. 'Drinking' refers to swallowing. The explanation of the offense is as before.

What are the circumstances of the offense here? If a Bhikshuni drinks any kind of alcohol that can cause intoxication, it is a Pacittiya; if it does not cause intoxication but she drinks it, she commits a Dukkhata (an offense of wrong-doing). If a Bhikshuni sees alcohol with the color, smell, and taste of alcohol, and it can cause intoxication, it is a Pacittiya; if it cannot cause intoxication, she commits three Dukkhata offenses. If a Bhikshuni drinks alcohol with the color and smell of alcohol, and it can cause intoxication, it is a Pacittiya; if it cannot cause intoxication, she commits two Dukkhata offenses. If a Bhikshuni drinks alcohol with only the color of alcohol, and it can cause intoxication, the offense is determined accordingly; if it cannot cause intoxication, she commits one Dukkhata offense. If one eats wine dregs and becomes intoxicated, it is an offense; if one does not become intoxicated, it is a Dukkhata offense. If a Bhikshuni eats any roots, stems, leaves, flowers, or fruits that can cause intoxication, she commits a Dukkhata offense.

The Buddha told the Bhikshus and Bhikshunis: 'If you take me as your teacher, you should not drink any kind of alcohol yourselves, nor should you give it to others, not even dipping the tip of a blade of grass in alcohol and putting it in your mouth. If you deliberately violate this, you commit an offense against the law. If a Bhikshuni drinks vinegar that has the color of alcohol, there is no offense. If she drinks cooked wine, there is also no offense. If a doctor instructs her to hold alcohol in her mouth or apply it to her body, there is no offense.'

Entering a village at an improper time without informing a Bhikshuni, the sixty-third training rule.

The location of the event is the same as before. At that time, a Brahmin from another place came to this city to marry and live with his wife. Not long after, they had a daughter. As the daughter grew older, she went with some young girls to Jetavana (逝多林) to the front of the temple. At that time, Udayin (鄔陀夷) saw this woman's beautiful appearance and developed defiled thoughts. He touched her body and kissed her mouth. At that time, the young girl wanted to commit an unlawful act, Udayin (鄔陀夷)

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不然其事。女懷瞋忿，遂以指甲自攫身形，既還家已告其父曰：「鄔陀夷損我童女。」其父即告五百婆羅門，各懷瞋忿共集一處，欲打鄔陀夷。時五百人即至其所俱共牽曳，乃至移足亦不能令動。世尊知已作如是念：「此是最後教誡鄔陀夷事。」佛衰其力令無所堪，諸婆羅門見其力弱，即共熟打幾將至死，曳至王門。時王于高樓上晝日而睡，佛以神力令王驚覺，廣說乃至勝鬘夫人告令改悔。聞斯責已發勇猛心，未久之間，眾惑皆斷證阿羅漢果，廣度人民，世尊記為教化人中最為第一。后因夜入他舍，非理被殺棄糞聚中。爾時世尊至住處已，告諸苾芻：「此由非時行，招斯大過。」廣說乃至「我觀十利，為二部弟子制其學處，應如是說：若復苾芻尼，非時入聚落者，波逸底迦。」

如是制已，諸苾芻尼有看病人，不得非時入村，遂闕瞻視；知僧事者僧事廢闕。以事白佛，佛言：「有苾芻尼者囑授應去。應告彼曰：『具壽存念！我有看病因緣、或為眾事，須非時入聚落。白具壽知。』彼答云：『奧箄迦。』」時有苾芻于俗舍內先寄衣缽，其舍非時忽然火起，即便往取；行至中路憶不囑授，遂即回還，衣缽燒盡，佛言：「除因緣故。前是創製、今更隨開，應如是說：

「若復苾芻尼非時入聚落，不囑授余苾芻尼

【現代漢語翻譯】 現代漢語譯本：事情並非如此。那女子心懷嗔恨惱怒，便用指甲抓撓自己的身體，回家后告訴她的父親說：『鄔陀夷（Udayi，人名，意為出現者）玷污了我的童貞。』她的父親立即告訴了五百個婆羅門，這些婆羅門各自懷著嗔恨惱怒之心聚集在一處，想要毆打鄔陀夷。當時，這五百人到了鄔陀夷所在的地方，一起拉扯他，甚至連讓他移動腳步都做不到。世尊（釋迦牟尼佛）知道后，心想：『這是最後教誡鄔陀夷的機會了。』佛陀衰減了他的力量，使他變得無力抵抗。那些婆羅門見他力量衰弱，便一起狠狠地毆打他，幾乎將他打死，然後拖到王宮門口。當時，國王在高樓上白天睡覺，佛陀用神力使國王驚醒，（國王）廣泛地宣說，乃至勝鬘夫人（Srimala，人名，意為殊勝瓔珞）告誡他悔改。聽了這些責備后，（國王）發起了勇猛之心，沒過多久，各種迷惑都斷除了，證得了阿羅漢果（Arhat，佛教修行的一種果位），廣泛地度化人民。世尊授記他為教化人中最爲了不起的。後來，因為夜晚進入他人住所，無理地被人殺死在垃圾堆中。當時，世尊到達住處后，告訴各位比丘（Bhikkhu，佛教出家男眾）：『這是由於非時而行，招致如此大的過失。』廣泛地宣說，乃至『我觀察到十種利益，為兩部弟子制定學處（Siksa-pada，佛教戒律），應當這樣說：如果再有比丘尼（Bhikkhuni，佛教出家女眾），非時進入村落，犯波逸提迦（Pacittika，一種戒律名稱）。』 這樣制定之後，各位比丘尼中有照顧病人的，不能非時進入村落，於是耽誤了照看；知道僧事的比丘尼，僧事也被耽誤了。她們將此事稟告佛陀，佛陀說：『有比丘尼要離開時，應當囑咐其他比丘尼。應當告訴她：『具壽（Ayusmat，對出家者的尊稱）請留意！我有看病的原因，或者爲了大眾的事情，需要非時進入村落。告知具壽知曉。』對方回答說：『奧箄迦（Okappika，梵文音譯，意為允許）。』當時，有位比丘事先將衣缽寄放在俗人家中，那家房子非時突然起火，他便前去取回；走到半路，想起沒有囑咐其他比丘尼，於是立即返回，衣缽都被燒光了。佛陀說：『除了因緣的緣故。之前是初次制定，現在進一步開許，應當這樣說：』 『如果再有比丘尼非時進入村落，不囑咐其他比丘尼，犯波逸提迦。』

【English Translation】 English version: The matter was not so. The woman, harboring anger and resentment, scratched her body with her fingernails. After returning home, she told her father, 'Udayi (Udayi, a personal name, meaning 'one who appears') has defiled my virginity.' Her father immediately told five hundred Brahmins, who, each harboring anger and resentment, gathered together, intending to beat Udayi. At that time, these five hundred people arrived at Udayi's location and together dragged him, but they could not even make him move his feet. The World-Honored One (Sakyamuni Buddha) knew this and thought, 'This is the last opportunity to instruct Udayi.' The Buddha diminished his strength, making him unable to resist. The Brahmins, seeing his weakness, together beat him severely, almost to the point of death, and dragged him to the palace gate. At that time, the king was sleeping on a high tower during the day. The Buddha used his divine power to startle the king awake. (The king) extensively preached, and even Srimala (Srimala, a personal name, meaning 'auspicious garland') admonished him to repent. After hearing these reproaches, (the king) aroused a courageous mind. Before long, all his delusions were severed, and he attained the Arhat fruit (Arhat, a stage of Buddhist practice), extensively liberating the people. The World-Honored One predicted that he would be the foremost among those who teach and transform people. Later, because he entered another's dwelling at night, he was unreasonably killed in a pile of refuse. At that time, the World-Honored One, having arrived at his dwelling place, told the Bhikkhus (Bhikkhu, Buddhist monks), 'This is due to untimely conduct, resulting in such a great fault.' He extensively preached, and even said, 'I have observed ten benefits and have established a precept (Siksa-pada, Buddhist precepts) for the two assemblies of disciples. It should be said thus: If any Bhikkhuni (Bhikkhuni, Buddhist nuns) enters a village at an improper time, it is a Pacittika (Pacittika, a type of precept).' After this was established, some Bhikkhunis who were caring for the sick were unable to enter the village at improper times, and thus neglected their care; Bhikkhunis who knew about Sangha (Buddhist community) affairs also had their Sangha affairs neglected. They reported this matter to the Buddha. The Buddha said, 'When a Bhikkhuni is about to leave, she should entrust (the matter) to another Bhikkhuni. She should tell her, 'Venerable (Ayusmat, an honorific title for monastics), please be mindful! I have a reason to care for the sick, or for the sake of the Sangha's affairs, I need to enter the village at an improper time. Please be aware, Venerable.' The other replies, 'Okappika (Okappika, a transliteration from Sanskrit, meaning 'permitted').' At that time, there was a Bhikkhu who had previously left his robes and bowl at a layperson's house. The house suddenly caught fire at an improper time, and he went to retrieve them. On the way, he remembered that he had not entrusted (the matter) to another Bhikkhuni, so he immediately returned, and his robes and bowl were all burned. The Buddha said, 'Except for reasons of circumstance. Previously, it was initially established, and now it is further permitted. It should be said thus:' 'If any Bhikkhuni enters a village at an improper time without entrusting (the matter) to another Bhikkhuni, it is a Pacittika.'

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，除因緣故，波逸底迦。」

余義如上。非時者，有二分齊：謂從過午至明相未出。聚落義如上。

入者，謂至村門。

余苾芻尼者，謂于其處既有苾芻尼而不告語。

除時因緣者，謂有難緣，余義如上。

此中犯相其事云何？若苾芻尼，于非時非時想疑，得根本罪；於時作非時想疑，得惡作罪。餘二無犯。余有昔因緣，同苾芻說。

受食前食后請學處第六十四

緣處同前。時此城中有一長者，大富多財受用豐足。時鄔陀夷因乞食至其舍，為說法要：施食之人獲五功德，謂長命、色、力、安樂、詞辯。長者聞已持食奉施，深心歡喜頂禮其足，歸依三寶受五學處。時鄔陀夷復於他日至長者家，長者白言：「我請佛僧就舍而食，仁可早來。」即于晨朝至長者宅，報曰：「我有緣事暫至余家，我若未來不須行食。」佛將大眾詣長者家，時諸苾芻報長者曰：「應唱隨意。」長者報曰：「聖者！我為大眾設斯座褥。」佛言：「此即便是唱隨意訖，宜應就坐。」時鄔陀夷時欲將過方至行食，諸苾芻輩有啖少許、有不食者，佛為長者說施頌已，從座而去。鄔波難陀即於此住不往寺中，當時是十五日眾僧長凈不來赴集，復無持欲人，眾皆久坐妨廢法事，求覓不得令眾疲勞，廣說乃至「我觀

【現代漢語翻譯】 現代漢語譯本： 『除因緣故，波逸底迦（一種罪名）。』

其餘意義如上所述。『非時』，有兩種界限：指從中午過後到黎明未出現這段時間。『聚落』的意義如上所述。

『入』，指到達村門口。

『余苾芻尼』，指在那個地方已經有比丘尼，卻沒有告知她們。

『除時因緣』，指有緊急情況，其餘意義如上所述。

此中觸犯戒律的情況是怎樣的呢？如果比丘尼在非時，認為是或懷疑是非時，犯根本罪；在是時，認為是或懷疑是非時，犯惡作罪。其餘兩種情況沒有犯戒。其餘還有過去的因緣，與比丘所說相同。

受食前食后請學處第六十四

緣起地點與之前相同。當時在這個城中有一位長者，非常富有，生活富足。當時鄔陀夷（一位比丘的名字）因為乞食來到他家，為他說法要：佈施食物的人可以獲得五種功德，即長壽、美貌、力量、安樂、辯才。長者聽后，拿著食物供養，內心非常歡喜，頂禮他的腳，皈依三寶，受持五戒。當時鄔陀夷又在其他日子來到長者家，長者說：『我邀請佛和僧眾到我家吃飯，您可以早點來。』於是在早晨來到長者家，告知說：『我因為有事要暫時去其他人家，如果我沒來，不用開始供齋。』佛帶領大眾來到長者家，當時各位比丘告訴長者說：『應該唱隨意。』長者說：『聖者！我為大眾準備了這些座位。』佛說：『這就等於是唱隨意完畢了，應該就坐。』當時鄔陀夷時間將要過了才到，開始供齋，各位比丘有的吃了一點，有的沒吃，佛為長者說了佈施的偈頌后，就從座位離開了。鄔波難陀（一位比丘的名字）就住在這裡沒有回寺廟，當時是十五日，僧眾舉行長凈儀式，他不來參加，也沒有持戒人，大家久坐，妨礙了法事，尋找他找不到，讓大家疲勞，（以下內容）廣泛地說乃至『我觀察……』

【English Translation】 English version: 'Except for a reason, pācittiya (a type of offense).'

The remaining meaning is as explained above. 'Non-time' has two limits: meaning from after noon until the dawn has not yet appeared. The meaning of 'settlement' is as explained above.

'Entering' means arriving at the village gate.

'Other bhikkhunī (female monastic)' means that in that place there are already bhikkhunīs, but they were not informed.

'Except for a timely reason' means there is an emergency, the remaining meaning is as explained above.

What is the nature of the offense in this case? If a bhikkhunī, at a non-time, thinks or doubts it is a non-time, commits a root offense; at a time, thinks or doubts it is a non-time, commits a dukkaṭa (an offense). The other two cases are without offense. The remaining have past causes, the same as what the bhikkhu (male monastic) said.

The sixty-fourth training rule on requesting before or after a meal

The place of origin is the same as before. At that time in this city there was a householder, very wealthy and with abundant resources. At that time, Udayin (name of a bhikkhu) came to his house for alms, and preached the Dharma to him: a person who gives food obtains five merits, namely longevity, beauty, strength, happiness, and eloquence. After hearing this, the householder offered food, his heart filled with joy, prostrated at his feet, took refuge in the Three Jewels, and observed the five precepts. At that time, Udayin came to the householder's house again on another day, and the householder said: 'I invite the Buddha and the Sangha to eat at my house, you can come early.' So in the morning he came to the householder's house and informed him: 'I have something to do and will go to another house temporarily, if I don't come, you don't need to start the meal.' The Buddha led the assembly to the householder's house, and at that time the bhikkhus told the householder: 'You should chant at your pleasure.' The householder said: 'Venerable ones! I have prepared these seats for the assembly.' The Buddha said: 'This is equivalent to finishing the chanting at your pleasure, you should sit down.' At that time, Udayin arrived when the time was about to pass, and started offering the meal, some of the bhikkhus ate a little, some did not eat, after the Buddha spoke the verses of giving to the householder, he left the seat. Upānanda (name of a bhikkhu) stayed here and did not return to the monastery, at that time it was the fifteenth day, the Sangha held the posadha (observance day) ceremony, he did not come to participate, and there was no one to uphold the precepts, everyone sat for a long time, hindering the Dharma affairs, searching for him and not finding him, causing everyone to be tired, (the following content) broadly speaking even 'I observe...'

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十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，受食家請，食前食後行詣余家者，波逸底迦。」

如是制已，時有看病、知僧事者同前過起，佛聞此已，告曰：「前是創製、今復隨開，應如是說：

「若復苾芻尼，受食家請，食前食後行詣余家不囑授者，除因緣故，波逸底迦。」

余義如上。食家請者，謂他請喚。食前者，謂是午前，若出行時過二家者，便得墮罪。食後者，謂過午已后，若出行時過三家者，便得墮罪。

不囑授者，謂不報人，應囑施主云：「我往某處。」或囑苾芻尼云：「向某處。」結罪如上。

此中犯相，若受食家請，食前行過二家、食後行過三家，不囑授得墮罪。若不以此苾芻尼為先首而請喚者，無犯。

入王宮學處第六十五

緣處同前。時鄔陀夷不知機變，夜聞兵馬鈴鐸之響，即便驚覺作如是念：「豈非王眾有事他行？」即于未明作天明想，執持衣缽入王宮中。勝鬘夫人聞已，迎接敬受經教，再三反覆猶未天明。宮人譏議：「王雖敬信，情無間然，苾芻不識時機中宵而至，王未藏寶及諸寶類，而便造次輒到宮門。」廣說乃至佛以此緣，告諸苾芻苾芻尼：「入王宮者有十種過失，廣說具如大苾芻律，乃至我觀十利，為二部弟子制其

【現代漢語翻譯】 現代漢語譯本 十利，爲了比丘（Bhikkhu，男性出家眾）和比丘尼（Bhikkhuni，女性出家眾）制定學處（Siksa-pada，戒條），應該這樣說： 『如果又有比丘尼，接受了施食家的邀請，在用餐前或用餐后前往其他人家裡，犯波逸提迦（Payattika，一種罪名）。』 這樣制定之後，當時有照顧病人、處理僧團事務的比丘尼，也犯了之前的過失。佛陀聽聞此事後，告知說：『之前是初次制定，現在重新開許，應該這樣說：』 『如果又有比丘尼，接受了施食家的邀請，在用餐前或用餐后前往其他人家裡，沒有告知他人，除非有因緣，犯波逸提迦。』 其餘的意義如上所述。『施食家邀請』，是指他人邀請。『用餐前』，是指上午，如果出行時經過兩家，就犯墮罪。『用餐后』，是指中午以後，如果出行時經過三家，就犯墮罪。 『沒有告知他人』，是指沒有告訴別人，應該告訴施主說：『我前往某處。』或者告訴比丘尼說：『前往某處。』結罪如上。 這裡面的犯相是，如果接受了施食家的邀請，用餐前經過兩家、用餐后經過三家，沒有告知他人，就犯墮罪。如果不是以這位比丘尼為首要而邀請的，沒有犯戒。 入王宮學處第六十五 緣起處與之前相同。當時鄔陀夷（Udayi，人名）不識時機，晚上聽到兵馬鈴鐸的聲音，就驚醒並這樣想：『難道不是國王的軍隊有事出行？』就在天還沒亮的時候，當成天亮，拿著衣缽進入王宮中。勝鬘夫人（Srimati，人名）聽聞后，迎接並恭敬地接受經教，再三反覆仍然沒有天亮。宮人譏諷議論：『國王雖然敬信，情意沒有間斷，比丘不識時機，半夜來到這裡，國王還沒有藏好寶物以及各種寶類，就冒冒失失地來到宮門。』廣泛地說，乃至佛陀因為這件事，告訴各位比丘和比丘尼：『進入王宮有十種過失，詳細的說明都在《大比丘律》（Maha-bhikkhu-vinaya）中，乃至我看到十種利益，為比丘和比丘尼制定學處。

【English Translation】 English version The ten benefits, for the Bhikkhus (male monastic) and Bhikkhunis (female monastic) to establish the Siksa-pada (precepts), should be stated as follows: 『If a Bhikkhuni, having accepted an invitation from a donor's house, goes to another house before or after the meal, she commits a Payattika (a type of offense).』 After this was established, at that time, some Bhikkhunis who were caring for the sick or handling Sangha (monastic community) affairs also committed the previous offense. Upon hearing this, the Buddha said, 『Previously, it was newly established, but now I am re-permitting it. It should be stated as follows:』 『If a Bhikkhuni, having accepted an invitation from a donor's house, goes to another house before or after the meal without informing anyone, except for a reason, she commits a Payattika.』 The remaining meaning is as stated above. 『Invitation from a donor's house』 refers to an invitation from someone else. 『Before the meal』 refers to the morning; if she passes two houses while going out, she commits an offense. 『After the meal』 refers to after noon; if she passes three houses while going out, she commits an offense. 『Without informing anyone』 means not telling anyone. She should tell the donor, 『I am going to such and such place,』 or tell a Bhikkhuni, 『Going to such and such place.』 The consequences of the offense are as stated above. The offense in this case is that if she accepts an invitation from a donor's house, passes two houses before the meal, or passes three houses after the meal, and does not inform anyone, she commits an offense. If she is not the primary person being invited, there is no offense. The Sixty-fifth Siksa-pada on Entering the Royal Palace The circumstances are the same as before. At that time, Udayi (name of a person) did not recognize the appropriate time. At night, hearing the sound of soldiers, horses, and bells, he was startled and thought, 『Could it be that the king's army has something to do and is traveling?』 Before dawn, he mistook it for daylight, took his robes and bowl, and entered the royal palace. Srimati (name of a person), upon hearing this, welcomed him and respectfully received his teachings. Even after repeating them several times, it was still not dawn. The palace staff ridiculed and criticized, 『Although the king is respectful and faithful, his affection is unwavering. The Bhikkhu does not recognize the appropriate time and arrives in the middle of the night. The king has not yet hidden his treasures and various precious items, and he rashly comes to the palace gate.』 Speaking extensively, the Buddha, because of this incident, told the Bhikkhus and Bhikkhunis, 『Entering the royal palace has ten faults, which are described in detail in the Maha-bhikkhu-vinaya (Great Bhikkhu Rules), and I see ten benefits in establishing the Siksa-pada for the Bhikkhus and Bhikkhunis.

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學處，應如是說：

「若復苾芻尼明相未出，剎帝利灌頂王未藏寶及寶類，若入過宮門閫者，波逸底迦。」

如是制已，復于異時，王請佛僧。世尊不去，令舍利子與眾俱行。既至王門不敢輒入，王命令進。舍利子作念：「世尊制戒，不許輒入宮門。今得王教，復不許違。佛以此緣或容開許。」即入宮內。還至佛所，述如上事。佛告舍利子：「善哉！我未開許汝已知時。汝等當知，前是創製、今更隨開，為諸弟子應如是說：

「若復苾芻尼，明相未出，剎帝利灌頂王未藏寶及寶類，若入過宮門閫者，除余緣故，波逸底迦。」

余義如上。明相未出者，謂天未曉，有三種相。王及寶等並如余說。

宮門閫者，有三種別：謂城門、王門、宮門。過者，謂舉足越。

除余緣故者，除得勝法如舍利子等。釋罪如上。

此中犯相，若尼未曉未曉想及疑，越城門者，得惡作罪；曉未曉想疑，亦得惡作。王門亦爾。若越宮門想疑，本罪；次二惡作；后二句無犯。若王妃及太子大臣喚，亦無犯。

詐言不知學處第六十六

緣處同前。佛言：「半月半月應說波羅底木叉戒。」奉教而說。六眾聽戒之時，作如是語：「我今始知是法在戒經中說。」諸苾芻曰：「仁等比來豈不聞耶？

【現代漢語翻譯】 現代漢語譯本： 學處，應當這樣說： 『如果比丘尼在黎明未到，剎帝利灌頂王（Kshatriya Abhisheka King，指舉行灌頂儀式的剎帝利國王）尚未收藏寶物及寶物之類時，進入超過宮殿的門檻，犯波逸提迦（Payantika，一種輕罪）。』 這樣制定戒律后，後來在另一時間，國王邀請佛陀和僧團。世尊沒有去，讓舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）與僧眾一同前往。到達王宮門前，不敢擅自進入，國王命令他們進去。舍利子心想：『世尊制定戒律，不允許擅自進入宮門。現在得到國王的命令，又不能違背。佛陀或許會因此因緣開許。』於是進入宮內。回來後到佛陀那裡，陳述了上述情況。佛陀告訴舍利子：『很好！我還沒有開許，你已經知道時機了。你們應當知道，之前是初次制定，現在進一步隨順開許，爲了弟子們應當這樣說：』 『如果比丘尼在黎明未到，剎帝利灌頂王尚未收藏寶物及寶物之類時，進入超過宮殿的門檻，除了其他因緣，犯波逸提迦。』 其他意義如上所述。黎明未到，是指天還沒有亮，有三種相。國王和寶物等都如之前所說。 宮門門檻，有三種區別：即城門、王門、宮門。超過，是指抬腳跨越。 除了其他因緣，是指除了獲得殊勝之法，如舍利子等。解釋罪行如上所述。 此中犯相，如果比丘尼在未曉時認為是未曉，或者心存疑惑，跨越城門，得惡作罪（Dukkata，一種輕罪）；在曉時認為是未曉，或者心存疑惑，也得惡作罪。王門也是如此。如果跨越宮門，認為是宮門或者心存疑惑，犯本罪；其次兩種情況得惡作罪；后兩種情況無罪。如果是王妃以及太子大臣召喚，也沒有罪。 詐稱不知學處第六十六 因緣和地點與之前相同。佛陀說：『每半個月應當宣說波羅提木叉戒（Pratimoksha，戒律的彙編）。』僧眾奉命宣說。六群比丘（Six Monks，指六個行為不端的比丘）在聽戒時，這樣說：『我現在才知道這個法在戒經中說了。』諸位比丘說：『仁者們之前難道沒有聽過嗎？』

【English Translation】 English version: The precept should be stated as follows: 'If a Bhikkhuni, before the light of dawn, when a Kshatriya Abhisheka King (Kshatriya Abhisheka King, referring to a Kshatriya king who has undergone the Abhisheka ceremony) has not yet stored away treasures and items of treasure, enters beyond the threshold of the palace gate, it is a Payantika (Payantika, a minor offense).' Having established this rule, at another time, the King invited the Buddha and the Sangha. The World-Honored One did not go, but sent Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) to go with the Sangha. Arriving at the palace gate, they did not dare to enter without permission. The King ordered them to enter. Sariputra thought: 'The World-Honored One has established a rule, not allowing entry into the palace gate without permission. Now I have received the King's order, and I cannot disobey. The Buddha may, because of this circumstance, permit an exception.' So he entered the palace. Returning to the Buddha, he recounted the above events. The Buddha said to Sariputra: 'Excellent! I had not yet permitted it, but you already knew the time. You should know that the previous rule was the initial establishment, and now it is further opened up in accordance with circumstances. For the disciples, it should be stated as follows:' 'If a Bhikkhuni, before the light of dawn, when a Kshatriya Abhisheka King has not yet stored away treasures and items of treasure, enters beyond the threshold of the palace gate, except for other reasons, it is a Payantika.' The other meanings are as stated above. 'Before the light of dawn' means before the sky is light, there are three signs. The King and treasures, etc., are as previously stated. 'Palace gate threshold' has three distinctions: namely, city gate, king's gate, and palace gate. 'Beyond' means lifting the foot to cross over. 'Except for other reasons' means except for obtaining superior Dharma, like Sariputra and others. The explanation of the offense is as stated above. Regarding offenses in this context, if a Bhikkhuni, when it is not dawn, thinks it is not dawn, or is in doubt, and crosses the city gate, she incurs a Dukkata (Dukkata, a minor offense); if when it is dawn, she thinks it is not dawn, or is in doubt, she also incurs a Dukkata. The same applies to the king's gate. If she crosses the palace gate, thinking it is the palace gate or is in doubt, she commits the original offense; the next two situations incur a Dukkata; the last two situations are without offense. If she is summoned by the Queen or the Crown Prince or a minister, there is also no offense. False Claim of Ignorance of the Training Rule, Sixty-Sixth The circumstances and location are the same as before. The Buddha said: 'Every half month, the Pratimoksha (Pratimoksha, a compilation of precepts) should be recited.' The Sangha obeyed and recited it. The Group-of-Six Monks (Six Monks, referring to six unruly monks), while listening to the recitation, said: 'Only now do I know that this Dharma is stated in the Pratimoksha.' The Bhikkhus said: 'Have you not heard it before, Venerable Ones?'

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」答曰：「豈可我等唯聽說此更無餘事？」乃至世尊訶責，「為二部弟子制其學處，應如是說：

「若復苾芻尼，半月半月說戒經時，作如是語：『具壽！我今始知是法戒經中說。』諸苾芻尼知是苾芻尼若二、若三同作長凈，況復過此，應語彼言：『具壽！非不知故得免其罪，汝所犯罪應如法說悔。』當勸喻言：『具壽！此法希奇難可逢遇，汝說戒時，不恭敬、不住心、不殷重、不作意、不一想、不攝耳、不策念而聽法。』者，波逸底迦。」

余義如上。說戒經時者，謂從八他勝乃至七滅諍法，相次而說詮其要義。

我今始知等者，謂六眾與余苾芻屢同聽戒，而彼故言我不知者，意欲令他心生憂悔故諠惱時眾。

諸苾芻當勸喻言等者，明不恭敬等有所虧失故。

此中犯相者，尼見說八他勝時如是乃至二十一殘罪七滅諍法，作如是說者，一一說時皆得墮罪。若實不了知如愚癡人者，說實無犯。

作針筒學處第六十七

緣處同前。有一工人名曰達摩，善牙骨作，先於外道心生敬信，因來寺中而聽法要，棄彼偽教契想真宗，唸曰：「然我家貧難修福業，宜可自勵役己惠人。」白諸苾芻、苾芻尼曰：「我善牙作及骨，若須針筒，我當施手為造。」時彼工入因致貧困，衣不掩形、食

【現代漢語翻譯】 現代漢語譯本 回答說：『難道我們僅僅是聽聽這些，就沒有其他事情了嗎？』 乃至世尊呵斥，『為比丘尼僧團制定學處，應當這樣說：』 『如果又有比丘尼，在半月半月誦戒經的時候，說這樣的話：『具壽（Ayusmati，對年長比丘尼的尊稱）！我現在才知道這個法在戒經中說了。』 諸位比丘尼知道這位比丘尼曾經兩三次一起參加長凈（Posadha，布薩），更何況超過這個次數，應當對她說：『具壽！不是因為不知道就可以免除罪過，你所犯的罪應當如法懺悔。』 應當勸導她說：『具壽！此法稀有難得，你在誦戒的時候，不恭敬、不專心、不殷重、不用心、不一心專注、不攝耳諦聽、不策勵憶念而聽法。』 這樣的人，犯波逸提迦（Pacittika，一種罪名）。』 其餘的意義如上文所說。『誦戒經時』，是指從八他勝法（Parajika，比丘尼戒律中最重的罪）乃至七滅諍法（Adhikarana-samatha，平息爭端的七種方法），依次而說，詮釋其中的要義。 『我現在才知道』等等，是指六群比丘（Chabbaggiya，指六個行為不端的比丘）和其餘比丘尼多次一同聽戒，而他們故意說我不知道，意圖使他人心中產生憂愁後悔，因此喧鬧擾亂大眾。 『諸比丘應當勸導說』等等，說明不恭敬等等是有所虧失的緣故。 這裡所說的犯相是，比丘尼見到誦八他勝法的時候，像這樣乃至二十一條殘罪（Sanghadisesa，僧殘罪），七滅諍法，作這樣說的人，每一次說的時候都會犯墮罪。如果確實不瞭解，像愚癡的人一樣，說實話就沒有犯戒。 製作針筒學處第六十七 緣起的地方和前面一樣。有一個工人名叫達摩（Dharma，法），擅長製作牙骨工藝品，先前對外道心生敬信，因為來到寺廟中聽聞佛法要義，拋棄了那些虛假的教義，契合了真實的宗旨，心中想：『然而我家貧困難以修習福業，應該自己努力勞動來惠及他人。』 於是對各位比丘、比丘尼說：『我擅長牙骨製作，如果需要針筒，我願意親手為大家制作。』 當時這位工人因為貧困，衣服不能遮體，食物

【English Translation】 English version He answered: 'Is it that we only hear this and have nothing else to do?' Even the World Honored One rebuked, 'For the Bhikshuni (Bhikkhuni, female monastic) Sangha (community), the training rules should be established and spoken of as follows:' 'If a Bhikshuni, during the recitation of the Pratimoksha (Patimokkha, monastic code) every half-month, says such words: 'Ayusmati (term of respect for senior Bhikshunis)! Only now do I know that this Dharma (teaching) is spoken of in the Pratimoksha.' If the Bhikshunis know that this Bhikshuni has participated in the Posadha (Uposatha, fortnightly observance) together two or three times, let alone more than that, they should say to her: 'Ayusmati! Not knowing does not excuse you from the offense; you should confess the offense you have committed according to the Dharma.' They should advise her: 'Ayusmati! This Dharma is rare and difficult to encounter. When the Pratimoksha is recited, you listen to the Dharma without reverence, without attentiveness, without diligence, without mindfulness, without single-mindedness, without focusing your ears, and without exerting effort to remember.' Such a person commits a Pacittika (minor offense).' The remaining meaning is as stated above. 'During the recitation of the Pratimoksha' refers to reciting in sequence from the eight Parajikas (defeat, the most serious offenses for Bhikshunis) to the seven Adhikarana-samathas (settlement of disputes), explaining their essential meanings. 'Only now do I know,' etc., refers to the Chabbaggiya (group of six monks) and other Bhikshunis who have repeatedly listened to the Pratimoksha together, but they deliberately say they do not know, intending to cause others to feel sorrow and regret, thereby disturbing the assembly. 'The Bhikshus should advise,' etc., explains that disrespect, etc., are the reasons for the loss. The offense described here is that when a Bhikshuni hears the recitation of the eight Parajikas, and so on up to the twenty-one Sanghadisesas (formal meeting offense), and the seven Adhikarana-samathas, and says such words, each time she speaks she commits a Dukkhata (wrongdoing) offense. If she truly does not understand, like a foolish person, then speaking truthfully is not an offense. The Sixty-Seventh Training Rule on Making Needle Cases The originating place is the same as before. There was a craftsman named Dharma (law), skilled in making ivory and bone crafts, who previously had reverence and faith in external paths. Because he came to the monastery to hear the essential teachings of the Dharma, he abandoned those false teachings and aligned with the true principle, thinking in his heart: 'However, my family is poor and it is difficult to cultivate meritorious deeds. I should exert myself to benefit others.' So he said to the Bhikshus and Bhikshunis: 'I am skilled in making ivory and bone crafts. If you need needle cases, I am willing to make them for you with my own hands.' At that time, this craftsman became impoverished, his clothes could not cover his body, and his food

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不充口。外道見問：「汝于先時家道豐贍，今依剃髮遂致貧窮。以此察之，孰為勝友？」廣說乃至世尊訶責，告諸苾芻：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，用骨牙角作針筒，成者應打碎，波逸底迦。」

余義如上。其骨牙角如事可知。

有二種針筒：一、筒，二、管。若用骨牙角作者，二皆不許。若自、若他並不應作。若成者即應打碎，其罪說悔。其所對人應問云：「爾針筒打碎未？」若不問者得惡作罪。問已方悔。尼應用竹𥯤為筒，或氈片等以安其針，時可數看勿令生垢，此皆無犯。

作過量床學處第六十八

緣處同前。時有苾芻人間遊行至逝多林間，日暮門閉。即于門屋下坐，短腳床洗足斂身入定。有蛇愛冷在床前住，見苾芻垂頭，遂螫其額，因即身亡生三十三天。廣說乃至以事白佛，佛言：「不應下小床上而為寢臥，亦不應床前洗足，違者得越法罪。」時六眾聞是制已，遂作高床，腳長七肘緣梯上下，俗旅譏嫌。世尊訶責告諸苾芻：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，作大小床足，應高佛八指。若過作者應截去，波逸底迦。」

如是制已，時鄔陀夷身形長大，坐彼床時頦拄著膝，佛言：「此更隨開，除入

【現代漢語翻譯】 現代漢語譯本：不充口（指比丘尼）。外道來問：『你先前家境富裕，如今剃髮出家反而變得貧窮。由此看來，誰才是真正的朋友呢？』（比丘尼）廣泛地解釋，乃至世尊呵責（外道）。（世尊）告訴各位比丘：『我觀察到十種利益，為比丘和比丘尼制定學處，應當這樣說：』 『如果比丘尼用骨、牙、角製作針筒，做成了就應當打碎，犯波逸提迦罪。』 其餘的意義如上文所述。關於骨、牙、角的含義，根據具體情況可以理解。 針筒有兩種：一種是筒，一種是管。如果用骨、牙、角來製作，這兩種都是不允許的。無論是自己做還是讓別人做，都不應該做。如果做成了就應當打碎，其罪過通過懺悔來消除。負責懺悔的人應該問：『你的針筒打碎了嗎？』如果不問，就犯惡作罪。問過之後才能懺悔。比丘尼可以用竹子或氈片等來做筒，用來安放針，時常檢查，不要讓它生垢，這些都是沒有罪的。 作過量床學處第六十八 緣起的地方和之前一樣。當時有比丘在人間遊行，到達逝多林（Jetavana）時，天色已晚，門已經關閉。他就在門屋下坐著，用短腳床洗腳，然後收斂身體入定。有一條蛇喜歡陰涼，停留在床前，看到比丘垂著頭，就咬了他的額頭，比丘因此身亡，轉生到三十三天（Trāyastriṃśa）。（比丘們）廣泛地講述此事，乃至將此事稟告佛陀，佛陀說：『不應該在矮小的床上睡覺，也不應該在床前洗腳，違背者犯越法罪。』當時六群比丘（the group of six monks）聽到這個規定后，就製作高床，床腳長達七肘，需要藉助梯子才能上下，世俗之人對此議論紛紛。世尊呵責他們，告訴各位比丘：『我觀察到十種利益，為比丘和比丘尼制定學處，應當這樣說：』 『如果比丘尼製作大小床的床腳，高度應該不超過佛的八指。如果超過了這個高度，就應當截去，犯波逸提迦罪。』 這樣規定之後，當時鄔陀夷（Udayin）身材高大，坐在那樣的床上時，下巴抵著膝蓋，佛陀說：『對此可以特別開許，除了……』

【English Translation】 English version: Not to interrupt. Outsiders came and asked: 'You were wealthy before, but now that you have shaved your head and left home, you have become poor. Considering this, who is the true friend?' (The Bhikshuni) explained extensively, and the World Honored One rebuked (the outsiders). (The World Honored One) told the Bhikshus: 'I have observed ten benefits, and I am establishing the precepts for the Bhikshus and Bhikshunis, which should be stated as follows:' 'If a Bhikshuni makes a needle case from bone, tooth, or horn, it should be broken if it is completed, and she commits a Pācittiya (波逸底迦) offense.' The remaining meanings are as stated above. The meanings of bone, tooth, and horn can be understood according to the specific circumstances. There are two types of needle cases: one is a tube, and the other is a pipe. If they are made of bone, tooth, or horn, both are not allowed. Whether making it oneself or having someone else make it, it should not be done. If it is completed, it should be broken, and the offense should be expiated through repentance. The person in charge of repentance should ask: 'Have you broken your needle case?' If they do not ask, they commit a Dukkaṭa (惡作) offense. Only after asking can repentance be performed. Bhikshunis can use bamboo or felt pieces to make a tube to hold the needle, and check it frequently to prevent it from becoming soiled. These are all without offense. The Sixty-Eighth Training Rule on Making an Overly Large Bed The place of origin is the same as before. At that time, a Bhikshu was traveling in the human realm and arrived at Jetavana (逝多林). It was late, and the gate was closed. He sat under the gatehouse, washed his feet on a short-legged bed, and then composed himself into meditation. A snake, fond of coolness, stayed in front of the bed, saw the Bhikshu's head drooping, and bit his forehead. The Bhikshu died as a result and was reborn in the Trāyastriṃśa (三十三天) Heaven. (The Bhikshus) extensively recounted this matter and reported it to the Buddha. The Buddha said: 'One should not sleep on a small bed, nor should one wash one's feet in front of the bed. Violators commit an offense against the Dharma.' At that time, the group of six monks (the group of six monks) heard this rule and made high beds, with legs seven cubits long, requiring ladders to climb up and down. Laypeople criticized this. The World Honored One rebuked them and told the Bhikshus: 'I have observed ten benefits, and I am establishing the precepts for the Bhikshus and Bhikshunis, which should be stated as follows:' 'If a Bhikshuni makes the legs of a large or small bed, the height should not exceed eight finger-widths of the Buddha. If it exceeds this height, it should be cut off, and she commits a Pācittiya (波逸底迦) offense.' After this rule was established, at that time, Udayin (鄔陀夷) was tall, and when he sat on such a bed, his chin touched his knees. The Buddha said: 'This is further allowed, except for...'

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梐木，若過者應截去，波逸底迦。」

余義如上。作大小床者，謂自作使人造。此大床及小座時應高佛八指者，佛謂大師，此之八指長中人一肘。

除入梐木者，除床腳入梐木，此非是量。

若過作者，謂量若過應截去。墮罪應說悔。

此中犯相，若為僧作、若自為作，過八指量者應截去。其罪說除。對說罪者，應可問言：「床腳截未？」若不問者得惡作罪，其罪不應說悔。若依量作者無犯。

用草木綿貯床學處第六十九

緣處同前。時鄔波難陀分得大床，以木綿貯安儭而臥。有年老者來，合與臥具時，便去儭物以散木綿，令其寢息，身衣總白。以緣白佛，佛言：「我觀十利，為二部弟子制其學處，應如是說：若復苾芻尼，以木綿等貯僧床座者，應撤去，波逸底迦。」

余義如上。言貯物者有五種：一、苫末梨，二、荻苫，三、頞迦，四、蒲薹，五、羊毛。若尼以五種物自貯、教人貯，皆得墮罪。

此中犯者，苾芻尼若僧、私床座，以木綿等而散貯者，皆得墮罪。絮應撤去，罪應說悔，余並同前。

過量作尼師但那學處第七十

緣處同前。如世尊說：「若受用僧伽臥具及餘人物乃至私物，應用儭身替。」不識其量遂便大作，小者棄擲或嫌長短，廣說乃

【現代漢語翻譯】 現代漢語譯本 '梐木（一種木材），如果超出長度，應該截去，觸犯波逸提迦（一種戒律）。'

'其餘的解釋與之前相同。製作大床和小座時，如果高度超過佛的八指，這裡的佛指的是大師，這八指相當於中等身材的人的一肘。'

'除去嵌入梐木的部分，床腳嵌入梐木的部分不計入測量。'

'如果超過了規定的尺寸，意思是說如果尺寸超過了，就應該截去。觸犯墮罪應該懺悔。'

'此處的犯相是，如果為僧眾製作或為自己製作，超過八指的尺寸就應該截去。所犯的罪過應該通過懺悔消除。對於懺悔罪過的人，應該詢問：『床腳截了嗎？』如果不問，就會犯惡作罪，這個罪過不應該懺悔。如果按照規定的尺寸製作，就沒有觸犯戒律。'

'使用草木綿填充床的學處第六十九'

'事情的起因和地點與之前相同。當時，鄔波難陀（一位比丘）分到了一張大床，用木綿填充並蓋上床罩睡覺。有位年老的比丘尼來，想一起使用臥具時，她就拿走床罩，散開木綿，讓老比丘尼睡在上面，結果老比丘尼的衣服都沾滿了白色的木綿。她因此稟告佛陀，佛陀說：『我觀察到十種利益，為比丘尼僧團制定戒律，應該這樣說：如果比丘尼用木綿等物填充僧眾的床座，應該撤去填充物，觸犯波逸提迦。』'

'其餘的解釋與之前相同。所說的填充物有五種：一、苫末梨（木棉），二、荻苫（荻草），三、頞迦（一種植物），四、蒲薹（香蒲），五、羊毛。如果比丘尼用這五種東西自己填充或教別人填充，都會觸犯墮罪。'

'此處的犯戒行為是，比丘尼如果用木綿等物散亂地填充僧眾或私人的床座，都會觸犯墮罪。填充的絮狀物應該撤去，所犯的罪過應該懺悔，其餘的都與之前相同。'

'過量製作尼師但那（坐具）的學處第七十'

'事情的起因和地點與之前相同。正如世尊（釋迦牟尼佛）所說：『如果受用僧團的臥具以及其他物品，乃至私人物品，應該用坐具來保護身體。』因為不瞭解尺寸，就做得很大，小的就丟棄，或者嫌棄長短，廣泛地說明了這種情況。'

【English Translation】 English version 'If the pīta-kāṣṭha (a type of wood) is too long, it should be cut off, which constitutes a pācittiya (an offense requiring confession).'

'The remaining meanings are as before. When making large beds and small seats, if the height exceeds eight fingers of the Buddha, where Buddha refers to the Great Teacher, these eight fingers are equivalent to one cubit of a person of medium height.'

'Excluding the part inserted into the pīta-kāṣṭha; the part of the bed leg inserted into the pīta-kāṣṭha is not included in the measurement.'

'If it exceeds the prescribed size, meaning if the size is exceeded, it should be cut off. Committing a dukkaṭa (an offense) requires confession.'

'The circumstances of the offense here are: if made for the Sangha (monastic community) or for oneself, exceeding the eight-finger measurement, it should be cut off. The committed offense should be removed through confession. To the person confessing the offense, one should ask: 'Have the bed legs been cut?' If one does not ask, one commits a dukkaṭa offense, and this offense should not be confessed. If made according to the prescribed measurement, there is no offense.'

'The sixty-ninth training rule regarding stuffing beds with grass, wood, or cotton'

'The cause and location are the same as before. At that time, Upananda (a bhikkhu) received a large bed, stuffed it with cotton, and slept with a cover. When an elderly bhikkhuni (female monastic) came, wanting to share the bedding, he removed the cover, scattered the cotton, and let the elderly bhikkhuni sleep on it, resulting in her clothes being covered in white cotton. She reported this to the Buddha, who said: 'I have observed ten benefits and established a training rule for the two monastic communities, which should be stated as follows: If a bhikkhuni stuffs a bed or seat belonging to the Sangha with cotton or similar materials, she should remove the stuffing, which constitutes a pācittiya.'

'The remaining meanings are as before. The materials referred to as stuffing are of five types: 1. śālmali (silk-cotton), 2. dīkṣā (reed grass), 3. arka (a plant), 4. potagalaka (cattail), 5. wool. If a bhikkhuni stuffs or instructs others to stuff with these five materials, she commits a dukkaṭa offense.'

'The offense here is: if a bhikkhuni scatters cotton or similar materials to stuff a bed or seat belonging to the Sangha or a private bed or seat, she commits a dukkaṭa offense. The stuffing should be removed, the offense should be confessed, and the rest is the same as before.'

'The seventieth training rule regarding making a nisīdana (sitting cloth) that is too large'

'The cause and location are the same as before. As the Blessed One (Bhagavan, referring to Shakyamuni Buddha) said: 'If one uses the bedding of the Sangha or other items, even private items, one should use a nisīdana to protect oneself.' Because they did not know the proper size, they made them too large, discarded the smaller ones, or complained about the length, extensively explaining the situation.'

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至世尊「為二部弟子制其學處，應如是說：

「若復苾芻尼，作尼師但那當應量作。是中量者，長佛二張手、廣一張手半。若過作者，波逸底迦。」如是制已，時吐羅尼身形長大，每至臥時為護臥具故，于其足邊以諸樹葉而為儭替，乃至佛言：「此復重開，長中更增一張手。若過作者應截去，波逸底迦。」

余義如上。尼師但那者，謂敷具也。若自作、使人，皆悉同犯。應量者，如文可知。

若佛一張手，當中人三張手，總長九張手，合有四肘半。廣一張手半者，當中人四張手，復有六指。若不依此量而過作者，物應截去，罪應說悔，余問答等並如上說。

第八攝頌曰：

覆瘡佛衣量、　　蒜剃洗手拍、 　自煮食水灑、　　生草棄墻外。

作覆瘡衣學處第七十一

緣處同前。如世尊說：「作覆瘡衣。」苾芻及尼不知當云何作？其量過大或時太小。乃至世尊「制其學處，應如是說：若復苾芻尼，作覆瘡衣當應量作。是中量者，長佛四張手、廣二張手。若過作者應截去，波逸底迦。」

余義如上。覆瘡衣者，謂覆身瘡疥也。其佛張手及有過截，並說罪等，廣如上說。

同佛衣量作衣學處第七十二

緣處同前。時鄔波難陀與佛等量作衣，但披一邊、余聚肩上

【現代漢語翻譯】 現代漢語譯本： 世尊為比丘尼僧團制定學處，應如是說：

『如果比丘尼製作尼師但那（坐具），應當按照規定的尺寸製作。其中規定的尺寸是：長度為佛的二張手、寬度為一張手半。如果超過這個尺寸製作，犯波逸提迦罪。』如此制定之後，吐羅尼（Thullananda，人名）因為身形高大，每次睡覺時爲了保護臥具，就在腳邊用樹葉來襯墊代替。乃至佛說：『對此重新開許，長度可以在原規定的基礎上增加一張手。如果超過這個尺寸製作，應該截去超出的部分，犯波逸提迦罪。』

其餘意義如上所述。尼師但那（nisidana）指的是坐具。無論是自己製作還是指使他人制作，都同樣犯戒。應按規定尺寸製作，如經文所述。

如果按照佛的一張手，相當於普通人的三張手，總長度為九張手，合四肘半。寬度一張手半，相當於普通人的四張手，再加上六指。如果不按照這個尺寸製作，超過尺寸的部分應該截去，罪過應該懺悔，其餘問答等內容都如上所述。

第八攝頌說：

覆瘡佛衣量，蒜剃洗手拍， 自煮食水灑，生草棄墻外。

製作覆瘡衣學處第七十一

因緣和地點與之前相同。如世尊說：『製作覆瘡衣。』比丘尼們不知道應當如何製作？製作的尺寸過大或者過小。乃至世尊制定學處，應如是說：『如果比丘尼製作覆瘡衣，應當按照規定的尺寸製作。其中規定的尺寸是：長度為佛的四張手、寬度為二張手。如果超過這個尺寸製作，應該截去超出的部分，犯波逸提迦罪。』

其餘意義如上所述。覆瘡衣指的是覆蓋身體瘡疥的衣服。關於佛的手的尺寸以及超過尺寸應該截去，以及所犯的罪過等，詳細內容如上所述。

製作與佛等量衣服學處第七十二

因緣和地點與之前相同。當時鄔波難陀（Upananda，人名）製作了與佛陀尺寸一樣的衣服，只是披在一邊，其餘部分堆在肩上。

【English Translation】 English version: The Blessed One established the precepts for the two assemblies of disciples, which should be stated as follows:

'If a Bhikkhuni (Buddhist nun) makes a Nisidana (sitting cloth), she should make it according to the prescribed measurement. The prescribed measurement is: two Buddha spans in length and one and a half Buddha spans in width. If she makes it larger than this, it is a Payantika (an offense requiring confession).』 After this was established, Thullananda (a proper name) was tall and large, and every time she slept, in order to protect her bedding, she used leaves as padding at her feet. Thereupon, the Buddha said: 『This is reopened, and the length can be increased by one Buddha span. If she makes it larger than this, she should cut off the excess, and it is a Payantika.』

The remaining meaning is as above. Nisidana (nisidana) refers to a sitting cloth. Whether she makes it herself or has someone else make it, she commits the same offense. The prescribed measurement is as stated in the text.

If one Buddha span is equivalent to three spans of an average person, the total length is nine spans, which is four and a half cubits. A width of one and a half spans is equivalent to four spans of an average person, plus six fingers. If she does not follow this measurement and makes it larger, the excess material should be cut off, and the offense should be confessed. The remaining questions and answers are as stated above.

The eighth summary verse says:

Covering sore, Buddha's robe size, garlic, shaving, hand washing, clapping, Cooking oneself, sprinkling food and water, discarding fresh grass outside the wall.

The seventy-first precept regarding making a covering sore robe

The cause and location are the same as before. As the Blessed One said: 『Make a covering sore robe.』 The Bhikkhunis did not know how to make it? The size was either too large or too small. Thereupon, the Blessed One established the precept, which should be stated as follows: 『If a Bhikkhuni makes a covering sore robe, she should make it according to the prescribed measurement. The prescribed measurement is: four Buddha spans in length and two Buddha spans in width. If she makes it larger than this, she should cut off the excess, and it is a Payantika.』

The remaining meaning is as above. A covering sore robe refers to a robe used to cover sores and scabies on the body. The size of the Buddha's span, cutting off the excess, and the offenses, etc., are explained in detail above.

The seventy-second precept regarding making a robe the same size as the Buddha's robe

The cause and location are the same as before. At that time, Upananda (a proper name) made a robe the same size as the Buddha's robe, but only wore it on one side, with the rest piled on his shoulder.

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。佛以此緣告諸苾芻：「我觀十利，為二部弟子制其學處，應如是說：

「若復苾芻尼，同佛衣量作衣或復過者，波逸底迦。是中佛衣量者，長佛十張手、廣六張手，此是佛衣量。」

余義如上。佛衣者，大師衣也。長佛十張手，當中人三十張手有十五肘。廣六者，當十八張手有九肘，或復過此皆犯墮罪。廣如上說。

根本說一切有部苾芻尼毗奈耶卷第十六 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第十七

三藏法師義凈奉　制譯

啖蒜學處第七十三

佛在室羅伐城。時有長者種蒜為業，于其園中多生好菜。時世饑儉乞求難得，長者每見諸苾芻尼為行乞食皆空缽而歸。長者告言：「聖者！我園種蒜多生余菜，可隨意取。」諸苾芻尼頻往彼園多將美菜。時吐罹難陀尼亦往取菜並取其蒜，余尼見告：「仁取蒜耶？」尼便報曰：「菜即是蒜，蒜即是菜。」長者見已情生不忍，即便苦打奪菜及蒜驅出園外，種種譏嫌：「云何苾芻尼而啖蒜耶？」諸尼以緣白苾芻，苾芻白佛，佛由此事集苾芻尼眾。佛是知者見者，知而問非知不問、時而問非時不問、有利而問無利不問，破決堤防為除疑惑，問吐罹難陀尼曰：「汝實作

【現代漢語翻譯】 現代漢語譯本：佛陀因此緣由告訴各位比丘（Bhikkhu，男性出家眾）: 『我觀察到十種利益，所以為比丘和比丘尼（Bhikkhuni，女性出家眾）制定學處（Śikṣāpada，戒條），應當這樣說：』 『如果比丘尼製作的衣服，和佛陀的衣服尺寸相同或者超過，就犯波逸提迦（Pāyantika，一種罪名）。這裡所說的佛陀衣服尺寸，是長十張佛手、寬六張佛手，這就是佛陀衣服的尺寸。』 其餘的意義如上所述。佛衣，就是大師的衣服。長十張佛手，相當於普通人的三十張手，也就是十五肘。寬六張手，相當於十八張普通人的手，也就是九肘，或者超過這個尺寸，都犯墮罪。詳細的說明如上所述。 根本說一切有部苾芻尼毗奈耶卷第十六 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶 根本說一切有部苾芻尼毗奈耶卷第十七 三藏法師義凈奉 制譯 啖蒜學處第七十三 佛陀在室羅伐城（Śrāvastī）。當時有一位長者（Śreṣṭhi，富人）以種蒜為業，在他的園中生長著許多好的蔬菜。當時世道饑荒，乞討食物很難得到，長者經常看到比丘尼們乞食都空缽而歸。長者告訴她們說：『聖者們！我的園中種蒜，也生長著許多其他的蔬菜，你們可以隨意取用。』比丘尼們經常去他的園中拿取許多美味的蔬菜。當時吐罹難陀尼（Thullanandā，人名）也去取菜，並且拿了蒜，其他的比丘尼看見了就問：『你拿蒜了嗎？』吐罹難陀尼就回答說：『菜就是蒜，蒜就是菜。』長者看見後心中不忍，就狠狠地打了她們，奪走了蔬菜和蒜，把她們趕出園外，並且各種譏諷：『怎麼比丘尼可以吃蒜呢？』比丘尼們把這件事告訴了比丘，比丘告訴了佛陀，佛陀因為這件事召集了比丘尼僧團。佛陀是知者、見者，知道而問，不是不知道才問；時機成熟才問，不是時機不成熟才問；有利益才問，沒有利益不問；爲了破除堤防，爲了消除疑惑，佛陀問吐罹難陀尼說：『你真的做了……』

【English Translation】 English version: The Buddha, based on this cause, told the Bhikkhus (male monastic): 'I observe ten benefits, therefore I establish the Śikṣāpada (precepts) for both Bhikkhus and Bhikkhunis (female monastic), it should be said as follows:' 'If a Bhikkhuni makes a robe that is the same size as the Buddha's robe or larger, she commits a Pāyantika (an offense). The size of the Buddha's robe is ten Buddha-hand spans in length and six Buddha-hand spans in width. This is the size of the Buddha's robe.' The remaining meaning is as stated above. The Buddha's robe is the robe of the great teacher. Ten Buddha-hand spans in length is equivalent to thirty ordinary hand spans, which is fifteen cubits. Six spans in width is equivalent to eighteen ordinary hand spans, which is nine cubits, or exceeding this size, all constitute an offense. The detailed explanation is as stated above. Mūlasarvāstivāda-bhikṣuṇī-vinaya, Volume 16 Taisho Tripitaka, Volume 23, No. 1443, Mūlasarvāstivāda-bhikṣuṇī-vinaya Mūlasarvāstivāda-bhikṣuṇī-vinaya, Volume 17 Translated under imperial decree by the Tripiṭaka Master Yijing The Seventy-third Śikṣāpada on Eating Garlic The Buddha was in Śrāvastī. At that time, there was a Śreṣṭhi (wealthy man) who cultivated garlic as his profession, and many good vegetables grew in his garden. At that time, the world was experiencing famine, and it was difficult to obtain food by begging. The Śreṣṭhi often saw the Bhikkhunis returning with empty bowls after begging for food. The Śreṣṭhi told them: 'Venerable ones! I grow garlic in my garden, and many other vegetables also grow there. You may take them as you please.' The Bhikkhunis often went to his garden to take many delicious vegetables. At that time, Thullanandā (name of a person) also went to take vegetables and took garlic as well. The other Bhikkhunis saw this and asked: 'Did you take garlic?' Thullanandā replied: 'Vegetables are garlic, and garlic is vegetables.' When the Śreṣṭhi saw this, he could not bear it in his heart, so he beat them severely, took away the vegetables and garlic, and drove them out of the garden, and ridiculed them in various ways: 'How can Bhikkhunis eat garlic?' The Bhikkhunis told the Bhikkhus about this matter, and the Bhikkhus told the Buddha. Because of this matter, the Buddha gathered the Bhikkhuni Sangha. The Buddha is the knower, the seer, he asks knowing, not asking because he does not know; he asks when the time is right, not asking when the time is not right; he asks when there is benefit, not asking when there is no benefit; in order to break down barriers, in order to eliminate doubts, the Buddha asked Thullanandā: 'Did you really do...'

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斯不端嚴事而啖蒜耶？」白言：「實爾。大德！」世尊即便種種訶責：「汝非沙門女法、非凈行法、非端嚴事。」告諸苾芻尼：「我觀十利廣說如余，為諸聲聞苾芻尼弟子，于毗奈耶制其學處，應如是說：若復苾芻尼，啖蒜者，波逸底迦。」

尼謂吐罹難陀，或復余尼。

啖蒜者，謂嚥食。

波逸底迦者，謂是燒煮墮落義，謂犯罪者墮在地獄、傍生、餓鬼惡道之中，受燒煮苦。又犯此罪，若不慇勤說除，便能障礙所有善法，有此諸義故名波逸底迦。

此中犯相其事云何？若苾芻尼啖蒜者，皆得墮罪。

時諸苾芻咸皆有疑，請世尊曰：「唯愿大德為說吐罹難陀尼為貪心故被他所打驅出園外往昔因緣。」佛告諸苾芻：「吐羅尼非但今時為貪心故遭諸無利事，往昔之時亦遭殃苦至於死處。汝等諦聽！我當爲說。昔有一賊穿墻作孔而入王家，盜多金銀諸妙珍寶裹持而出，遂于孔邊遺忘一杓，卻來欲取，為防守人之所擒獲，送至王所，敕令法官截去手足。時有天人為說頌曰：

「『不應作多貪，　　貪是罪惡事； 　　若作多貪者，　　所獲皆散失； 　　如彼求遺杓，　　遂遭眾苦難。』

「汝等苾芻，于意云何？昔時賊者豈異人乎？今吐羅尼是。由其貪心獲無利苦，今亦如是。複次

【現代漢語翻譯】 現代漢語譯本： 『你做不端莊的事情卻吃蒜嗎？』她回答說：『確實如此，大德！』世尊隨即種種呵斥：『你所為非沙門女應為之事，非清凈之行，非端莊之事。』 告訴各位比丘尼：『我觀察到十種利益，如其他經中所說，爲了聲聞比丘尼弟子，在毗奈耶中制定學處，應當這樣說：如果比丘尼吃了蒜，就犯了波逸提迦（Pāyantika，一種罪名）。』

尼，指的是吐罹難陀（Thullanandā）比丘尼，或者其他的比丘尼。

吃蒜，指的是吞嚥食物。

波逸提迦，意思是燒煮墮落，指的是犯罪的人會墮入地獄、傍生、餓鬼等惡道之中，遭受燒煮的痛苦。而且犯了這種罪，如果不懇切地說出懺悔，就會障礙所有的善法，因為有這些意義，所以叫做波逸提迦。

這裡所說的犯相是怎麼樣的呢？如果比丘尼吃了蒜，都會犯墮罪。

當時各位比丘都感到疑惑，請問世尊說：『希望大德能為我們說說吐罹難陀比丘尼因為貪心而被他人毆打驅逐出園外的往昔因緣。』 佛告訴各位比丘：『吐羅尼不僅僅是現在因為貪心而遭遇各種不利的事情，往昔的時候也遭遇災禍痛苦，甚至到了死亡的地步。你們仔細聽！我當爲你們說。過去有一個賊，穿墻打洞進入王家，盜走了許多金銀珠寶，包裹著拿出來，卻在洞邊遺忘了一個勺子，回頭想要去拿，被防守的人抓獲，送到國王那裡，國王命令法官砍斷他的手腳。當時有天人為他說頌說：

『不應該有太多的貪慾，貪慾是罪惡的事情；如果做了太多的貪慾之事，所獲得的都會散失；如同那個尋找遺失勺子的人，最終遭遇了眾多的苦難。』

『各位比丘，你們認為怎麼樣？過去的那個賊難道是別人嗎？就是現在的吐羅尼。因為她的貪心而獲得不利的痛苦，現在也是這樣。』再次

【English Translation】 English version: 『Do you, while engaging in unseemly conduct, eat garlic?』 She replied, 『Indeed, Venerable One!』 The World-Honored One immediately rebuked her in various ways: 『What you do is not the conduct of a female renunciant, not pure conduct, not seemly conduct.』 He then addressed the Bhikshunis (Bhikkhuni, female monastic): 『I have observed ten benefits, as explained elsewhere. For the sake of the Sravaka (Śrāvaka, disciple) Bhikshuni disciples, I establish a precept in the Vinaya (Vinaya, monastic code), which should be stated as follows: If any Bhikshuni eats garlic, it is a Pāyantika (Pāyantika, an offense).』

『Bhikshuni』 refers to Thullanandā (Thullanandā, name of a Bhikshuni), or any other Bhikshuni.

『Eating garlic』 means swallowing it.

『Pāyantika』 means 『burning and falling,』 referring to the fact that offenders fall into hell, the realm of animals, or the realm of hungry ghosts, suffering the pain of being burned and cooked. Moreover, if this offense is committed and not diligently confessed, it can obstruct all good dharmas (dharma, teachings), and it is for these reasons that it is called Pāyantika.

What is the nature of the offense described here? If a Bhikshuni eats garlic, she commits an offense.

At that time, the Bhikshus (Bhikkhu, male monastic) were all in doubt and asked the World-Honored One: 『We beseech the Venerable One to tell us about the past causes and conditions of Bhikshuni Thullanandā, who was beaten and driven out of the garden because of greed.』 The Buddha (Buddha, enlightened one) told the Bhikshus: 『Thullanandā is not only now encountering various unfavorable events because of greed, but in the past, she also encountered calamity and suffering, even to the point of death. Listen carefully! I will tell you. In the past, there was a thief who broke into the royal palace by drilling a hole in the wall. He stole much gold, silver, and precious jewels, wrapped them up, and carried them out. However, he forgot a spoon near the hole. When he returned to retrieve it, he was captured by the guards, sent to the king, and the king ordered the judge to cut off his hands and feet. At that time, a deva (deva, deity) spoke a verse, saying:

『One should not be too greedy, for greed is an evil thing; if one is too greedy, all that is gained will be lost; like the one who sought the lost spoon, he encountered much suffering.』

『What do you think, Bhikshus? Was the thief in the past someone else? It was Thullanandā. Because of her greed, she obtained unfavorable suffering, and it is the same now.』 Furthermore,

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諸苾芻，此尼由懷貪故，多遭無利所獲散失。汝等諦聽！我今更說。乃往古昔，于婆羅痆斯城中有一金寶作師，娶妻未久遂誕一女，容儀端正顏色超絕甚可愛樂。女年長大其父命過，遂生鵝趣得為鵝王。女受貧苦甚大艱辛，父為鵝王憶前生事，作心觀女若為存濟？遂見貧窮受諸苦惱。戀愛女故飛往寶洲，銜一寶珠于晨朝時置女門下。女收寶珠遂深藏舉。鵝王如是每且常送，女亦收藏竟不費用。如是其女有多寶珠，唸曰：『誰與我珠？』即於後夜側門伺候，遂見鵝來，便作是念：『此鵝身中並是寶藏，每來門首棄一而去，作何方便我當捉得總取寶珠？』為求鵝故密張羅網，鵝王見網作如是念：『此罪惡物不識恩情而欲害我。』便即飛去更不重來。天說頌曰：

「『不應作多貪，　　貪是罪惡事； 　　若作多貪者，　　所獲皆散失； 　　汝今為捉鵝，　　寶珠便斷絕。』

「汝等苾芻于意云何？昔時女者豈異人乎？今吐罹難陀苾芻尼是。由貪心故失諸寶物，今由貪心被他所打驅出園外絕其希望。由是義故，諸苾芻尼不應多貪。」

剃隱處毛學處第七十四

緣處同前。時吐罹難陀尼于顯露處剃腋底毛，余尼見問：「誰剃腋毛棄於此處？」吐羅尼曰：「是我。」諸尼復問：「因何事故？」答言：「腋

【現代漢語翻譯】 現代漢語譯本 諸位比丘，這位比丘尼因為懷有貪念，常常遭遇無利之事，所得之物也散失殆盡。你們仔細聽好！我現在再說一個故事。很久以前，在波羅奈斯城（Bārāṇasī，古印度城市名）中，有一位製作金銀珠寶的工匠，娶妻不久便生了一個女兒，容貌端莊美麗，顏色超凡脫俗，非常可愛。女兒長大后，她的父親去世了，於是轉生為鵝，成爲了鵝王。女兒生活貧困，非常艱難，鵝王回憶起前生的事情，心中思量如何才能幫助女兒維持生計？於是看到女兒貧窮困苦。因為愛戀女兒的緣故，便飛往寶洲，銜著一顆寶珠在每天早晨放在女兒的門下。女兒撿起寶珠便深深地藏了起來。鵝王就這樣每天都送寶珠，女兒也一直收藏，卻不捨得使用。就這樣，這個女兒有了很多的寶珠，心中想：『是誰給我寶珠呢？』於是在後半夜偷偷地在門邊守候，便看見鵝飛來，於是心中想：『這隻鵝身上一定都是寶藏，每次都來到門前丟下一顆就走了，用什麼辦法我才能捉住它，把所有的寶珠都取走呢？』爲了捉住鵝，便偷偷地張設羅網，鵝王看見羅網，心中這樣想：『這個罪惡的傢伙不識恩情，竟然想要加害我。』便立即飛走，再也不來了。天神說偈頌道： 『不應該有太多的貪念，貪念是罪惡的事情；如果有了太多的貪念，所獲得的都會散失掉；你現在爲了捉鵝，寶珠便斷絕了。』 『你們這些比丘，你們認為怎麼樣？從前的那個女子難道是別人嗎？就是現在的吐罹難陀（Tullānandā）比丘尼。因為貪心的緣故失去了各種寶物，現在因為貪心的緣故被別人毆打，被驅逐出園外，斷絕了她的希望。因為這個緣故，各位比丘尼不應該有太多的貪念。』 剃隱處毛學處第七十四 緣起的地方和之前一樣。當時吐罹難陀比丘尼在顯眼的地方剃腋下的毛，其他的比丘尼看見了，便問：『是誰在這裡剃腋毛，丟棄在這裡？』吐罹難陀比丘尼回答說：『是我。』其他的比丘尼又問：『因為什麼緣故？』回答說：『腋

【English Translation】 English version Monks, this Bhikkhuni, due to her greed, often encounters unfavorable situations and loses what she has gained. Listen carefully! I will now tell another story. Long ago, in the city of Bārāṇasī (ancient Indian city), there was a goldsmith who, not long after marrying, had a daughter. Her appearance was dignified and beautiful, her complexion extraordinary, and she was very lovely. After the daughter grew up, her father passed away, and he was reborn as a goose, becoming the Goose King. The daughter lived in poverty and great hardship. The Goose King, recalling his past life, wondered how he could help his daughter survive. He saw her poverty and suffering. Out of love for his daughter, he flew to the Isle of Jewels, carrying a jewel in his beak, and placed it at her doorstep every morning. The daughter picked up the jewel and hid it deeply. The Goose King continued to deliver jewels every day, and the daughter kept collecting them, but she was reluctant to use them. In this way, the daughter accumulated many jewels, and she thought, 'Who is giving me these jewels?' So, in the middle of the night, she secretly waited by the door and saw the goose flying in. She thought, 'This goose must be full of treasures, coming to my door every time to drop one and leave. What can I do to catch it and take all the jewels?' To catch the goose, she secretly set up a net. The Goose King saw the net and thought, 'This wicked creature is ungrateful and wants to harm me.' He immediately flew away and never returned. The Deva spoke in verse: 'One should not be too greedy, for greed is an evil thing; if one is too greedy, all that is gained will be lost; now, because you tried to catch the goose, the jewels have ceased.' 'Monks, what do you think? Was that woman of the past someone else? It is the Bhikkhuni Tullānandā (name of a Bhikkhuni) of today. Because of greed, she lost all her treasures, and now, because of greed, she has been beaten by others, driven out of the garden, and her hopes have been cut off. Therefore, Bhikkhunis should not be too greedy.' The Seventy-Fourth Training Rule on Shaving Hair in Hidden Places The circumstance is the same as before. At that time, the Bhikkhuni Tullānandā shaved her underarm hair in a conspicuous place. Other Bhikkhunis saw it and asked, 'Who shaved their underarm hair here and discarded it here?' The Bhikkhuni Tullānandā replied, 'It was I.' The other Bhikkhunis asked again, 'For what reason?' She replied, 'Underarm

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毛惱我，是以剃卻。」諸尼曰：「聖姊！斯為凈事耶？」報曰：「隨凈不凈我已剃竟。」諸苾芻尼白苾芻，苾芻白佛。佛告吐罹難陀尼：「汝實剃腋毛耶？」白言：「實爾。大德！」世尊種種呵責，廣說乃至「為諸聲聞苾芻尼弟子，于毗奈耶制其學處，應如是說：

「若復苾芻尼，剃隱處毛者，波逸底迦。」

若復苾芻尼者，謂吐罹難陀苾芻尼，或復余尼。

隱處者，謂非顯處。剃毛者，謂除其毛，墮罪如前。乃至犯相其事云何？若諸苾芻尼，剃隱毛者，皆得墮罪。

洗凈不過量學處第七十五

緣處同前。時吐罹難陀尼欲心熾盛，水洗凈時即便以指內生支中，為受樂想。如是作時遂成瘡腫受大苦惱，告諸弟子曰：「汝等可求諸餘香物栴檀草香等，我有病痛。」門徒問言：「聖者！今有何患？」彼即具說其事，諸尼曰：「聖者！合作是事應凈法耶？」報曰：「凈與非凈我已作竟。」尼白苾芻，苾芻白佛。佛問訶責：「此諸過患皆由洗凈，是故不應令尼洗凈。」世尊制已，後於異時，吐罹難陀苾芻尼與長者妻說法，身有穢氣他不堪忍，問言：「此氣從何而來？」又問尼曰：「豈可世尊制尼不令洗凈有穢氣耶？」尼曰：「如是。」尼白苾芻，苾芻白佛。佛言：「由是我今復為諸尼制其學處，

【現代漢語翻譯】 現代漢語譯本： 『因為毛髮使我煩惱，所以剃除了。』眾尼姑問：『聖潔的姊妹！這是清凈的行為嗎？』她回答說：『無論清凈與否，我已經剃完了。』眾比丘尼稟告比丘，比丘稟告佛陀。佛陀告誡吐罹難陀尼：『你真的剃了腋毛嗎？』她回答說：『確實如此，大德！』世尊種種呵責，廣泛宣說乃至『爲了聲聞比丘尼弟子，在毗奈耶（Vinaya，戒律）中制定學處（Śikṣāpada，戒條），應當這樣說：』 『如果比丘尼，剃隱處（指陰部）的毛髮，犯波逸底迦（Pāyantika，一種罪名）。』 『如果比丘尼』，指的是吐罹難陀比丘尼，或者其他的尼姑。 『隱處』，指的是非顯露的地方。『剃毛』，指的是去除那些毛髮，墮罪的情況如前所述。乃至犯相的情況是怎樣的呢？如果眾比丘尼，剃隱處的毛髮，都將獲罪。 洗凈不過量學處第七十五 緣起的地方與之前相同。當時吐罹難陀尼欲心熾盛，在用水洗凈時，就用手指插入生殖器中，爲了感受快樂。這樣做的時候，就形成了瘡腫，承受了巨大的苦惱，告訴眾弟子說：『你們可以尋找各種香料，如栴檀（Candana，檀香）草香等，我感到病痛。』門徒問道：『聖者！現在有什麼病患？』她就詳細地說了這件事，眾尼姑說：『聖者！做這樣的事情是清凈的法嗎？』她回答說：『清凈與否，我已經做完了。』尼姑稟告比丘，比丘稟告佛陀。佛陀詢問並呵責：『這些過患都是由於洗凈造成的，所以不應該讓尼姑洗凈。』世尊制定之後，後來在其他時候，吐罹難陀比丘尼給一位長者（Gṛhapati，富有的居士）的妻子說法，身上有穢氣，她無法忍受，問道：『這氣味從哪裡來的？』又問尼姑說：『難道世尊制定尼姑不讓洗凈，所以有穢氣嗎？』尼姑說：『是的。』尼姑稟告比丘，比丘稟告佛陀。佛陀說：『因為這樣，我現在再次為眾尼姑制定學處，』

【English Translation】 English version: 'The hair annoyed me, so I shaved it off.' The nuns said, 'Holy sister! Is this a pure act?' She replied, 'Whether pure or impure, I have already shaved it.' The nuns reported to the monks, and the monks reported to the Buddha. The Buddha admonished Thullananda: 'Did you really shave your armpit hair?' She replied, 'Indeed, Venerable One!' The World-Honored One rebuked her in various ways, extensively saying, 'For the sake of the Śrāmaṇera (hearer) Bhikṣuṇī (female monastic) disciples, in the Vinaya (code of conduct), a Śikṣāpada (precept) should be established, and it should be said thus:' 'If a Bhikṣuṇī shaves the hair of the hidden area (referring to the pubic area), it is a Pāyantika (an offense).' 'If a Bhikṣuṇī' refers to Thullananda Bhikṣuṇī, or other nuns. 'Hidden area' refers to a non-exposed area. 'Shaving hair' refers to removing that hair, and the consequences of the offense are as previously stated. What are the circumstances of committing the offense? If the Bhikṣuṇīs shave the hair of the hidden area, they will all be guilty of an offense. The Seventy-Fifth Śikṣāpada on Washing Without Excess The originating circumstance is the same as before. At that time, Thullananda's lust was intense. When washing, she inserted her finger into her genitals to experience pleasure. As she did this, sores and swelling formed, causing her great suffering. She told her disciples, 'You should seek various fragrances, such as Candana (sandalwood) or fragrant grasses, because I am in pain.' The disciples asked, 'Venerable One! What is the ailment?' She explained the matter in detail. The nuns said, 'Venerable One! Is doing such a thing a pure practice?' She replied, 'Whether pure or impure, I have already done it.' The nuns reported to the monks, and the monks reported to the Buddha. The Buddha inquired and rebuked, 'These faults are all caused by washing, so nuns should not be allowed to wash.' After the World-Honored One established this rule, later at another time, Thullananda Bhikṣuṇī was teaching the wife of a Gṛhapati (wealthy householder). Her body had an unpleasant odor that she could not tolerate, and she asked, 'Where does this odor come from?' She also asked the nun, 'Did the World-Honored One forbid nuns from washing, so there is an unpleasant odor?' The nun said, 'Yes.' The nuns reported to the monks, and the monks reported to the Buddha. The Buddha said, 'Because of this, I will now establish a Śikṣāpada for the nuns again,'

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應如是說：若復苾芻尼，若洗凈時應齊二指節。若過者，波逸底迦。」

尼謂吐羅尼，或復余尼。

應齊二指節者，不得過量。若過二指節者，皆得墮罪。余如前說。

以手拍隱處學處第七十六

緣處同前。時吐羅尼欲心熾盛，以手拍隱處，如是作時遂成瘡腫，生大苦惱，問答同前。乃至：「聖者今有何患？」彼即具說其事。諸尼曰：「合作是事應凈法耶？」報曰：「凈與非凈我已作竟。」尼白苾芻，苾芻白佛。佛問訶責，廣如上說，乃至「制其學處，應如是說：

「若復苾芻尼，以手拍隱處者，波逸底迦。」

尼謂吐羅尼，或復余尼。隱處者義如上說。

拍者，謂以手拍，墮罪如前。若尼以手拍隱處者，皆得墮罪。

自手煮生食學處第七十七

緣處同前。時有一人性愛苑園，命造食人曰：「我欲遊觀，晨朝早來可造食飲。」便與供直，並作食人皆來就宅咸須具辦，作是告已便詣芳園。於時家人備辦所須佇待食手，竟不見來，時將欲過憂愁而住。時吐罹難陀苾芻尼因乞食入其舍，告言：「賢首！無病。可施我食。」其妻報曰：「聖者！我今憂愁，何能施食？」尼曰：「賢首！所憂何事？」彼即具說，尼曰：「姊妹！唯解針線余不知耶？」報言：「聖者解造食

【現代漢語翻譯】 現代漢語譯本：應這樣說：如果又有比丘尼，洗凈時應該齊于兩指的指節。如果超過這個限度，就犯波逸提迦罪（Pācittika，一種輕罪）。

尼指吐羅尼（Thullananda，一位比丘尼的名字），或者其他的比丘尼。

『應齊二指節』是指不得超過這個量。如果超過兩指節，都會犯墮罪。其餘的如同前面所說。

以手拍隱處學處第七十六

緣起的地方和前面一樣。當時吐羅尼欲心熾盛，用手拍打隱秘之處，這樣做之後就成了瘡腫，產生很大的苦惱，問答和前面一樣。乃至：『聖者，現在有什麼病？』她就詳細地說了這件事。眾比丘尼說：『做這樣的事應該懺悔嗎？』回答說：『凈與非凈我已經做完了。』比丘尼稟告比丘，比丘稟告佛陀。佛陀問責，詳細情況如上所述，乃至『制定學處，應該這樣說：』

『如果又有比丘尼，用手拍打隱秘之處，就犯波逸提迦罪（Pācittika，一種輕罪）。』

尼指吐羅尼（Thullananda，一位比丘尼的名字），或者其他的比丘尼。隱秘之處的意義如上面所說。

『拍』是指用手拍打，墮罪的情況和前面一樣。如果比丘尼用手拍打隱秘之處，都會犯墮罪。

自手煮生食學處第七十七

緣起的地方和前面一樣。當時有一個人遊覽苑園，命令做飯的人說：『我想要遊覽觀賞，早晨早點來做飯。』便給了工錢，並且做飯的人都來到宅里，需要的東西都準備好了，這樣告訴之後就去了芳園。當時家人準備好了需要的東西，等待做飯的人，最終不見人來，時間將要過去，憂愁地待在那裡。當時吐罹難陀（Thullananda，一位比丘尼的名字）比丘尼因為乞食進入那家，告訴她說：『賢首！沒病吧。可以給我食物嗎？』她的妻子回答說：『聖者！我現在憂愁，怎麼能施捨食物呢？』比丘尼說：『賢首！憂愁什麼事？』她就詳細地說了，比丘尼說：『姊妹！只會針線活，其他的不知道嗎？』回答說：『聖者，會做飯。』

【English Translation】 English version: It should be said thus: 'If again a Bhikkhuni, when washing, should be level with two finger joints. If it exceeds that, it is a Pācittika (an offense entailing confession).'

'Ni' refers to Thullananda (name of a Bhikkhuni), or another Bhikkhuni.

'Should be level with two finger joints' means it should not exceed this amount. If it exceeds two finger joints, all will incur an offense. The rest is as previously stated.

The Seventy-Sixth Training Rule: Touching the Hidden Place with One's Hand

The setting is the same as before. At that time, Thullananda's (name of a Bhikkhuni) lust was intense, and she touched her hidden place with her hand. Doing so resulted in sores and swelling, causing great suffering. The questions and answers are the same as before, up to: 'Venerable one, what is your ailment?' She then explained the matter in detail. The Bhikkhunis said, 'Should such an act be purified?' She replied, 'Whether it is pure or impure, I have already done it.' The Bhikkhunis reported to the Bhikkhus, who reported to the Buddha. The Buddha questioned and rebuked her, as described above, up to 'Establish the training rule, it should be said thus:'

'If again a Bhikkhuni touches her hidden place with her hand, it is a Pācittika (an offense entailing confession).'

'Ni' refers to Thullananda (name of a Bhikkhuni), or another Bhikkhuni. The meaning of 'hidden place' is as stated above.

'Touching' means touching with the hand. The offense is as before. If a Bhikkhuni touches her hidden place with her hand, all will incur an offense.

The Seventy-Seventh Training Rule: Cooking Raw Food with One's Own Hand

The setting is the same as before. At that time, a person was touring a garden and ordered the cook, saying, 'I want to tour and see the sights; come early in the morning to cook.' He gave wages, and the cooks all came to the house, and everything needed was prepared. Having said this, he went to the fragrant garden. At that time, the family prepared what was needed and waited for the cook, but he did not come. Time was passing, and they waited there anxiously. At that time, the Bhikkhuni Thullananda (name of a Bhikkhuni) entered the house while begging for food and said to her, 'Good lady! Are you well? Can you give me food?' His wife replied, 'Venerable one! I am now worried; how can I give food?' The Bhikkhuni said, 'Good lady! What are you worried about?' She explained in detail, and the Bhikkhuni said, 'Sister! Do you only know how to sew, and nothing else?' She replied, 'Venerable one, I know how to cook.'

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耶？」尼曰：「所有工巧我何不解？」婦人言：「聖者！若爾愿哀慜故與造飲食。」尼曰：「我若造食，當與食不？」答言：「與。」「及守房者與不？」答言：「亦與。」尼曰：「作何等食？」報言：「可作種種脂酥果盤及諸餅類。」隨他所須，尼皆為作。眾事辦已，取食歸寺。食手後來，家人告曰：「飲食已蒙吐羅尼為精煮訖。」食手聞已種種譏嫌，出惡言語：「云何沙門釋女奪人活業，非沙門女非凈行女？」尼白苾芻，苾芻白佛。佛問訶責，廣如上說，乃至「制其學處，應如是說：

「若復苾芻尼，自手煮生食者，波逸底迦。」

尼謂吐羅尼，或復余尼。

生食者，自手煮令熟。墮罪如前。

無犯者，若為苾芻僧伽故，及余同梵行者，若欲煮食，於密室中無外人見者，無犯。

水灑上眾學處第七十八

緣處同前。時有長者，娶妻既久更無男女。親族皆喪、資財罄盡，貧窮孤老無所控告，以手支頰作如是念：「我今年邁何用為財？應可出家希求勝處。」告其妻曰：「賢首！我願出家，汝何所作？」妻曰：「我亦出家。」即將其妻詣大世主處，白言：「聖者！此是我妻，意求出家故來相問。」時大世主便度出家。其夫亦復詣師出家，作如是念：「我先與彼共作要期，時數相問

【現代漢語翻譯】 現代漢語譯本： 『耶？』比丘尼說：『所有工巧之事，我有什麼不會的呢？』婦人說：『聖者！如果這樣，希望您能慈悲為我烹飪食物。』比丘尼說：『我如果做了食物，會給我吃嗎？』婦人回答說：『會給。』『給看守房間的人吃嗎？』回答說：『也給。』比丘尼說：『做什麼樣的食物呢？』婦人回答說：『可以做各種各樣的酥油、水果拼盤以及各種餅類。』比丘尼按照她所需要的，都為她做了。所有事情辦完后，拿著食物回到寺廟。供養食物的人回來后，家人告訴他說：『飲食已經蒙吐羅尼（Tulanī）比丘尼精心烹煮完畢。』供養食物的人聽了之後，各種譏諷嫌棄，說出惡毒的言語：『怎麼能讓沙門釋迦女奪取別人的活計呢？不是沙門女，也不是清凈行女！』比丘尼稟告眾比丘，比丘稟告佛陀。佛陀詢問並呵責，詳細情況如上所述，乃至『制定學處，應該這樣說：』 『如果比丘尼，親手烹煮生食，犯波逸提迦（Pācittiya，一種罪名）。』 比丘尼指的是吐羅尼（Tulanī），或者其他的比丘尼。 生食指的是，親手烹煮使之成熟。所犯的罪和前面一樣。 沒有犯戒的情況是，如果爲了比丘僧團的緣故，以及其他的同梵行者，如果想要煮食物，在密室中沒有外人看見，就沒有犯戒。 水灑上眾學處第七十八 事情發生的地點和之前一樣。當時有一位長者，娶妻很久都沒有生兒育女。親族都去世了，資財也用盡了，貧窮孤老無所依靠，用手托著臉頰這樣想：『我今年紀大了，要錢財有什麼用呢？應該出家，希望能夠得到更好的歸宿。』告訴他的妻子說：『賢首（Xiánshǒu，對妻子的尊稱）！我想要出家，你打算怎麼辦？』妻子說：『我也要出家。』於是帶著他的妻子去見大世主（Mahāpajāpatī，佛陀的姨母，佛教中第一位比丘尼），稟告說：『聖者！這是我的妻子，想要出家，所以前來請問。』當時大世主就讓她出家了。她的丈夫也去拜師出家，這樣想著：『我之前和她約定好了，要時常互相問候。

【English Translation】 English version: 『Really?』 The Bhikkhuni said, 『What skill am I unable to perform?』 The woman said, 『Venerable one! If so, please have compassion and cook food for me.』 The Bhikkhuni said, 『If I cook food, will you give me some to eat?』 The woman replied, 『I will.』 『And to the one guarding the room?』 The woman replied, 『Also to that one.』 The Bhikkhuni said, 『What kind of food should I make?』 The woman replied, 『You can make various kinds of ghee, fruit platters, and various kinds of cakes.』 According to her needs, the Bhikkhuni made them all. After all the tasks were completed, she took the food back to the monastery. When the food provider returned, the family members told him, 『The food has been meticulously cooked by Bhikkhuni Tulanī (Tulanī).』 Upon hearing this, the food provider expressed various criticisms and dislikes, uttering malicious words: 『How can a Shramana (Śrāmaṇa, a wandering ascetic) Shakya (Śākya, the clan of the Buddha) woman steal the livelihood of others? Not a Shramana woman, nor a woman of pure conduct!』 The Bhikkhuni reported to the Bhikkhus (Bhikṣu, a Buddhist monk), and the Bhikkhus reported to the Buddha. The Buddha inquired and rebuked, as described in detail above, and then 『established the training rule, which should be stated as follows:』 『If a Bhikkhuni, with her own hands, cooks raw food, it is a Pācittiya (Pācittiya, an offense entailing expiation).』 The Bhikkhuni refers to Tulanī (Tulanī), or any other Bhikkhuni. Raw food refers to cooking it with one's own hands until it is cooked. The offense is the same as before. There is no offense if, for the sake of the Bhikkhu Sangha (Saṃgha, the monastic community), or other fellow Brahmacharis (Brahmacārī, those practicing the holy life), if one wants to cook food in a private room where no outsiders can see, there is no offense. The Seventy-Eighth Training Rule on Sprinkling Water The setting is the same as before. At that time, there was a householder who had been married for a long time but had no children. All his relatives had died, and his wealth was exhausted. Poor, lonely, and old, with no one to turn to, he supported his cheek with his hand and thought, 『I am old this year, what use is wealth to me? I should renounce the world and seek a better place.』 He told his wife, 『Worthy one! I wish to renounce the world, what will you do?』 His wife said, 『I will also renounce the world.』 So he took his wife to Mahāpajāpatī (Mahāpajāpatī, Buddha's aunt and the first Buddhist nun), and reported, 『Venerable one! This is my wife, she wishes to renounce the world, so we have come to ask.』 At that time, Mahāpajāpatī allowed her to renounce the world. Her husband also went to a teacher and renounced the world, thinking, 『I made an agreement with her before, to inquire about each other from time to time.』

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，今可往見。」作是念已即詣尼處，彼尼遙見即自出迎為置床座。苾芻便坐，尼在一邊，為說妙法，聞已欲去。女人之輩性多貯畜，曾所得物積在房中，尼即白言：「愿見少留，受我片食。」將諸食飲授與苾芻，尼前扇涼又執瓶水，苾芻遂笑。尼即問言：「何意見笑？」苾芻答曰：「在家事我，今還復如是，為此我笑。」尼便忿恚，報言：「我將作福田虔心供給，翻更見笑。」即以掬水灑苾芻上，復以瓶打。尼白苾芻，苾芻白佛。佛問訶責，廣如上說，乃至「制其學處應如是說：

「若復苾芻尼，以水灑上眾者，波逸底迦。」

言上眾者，出家在先處在於上。

以水灑者，將水灑身。墮罪同前。若見悶絕灑時，無犯。

生草上大小便學處第七十九

緣處同前。近尼寺前有生草地，諸婆羅門及長者子少年之輩皆來於此，作非法談話共相掉弄，作大喧擾惱亂諸尼。時吐罹難陀見是事已，所有弟子皆與瀉藥，于大器中承取不凈。既見盈滿，即將寺前散生草上。其婆羅門長者子如前皆來，共為戲弄宛轉于地，互相語曰：「甚有惡氣，多有不凈。誰作斯事？何不滅亡！」吐罹難陀遙見大笑，諸人問曰：「聖者何笑？豈是污此生草地耶？」答曰：「除我更誰？汝等惡人正合料理。」彼諸男子聞皆不

【現代漢語翻譯】 現代漢語譯本：『現在可以去拜訪那位比丘尼。』這樣想著，他立刻前往比丘尼的住所。那位比丘尼遠遠地看見他，便親自出來迎接，為他安排座位。比丘坐下後，比丘尼坐在旁邊，為他說微妙的佛法。聽完后，比丘想要離開。女人的天性大多喜歡儲藏東西，曾經得到的物品都堆積在房間里。比丘尼就對比丘說：『希望您能稍作停留，接受我一點食物。』於是將各種食物和飲料遞給比丘，比丘尼還在前面為他扇涼，又拿著水瓶。比丘於是笑了。比丘尼就問：『您為何發笑？』比丘回答說：『在家時你侍奉我，現在又像這樣，因此我才笑。』比丘尼便生氣了，說道：『我將你當作福田，虔誠地供養你，你反而嘲笑我。』於是用手掬起水灑在比丘身上，又用水瓶打他。比丘尼將此事稟告比丘，比丘稟告佛陀。佛陀詢問並呵責，詳細情況如前所述，乃至『制定學處時應當這樣說：』 『如果比丘尼用水灑向上位者，犯波逸提迦罪。』 所說的上位者，是指先出家，處在上位的人。 用水灑，是指用水灑身體。墮罪的情況與之前相同。如果看到有人昏迷不醒而灑水，則不犯戒。 生草上大小便學處第七十九 事情發生的地點與之前相同。靠近比丘尼寺院前有一片長滿草的土地，一些婆羅門以及長者之子等年輕人經常來到這裡，進行不正當的談話，互相調戲，製造喧鬧，擾亂比丘尼們。當時，吐罹難陀（Thullananda）看到這件事後，讓所有的弟子都服用瀉藥，用大的容器承接不凈之物。等到裝滿后，就將這些東西傾倒在寺院前長滿草的地上。那些婆羅門和長者之子像之前一樣來到這裡，互相嬉戲打鬧，在地上翻滾，互相說道：『氣味真難聞，有很多不乾淨的東西。是誰做的這件事？怎麼還不滅亡！』吐罹難陀遠遠地看見，大聲嘲笑。那些人問道：『聖者為何發笑？難道是您弄髒了這片長滿草的土地嗎？』吐罹難陀回答說：『除了我還能有誰？你們這些惡人正該如此。』那些男子聽了都非常不高興。

【English Translation】 English version: 'Now you can go visit that Bhikkhuni (female monastic).' Having thought this, he immediately went to the Bhikkhuni's residence. That Bhikkhuni saw him from afar and came out to greet him, arranging a seat for him. The Bhikkhu (monk) sat down, and the Bhikkhuni sat beside him, explaining the wonderful Dharma (teachings). After listening, the Bhikkhu wanted to leave. Women by nature tend to hoard things, and the items they had obtained were piled up in the room. The Bhikkhuni then said to the Bhikkhu, 'I hope you can stay a little longer and accept a little food from me.' So she handed various foods and drinks to the Bhikkhu, and the Bhikkhuni fanned him and held a water bottle. The Bhikkhu then laughed. The Bhikkhuni asked, 'Why are you laughing?' The Bhikkhu replied, 'At home you served me, and now it's like this again, that's why I laugh.' The Bhikkhuni became angry and said, 'I treat you as a field of merit, sincerely offering to you, but you laugh at me instead.' So she scooped up water and splashed it on the Bhikkhu, and then hit him with the water bottle. The Bhikkhuni reported this matter to the Bhikkhus, and the Bhikkhus reported it to the Buddha. The Buddha inquired and rebuked, the details as described above, and even 'When establishing the training rule, it should be said like this:' 'If a Bhikkhuni splashes water on a senior, it is a Pacittiya (an offense requiring confession).' The so-called senior refers to someone who has ordained earlier and is in a senior position. Splashing water refers to splashing water on the body. The circumstances of committing the offense are the same as before. If water is splashed on someone who is unconscious, there is no offense. The Seventy-ninth Training Rule on Urinating or Defecating on Growing Grass The place where the incident occurred is the same as before. Near the Bhikkhuni monastery, there was a piece of land covered with grass, and some Brahmins (priests) and sons of wealthy men, young people, often came here, engaging in improper conversations, teasing each other, making noise, and disturbing the Bhikkhunis. At that time, Thullananda (name of a Bhikkhuni) saw this and had all her disciples take laxatives, using large containers to collect impure things. When it was full, she dumped these things on the grassy ground in front of the monastery. Those Brahmins and sons of wealthy men came here as before, playing and frolicking, rolling on the ground, saying to each other, 'The smell is terrible, there are many unclean things. Who did this? Why don't they die!' Thullananda saw it from afar and laughed loudly. Those people asked, 'Why are you laughing, venerable one? Could it be that you dirtied this grassy land?' Thullananda replied, 'Who else but me? You evil people deserve this.' Those men were very unhappy when they heard this.

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悅，各還住家，向父母親族兄弟姊妹具陳其事，悉皆譏恥。尼白苾芻，苾芻白佛。佛問訶責廣如上說，乃至「制其學處，應如是說：

「若復苾芻尼，在生草上大小便洟唾者，波逸底迦。」

尼謂吐罹難陀，或復余尼。

在生草上者，謂青活草地。

大小便者，謂諸不凈。墮罪同前。無犯者，除病因緣。

以不凈棄墻外學處第八十

緣處同前。時吐羅苾芻尼，為知眾事、或為教授、或教諷誦，如是經夜多不眠睡，飲食不消便患苦腹，所有不凈棄於牆外。其勝光王有一大臣名曰吉祥，擅乘王象，王嗔驅出近寺墻行。時吐羅尼所棄不凈，污大臣頭。諸苾芻尼知此事已，共相議曰：「今此大臣有大勢力，我等今者必遭殃禍。」其臣含忿懷羞詣河洗浴。時鹿子大臣為彼吉祥而白王曰：「彼臣忠謹於國有功，唯愿大王舍乘象過。」王然其奏，發使遣追。使往告曰：「大王相憶，令我追喚。」其臣忙懼不測來心，便著濕衣急詣王所。王見歡喜還其官位，白蓮花象任彼乘騎。吉祥歡躍復作是念：「我從何處重得官榮？由彼梵行除棄不凈玷汙我身，得斯果報。」從王宮出詣尼住處，告諸尼曰：「聖者！今日何尼以其不凈棄我頭上？」時吐罹難陀尼見彼尋問心大驚恐，卻閉其戶，于扇隙中報言：「

【現代漢語翻譯】 悅，各自回到家中，向父母親戚兄弟姐妹詳細陳述此事，大家都譏諷羞辱她們。比丘尼將此事告訴比丘，比丘稟告佛陀。佛陀問明情況后，像之前一樣呵斥她們，乃至制定學處，應當這樣說： 『如果比丘尼在生草上大小便、吐痰、吐口水，犯波逸提迦（Payattika，一種罪名）。』 尼，指的是吐罹難陀（Thullananda，人名），或者其他的比丘尼。 在生草上，指的是青色的活著的草地。 大小便，指的是各種不凈之物。墮罪的情況與之前相同。沒有犯戒的情況，是因生病等原因。 以不凈之物棄於牆外學處，是第八十條。 事情的緣起和地點與之前相同。當時，吐罹難陀比丘尼爲了瞭解大眾事務、或者爲了教授、或者爲了教導諷誦，這樣經過一夜，大多沒有睡覺，飲食不消化，就得了腹瀉的病，就把所有不凈之物丟棄在墻外。當時，勝光王（King Pasenadi of Kosala）有一位大臣名叫吉祥（Lakshmi），擅自乘坐國王的象，國王生氣地把他趕走，大臣靠近寺廟的墻行走。當時，吐罹難陀尼丟棄的不凈之物，玷汙了大臣的頭。各位比丘尼知道這件事後，互相商議說：『現在這位大臣有很大的勢力，我們現在一定會遭受災禍。』大臣含著憤怒和羞愧，到河裡洗澡。當時，鹿子大臣（Migara）爲了吉祥大臣向國王稟告說：『那位大臣忠誠謹慎，對國家有功勞，希望大王饒恕他乘坐象的過錯。』國王採納了他的奏請，派使者去追趕。使者前去告知說：『大王想念您，讓我來追趕您。』大臣忙亂恐懼，不清楚國王的意圖，就穿著濕衣服急忙去見國王。國王見到他很高興，恢復了他的官位，把白蓮花象讓他乘坐。吉祥大臣歡喜雀躍，又這樣想：『我從哪裡重新得到官位和榮耀呢？是因為那些梵行者丟棄不凈之物玷汙我的身體，才得到這樣的果報。』從王宮出來，到比丘尼居住的地方，告訴各位比丘尼說：『聖者們！今天哪位比丘尼把她的不凈之物丟棄在我的頭上？』當時，吐罹難陀尼見他尋問，心中非常驚恐，就關上她的門，從門縫中回答說：

【English Translation】 Pleased, they each returned home and described the matter in detail to their parents, relatives, siblings, who all ridiculed and shamed them. The Bhikkhunis told the Bhikkhus, and the Bhikkhus told the Buddha. The Buddha inquired and rebuked them as described above, and even established a training rule, which should be stated as follows: 'If a Bhikkhuni urinates, defecates, spits, or expectorates on living grass, it is a Payattika (an offense).' 』Ni』 refers to Thullananda (a name), or other Bhikkhunis. 'On living grass' refers to green, living grassland. 'Urinates, defecates' refers to various impure substances. The offense is the same as before. There is no offense if it is due to illness or other reasons. The eightieth training rule concerns discarding impure substances outside the wall. The circumstances and location are the same as before. At that time, Bhikkhuni Thullananda, in order to understand the affairs of the Sangha, or to teach, or to teach recitation, stayed up many nights without sleeping, and her digestion was poor, so she suffered from diarrhea and discarded all impure substances outside the wall. At that time, King Pasenadi of Kosala had a minister named Lakshmi, who presumptuously rode the king's elephant. The king was angry and drove him out, and the minister walked near the wall of the monastery. At that time, the impure substances discarded by Thullananda stained the minister's head. When the Bhikkhunis learned of this, they discussed among themselves, saying, 'Now this minister has great power, we will surely suffer disaster.' The minister, filled with anger and shame, went to the river to bathe. At that time, Minister Migara reported to the king on behalf of Minister Lakshmi, saying, 'That minister is loyal and diligent and has contributed to the country. May the Great King forgive his offense of riding the elephant.' The king accepted his request and sent a messenger to summon him back. The messenger went and announced, 'The Great King misses you and has sent me to summon you.' The minister was flustered and afraid, unsure of the king's intentions, and hurriedly went to see the king in wet clothes. The king was pleased to see him and restored his position, allowing him to ride the white lotus elephant. Minister Lakshmi rejoiced and thought, 'Where did I regain my position and honor? It was because those practitioners discarded impure substances that stained my body that I received this reward.' He came out of the palace and went to the place where the Bhikkhunis lived, and told the Bhikkhunis, 'Venerable ones! Which Bhikkhuni discarded her impure substances on my head today?' At that time, Bhikkhuni Thullananda was greatly frightened when she saw him inquiring, so she closed her door and replied from the crack in the door:

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有一老尼不知好惡，不覺擲此，玷汙貴人幸無嗔恨。」臣曰：「我于彼所誠無恚心，欲施衣服故來相問，我由斯污重受官榮。」尼聞斯語，從門而出，以手椎胸報言：「是我粗心作斯罪過。」臣見尼出，脫諸衣服自持奉施。臣復含笑作如是言：「我由聖者不凈威力，得勝尊位蒙王褒寵。」後於異時，吐羅尼與諸尼眾共為斗競，罵彼尼曰：「我今觀汝，不及我糞。」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：若復苾芻尼，不善觀察，輒以不凈棄墻外者，波逸底迦。」

若復苾芻尼者，謂吐羅尼，或復余尼。

棄外者，棄墻外。不觀察者，謂不觀看。

不凈者，謂人糞不凈。墮罪如前。若以物裹持棄外，無犯。

第九攝頌曰：

為獨有五種、　　由耳語有四、 　若懷瞋恚心、　　推胸皆不合。

獨與男子屏處立學處第八十一

緣處同前。時吐罹難陀尼，獨與男子在屏處立。婆羅門長者及諸人眾，見斯事已遂生疑心，共相議曰：「此非寂靜出家之類，獨與男子在於屏處。」尼白苾芻，苾芻白佛。佛問訶責廣如上說，乃至「制其學處，應如是說：

「若復苾芻尼，獨與男子在屏處立者，波逸底迦。」

尼謂吐羅尼，或復余尼。

獨與男

【現代漢語翻譯】 現代漢語譯本：有一位老比丘尼（bhikkhuni，佛教女性出家人）不知好歹，無意中將不凈之物扔出，玷汙了貴人，幸好貴人沒有嗔恨。』大臣說：『我對於她確實沒有嗔恨之心，想要佈施衣服所以前來詢問，我因為這污穢反而重新獲得了官職和榮耀。』比丘尼聽到這話，從門裡出來，用手捶胸說道：『是我粗心大意犯下了這樣的罪過。』大臣看見比丘尼出來，脫下自己的衣服親自奉獻佈施。大臣又含笑這樣說：『我因為聖者不凈之物的威力，才得以獲得尊貴的地位，蒙受國王的褒獎和寵愛。』後來在其他時候，吐罹難陀尼（Thullananda，人名，一位比丘尼）與眾比丘尼一起爭鬥，罵那位比丘尼說：『我現在看你，還不如我的糞便。』比丘尼稟告了比丘（bhikkhu，佛教男性出家人），比丘稟告了佛陀（Buddha）。佛陀詢問並呵責，詳細地說了事情的經過，乃至制定戒律說：『如果比丘尼不仔細觀察，就隨意將不凈之物丟棄在墻外，犯波逸提迦（Payantika，一種罪名）。』 如果這位比丘尼，指的是吐罹難陀尼，或者其他的比丘尼。 丟棄在外面，指的是丟棄在墻外。不觀察，指的是沒有觀看清楚。 不凈之物，指的是人的糞便等不乾淨的東西。所犯的罪和前面一樣。如果用東西包裹著拿出去丟掉，則不算犯戒。 第九攝頌說： 爲了獨自有五種，因為耳語有四種，如果懷著嗔恨心，推胸都不合規矩。 單獨與男子在隱蔽處站立學處第八十一 事情發生的地點和之前一樣。當時吐罹難陀尼，獨自與男子在隱蔽的地方站立。婆羅門（Brahmin）長者以及其他眾人，看到這件事後就產生了懷疑，一起議論說：『這不像是一個清凈的出家人，竟然獨自與男子在隱蔽的地方。』比丘尼稟告了比丘，比丘稟告了佛陀。佛陀詢問並呵責，詳細的情況如上面所說，乃至制定戒律說： 『如果比丘尼，獨自與男子在隱蔽的地方站立，犯波逸提迦。』 比丘尼指的是吐罹難陀尼，或者其他的比丘尼。 獨自與男子

【English Translation】 English version: There was an old bhikkhuni (Buddhist nun) who did not know good from bad and inadvertently threw something impure, soiling a noble person. Fortunately, the noble person did not become angry.』 The minister said, 『I truly have no anger towards her. I came to ask about giving clothes as alms. Because of this impurity, I have regained my official position and honor.』 Hearing this, the bhikkhuni came out of the door, beat her chest with her hand, and said, 『It was my carelessness that caused this transgression.』 Seeing the bhikkhuni come out, the minister took off his clothes and personally offered them as alms. The minister then said with a smile, 『Because of the power of the holy one's impurity, I was able to obtain a noble position and receive the king's praise and favor.』 Later, at another time, Thullananda (a bhikkhuni's name) was fighting with other bhikkhunis and scolded that bhikkhuni, saying, 『When I look at you now, you are not even as good as my excrement.』 The bhikkhuni reported to the bhikkhu (Buddhist monk), and the bhikkhu reported to the Buddha. The Buddha inquired and rebuked, explaining the matter in detail, and even established a precept, saying, 『If a bhikkhuni does not carefully observe and carelessly throws impure things outside the wall, she commits a Payantika (a type of offense).』 If this bhikkhuni refers to Thullananda, or another bhikkhuni. Throwing outside means throwing outside the wall. Not observing means not watching carefully. Impure things refer to human excrement and other unclean things. The offense committed is the same as before. If it is wrapped in something and taken out to be thrown away, it is not an offense. The ninth summary verse says: For being alone there are five kinds, because of whispering there are four kinds, if harboring anger, pushing the chest is not appropriate. Standing alone with a man in a secluded place, the eighty-first training rule. The place where the incident occurred is the same as before. At that time, Thullananda was standing alone with a man in a secluded place. The Brahmin (a caste) elder and other people, after seeing this incident, became suspicious and discussed together, saying, 『This does not seem like a pure renunciate, actually being alone with a man in a secluded place.』 The bhikkhuni reported to the bhikkhu, and the bhikkhu reported to the Buddha. The Buddha inquired and rebuked, the detailed situation is as described above, and even established a precept, saying: 『If a bhikkhuni stands alone with a man in a secluded place, she commits a Payantika.』 Bhikkhuni refers to Thullananda, or another bhikkhuni. Alone with a man

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子者，謂與俗人丈夫。

立在屏處者，有五種屏障：一、柵籬；二、墻壁；三、帷幔；四、深林；五、黑闇處。立謂住立，乃至皆得墮罪。

獨與苾芻屏處立學處第八十二

緣處同前。時笈多苾芻尼，與鄔陀夷在屏處立。婆羅門長者及諸男子見已生嫌，共相議曰：「此尼非是寂靜出家，乃與苾芻在屏處立，必作期會。」其不信者作種種譏謗。尼白苾芻，苾芻白佛。佛問訶責廣如上說，乃至「制其學處，應如是說：

「若復苾芻尼，獨與苾芻在屏處立者，波逸底迦。」

尼謂笈多苾芻尼，或復余尼。

苾芻者，謂鄔陀夷苾芻。

在屏處立者，屏有五種義如上說。乃至立者，皆得墮罪。

獨與男子露處立學處第八十三

緣處同前。時吐罹難陀苾芻尼，獨與男子在露處立。婆羅門長者等見已生嫌，共相議曰：「此尼非是寂靜出家，遂與男子獨在露處共為期會。」尼白苾芻，苾芻白佛。佛問訶責廣如上說，乃至世尊「制其學處，應如是說：

「若復苾芻尼，獨與男子在露處立者，波逸底迦。」

若復苾芻尼者，謂吐羅尼，或復余尼。

獨與男子者，謂白衣丈夫。

在露處立者，謂顯露無障。乃至若有立者，皆得墮罪。

獨與苾芻露處

【現代漢語翻譯】 現代漢語譯本 子者，指的是與普通俗人男子。

『立在屏處』，有五種『屏障』：一、柵欄；二、墻壁；三、帷幔；四、深林；五、黑暗處。『立』指的是站立，乃至（只要站立）都會犯墮罪。

獨與苾芻屏處立學處第八十二

事件的緣起和地點與之前相同。當時，笈多（Gupta）比丘尼與鄔陀夷（Udayin）在隱蔽的地方站立。婆羅門（Brahmin）長者和一些男子看到後心生疑慮，一起議論說：『這個尼姑並非真正清凈出家，竟然與比丘在隱蔽的地方站立，必定是私下約會。』那些不相信的人就進行各種譏諷誹謗。比丘尼將此事告訴比丘，比丘稟告佛陀。佛陀詢問並呵斥，詳細情況如前所述，乃至佛陀制定戒律，應當這樣說：

『如果任何比丘尼，獨自與比丘在隱蔽的地方站立，犯波逸提迦（Payantika，一種罪名）。』

尼，指的是笈多比丘尼，或者其他的比丘尼。

比丘，指的是鄔陀夷比丘。

『在隱蔽的地方站立』，『隱蔽』有五種含義，如上所述。乃至（只要）站立，都會犯墮罪。

獨與男子露處立學處第八十三

事件的緣起和地點與之前相同。當時，吐罹難陀（Thullananda）比丘尼，獨自與男子在顯露的地方站立。婆羅門長者等人看到後心生疑慮，一起議論說：『這個尼姑並非真正清凈出家，竟然與男子獨自在顯露的地方共同約會。』比丘尼將此事告訴比丘，比丘稟告佛陀。佛陀詢問並呵斥，詳細情況如前所述，乃至世尊制定戒律，應當這樣說：

『如果任何比丘尼，獨自與男子在顯露的地方站立，犯波逸提迦。』

若復苾芻尼者，指的是吐罹難陀比丘尼，或者其他的比丘尼。

獨與男子者，指的是白衣男子（在家男子）。

『在顯露的地方站立』，指的是顯眼而沒有遮擋的地方。乃至如果有站立的行為，都會犯墮罪。

獨與苾芻露處

【English Translation】 English version 'Son' refers to a common layman.

'Standing in a secluded place' has five kinds of 'seclusion': 1. fences; 2. walls; 3. curtains; 4. dense forests; 5. dark places. 'Standing' refers to standing, and even just standing constitutes an offense.

The Eighty-second Training Rule: Standing in a Secluded Place Alone with a Bhikkhu

The circumstances and location are the same as before. At that time, the bhikkhuni Gupta (Gupta, a name) was standing in a secluded place with Udayin (Udayin, a name). The Brahmin (Brahmin, a caste) elders and some men, seeing this, became suspicious and discussed it together, saying, 'This nun is not truly a pure renunciate; she is actually standing in a secluded place with a bhikkhu, surely for a secret rendezvous.' Those who did not believe spread various slanders and criticisms. The bhikkhuni told the bhikkhu about this, and the bhikkhu reported it to the Buddha. The Buddha inquired and rebuked them, with details as described above, until the Buddha established the training rule, which should be stated as follows:

'If any bhikkhuni stands alone with a bhikkhu in a secluded place, it is a Payantika (Payantika, a type of offense).'

Nun refers to the bhikkhuni Gupta, or other bhikkhunis.

Bhikkhu refers to the bhikkhu Udayin.

'Standing in a secluded place' has five meanings of 'seclusion' as described above. Even just standing constitutes an offense.

The Eighty-third Training Rule: Standing in an Exposed Place Alone with a Man

The circumstances and location are the same as before. At that time, the bhikkhuni Thullananda (Thullananda, a name) was standing alone with a man in an exposed place. The Brahmin elders and others, seeing this, became suspicious and discussed it together, saying, 'This nun is not truly a pure renunciate; she is actually standing alone with a man in an exposed place for a secret rendezvous.' The bhikkhuni told the bhikkhu about this, and the bhikkhu reported it to the Buddha. The Buddha inquired and rebuked them, with details as described above, until the World Honored One established the training rule, which should be stated as follows:

'If any bhikkhuni stands alone with a man in an exposed place, it is a Payantika.'

Bhikkhuni refers to the bhikkhuni Thullananda, or other bhikkhunis.

'Alone with a man' refers to a layman (a householder).

『Standing in an exposed place』 refers to a place that is visible and without obstruction. Even if there is standing, it constitutes an offense.

Standing in an Exposed Place Alone with a Bhikkhu

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立學處第八十四

緣處同前。時笈多苾芻尼，獨與鄔陀夷苾芻在露處立。婆羅門長者見議同前，乃至共為期會。尼白苾芻，苾芻白佛。佛問訶責廣說如上，乃至世尊「制其學處，應如是說：

「若復苾芻尼，與苾芻在露處立者，波逸底迦。」

尼謂笈多，或復余尼。

苾芻者，謂鄔陀夷，或余苾芻。

在露處立者，義如上說，皆得墮罪。

無犯者，苾芻有伴，及尼有侍者。

獨住一房學處第八十五

緣處同前。珠髻難陀苾芻尼著上妙衣，威儀庠序行步端嚴行乞食時，有賣香男子，見尼容儀情生染著，欲心熾盛不知羞恥，徐步前進小聲語言：「聖者！可共我作私處交歡。」尼曰：「我是出家，云何共汝作斯鄙事？」情復生忿，告言：「爾無賴人，父何不殺？今於我處出此粗語。汝何不與象虎師子毒蛇惡物同爲歡戲？」男子曰：「聖者！何怪？丈夫之類皆作是語。」尼作是念：「此非善人既惱於我，我當惱彼可共作期。」便作是念告言：「賢首！我房在於某處，當自知時可來同戲。」時將暮已，諸苾芻尼皆禮制底，是時男子來入房中。尼共餘人同爲諷誦，夜將既久，即入房內床上坐已，男子遂來執手。尼即高聲唱言：「有賊入我房中。」男子忙怕速從房出，作如是語：

【現代漢語翻譯】 現代漢語譯本

立學處第八十四

緣起與之前相同。當時，笈多（Gupta）比丘尼獨自與鄔陀夷（Udayi）比丘在露天站立。一位婆羅門長者看到后，議論與之前相同，甚至共同約定時間。比丘尼將此事告訴比丘，比丘稟告佛陀。佛陀詢問並呵責，詳細情形如前所述。乃至世尊制定學處，應如此說：

『若有比丘尼，與比丘在露天站立，犯波逸提迦（Payantika，一種罪名）。』

比丘尼指笈多，或者其他比丘尼。

比丘指鄔陀夷，或者其他比丘。

在露天站立，意義如上所述，都會犯墮罪。

沒有犯戒的情況：比丘有同伴，或者比丘尼有侍者。

獨住一房學處第八十五

緣起與之前相同。珠髻難陀（Kundalakesi Nanda）比丘尼穿著上好的衣服，威儀安詳，步伐端莊，在乞食時，有一位賣香的男子，看到比丘尼的容貌，心生愛慕，慾火中燒，不知羞恥，慢慢走上前，小聲說道：『聖者！可以和我做私密之事嗎？』比丘尼說：『我是出家人，怎麼能和你做這種卑鄙的事情？』男子又生憤怒，說道：『你這無賴之人，你父親為什麼不殺了你？現在竟然在我這裡說這種粗俗的話。你為什麼不去和大象、老虎、獅子、毒蛇等惡物一起玩耍？』男子說：『聖者！這有什麼奇怪的？男人都會這麼說。』比丘尼心想：『這個人不是好人，已經騷擾了我，我應該也騷擾他，可以和他約定時間。』於是對比丘尼說：『賢首！我的房間在某處，你自己知道時間就來同樂吧。』當時天色已晚，各位比丘尼都去禮拜制底（Caitya，佛塔），這時男子來到房中。比丘尼和別人一起諷誦經文，夜深之後，就進入房內坐在床上，男子就來拉她的手。比丘尼立刻高聲喊道：『有賊進入我的房間。』男子驚慌害怕，趕緊從房間跑出去，說道：

【English Translation】 English version

Training Rule 84: Standing in an Exposed Place

The circumstances are the same as before. At that time, the bhikkhuni Gupta (Gupta, a proper name) was standing alone with the bhikkhu Udayi (Udayi, a proper name) in an exposed place. A Brahmin householder saw them and the discussion was the same as before, even to the point of making an appointment. The bhikkhuni told the bhikkhu, and the bhikkhu told the Buddha. The Buddha asked and rebuked them, explaining in detail as above, until the World Honored One established the training rule, which should be recited as follows:

'If any bhikkhuni stands in an exposed place with a bhikkhu, it is a Payantika (Payantika, a type of offense).'

'Bhikkhuni' refers to Gupta, or any other bhikkhuni.

'Bhikkhu' refers to Udayi, or any other bhikkhu.

'Standing in an exposed place' means as explained above, and all are subject to the offense.

There is no offense if the bhikkhu has a companion, or the bhikkhuni has an attendant.

Training Rule 85: Dwelling Alone in a Room

The circumstances are the same as before. The bhikkhuni Kundalakesi Nanda (Kundalakesi Nanda, a proper name) was wearing excellent clothes, with dignified deportment and graceful steps, when she went to beg for food. A man selling incense saw the bhikkhuni's appearance and developed affection, his lustful desires burning intensely, and without shame, he slowly approached and said in a low voice: 'Venerable one! Can we engage in private intimacy together?' The bhikkhuni said: 'I am a renunciant, how can I do such a vile thing with you?' The man then became angry and said: 'You shameless person, why didn't your father kill you? Now you are saying such crude words to me. Why don't you play with elephants, tigers, lions, poisonous snakes, and other evil creatures?' The man said: 'Venerable one! What is so strange about that? All men say such things.' The bhikkhuni thought: 'This is not a good person, he has already harassed me, I should also harass him, I can make an appointment with him.' So she said to the man: 'Good sir! My room is in such and such a place, you should know the time to come and enjoy yourself.' At that time, it was already late in the evening, and all the bhikkhunis were worshipping the Caitya (Caitya, a Buddhist shrine), when the man came into the room. The bhikkhuni was chanting scriptures with others, and after a long time, she entered the room and sat on the bed, and the man came and took her hand. The bhikkhuni immediately shouted loudly: 'There is a thief in my room!' The man was frightened and quickly ran out of the room, saying:

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「此尼多妄，與我期會，既來於此唱言有賊。」尼白苾芻，苾芻白佛。佛問呵責廣如上說，乃至世尊「制其學處，應如是說：

「若復苾芻尼，獨住一房者，波逸底迦。」

若復苾芻尼者，謂珠髻難陀尼，或復余尼。

獨住一房者，謂無第二尼宿經夜，墮罪同前。乃至宿者，皆得墮罪。

無犯者，第二伴尼身死，或被滅擯、或自罷道。

共男子耳語學處第八十六

緣處同前。時吐罹難陀苾芻尼，于小食時入室羅伐城，正住威儀而行乞食，共諸俗人而為耳語。婆羅門長者及不信敬人見已生嫌，共相議曰：「觀此苾芻尼，非是寂靜出家，棄自善品，與諸男子共為耳語，必作期會。」尼白苾芻，苾芻白佛。佛問訶責廣如上說，乃至世尊「制其學處，應如是說：

「若復苾芻尼，共男子耳語者，波逸底迦。」

若復苾芻尼者，謂吐羅尼，或復余尼。

共男子耳語者，謂與丈夫耳語共相領納，乃至語者皆得墮罪。

受男子耳語學處第八十七

緣處同前。時吐羅尼如前威儀入城乞食，受男子耳語，不信敬者見已譏嫌，廣如上說，乃至與他作期會事。尼白苾芻，苾芻白佛。佛問訶責廣如上說，乃至世尊「制其學處，應如是說：

「若復苾芻尼，受男子耳

【現代漢語翻譯】 現代漢語譯本： 『這個尼姑虛妄，與我約定會面，來到這裡卻說有賊。』尼姑稟告比丘，比丘稟告佛陀。佛陀詢問呵責，詳細情況如上所述，乃至世尊制定戒律，應當這樣說： 『如果又有比丘尼，獨自住在一個房間里，犯波逸提迦（Pāyantika，一種罪名）。』 『如果又有比丘尼』，是指珠髻難陀尼（Cūḷanandā，一位比丘尼的名字），或者其他的比丘尼。 『獨自住在一個房間里』，是指沒有第二個比丘尼一起過夜，犯的罪和之前一樣。乃至過夜的，都犯墮罪。 沒有犯戒的情況：第二個同伴比丘尼身亡，或者被滅擯（驅逐出僧團），或者自己還俗。 與男子耳語戒律第八十六 因緣和地點與之前相同。當時吐罹難陀（Thullanandā，一位比丘尼的名字）比丘尼，在小食時進入室羅伐城（Śrāvastī，古印度城市名），端正威儀地行走乞食，與一些俗人耳語。婆羅門（Brāhmana，印度教祭司）長者和不信敬的人看見后產生嫌隙，互相議論說：『看這個比丘尼，不是寂靜出家，拋棄自己的善行，與男子耳語，必定是約定會面。』尼姑稟告比丘，比丘稟告佛陀。佛陀詢問呵責，詳細情況如上所述，乃至世尊制定戒律，應當這樣說： 『如果又有比丘尼，與男子耳語，犯波逸提迦（Pāyantika，一種罪名）。』 『如果又有比丘尼』，是指吐罹難陀尼（Thullanandā，一位比丘尼的名字），或者其他的比丘尼。 『與男子耳語』，是指與丈夫耳語，互相領會，乃至說話的都犯墮罪。 接受男子耳語戒律第八十七 因緣和地點與之前相同。當時吐罹難陀尼（Thullanandā，一位比丘尼的名字）如之前的威儀進入城市乞食，接受男子耳語，不信敬的人看見后譏諷嫌棄，詳細情況如上所述，乃至與他人約定會面之事。尼姑稟告比丘，比丘稟告佛陀。佛陀詢問呵責，詳細情況如上所述，乃至世尊制定戒律，應當這樣說： 『如果又有比丘尼，接受男子耳

【English Translation】 English version: 'This nun is deceitful, she made an appointment with me, but having come here, she says there is a thief.' The nun told the Bhikshu (monk), and the Bhikshu told the Buddha. The Buddha inquired and rebuked, as described above in detail, until the World Honored One established the precept, which should be stated as follows: 'If any Bhikshuni (nun) dwells alone in a room, it is a Pāyantika (an offense requiring confession).' 'If any Bhikshuni' refers to Cūḷanandā (name of a nun), or any other nun. 'Dwelling alone in a room' means without a second nun staying overnight; the offense is the same as before. Even staying overnight incurs an offense. There is no offense if the second companion nun dies, or is expelled from the Sangha (monastic community), or voluntarily leaves the monastic life. The Eighty-Sixth Precept Regarding Whispering with Men The circumstances and location are the same as before. At that time, the Bhikshuni Thullanandā (name of a nun), during the time for a small meal, entered Śrāvastī (ancient Indian city), walking with proper deportment to beg for food, and whispered with some laypeople. Brahmins (Hindu priests), elders, and those without faith, seeing this, became suspicious and discussed among themselves, saying, 'Look at this Bhikshuni, she is not quietly practicing renunciation, abandoning her good qualities, whispering with men; she must be making an appointment.' The nun told the Bhikshu, and the Bhikshu told the Buddha. The Buddha inquired and rebuked, as described above in detail, until the World Honored One established the precept, which should be stated as follows: 'If any Bhikshuni whispers with a man, it is a Pāyantika (an offense requiring confession).' 'If any Bhikshuni' refers to Thullanandā (name of a nun), or any other nun. 'Whispering with a man' means whispering with a husband, understanding each other, and even speaking incurs an offense. The Eighty-Seventh Precept Regarding Receiving Whispers from Men The circumstances and location are the same as before. At that time, the Bhikshuni Thullanandā (name of a nun) entered the city to beg for food with the same deportment as before, receiving whispers from men. Those without faith, seeing this, ridiculed and disliked it, as described above in detail, even to the point of making appointments with others. The nun told the Bhikshu, and the Bhikshu told the Buddha. The Buddha inquired and rebuked, as described above in detail, until the World Honored One established the precept, which should be stated as follows: 'If any Bhikshuni receives whispers from a man

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語者，波逸底迦。」

尼謂吐羅尼，或復余尼。

受男子耳語者，謂將耳受男子語，墮罪同前。乃至受者皆得墮罪。

共苾芻耳語學處第八十八

緣處同前。時笈多尼如吐羅尼城中乞食，遂與苾芻共為耳語。諸不信者見已譏謗：「今觀此尼，非是寂靜出家，為私竊事而作期會。」尼白苾芻，苾芻白佛。佛問訶責廣如上說，乃至世尊「制其學處，應如是說：

「若復苾芻尼，共苾芻耳語者，波逸底迦。」

尼謂笈多尼，或復余尼。共苾芻耳語者，義如上說，皆得墮罪。

受苾芻耳語學處第八十九

緣處同前。時笈多尼如前乞食，受苾芻耳語。諸不信者見已譏嫌，廣說乃至「制其學處，應如是說：

「若復苾芻尼，受苾芻耳語者，波逸底迦。」

尼謂笈多，或復余尼。受苾芻耳語者，義如上說，皆得墮罪。

椎胸學處第九十

緣處同前。時諸苾芻尼，互相鬥諍說諸過咎，各懷瞋恚便自椎胸，唱言苦痛。尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，瞋恚故便自椎胸生苦痛者，波逸底迦。」

若復苾芻尼者，謂此法中尼。瞋恚故自椎胸者，聞違情事而不容忍，以手椎胸極生苦痛者。同前，乃至

【現代漢語翻譯】 現代漢語譯本 『語者，波逸底迦（Pāyantika，一種罪名）。』

尼謂吐羅尼（Tulanī），或復余尼。

受男子耳語者，謂將耳受男子語，墮罪同前。乃至受者皆得墮罪。

共苾芻（bhiksu，比丘）耳語學處第八十八

緣處同前。時笈多尼（Gupta）如吐羅尼城中乞食，遂與苾芻共為耳語。諸不信者見已譏謗：『今觀此尼，非是寂靜出家，為私竊事而作期會。』尼白苾芻，苾芻白佛。佛問訶責廣如上說，乃至世尊『制其學處，應如是說：』

『若復苾芻尼（bhiksuni，比丘尼），共苾芻耳語者，波逸底迦。』

尼謂笈多尼，或復余尼。共苾芻耳語者，義如上說，皆得墮罪。

受苾芻耳語學處第八十九

緣處同前。時笈多尼如前乞食，受苾芻耳語。諸不信者見已譏嫌，廣說乃至『制其學處，應如是說：』

『若復苾芻尼，受苾芻耳語者，波逸底迦。』

尼謂笈多，或復余尼。受苾芻耳語者，義如上說，皆得墮罪。

椎胸學處第九十

緣處同前。時諸苾芻尼，互相鬥諍說諸過咎，各懷瞋恚便自椎胸，唱言苦痛。尼白苾芻，苾芻白佛。佛問訶責，廣說乃至『制其學處，應如是說：』

『若復苾芻尼，瞋恚故便自椎胸生苦痛者，波逸底迦。』

若復苾芻尼者，謂此法中尼。瞋恚故自椎胸者，聞違情事而不容忍，以手椎胸極生苦痛者。同前，乃至

【English Translation】 English version 『Speaking, Pāyantika (a type of offense).』

『Nuns』 refers to Tulanī, or any other nun.

『Receiving whispers from a man』 means receiving a man's words with the ear, incurring the same offense as before. Even the receiver incurs the offense.

The Eighty-eighth Training Rule on Whispering with a Bhiksu (monk)

The circumstances are the same as before. At that time, Gupta (a nun) was begging for food in the city of Tulanī and whispered with a bhiksu. Those who lacked faith saw this and criticized, 『Looking at this nun now, she is not a quiet renunciate, but is making an appointment for secret affairs.』 The nun told the bhiksu, and the bhiksu told the Buddha. The Buddha asked and rebuked, as described above, until the World-Honored One 『established the training rule, which should be recited as follows:』

『If a bhiksuni (nun) whispers with a bhiksu, it is a Pāyantika offense.』

『Nuns』 refers to Gupta, or any other nun. 『Whispering with a bhiksu』 has the meaning as described above, and all incur the offense.

The Eighty-ninth Training Rule on Receiving Whispers from a Bhiksu

The circumstances are the same as before. At that time, Gupta was begging for food as before and received whispers from a bhiksu. Those who lacked faith saw this and criticized, elaborating until 『the training rule was established, which should be recited as follows:』

『If a bhiksuni receives whispers from a bhiksu, it is a Pāyantika offense.』

『Nuns』 refers to Gupta, or any other nun. 『Receiving whispers from a bhiksu』 has the meaning as described above, and all incur the offense.

The Ninetieth Training Rule on Beating the Chest

The circumstances are the same as before. At that time, the bhiksunis were arguing with each other, speaking of each other's faults, and each harboring anger, they beat their own chests and cried out in pain. The nuns told the bhiksu, and the bhiksu told the Buddha. The Buddha asked and rebuked, elaborating until 『the training rule was established, which should be recited as follows:』

『If a bhiksuni, out of anger, beats her own chest and causes pain, it is a Pāyantika offense.』

『If a bhiksuni』 refers to a nun in this Dharma. 『Beating her own chest out of anger』 means hearing something contrary to her wishes and not being able to tolerate it, beating her chest with her hand, causing extreme pain. Same as before, until

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作斯事者，皆得墮罪。

第十攝頌曰：

咒誓不觀事、　　坐床以樹膠、 　在四白衣家、　　不看病同臥。

咒誓學處第九十一

緣處同前。時十二眾苾芻尼，皆往長者婆羅門家，或因乞食、或緣問病、或為說法至他舍已，俗旅見來皆申敬禮，虔恭白言：「諸聖者甚難值遇，我等有福得見聖者來往家中，幸愿慈悲數能至此，令我瞻望。」時此諸尼，見他讚歎稱喚「聖者」，各懷我慢、生大貢高。俗旅復言：「恐諸聖者去更不來，必若來者為設咒誓。」諸苾芻尼曰：「若去不來，我修凈戒當無果利。」既以自梵行而為咒誓，眾共譏嫌。尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，以自梵行而為咒誓者，波逸底迦。」

尼等如上。以自梵行者，謂不行嫌法。

咒誓者，自出咒言，義如上說，皆得墮罪；方便罪，如常。

不觀詰他學處第九十二

緣處同前。諸苾芻尼和合而住，信心長者及婆羅門皆興恭敬尊重，供養衣食臥具及施藥直，白言：「聖者！受此藥直，若有患時隨意充用以自供身。」時十二眾苾芻尼見此事時，情生嫉妒作如是念：「我等何故不蒙俗旅恭敬供養衣食、臥具及諸藥直以充餐啖？」作是念已共相議曰：「

【現代漢語翻譯】 現代漢語譯本：做這些事情的人，都會犯墮罪。

第十攝頌說：

『咒誓不觀事、 坐床以樹膠、 在四白衣家、 不看病同臥。』

咒誓學處第九十一

緣起和之前一樣。當時十二眾苾芻尼（bhikshuni，比丘尼），都去長者（wealthy householder）婆羅門（Brahmin）家，或者因為乞食、或者因為問病、或者爲了說法，到了他們家后，俗人看到她們來都表達敬意，虔誠地說：『聖者（arya，聖人）們很難遇到，我們有福氣能看到聖者們來我們家，希望你們慈悲，能經常來這裡，讓我們瞻仰。』當時這些比丘尼，看到他們讚歎稱呼自己為『聖者』，各自懷著我慢之心，生起很大的貢高。俗人又說：『恐怕聖者們去了就不再來了，如果一定會來，就請發個咒誓（vow）。』諸位比丘尼說：『如果去了不來，我修持清凈戒律就沒有果報利益。』既然用自己的梵行（brahmacarya，清凈行）作為咒誓，大家共同譏嫌。比丘尼稟告比丘（bhikshu，比丘），比丘稟告佛陀（Buddha）。佛陀問明情況后呵責她們，詳細說明乃至制定學處，應該這樣說：

『如果又有比丘尼，用自己的梵行作為咒誓，犯波逸提迦（payattika，一種罪名）。』

比丘尼等同上文所說。用自己的梵行，指不去做令人嫌棄的事情。

咒誓，指自己說出咒語，意義如上文所說，都會犯墮罪；方便罪，和通常一樣。

不觀察詰問他人學處第九十二

緣起和之前一樣。諸位比丘尼和合居住在一起，有信心的長者以及婆羅門都興起恭敬尊重之心，供養衣食臥具以及施捨醫藥費用，說：『聖者們！收下這些醫藥費用，如果生病時可以隨意使用來供養自身。』當時十二眾比丘尼看到這件事，心中生起嫉妒，這樣想：『我們為什麼不能蒙受俗人恭敬供養衣食、臥具以及各種醫藥費用來充當餐食？』這樣想后，共同商議說：

【English Translation】 English version: Those who do these things will all commit an offense entailing expiation.

The tenth summary verse says:

'Vows without observing, sitting on a seat with tree resin, In the four laymen's houses, not visiting the sick and sleeping together.'

The ninety-first training rule on vows

The setting is the same as before. At that time, the twelve nuns (bhikshuni) all went to the houses of wealthy householders (setthi) and Brahmins (Brahmana), either to beg for food, to inquire about illness, or to preach the Dharma. When the laypeople saw them coming, they all expressed their respect and reverently said, 'It is very rare to encounter the holy ones (arya). We are fortunate to see the holy ones coming and going in our homes. We hope you will be compassionate and visit us often so that we may look up to you.' At that time, these nuns, seeing that they were praised and called 'holy ones,' each harbored arrogance and developed great pride. The laypeople further said, 'We are afraid that the holy ones will leave and not return. If you will definitely come, please make a vow (sapatha).' The nuns said, 'If we leave and do not return, our practice of pure conduct (brahmacarya) will have no fruit or benefit.' Since they used their own pure conduct as a vow, everyone criticized them. The nuns told the monks (bhikshu), and the monks told the Buddha (Buddha). The Buddha inquired and rebuked them, explaining in detail and establishing a training rule, which should be stated as follows:

'If any nun uses her own pure conduct as a vow, it is an offense entailing expiation (payattika).'

The nuns are as described above. Using one's own pure conduct means not engaging in blameworthy practices.

A vow means uttering a vow oneself, the meaning is as described above, and all will incur an offense entailing expiation; the offense of preparation is as usual.

The ninety-second training rule on not observing and questioning others' training

The setting is the same as before. The nuns lived together harmoniously, and faithful householders and Brahmins showed them respect and reverence, offering them robes, food, bedding, and medicine, saying, 'Holy ones! Accept these medicine expenses, and if you are sick, use them as you wish to support yourselves.' At that time, the twelve nuns, seeing this, became jealous and thought, 'Why are we not receiving the respect and offerings of robes, food, bedding, and medicine from the laypeople to use as meals?' After thinking this, they discussed together and said:

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我等設計，令彼長者婆羅門於我等處，倍生凈信恭敬供養尊重奉施。」議已不見聞疑為見聞疑，詰諸苾芻尼：「某甲尼有斯過失，某甲尼犯如是事，長凈隨意時不許在眾。」以無根罪詰苾芻尼訶責而住。尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，不善觀事而詰他者，波逸底迦。」

尼等同前。不善觀者，謂不審察。而詰他者，謂以無根事而強詰責，義如上說，皆得墮罪。

不觀床座坐臥學處第九十三

緣處同前，時諸苾芻尼夏安居竟，如佛聽許：「尼安居已遊行人間。」漸次而行至一聚落。時將欲暮，從一長者求止宿處。長者報言：「諸聖者于客廳內可為居止。」既見聽許，不觀處所先有人來，途路疲勞復患熱悶，不能住內出外而眠。于其夜中風雨忽起四面黑暗，各大驚恐，咸入內廳互不相見，先有俗人住在廳內，俗人亦起便執苾芻尼手。尼怕唱喚：「誰無賴人而執我手？勝光大王敬奉諸尼事同妃后，豈容愚者而強逼耶？」乃至告官，推勘截此人手。諸苾芻尼既至室羅伐城，即以此緣白尼。尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：若復苾芻尼，于屏闇處不觀床座而坐臥，波逸底迦。」

尼等同前。屏處者，謂有覆障

【現代漢語翻譯】 現代漢語譯本：我們計劃著，讓那位長者婆羅門在我們這裡，更加產生清凈的信心、恭敬、供養、尊重和佈施。』商議完畢后，因為沒有親眼看見或親耳聽見，只是懷疑，就質問那些比丘尼：『某某尼犯了這樣的過失，某某尼犯了那樣的事情，長凈（指僧團的凈化儀式）和隨意時（指僧眾可以自由支配的時間）不允許她在僧眾中。』用沒有根據的罪名質問比丘尼，呵斥她們，然後就離開了。比丘尼將此事告訴比丘，比丘又稟告佛陀。佛陀詢問了呵責的情況，詳細瞭解后，制定了學處（戒律），應該這樣說： 『如果再有比丘尼，不仔細觀察事情就質問他人，犯波逸提迦（一種罪名）。』 比丘尼等同於之前的情況。『不善觀者』，是指不審慎地考察。『而詰他者』，是指用沒有根據的事情而強行質問責備，意義如上文所說，都會犯下墮罪。 現代漢語譯本：不觀察床座坐臥學處第九十三 因緣和地點與之前相同。當時，一些比丘尼結束了夏季安居，按照佛陀的允許：『比丘尼安居結束后可以**人間（原文如此，應為「游化人間」）』，逐漸行走，到達一個聚落。當時天色將晚，她們向一位長者請求住宿的地方。長者回答說：『各位聖者可以在客廳內居住。』既然得到了允許，卻沒有觀察這個地方是否已經有人來，因為路途疲勞，又感到悶熱，不能待在裡面，就到外面睡覺。在夜裡，忽然颳起風下起雨，四面一片黑暗，大家都非常驚恐，都進入客廳，互相看不見，先前有俗人住在客廳內，俗人也起身，就抓住了比丘尼的手。比丘尼害怕地喊叫：『是誰這麼無賴，竟然抓我的手？勝光大王敬奉各位尼姑，像對待妃子一樣，怎麼能容忍愚蠢的人強行侵犯呢？』甚至告到官府，推究此事，要砍掉這個人的手。比丘尼們到達室羅伐城后，就把這件事告訴了比丘尼。比丘尼又稟告比丘，比丘又稟告佛陀。佛陀詢問了呵責的情況，詳細瞭解后，制定了學處（戒律），應該這樣說：『如果再有比丘尼，在昏暗的地方不觀察床座就坐臥，犯波逸提迦（一種罪名）。』 比丘尼等同於之前的情況。『屏處者』，是指有遮蔽的地方。

【English Translation】 English version: 'We will devise a plan to make that elder Brahmin generate even greater pure faith, respect, offerings, reverence, and donations towards us.' After deliberating, because they had neither seen nor heard it themselves, but only suspected, they interrogated the Bhikshunis: 'So-and-so Bhikshuni has committed such a fault, so-and-so Bhikshuni has committed such a deed. She is not allowed to be in the Sangha during the Sangha's purification ceremony (referring to the Uposatha ceremony) and free time.' They interrogated the Bhikshunis with baseless accusations, rebuked them, and then left. The Bhikshunis told the Bhikshus, and the Bhikshus reported to the Buddha. The Buddha inquired about the rebuke, and after hearing the details, He established a training rule (Shikshāpada), which should be stated as follows: 'If any Bhikshuni, without properly examining the matter, interrogates another, it is a Pācittiya (an offense).' The Bhikshunis are the same as before. 'Without properly examining' means not carefully investigating. 'Interrogates another' means forcibly interrogating and blaming with baseless accusations, the meaning is as explained above, all of which constitute an offense. English version: The Ninety-third Training Rule on Not Examining Bed Seats for Sitting and Lying Down The circumstances and location are the same as before. At that time, some Bhikshunis finished their summer retreat (Varshavasa), and according to the Buddha's permission: 'Bhikshunis, after completing the retreat, may **travel among humans (原文如此，應為「wander among humans」)', gradually traveled and arrived at a settlement. As evening approached, they requested lodging from an elder. The elder replied: 'Venerable ones, you may reside in the living room.' Having received permission, they did not observe whether someone had already arrived at the place. Because they were tired from the journey and felt hot and stuffy, they could not stay inside and went outside to sleep. During the night, a wind and rain suddenly arose, and it was dark on all sides. Everyone was terrified and entered the living room, unable to see each other. A layman was already staying in the living room, and he got up and grabbed the Bhikshuni's hand. The Bhikshuni cried out in fear: 'Who is this rogue grabbing my hand? King Prasenajit (勝光大王) reveres the nuns as he does his own queens, how can he tolerate a fool forcing himself upon me?' They even reported it to the authorities, who investigated the matter and were about to cut off the man's hand. After the Bhikshunis arrived in Shravasti (室羅伐城), they told the Bhikshunis about this incident. The Bhikshunis then reported to the Bhikshus, and the Bhikshus reported to the Buddha. The Buddha inquired about the rebuke, and after hearing the details, He established a training rule (Shikshāpada), which should be stated as follows: 'If any Bhikshuni, in a secluded place, sits or lies down without examining the bed seat, it is a Pācittiya (an offense).' The Bhikshunis are the same as before. 'Secluded place' means a place with coverings or obstructions.

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。不觀者，謂不審察。坐臥者，謂于夜宿，余義如上，皆得墮罪。

以樹膠作生支學處第九十四

緣處同前。時吐罹難陀苾芻尼，因行乞食往長者家，告其妻曰：「無病長壽。」知夫不在，問曰：「賢首！夫既不在，云何存濟？」彼便羞恥默而不答，尼乃低頭而出，至王宮內告勝鬘妃曰：「無病長壽。」復相慰問竊語妃曰：「王出遠行，如何適意？」妃言：「聖者！既是出家何論俗法？」尼曰：「貴勝自在，少年無偶，實難度日，我甚為憂。」妃曰：「聖者！若王不在，我取樹膠令彼巧人而作生支，用以暢意。」尼聞是語，便往巧匠妻所報言：「為我當以樹膠作一生支，如與勝鬘夫人造者相似。」其巧匠妻報言：「聖者！出家之人何用斯物？」尼曰：「我有所須。」妻曰：「若爾，我當遣作。」即便告夫可作一生支，夫曰：「豈我不足，更復求斯！」妻曰：「我有知識故來相憑，非我自須。」匠作與妻，妻便付尼。時吐罹難陀，飯食既了便入內房，即以樹膠生支系腳跟上，內于身中而受欲樂因此睡眠。時尼寺中忽然火起，有大喧聲，尼便驚起，忘解生支從房而出。眾人見時生大譏笑，時諸小兒見唱言：「聖者！腳上何物？」尼聞斯言極生羞恥。尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如

【現代漢語翻譯】 現代漢語譯本 不觀者，指不審察。坐臥者，指在夜間休息，其餘含義如上文所述，都會因此墮罪。

以樹膠製作生殖器的學處 第九十四

事件的緣起和地點與之前相同。當時，吐罹難陀（Tullānandā，比丘尼名）比丘尼，因為乞食的緣故去了一位長者（wealthy householder）的家，對比丘尼的妻子說：『無病長壽。』長者的妻子知道丈夫不在家，便問：『賢首（venerable one）！丈夫不在家，我該如何生活呢？』她感到羞恥，沉默不語。比丘尼於是低頭離開，到了王宮內，對勝鬘（Śrīmālā，王妃名）妃說：『無病長壽。』又互相慰問，小聲地對妃子說：『國王出遠門了，您如何排遣寂寞呢？』妃子說：『聖者（venerable one）！既然是出家人，為何談論世俗之事？』比丘尼說：『您身份尊貴，年輕貌美，又沒有伴侶，實在難以度日，我非常為您擔憂。』妃子說：『聖者！如果國王不在，我就取用樹膠，讓那些工匠製作一個生殖器，用來滿足自己的慾望。』比丘尼聽了這話，就去工匠的妻子那裡，告訴她說：『請你為我用樹膠製作一個生殖器，就像為勝鬘夫人制作的那樣。』工匠的妻子回答說：『聖者！出家人要這東西做什麼？』比丘尼說：『我有所需要。』妻子說：『如果是這樣，我就讓我丈夫做。』於是告訴丈夫可以製作一個生殖器，丈夫說：『難道我還不夠好，你還要尋求這個？』妻子說：『我有認識的人來求我幫忙，不是我自己需要。』工匠製作好后交給妻子，妻子就交給了比丘尼。當時，吐罹難陀吃完飯後進入內室，就把樹膠生殖器繫在腳跟上，放入身體里享受性慾，因此睡著了。這時，比丘尼寺中忽然起火，一片喧鬧，比丘尼驚醒，忘記解下生殖器就從房間里跑了出來。眾人看見后，都大加譏笑，一些小孩看見了就唱道：『聖者！腳上是什麼東西？』比丘尼聽了這話，感到非常羞恥。比丘尼將此事稟告了比丘，比丘稟告了佛陀。佛陀問明情況后，呵斥了她，詳細地說明了乃至『制定學處，應該像……』

【English Translation】 English version 'Not observing' means not examining carefully. 'Sitting and lying down' refers to resting at night. The remaining meanings are as explained above. All of these actions lead to transgression.

The Ninetieth-Fourth Training Rule Concerning Making an Artificial Genital Organ from Tree Sap

The setting and circumstances are the same as before. At that time, the Bhikkhuni Tullānandā (name of a bhikkhuni), while going for alms, went to the house of a wealthy householder and said to his wife, 'May you be free from illness and live long.' The wife, knowing that her husband was not at home, asked, 'Venerable one! Since my husband is not here, how should I live?' She felt ashamed and remained silent. The bhikkhuni then lowered her head and left, going to the royal palace and saying to Queen Śrīmālā (name of a queen), 'May you be free from illness and live long.' They exchanged greetings, and the bhikkhuni whispered to the queen, 'The king has gone on a long journey. How do you cope with the loneliness?' The queen said, 'Venerable one! Since you are a renunciant, why do you discuss worldly matters?' The bhikkhuni said, 'You are of noble status, young and beautiful, and without a companion, it must be difficult to pass the days. I am very worried about you.' The queen said, 'Venerable one! If the king is not here, I will take tree sap and have those artisans make an artificial genital organ to satisfy my desires.' Upon hearing this, the bhikkhuni went to the wife of an artisan and told her, 'Please make an artificial genital organ for me from tree sap, just like the one you made for Queen Śrīmālā.' The artisan's wife replied, 'Venerable one! What use do renunciants have for such a thing?' The bhikkhuni said, 'I have a need for it.' The wife said, 'If that is the case, I will have my husband make it.' She then told her husband that he could make an artificial genital organ. The husband said, 'Am I not enough? Do you need to seek this?' The wife said, 'Someone I know has come to me for help; it is not for my own need.' The artisan made it and gave it to his wife, who then gave it to the bhikkhuni. At that time, Tullānandā, after finishing her meal, entered her room and attached the artificial genital organ made of tree sap to her heel, inserted it into her body, and indulged in sexual pleasure, falling asleep as a result. Suddenly, a fire broke out in the bhikkhuni monastery, and there was a great commotion. The bhikkhuni woke up in alarm and, forgetting to remove the artificial genital organ, ran out of the room. When the people saw it, they ridiculed her greatly. Some children saw it and sang, 'Venerable one! What is that on your foot?' Upon hearing this, the bhikkhuni felt extremely ashamed. The bhikkhuni reported this matter to the bhikkhus, who reported it to the Buddha. The Buddha inquired about the situation and rebuked her, explaining in detail up to 'Establishing the training rule, it should be like...'

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是說：

「若復苾芻尼，以樹膠作生支者，波逸底迦。」

尼等同前。以樹膠作生支者，謂諸樹膠乃至余物，作男根形，余義如上，用得墮罪；作而不用，得惡作罪。于中所有方便之罪，準事應知。

時諸苾芻咸皆有疑，請世尊曰：「大德！唯愿為說吐羅尼令眾人笑。」佛告諸苾芻：「此吐羅尼非但今時令大眾笑，過去亦爾。汝等諦聽！我今為說。乃往古昔有一聚落婆羅門，娶妻未久便生一男，具十八種諸惡相貌，年既長大遊學他方欲求藝業。於一聚落有大婆羅門，尤善四明。妻生一女，父作是念：『若有婆羅門閑四明論者，我以此女當與為妻。』其婆羅門童子漸漸遊行至此聚落，詣大婆羅門處學四明論無不通達，婆羅門唸曰：『我先有要，若凈行子明四論者，以女妻之。今此童子凈行種族、復該四論，可與為妻。』即便婚娶。既經多時婆羅門復作是念：『我此女夫形儀醜陋，若在家中人多輕笑。』又見其女行非貞謹，告女夫曰：『今可將妻還汝本宅。』夫作是念：『我妻立性行不貞純，對我共他常為戲笑，今可還將詣父母所。』作是念已，即告妻曰：『賢首！汝可裝辦，明旦共爾遊觀芳園。』妻言：『可爾。』至明清旦令妻乘驢欲歸本宅，妻言：『君今將我欲往何處？』夫曰：『我今將汝往父母

【現代漢語翻譯】 現代漢語譯本： 佛說：『如果比丘尼用樹膠製作人造生殖器，犯波逸提迦罪。』（波逸提迦：一種輕罪）

比丘尼等同上述情況。用樹膠製作人造生殖器，指的是用各種樹膠乃至其他物品，製作成男性生殖器的形狀，其餘含義如前所述，使用便會犯墮罪；製作了但沒有使用，則犯惡作罪。（惡作罪：一種較輕的罪過）其中所有方便過程中的罪行，應根據具體情況來判斷。

當時，各位比丘都感到疑惑，於是請教世尊說：『大德！希望您能為我們講講吐羅尼的故事，讓大家一笑。』佛告訴各位比丘：『這個吐羅尼的故事，不僅現在能讓大家發笑，過去也是如此。你們仔細聽！我現在為你們講述。很久以前，有一個村落里的婆羅門，娶妻不久便生了一個男孩，長有十八種醜陋的相貌。長大后，他到其他地方遊學，想要學習技藝。在一個村落里，有一位大學者婆羅門，尤其精通四明論。（四明論：古代印度的一種學問）他的妻子生了一個女兒，這位婆羅門心想：『如果有人精通四明論，我就把女兒嫁給他。』這個婆羅門童子漸漸來到了這個村落，到大學者婆羅門那裡學習四明論，沒有不精通的。婆羅門心想：『我之前有約定，如果品行端正的年輕人精通四明論，就把女兒嫁給他。現在這個童子品行端正，出身高貴，又精通四明論，可以把女兒嫁給他。』於是就為他們舉行了婚禮。過了很久，這位婆羅門又心想：『我的這個女婿，容貌醜陋，如果待在家裡，人們會嘲笑他。』又看到自己的女兒行為不貞，於是告訴女婿說：『現在你可以帶著妻子回你自己的家了。』丈夫心想：『我的妻子行為不貞，總是和我一起被別人嘲笑，現在可以把她送回她父母那裡了。』想到這裡，他就告訴妻子說：『賢首！（賢首：對妻子的尊稱）你可以準備一下，明天我帶你到芳園遊玩。』妻子說：『好的。』到了第二天早上，丈夫讓妻子騎上驢，準備送她回孃家。妻子問：『你現在要帶我去哪裡？』丈夫說：『我現在要帶你回你父母

【English Translation】 English version: The Buddha said: 'If a Bhikshuni (Buddhist nun) makes an artificial male organ from tree sap, she commits a Payantika offense.' (Payantika: a minor offense)

The same applies to Bhikshunis. Making an artificial male organ from tree sap refers to using various tree saps or other materials to create the shape of a male organ. The remaining meaning is as described above. Using it results in committing a Dukkritta offense (a type of offense that leads to suffering); making it but not using it results in committing a Dukkata offense. (Dukkata: a lighter offense) The offenses committed during the process should be judged according to the specific circumstances.

At that time, all the Bhikshus (Buddhist monks) were doubtful, so they asked the World Honored One (Buddha): 'Great Virtue! We hope you can tell us the story of Turani to make everyone laugh.' The Buddha told the Bhikshus: 'This story of Turani not only makes everyone laugh now, but it was also so in the past. Listen carefully! I will now tell it to you. A long time ago, there was a Brahmin (a member of the priestly class in ancient India) in a village who married a wife and soon had a son with eighteen kinds of ugly features. When he grew up, he traveled to other places to study and wanted to learn skills. In one village, there was a great scholar Brahmin who was particularly proficient in the Four Vedas. (Four Vedas: ancient Indian scriptures) His wife gave birth to a daughter, and this Brahmin thought: 'If someone is proficient in the Four Vedas, I will marry my daughter to him.' This Brahmin boy gradually came to this village and studied the Four Vedas with the great scholar Brahmin, and there was nothing he did not master. The Brahmin thought: 'I had an agreement before that if a young man of pure conduct is proficient in the Four Vedas, I would marry my daughter to him. Now this boy is of pure conduct, of noble birth, and proficient in the Four Vedas, so I can marry my daughter to him.' So he held a wedding for them. After a long time, this Brahmin thought again: 'My son-in-law is ugly, and if he stays at home, people will laugh at him.' He also saw that his daughter's behavior was unchaste, so he told his son-in-law: 'Now you can take your wife back to your own home.' The husband thought: 'My wife's behavior is unchaste, and she is always laughed at with me, so I can send her back to her parents.' Thinking of this, he told his wife: 'Worthy one! (a respectful term for a wife) You can prepare, and tomorrow I will take you to visit the fragrant garden.' The wife said: 'Okay.' The next morning, the husband had his wife ride a donkey, preparing to send her back to her parents' home. The wife asked: 'Where are you taking me now?' The husband said: 'I am now taking you back to your parents'

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家。』妻便唸曰：『禍來及身，於此自在所為如意，共他男子隨意交通。今若將我至彼家者，即有父母及諸親族護衛於我，何能更得自在遊行？』即共夫斗悲啼號哭：『我終不去。』夫乃大瞋以繩反縛，迎臥驢上驅前而進。夫欲心起遂行非法，為洗凈故取瓶注水。水出作聲，驢聞驚走。夫趁不及，驢入村中人皆共睹咸悉羞恥，問其夫曰：『何意如此？』夫乃具答其事，聞瓶水聲驢遂驚走。聞者大笑而說頌曰：

「『瓶水瀉作聲，　　驢聞驚怖走； 　　由斯薄福女，　　醜惡令人笑。』

「汝等苾芻勿生異念，昔時醜婆羅門妻者豈異人乎？今吐罹難陀尼是。汝諸苾芻！吐羅尼復于往昔，令諸人眾作大喧笑。汝等復聽！我今重說。乃往古昔於一聚落有婆羅門，娶妻未久，後於異時欲往余處。其妻先不貞謹，聞夫欲去告外人曰：『我夫欲行向余村邑，君可來共宿。』彼人隨語夜至其家，夫便卻至，喚婦開門，問言：『是誰？』既識夫聲二俱惶怖，遂將外人置牛糞篅內，方與開門。夫入家已，妻持水來與夫洗足。家忽失火，夫主匆遽運出貲財，妻語夫言：『諸妙財貨在此篅內，宜可先出。』即欲共輿。篅便烈破，外人走出，柱打頭傷血流而去。時有人眾而說頌曰：

「『此女先行私，　　以人置篅內， 　　被火

【現代漢語翻譯】 現代漢語譯本：丈夫說：『我們回家吧。』妻子便唸叨著說：『災禍就要降臨到我身上了，在這裡我自由自在，想做什麼就做什麼，可以隨意和別的男子交往。現在如果把我帶到他家，那裡有我的父母和親戚守護著我，我怎麼還能這樣自由自在呢？』於是就和丈夫爭吵、悲啼、號哭：『我終究是不去的。』丈夫非常生氣，用繩子反綁了她，讓她趴在驢背上，驅趕著驢向前走。丈夫慾火中燒，就想做不合法的事情，爲了洗凈污穢，就拿瓶子倒水。水流出來發出聲響，驢聽到后驚嚇地跑開了。丈夫沒能追上，驢跑進了村子裡，人們都看到了，都感到羞恥，問她的丈夫說：『這是什麼意思？』丈夫就把事情的經過都說了，說是因為瓶子里的水聲，驢才驚嚇跑開的。聽到的人都大笑起來，並說了這樣一首偈頌： 『瓶子里的水倒出來發出聲響，驢聽到后驚嚇地跑開了；因為這個薄福的女人，醜陋的樣子令人發笑。』 『你們這些苾芻（bhikkhu，比丘）不要產生其他的想法，以前那個醜陋的婆羅門（Brahman）的妻子不是別人，就是現在的吐罹難陀尼（Thullananda）。你們這些苾芻！吐羅尼（Thullananda）在過去也曾讓人們大聲喧笑。你們再聽我說！很久以前，在一個村落里，有一個婆羅門（Brahman），娶了妻子沒多久，後來在某個時候想要去別的地方。他的妻子向來就不貞潔，聽到丈夫要走，就告訴外面的男人說：『我的丈夫要到別的村子去，你可以來和我同宿。』那個人聽了她的話，晚上就到了她家，她的丈夫卻又回來了，叫妻子開門，問說：『是誰？』妻子聽出是丈夫的聲音，兩人都非常害怕，就把那個外面的男人藏到牛糞堆里，然後才去開門。丈夫進了家門后，妻子端來水給丈夫洗腳。這時家裡突然失火了，丈夫慌忙地把家裡的財物搬出去，妻子對丈夫說：『那些珍貴的財物都在這個牛糞堆里，應該先搬出去。』就想一起擡出去。牛糞堆突然破裂，那個外面的男人跑了出來，頭被柱子撞傷，流著血跑走了。當時有人就說了這樣一首偈頌： 『這個女人先是和人私通，把人藏在牛糞堆里，又被火燒。』

【English Translation】 English version: The husband said, 'Let's go home.' The wife then muttered, 'Disaster is about to befall me. Here, I am free and do as I please, freely associating with other men. Now, if I am taken to his home, where my parents and relatives will guard me, how can I be so free?' So she argued, lamented, and wailed with her husband, 'I will not go.' The husband was very angry, tied her up with ropes, made her lie on the donkey's back, and drove the donkey forward. The husband, burning with lust, wanted to do unlawful things. To cleanse himself, he took a bottle and poured water. The water made a sound, and the donkey, startled, ran away. The husband could not catch up, and the donkey ran into the village. People saw it and felt ashamed, asking her husband, 'What does this mean?' The husband explained the whole story, saying that the donkey was startled by the sound of the water in the bottle. Those who heard it laughed and said this verse: 'The water poured from the bottle made a sound, the donkey heard it and ran away in fright; because of this woman of little merit, her ugliness makes people laugh.' 'You bhikkhus (bhikkhu, monks) should not have other thoughts. The ugly wife of the Brahman (Brahman, priest) in the past is none other than the Thullananda (Thullananda, name of a nun) of today. You bhikkhus! Thullananda (Thullananda) also caused great laughter among people in the past. Listen to me again! Long ago, in a village, there was a Brahman (Brahman), who married a wife not long ago. Later, at some point, he wanted to go elsewhere. His wife, who had never been chaste, told an outsider when she heard that her husband was leaving, 'My husband is going to another village, you can come and sleep with me.' That man listened to her and came to her house at night, but her husband returned. He called for his wife to open the door and asked, 'Who is it?' The wife recognized her husband's voice, and both were terrified. They hid the outsider in a dung heap before opening the door. After the husband entered the house, the wife brought water to wash his feet. Suddenly, a fire broke out in the house. The husband hurriedly carried the family's belongings out, and the wife said to her husband, 'The precious belongings are in this dung heap, you should carry them out first.' They wanted to carry it out together. The dung heap suddenly broke, and the outsider ran out, hitting his head on a pillar, bleeding as he ran away. At that time, someone said this verse: 'This woman first had an affair, hid the man in a dung heap, and then was burned by fire.'

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便輿出，　　頭破眾人知。』

「汝等苾芻于意云何？昔時婆羅門妻者豈異人乎？今吐罹難陀苾芻尼是。」

白衣家說法不囑授臥具學處第九十五

緣處同前。時吐罹難陀苾芻尼，數往長者婆羅門家，為他說法。其長者妻見尼來至，倍生敬重敷上妙座，尼即為說經中深義。彼聽法時，家事憂心嫌時太久，作如是念：「我有俗務，不可久停。」即便起去。尼說經已不見聽者，即離其座默然而去，後有賊來盜將座具。婦人見尼從索座物，尼曰：「我于當時，既不相見，棄座而歸。」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，在白衣家說法，去時不囑授家主收攝臥具者，波逸底迦。」

尼等如上。說法者，謂說經義。臥具者，謂敷座臥物。去時不囑授者，不報主知。釋罪相等，廣說如前。

未許輒坐學處第九十六

緣處同前。時吐羅尼因行乞食。時有婆羅門樂清凈法，尼因乞食入其家中，于客廳內有凈床座覆以白㲲。復有一女，執拂除蠅不令損污。女問尼言：「聖者！何事來此？」尼曰：「我為乞食，汝可持來。」女言：「聖者！我若取食，恐蠅污座。」尼曰：「我為除蠅不令有污。」女便入舍，尼足不凈坐其床上，並有沾血。婆羅門

【現代漢語翻譯】 現代漢語譯本：

『（她）乘著轎子出來，頭破了眾人都知道。』 『你們這些苾芻（bhiksu，比丘）認為如何？從前的婆羅門（Brahman）的妻子難道是別人嗎？就是現在的吐罹難陀（Tullananda）苾芻尼（bhiksuni，比丘尼）。』 第九十五條學處：在白衣家說法不囑咐照看臥具 事情的起因和地點與之前相同。當時，吐罹難陀（Tullananda）苾芻尼（bhiksuni，比丘尼）多次前往長者和婆羅門（Brahman）的家中，為他們說法。那位長者的妻子見到比丘尼（bhiksuni，比丘尼）到來，更加敬重，鋪設了上好的座位。比丘尼（bhiksuni，比丘尼）就為他們講解經中的深刻含義。那人在聽法的時候，因為家事憂心，嫌時間太久，心裡想：『我有世俗事務，不能久留。』就起身離開了。比丘尼（bhiksuni，比丘尼）說完經后，沒見到聽者，就離開座位，默默地走了。後來有賊來偷走了座具。婦人見到比丘尼（bhiksuni，比丘尼），就向她索要座具。比丘尼（bhiksuni，比丘尼）說：『我當時既然沒有見到你，就丟下座位回去了。』比丘尼（bhiksuni，比丘尼）稟告了眾苾芻（bhiksu，比丘），眾苾芻（bhiksu，比丘）稟告了佛陀。佛陀問明情況后，呵斥了她，詳細說明，乃至制定了學處，應該這樣說： 『如果又有苾芻尼（bhiksuni，比丘尼），在白衣家說法，離開的時候不囑咐家主照看收拾臥具的，犯波逸提迦（payantika，一種罪名）。』 比丘尼（bhiksuni，比丘尼）等情況如上所述。說法，是指講解經義。臥具，是指鋪設的座位和臥具。離開時不囑咐，是指不告知主人。解釋罪相等情況，詳細說明如前。 第九十六條學處：未經允許不得擅自坐臥具 事情的起因和地點與之前相同。當時，吐羅尼（Tulla）因為乞食而出行。當時有一位婆羅門（Brahman）喜歡清凈的佛法，比丘尼（bhiksuni，比丘尼）因為乞食進入他的家中，在客廳里有一張乾淨的床座，上面覆蓋著白色的細布。又有一個女子，拿著拂塵驅趕蒼蠅，不讓蒼蠅弄髒床座。女子問比丘尼（bhiksuni，比丘尼）說：『聖者！您來這裡有什麼事？』比丘尼（bhiksuni，比丘尼）說：『我爲了乞食，你可以拿來給我。』女子說：『聖者！我如果去取食物，恐怕蒼蠅會弄髒床座。』比丘尼（bhiksuni，比丘尼）說：『我來驅趕蒼蠅，不讓它弄髒。』女子就進入房間，比丘尼（bhiksuni，比丘尼）因為腳不乾淨就坐在了床上，並且沾染了血跡。婆羅門（Brahman）

【English Translation】 English version:

'Riding out in a palanquin, everyone knew her head was broken.' 'What do you bhiksus (bhiksu, monks) think? Was the Brahman's (Brahman) wife of the past someone different? She is now the bhiksuni (bhiksuni, nun) Tullananda (Tullananda).' The Ninety-fifth Training Rule: Not Instructing to Take Care of Bedding When Preaching Dharma in a Layperson's Home The circumstances and location are the same as before. At that time, the bhiksuni (bhiksuni, nun) Tullananda (Tullananda) frequently went to the homes of elders and Brahmans (Brahman) to preach the Dharma to them. When the wife of that elder saw the bhiksuni (bhiksuni, nun) arrive, she became even more respectful and laid out an excellent seat. The bhiksuni (bhiksuni, nun) then explained the profound meanings in the sutras to them. While that person was listening to the Dharma, she was worried about household affairs and felt the time was too long, thinking: 'I have worldly affairs, I cannot stay long.' She then got up and left. After the bhiksuni (bhiksuni, nun) finished speaking the sutra, she did not see the listener, so she left the seat and silently departed. Later, a thief came and stole the seat. The woman saw the bhiksuni (bhiksuni, nun) and demanded the seat from her. The bhiksuni (bhiksuni, nun) said: 'Since I did not see you at that time, I abandoned the seat and returned.' The bhiksuni (bhiksuni, nun) reported to the bhiksus (bhiksu, monks), and the bhiksus (bhiksu, monks) reported to the Buddha. After the Buddha inquired about the situation, he rebuked her, explained in detail, and even established the training rule, which should be stated as follows: 'If another bhiksuni (bhiksuni, nun), while preaching the Dharma in a layperson's home, does not instruct the householder to take care of and put away the bedding when leaving, commits a payantika (payantika, a type of offense).' The circumstances of the bhiksuni (bhiksuni, nun), etc., are as described above. Preaching the Dharma refers to explaining the meaning of the sutras. Bedding refers to the seat and bedding that are laid out. Not instructing when leaving means not informing the host. The explanation of the offense, etc., is as described in detail above. The Ninety-sixth Training Rule: Not Being Allowed to Sit on Bedding Without Permission The circumstances and location are the same as before. At that time, Tulla (Tulla) was traveling for alms. At that time, there was a Brahman (Brahman) who liked the pure Dharma. The bhiksuni (bhiksuni, nun) entered his home for alms. In the living room, there was a clean bed seat covered with white cloth. There was also a woman holding a duster, chasing away flies to prevent them from soiling the bed seat. The woman asked the bhiksuni (bhiksuni, nun): 'Reverend one! What brings you here?' The bhiksuni (bhiksuni, nun) said: 'I am here for alms, you can bring it to me.' The woman said: 'Reverend one! If I go to get food, I am afraid the flies will soil the bed seat.' The bhiksuni (bhiksuni, nun) said: 'I will chase away the flies, preventing them from soiling it.' The woman then entered the room, and the bhiksuni (bhiksuni, nun), because her feet were not clean, sat on the bed, and it became stained with blood. The Brahman (Brahman)

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見，問言：「聖者！足踐塵土，云何不洗而坐凈床？」尼曰：「仁既得坐，我梵行者何不得耶？」即從座起。時婆羅門見血污座，種種譏嫌：「我觀此尼無有慚愧。」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，在白衣家，主人未許于床座上輒坐者，波逸底迦。」

尼等如上。若白衣家床座，若他未許不應輒坐。釋罪相等，廣說如前。

不問主人輒宿學處第九十七

緣處同前。時諸苾芻尼遊行人間，至一聚落為求宿處。織師不在妻擅許之，於一房中與尼共宿。織師夜來與妻同臥欲為非法，以手執妻，妻遂失聲。尼聞便笑，夫問妻曰：「笑者是誰？」答曰：「是出家者。」夫便忿恚驅尼令出。尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，在白衣家，不問主人輒宿者，波逸底迦。」

尼等如上。不問主者，謂不咨請家主。輒宿者，謂于中臥坐。釋罪相等，廣說如前。無犯者，除婦人無夫自為家主。

根本說一切有部苾芻尼毗奈耶卷第十七 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第十八

三藏法師義凈奉　制譯

【現代漢語翻譯】 現代漢語譯本：當時，一位婆羅門（Brahmin，古印度僧侶階層）看見一位比丘尼（Bhikkhuni，佛教女出家人）走來，問道：『聖者！你腳上沾著塵土，為何不清洗就坐在乾淨的床上？』比丘尼說：『既然你都可以坐，我作為梵行者（Brahmacari，修行梵行的人）為何不可？』說完就從座位上起身。這時，婆羅門看見座位被血弄髒，就各種譏諷嫌棄：『我看這尼姑一點慚愧心都沒有。』比丘尼將此事告訴比丘（Bhikkhu，佛教出家人），比丘稟告佛陀（Buddha）。佛陀問明情況后，呵斥了那位比丘尼，並廣泛開示，最終制定了戒律，應當這樣說： 『如果任何比丘尼，在在家信徒（白衣）家中，未經主人允許就擅自坐在床或座位上，犯波逸提迦（Payattika，一種輕罪）。』 比丘尼等同上述情況。如果是白衣家的床或座位，未經允許就不應擅自坐。解釋罪行和相關情況，如同之前所說。 未經主人允許擅自住宿學處第九十七 事情發生的地點和起因與之前類似。當時，一些比丘尼在人間游化，來到一個村落，想要找地方住宿。一位織工不在家，他的妻子擅自答應了她們，讓她們在一間房裡一起住宿。織工晚上回來，與妻子同睡，想要行不軌之事，用手抓住妻子，妻子於是失聲尖叫。比丘尼聽見后便笑了，丈夫問妻子說：『是誰在笑？』妻子回答說：『是出家的人。』丈夫便憤怒地趕比丘尼出去。比丘尼將此事告訴比丘，比丘稟告佛陀。佛陀問明情況后，呵斥了那位比丘尼，並廣泛開示，最終制定了戒律，應當這樣說： 『如果任何比丘尼，在在家信徒家中，未經主人允許就擅自住宿，犯波逸提迦。』 比丘尼等同上述情況。未經主人允許，指的是沒有諮詢請求家主。擅自住宿，指的是在其中臥或坐。解釋罪行和相關情況，如同之前所說。沒有犯戒的情況是，除了沒有丈夫的婦女自己是家主的情況。 《根本說一切有部苾芻尼毗奈耶》卷第十七 大正藏第23冊No. 1443《根本說一切有部苾芻尼毗奈耶》 《根本說一切有部苾芻尼毗奈耶》卷第十八 三藏法師義凈奉制譯

【English Translation】 English version: Then, a Brahmin (Brahmin, an ancient Indian priestly class) saw a Bhikkhuni (Bhikkhuni, a female Buddhist renunciate) coming and asked: 'Venerable one! Your feet are covered with dust, why do you not wash them before sitting on a clean bed?' The Bhikkhuni said: 'Since you are allowed to sit, why shouldn't I, as a Brahmacari (Brahmacari, a person practicing Brahmacharya), be allowed?' With that, she got up from the seat. At that moment, the Brahmin saw the seat stained with blood and expressed various criticisms and disgust: 'I see that this nun has no sense of shame.' The Bhikkhuni told the Bhikkhu (Bhikkhu, a Buddhist monk) about this, and the Bhikkhu reported it to the Buddha (Buddha). The Buddha inquired about the situation, rebuked the Bhikkhuni, and extensively expounded, eventually establishing the precept, which should be stated as follows: 'If any Bhikkhuni, in the house of a layperson (white-clad), sits on a bed or seat without the owner's permission, commits a Payattika (Payattika, a minor offense).' Bhikkhunis are subject to the same conditions as above. If it is a bed or seat in a layperson's house, one should not sit on it without permission. The explanation of the offense and related circumstances are as previously stated. The ninety-seventh training rule regarding staying overnight without asking the host The location and cause of the matter are similar to the previous one. At that time, some Bhikkhunis were traveling among humans and came to a village, seeking a place to stay. A weaver was not at home, and his wife presumptuously agreed to let them stay, allowing them to stay together in one room. The weaver returned at night, slept with his wife, and attempted to commit an unlawful act, grabbing his wife's hand, causing her to scream. The Bhikkhuni heard this and laughed. The husband asked his wife: 'Who is laughing?' The wife replied: 'It is the renunciate.' The husband angrily drove the Bhikkhuni out. The Bhikkhuni told the Bhikkhu about this, and the Bhikkhu reported it to the Buddha. The Buddha inquired about the situation, rebuked the Bhikkhuni, and extensively expounded, eventually establishing the precept, which should be stated as follows: 'If any Bhikkhuni, in the house of a layperson, stays overnight without the owner's permission, commits a Payattika.' Bhikkhunis are subject to the same conditions as above. Without the owner's permission refers to not consulting or requesting the householder. Staying overnight refers to lying or sitting in it. The explanation of the offense and related circumstances are as previously stated. There is no offense in the case where a woman without a husband is the head of the household herself. Mūlasarvāstivāda-bhikṣuṇī-vinaya, Volume 17 Taisho Tripitaka Volume 23 No. 1443 Mūlasarvāstivāda-bhikṣuṇī-vinaya Mūlasarvāstivāda-bhikṣuṇī-vinaya, Volume 18 Translated under imperial order by the Tripiṭaka Master Yijing

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知尼先在白衣家后令他去學處第九十八

緣處同前。時有眾多苾芻尼遊行人間，至一聚落為求宿處，遂有長者許尼停止。時吐羅尼隨後而來，亦為求宿。村人告曰：「有餘尼眾于彼家停，聖者亦宜往彼求宿。」尼即前入告諸尼曰：「可容我宿？」諸尼報言：「此處窄狹不容。」吐羅尼曰：「隨宜即得。」諸尼聞已蹲跪相容。時吐羅尼即以手足推排舊尼，諸尼告曰：「聖者！何為如是相逼？」報曰：「不能住者，任隨意去。」諸尼議曰：「此吐羅尼盛壯多力，苦見逼迫命難存濟。」諸尼即起一時而出。尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，知苾芻尼先在白衣家，后令他去者，波逸底迦。」

尼等如上。先在白衣家者，謂前到俗家。令他去者，后至令出。釋罪相等，廣說如前。

弟子有病不瞻視學處第九十九

緣處同前。時吐罹難陀尼病，有親弟子及依止弟子皆為供侍。病得差已，後於異時，弟子等患無看病者，不凈狼藉不與除棄。諸苾芻尼互相問曰：「病者是誰？」答言：「吐羅尼弟子。」尼白苾芻，苾芻白佛。佛問訶責，廣說如前乃至「制其學處，應如是說：

「若復苾芻尼，于親弟子及依止弟子，見有病患不瞻侍者，波逸底

【現代漢語翻譯】 現代漢語譯本 知尼先在白衣家后令他去學處第九十八

緣起和之前一樣。當時有很多比丘尼（Bhiksuni，女性出家人）在人間游化，來到一個村落，想要找地方借宿，於是有一位長者允許比丘尼們在他家停留。這時，吐羅尼（Thullananda，比丘尼的名字）隨後也來到這裡，同樣想要借宿。村人告訴她說：『已經有一些比丘尼在那家借宿了，聖者您也應該去那裡求宿。』吐羅尼就前去告訴那些比丘尼說：『可以讓我借宿嗎？』那些比丘尼回答說：『這裡狹窄，容不下你。』吐羅尼說：『隨便擠一擠就可以了。』那些比丘尼聽了之後，就蹲下跪下互相謙讓。這時，吐羅尼就用手腳推擠原來的比丘尼，那些比丘尼告訴她說：『聖者！為什麼這樣逼迫我們？』吐羅尼回答說：『不能住的，就隨便你們去哪裡。』那些比丘尼商議說：『這個吐羅尼身強力壯，如果被她逼迫，性命都難以保全。』於是那些比丘尼就起身一起離開了。比丘尼稟告了比丘（Bhikkhu，男性出家人），比丘稟告了佛陀（Buddha）。佛陀詢問並呵責了她，廣泛地說了種種情況，乃至制定了學處（Siksa-pada，戒條），應該這樣說：

『如果又有比丘尼，明知道有比丘尼先在白衣（在家信徒）家，後來又讓她們離開的，犯波逸提迦（Payattika，一種罪名）。』

比丘尼等同上面所說。先在白衣家，是指先到達俗家。令他去，是指後來到達而讓她們離開。解釋罪名和之前一樣，廣泛地像前面所說。

弟子有病不瞻視學處第九十九

緣起和之前一樣。當時吐罹難陀尼（Thullananda，比丘尼的名字）生病了，有親近的弟子和依止的弟子都侍奉她。病好之後，後來在其他時候，弟子們生病了，卻沒有照顧她們的人，污穢狼藉也沒有人清理。各位比丘尼互相詢問說：『生病的是誰？』回答說：『是吐羅尼的弟子。』比丘尼稟告了比丘，比丘稟告了佛陀。佛陀詢問並呵責了她，廣泛地像前面所說，乃至制定了學處，應該這樣說：

『如果又有比丘尼，對於親近的弟子和依止的弟子，看到她們生病了卻不照顧的，犯波逸提迦。』

【English Translation】 English version The Ninety-eighth Training Rule: Knowingly Causing Bhiksunis Already Staying in a Layperson's Home to Leave

The circumstance is the same as before. At that time, many Bhiksunis (female renunciates) were wandering in the human realm. They arrived at a village and sought lodging. A householder allowed the Bhiksunis to stay at his home. Then, Thullananda (name of a Bhiksuni) arrived later, also seeking lodging. The villagers told her, 'There are already some Bhiksunis staying at that house. Venerable one, you should also go there to seek lodging.' The Bhiksuni then went forward and said to the Bhiksunis, 'May I stay here?' The Bhiksunis replied, 'This place is narrow and cannot accommodate you.' Thullananda said, 'Just squeeze in as convenient.' Upon hearing this, the Bhiksunis squatted and knelt, accommodating each other. Then, Thullananda pushed and shoved the original Bhiksunis with her hands and feet. The Bhiksunis told her, 'Venerable one! Why are you forcing us like this?' She replied, 'Those who cannot stay, go wherever you please.' The Bhiksunis discussed, 'This Thullananda is strong and powerful. If we are oppressed by her, it will be difficult to survive.' Then the Bhiksunis got up and left all at once. The Bhiksunis reported to the Bhikkhus (male renunciates), and the Bhikkhus reported to the Buddha (Enlightened One). The Buddha questioned and rebuked her, speaking extensively, and then established the training rule, which should be recited as follows:

'If a Bhiksuni, knowing that there are Bhiksunis already staying in a layperson's home, later causes them to leave, it is a Payattika (an offense).'

The Bhiksunis are as described above. 'Already staying in a layperson's home' means having arrived at a layperson's home first. 'Causes them to leave' means arriving later and causing them to leave. The explanation of the offense is the same, as described extensively before.

The Ninety-ninth Training Rule: Not Attending to Sick Disciples

The circumstance is the same as before. At that time, Bhiksuni Thullananda (name of a Bhiksuni) was sick, and her close disciples and dependent disciples all attended to her. After she recovered from her illness, later at another time, the disciples became ill, but there was no one to care for them, and the filth was not cleaned up. The Bhiksunis asked each other, 'Who is sick?' The answer was, 'Thullananda's disciples.' The Bhiksunis reported to the Bhikkhus, and the Bhikkhus reported to the Buddha. The Buddha questioned and rebuked her, speaking extensively as before, and then established the training rule, which should be recited as follows:

'If a Bhiksuni, seeing that her close disciples and dependent disciples are sick, does not attend to them, it is a Payattika.'

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迦。」

尼等如上。親弟子者，謂與授近圓。依止弟子者，謂依止而住。病者，謂四大不調。不瞻侍者，謂不以慈心供給看養。釋罪相等，廣說如前。

二尼同一床臥學處第一百

緣處同前。時惡愛、上愛二苾芻尼同在一床，如男與女共為戲樂。一尼於後遂即有娠，日月既滿生一肉團，諸根手足並皆未有。諸尼聞已擯令出寺。尼白苾芻，苾芻白佛。佛言：「且未須擯，當審觀察。將此肉團置於日中，若其消化即非有娠，如不消滅當實有胎。」尼依佛教即置日中，悉皆消散。尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，二尼同一床臥者，波逸底迦。」

如是世尊為諸苾芻尼制學處已，時有眾多苾芻尼，因行日暮從一長者夜求宿處，長者容許與一大床。一尼獨居余尼更索，長者報言：「家內人多復無餘長，聖者處迮何不同床？」尼曰：「世尊不聽尼同牀臥。」由此事故尼白苾芻，苾芻白佛。佛言：「若得大床難舁舉者，尼得同處，當以衣隔繫念而眠，不得相觸，小床安隔亦得同眠。」

第十一攝頌曰：

二安居二怖、　　天祠未滿年、 　畜眾二嫁人、　　僧未與無限。

安居未隨意遊行學處第一百一

緣處同前。時吐罹難

【現代漢語翻譯】 迦（語氣助詞）。」

尼等如上。親弟子者，謂與授近圓（受具足戒）。依止弟子者，謂依止而住。病者，謂四大不調。不瞻侍者，謂不以慈心供給看養。釋罪相等，廣說如前。

二尼同一床臥學處第一百

緣處同前。時惡愛、上愛二苾芻尼（bhikshuni，比丘尼）同在一床，如男與女共為戲樂。一尼於後遂即有娠，日月既滿生一肉團，諸根手足並皆未有。諸尼聞已擯令出寺。尼白苾芻（bhikshu，比丘），苾芻白佛。佛言：『且未須擯，當審觀察。將此肉團置於日中，若其消化即非有娠，如不消滅當實有胎。』尼依佛教即置日中，悉皆消散。尼白苾芻，苾芻白佛。佛問訶責，廣說乃至『制其學處，應如是說：』

『若復苾芻尼，二尼同一床臥者，波逸底迦（payantika，一種罪名）。』

如是世尊為諸苾芻尼制學處已，時有眾多苾芻尼，因行日暮從一長者夜求宿處，長者容許與一大床。一尼獨居余尼更索，長者報言：『家內人多復無餘長，聖者處迮何不同床？』尼曰：『世尊不聽尼同牀臥。』由此事故尼白苾芻，苾芻白佛。佛言：『若得大床難舁舉者，尼得同處，當以衣隔繫念而眠，不得相觸，小床安隔亦得同眠。』

第十一攝頌曰：

二安居二怖、 天祠未滿年、 畜眾二嫁人、 僧未與無限。

安居未隨意學處第一百一

緣處同前。時吐罹難（Tulananda，人名）

【English Translation】 迦 (jia, a particle used at the end of a sentence).'

The same applies to nuns as above. 'Close disciples' refers to those who have received the Upasampada (full ordination). 'Dependent disciples' refers to those who live in dependence. 'Sick' refers to those whose four elements are imbalanced. 'Not attending' refers to not providing care and nourishment with a compassionate heart. The explanation of expiating sins, etc., is as described before.

The Hundredth Training Rule: Two Nuns Sleeping in the Same Bed

The setting is the same as before. At one time, the two bhikshunis (bhikshuni, female monastic) Akula and Uparati were in the same bed, behaving playfully like men and women. Afterwards, one of the nuns became pregnant and, after the months were complete, gave birth to a lump of flesh, without any limbs or features. When the nuns heard of this, they expelled her from the monastery. The nun told the bhikshu (bhikshu, male monastic), and the bhikshu told the Buddha. The Buddha said, 'Do not expel her yet, but examine her carefully. Place this lump of flesh in the sun; if it dissolves, then she is not pregnant; if it does not dissolve, then she is indeed pregnant.' The nun followed the Buddha's teaching and placed it in the sun, and it completely dissolved. The nun told the bhikshu, and the bhikshu told the Buddha. The Buddha questioned and rebuked them, and extensively explained until 'establishing the training rule, which should be stated as follows:'

'If any bhikshuni, two nuns sleeping in the same bed, commits a payantika (payantika, a type of offense).'

After the World Honored One had established this training rule for the bhikshunis, at one time many bhikshunis were traveling and, as it grew dark, sought lodging for the night from a householder. The householder agreed to give them a large bed. One nun stayed alone, and the other nuns asked for more space. The householder replied, 'There are many people in the house, and there is no more space. Holy ones, why not share the same bed in this cramped space?' The nuns said, 'The World Honored One does not allow nuns to sleep in the same bed.' Because of this matter, the nuns told the bhikshu, and the bhikshu told the Buddha. The Buddha said, 'If a large bed is difficult to move, the nuns may stay together, but they should sleep with a cloth partition and mindfulness, and they should not touch each other. If there is a small bed with a partition, they may also sleep together.'

The Eleventh Summary Verse says:

Two retreats, two fears, a temple not full year, Keeping a crowd, two married women, the Sangha not given unlimited.

The Hundred and First Training Rule: Retreat Not According to One's Wishes

The setting is the same as before. At one time, Tulananda (Tulananda, a person's name)

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陀苾芻尼于室羅伐城為夏安居，未作隨意便遊人間。諸外道等及婆羅門長者居士皆共譏嫌：「今觀此尼不樂出家，此時諸蟲遍地皆有，遊行聚落殘害無窮。小鳥之類，至夏雨時尚潛巢穴。此沙門女乃無慈悲損傷含識，誰更興心恭敬供養？」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處應如是說：若復苾芻尼，夏安居未為隨意，人間遊行者，波逸底迦。」

尼等如上。夏安居者，謂前後三月安居。未為隨意者，謂不作隨意事。人間遊行者，謂隨心而去。釋罪相等，廣說如前。無犯者，若八難中隨有一者，遊行無犯。

安居滿不遊行學處第一百二

緣處同前。時諸苾芻尼，夏安居竟欲遊人間，告吐罹難陀尼曰：「可遊人間。」吐羅尼曰：「我今何用遊行人間？」諸尼曰：「佛教令去，何因故違？」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，夏安居滿，不離舊處人間遊行者，波逸底迦。」

尼等如上。夏安居滿者，謂安居竟。不離舊處者，謂不往人間遊行。釋罪相等，廣說如前。

知有怖遊行學處第一百三

緣在王舍城。時未生怨王，于廣嚴城為大怨仇欲行討擊，鳴鼓宣令告眾人曰：「在我境內往廣嚴城者即斬其首。」于要路

【現代漢語翻譯】 現代漢語譯本 當時，一些比丘尼（Bhikkhuni，女性出家人）在室羅伐城（Śrāvastī）進行夏季安居（Varṣa，雨季的閉關修行），沒有進行『隨意』（Pravāraṇā，安居結束時的自恣儀式）就隨意遊走於人間。一些外道（Tīrthika，佛教以外的修行者）以及婆羅門（Brāhmaṇa，印度教祭司階層）、長者（Gṛhapati，富有的居士）和居士（Upāsaka，在家信徒）都一起譏諷她們：『現在看來這些尼姑並不喜歡出家，現在這個時候各種蟲子遍地都是，對聚落的殘害無窮無盡。小鳥之類的動物，到了夏季雨季尚且知道躲在巢穴里。這些沙門（Śrāmaṇa，出家修行者）的女子竟然沒有慈悲心，損傷有情眾生，誰還會發心恭敬供養她們呢？』比丘尼們將此事告訴了比丘（Bhikkhu，男性出家人），比丘又將此事稟告了佛陀（Buddha）。佛陀詢問並呵責了她們，廣泛開示，乃至制定戒律說：『如果任何比丘尼，夏季安居還沒有進行『隨意』，就遊走於人間，犯波逸提迦（Pāyantika，一種輕罪）。』 比丘尼等同上。夏季安居，指的是前三個月和后三個月的安居。『未為隨意』，指的是沒有進行『隨意』儀式。『人間遊走』，指的是隨心所欲地去任何地方。解釋罪相等同於之前所說。沒有犯戒的情況：如果在八難（Aṣṭāpada，八種障礙修行的困境）中遇到任何一種，遊走也沒有犯戒。 安居圓滿不遊走戒 第一百零二 事情發生的地點與之前相同。當時，一些比丘尼夏季安居結束后想要遊走於人間，告訴吐罹難陀尼（Thullanandā，一位比丘尼的名字）說：『可以遊走於人間了。』吐罹難陀尼說：『我現在為什麼要遊走於人間呢？』比丘尼們說：『佛陀教令我們去，為什麼違背呢？』比丘尼們將此事告訴了比丘，比丘又將此事稟告了佛陀。佛陀詢問並呵責了她們，廣泛開示，乃至制定戒律說： 『如果任何比丘尼，夏季安居圓滿結束，不離開原來的地方遊走於人間，犯波逸提迦。』 比丘尼等同上。『夏季安居圓滿結束』，指的是安居已經結束。『不離開原來的地方』，指的是不去人間遊走。解釋罪相等同於之前所說。 知道有怖畏遊走戒 第一百零三 事情發生在王舍城（Rājagṛha）。當時，未生怨王（Ajātaśatru，一位國王的名字）因為對廣嚴城（Vaiśālī）有很大的怨恨，想要進行討伐攻擊，鳴鼓宣令告訴眾人說：『在我境內前往廣嚴城的人，就斬他的頭。』在重要的道路上

【English Translation】 English version At that time, some Bhikkhunis (female monastics) were observing the summer retreat (Varṣa) in Śrāvastī, and without performing the 'Pravāraṇā' (the ceremony marking the end of the retreat), they wandered freely among people. Some Tīrthikas (non-Buddhist ascetics), as well as Brahmins (priestly class in Hinduism), Gṛhapatis (wealthy householders), and Upāsakas (lay devotees), all together ridiculed them: 'Now it seems these nuns do not enjoy being renunciates. At this time, various insects are everywhere, causing endless harm to settlements. Even small birds know to hide in their nests during the summer rains. These Śrāmaṇa (ascetic) women have no compassion and harm sentient beings. Who would be willing to generate the intention to respectfully offer them support?' The Bhikkhunis told the Bhikkhus (male monastics) about this, and the Bhikkhus reported it to the Buddha. The Buddha inquired and rebuked them, extensively explained, and even established a precept saying: 'If any Bhikkhuni, without performing the 'Pravāraṇā' after the summer retreat, wanders among people, it is a Pāyantika (a minor offense).' The Bhikkhunis are as above. The summer retreat refers to the retreat during the three months before and after the middle of the rainy season. 'Without performing the Pravāraṇā' means not having performed the Pravāraṇā ceremony. 'Wandering among people' means going wherever one pleases. The explanation of offenses is the same as previously stated. There is no offense if one wanders due to encountering any of the eight difficulties (Aṣṭāpada). The precept regarding not wandering after completing the retreat: One hundred and second. The location of the event is the same as before. At that time, some Bhikkhunis, after completing the summer retreat, wanted to wander among people and told Thullanandā (name of a Bhikkhuni): 'It is permissible to wander among people.' Thullanandā said: 'Why should I wander among people now?' The Bhikkhunis said: 'The Buddha instructs us to go, why disobey?' The Bhikkhunis told the Bhikkhus about this, and the Bhikkhus reported it to the Buddha. The Buddha inquired and rebuked them, extensively explained, and even established a precept saying: 'If any Bhikkhuni, after completing the summer retreat, does not leave the original place and wanders among people, it is a Pāyantika.' The Bhikkhunis are as above. 'After completing the summer retreat' means the retreat has ended. 'Does not leave the original place' means not going to wander among people. The explanation of offenses is the same as previously stated. The precept regarding knowing there is fear and wandering: One hundred and third. The event occurred in Rājagṛha. At that time, King Ajātaśatru, having great resentment towards Vaiśālī, wanted to launch an attack and proclaimed by beating a drum, telling everyone: 'Anyone within my territory who goes to Vaiśālī will have their head cut off.' On important roads

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處皆令防禦，捉得依法。時有眾多苾芻尼，從王舍城欲向廣嚴，在路遭賊，悉皆惶怖大聲叫喚。防守人聞尋聲即至，賊見王軍四散奔走，問諸尼曰：「諸聖者等豈不聞王教，令往廣嚴者當斬首耶？又令我等境內守邏，我若不在，聖者可不為賊所擒？」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，知王國中有賊怖處而遊行者，波逸底迦。」

尼等如上。知王國中有賊怖處者，謂兩國有怨。遊行者，謂往他國。釋罪相等，廣說如前。

知有虎狼師子游行學處第一百四

緣處同前。有諸尼眾于僻路遊行，多遭虎狼師子之厄，俗旅譏嫌，廣說乃至「制其學處，應如是說：

「若復苾芻尼，知彼處有虎狼師子怖而遊行者，波逸底迦。」

尼等如上。知彼有者，謂知有虎狼。余義可知。釋罪相等，亦如上說。

往天祠論議學處第一百五

緣在王舍城。時吐罹難陀苾芻尼，遊歷天祠及外道處，共為論議。時將欲暮，至尼寺中告諸弟子：「我今疲睏支節皆疼，與我解勞捉搦手足。」門徒問言：「聖者！何為疲睏若此？」報曰：「我詣天祠及諸外道所住之處，與彼論議。」又復問言：「聖者！合往天祠及外道處耶？」報言：「合與不合我已去來

【現代漢語翻譯】 現代漢語譯本： 佛陀下令在所有地方都要加強防禦，捉到盜賊要依法處置。當時有很多比丘尼（bhikshuni，佛教女性出家人）從王舍城（Rajagrha）想要前往廣嚴城（Vaisali），在路上遭遇盜賊，都非常害怕，大聲叫喊。防守的人聽到聲音立刻趕到，盜賊看到王軍就四散奔逃。防守人問各位比丘尼說：『各位聖者難道沒有聽說國王的命令嗎？命令說前往廣嚴城的人要被斬首。又命令我們這些人在境內巡邏守衛，如果我們不在，各位聖者豈不是會被盜賊抓走？』比丘尼將此事告訴比丘（bhiksu，佛教男性出家人），比丘稟告佛陀。佛陀問明情況後加以呵責，詳細說明，乃至制定戒律，應當這樣說：

『如果比丘尼明知王國中有盜賊出沒的危險地方卻前往，犯波逸提迦（payattika，一種罪名）。』

比丘尼等同上述情況。明知王國中有盜賊出沒的危險地方，是指兩國之間有仇怨。前往，是指前往其他國家。解釋罪行等同之前所說，詳細說明如前。

知有虎狼獅子前往學處第一百四

事情的起因和地點與之前相同。有些比丘尼在偏僻的道路上行走，多次遭遇虎狼獅子的災難，世俗之人譏諷嫌棄，詳細說明，乃至制定戒律，應當這樣說：

『如果比丘尼明知那個地方有虎狼獅子的危險卻前往，犯波逸提迦。』

比丘尼等同上述情況。明知那個地方有，是指知道有虎狼。其餘含義可以理解。解釋罪行等同之前所說。

前往天祠論議學處第一百五

事情發生在王舍城。當時吐罹難陀（Thullananda）比丘尼，遊歷天祠和外道之處，與他們辯論。當時將要天黑，到達尼寺中告訴各位弟子：『我現在疲憊不堪，四肢關節都疼痛，給我按摩放鬆手腳。』門徒問道：『聖者！為什麼會如此疲憊？』回答說：『我前往天祠和各種外道居住的地方，與他們辯論。』又問：『聖者！可以前往天祠和外道之處嗎？』回答說：『可以去還是不可以去，我已經去過了。』 English version: The Buddha ordered that defenses be strengthened everywhere, and that thieves be dealt with according to the law. At that time, there were many bhikshunis (Buddhist nuns) who wanted to go from Rajagrha (Wangshecheng) to Vaisali (Guangyan), but they encountered thieves on the road and were very frightened, shouting loudly. The guards heard the sound and immediately arrived. The thieves scattered and fled when they saw the king's army. The guards asked the bhikshunis, 'Have you not heard the king's order, that those who go to Vaisali will be beheaded? And we are ordered to patrol and guard the territory. If we were not here, wouldn't you have been captured by the thieves?' The bhikshunis told the bhikshus (Buddhist monks) about this, and the bhikshus reported it to the Buddha. The Buddha asked about the situation and rebuked them, explaining in detail, and even establishing precepts, which should be stated as follows:

'If a bhikshuni knowingly goes to a dangerous place in the kingdom where there are thieves, she commits a payattika (a type of offense).'

The bhikshunis are the same as above. Knowing that there is a dangerous place in the kingdom where there are thieves means that there is enmity between the two countries. Going means going to another country. The explanation of the offense is the same as before, and the detailed explanation is as before.

Going to a place with tigers, wolves, and lions, the 104th precept.

The cause and location are the same as before. Some bhikshunis traveled on remote roads and often encountered disasters from tigers, wolves, and lions. Laypeople ridiculed and disliked them, explaining in detail, and even establishing precepts, which should be stated as follows:

'If a bhikshuni knowingly goes to a place where there is danger from tigers, wolves, and lions, she commits a payattika.'

The bhikshunis are the same as above. Knowing that there is such a place means knowing that there are tigers and wolves. The remaining meanings are understandable. The explanation of the offense is the same as before.

Going to a heretical temple for debate, the 105th precept.

The event took place in Rajagrha. At that time, the bhikshuni Thullananda (Tuluonanda) traveled to heretical temples and places of non-Buddhists, and debated with them. As it was getting dark, she arrived at the nunnery and told the disciples, 'I am exhausted and my limbs are aching. Massage and relax my hands and feet.' The disciples asked, 'Reverend, why are you so tired?' She replied, 'I went to the heretical temples and the places where various non-Buddhists live, and debated with them.' They asked again, 'Reverend, is it appropriate to go to heretical temples and places of non-Buddhists?' She replied, 'Whether it is appropriate or not, I have already gone.'

【English Translation】 English version: The Buddha ordered that defenses be strengthened everywhere, and that thieves be dealt with according to the law. At that time, there were many bhikshunis (Buddhist nuns) who wanted to go from Rajagrha (Wangshecheng) to Vaisali (Guangyan), but they encountered thieves on the road and were very frightened, shouting loudly. The guards heard the sound and immediately arrived. The thieves scattered and fled when they saw the king's army. The guards asked the bhikshunis, 'Have you not heard the king's order, that those who go to Vaisali will be beheaded? And we are ordered to patrol and guard the territory. If we were not here, wouldn't you have been captured by the thieves?' The bhikshunis told the bhikshus (Buddhist monks) about this, and the bhikshus reported it to the Buddha. The Buddha asked about the situation and rebuked them, explaining in detail, and even establishing precepts, which should be stated as follows:

'If a bhikshuni knowingly goes to a dangerous place in the kingdom where there are thieves, she commits a payattika (a type of offense).'

The bhikshunis are the same as above. Knowing that there is a dangerous place in the kingdom where there are thieves means that there is enmity between the two countries. Going means going to another country. The explanation of the offense is the same as before, and the detailed explanation is as before.

Going to a place with tigers, wolves, and lions, the 104th precept.

The cause and location are the same as before. Some bhikshunis traveled on remote roads and often encountered disasters from tigers, wolves, and lions. Laypeople ridiculed and disliked them, explaining in detail, and even establishing precepts, which should be stated as follows:

'If a bhikshuni knowingly goes to a place where there is danger from tigers, wolves, and lions, she commits a payattika.'

The bhikshunis are the same as above. Knowing that there is such a place means knowing that there are tigers and wolves. The remaining meanings are understandable. The explanation of the offense is the same as before.

Going to a heretical temple for debate, the 105th precept.

The event took place in Rajagrha. At that time, the bhikshuni Thullananda (Tuluonanda) traveled to heretical temples and places of non-Buddhists, and debated with them. As it was getting dark, she arrived at the nunnery and told the disciples, 'I am exhausted and my limbs are aching. Massage and relax my hands and feet.' The disciples asked, 'Reverend, why are you so tired?' She replied, 'I went to the heretical temples and the places where various non-Buddhists live, and debated with them.' They asked again, 'Reverend, is it appropriate to go to heretical temples and places of non-Buddhists?' She replied, 'Whether it is appropriate or not, I have already gone.'

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。」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，往天祠中作論議者，波逸底迦。」

尼等如上。天祠中者，謂是天神外道住處。作論議者，謂申難問。釋罪相等，皆如上說。

年未滿與他出家授近圓學處第一百六

緣在室羅伐城。時諸苾芻年未滿十歲，與他出家及受近圓，諸苾芻尼亦然。時十二眾尼門徒極眾，詣六眾住處，六眾告曰：「汝等徒眾極多圍繞。」尼言：「如聖者等與他出家及受近圓，我等亦爾。」問曰：「汝與我等無差殊耶？」答言：「不異。」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，未滿十二歲，與他出家受近圓者，波逸底迦。」

尼等如上。與他出家者，謂受求寂學處。受近圓者，謂白四羯磨。釋罪相等，廣說如前。

輒畜弟子學處第一百七

緣處同前。爾時世尊制諸苾芻尼滿十二歲得與他出家及受近圓。若尼雖滿十二歲，愚癡不分明不善解，而與他出家並受近圓。若自不調而欲調他，自不寂靜而欲靜他，自未超度而欲度他，自不能救而欲救他，斯等悉皆無有是處。時諸尼實無德能，輒度弟子。尼白苾芻，苾芻白佛。佛言：「尼若有力堪教弟子者，從僧伽乞，

【現代漢語翻譯】 現代漢語譯本： 『尼（Bhiksuni，比丘尼）白苾芻（Bhikkhu，比丘），苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說： 『若復苾芻尼，往天祠（devakula，供奉天神的場所）中作論議者，波逸底迦（Payantika，一種罪名）。』 尼等如上。天祠中者，謂是天神外道住處。作論議者，謂申難問。釋罪相等，皆如上說。 年未滿與他出家授近圓學處第一百六 緣在室羅伐城（Sravasti）。時諸苾芻年未滿十歲，與他出家及受近圓（Upasampada，受具足戒），諸苾芻尼亦然。時十二眾尼門徒極眾，詣六眾住處，六眾告曰：『汝等徒眾極多圍繞。』尼言：『如聖者等與他出家及受近圓，我等亦爾。』問曰：『汝與我等無差殊耶？』答言：『不異。』尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說： 『若復苾芻尼，未滿十二歲，與他出家受近圓者，波逸底迦。』 尼等如上。與他出家者，謂受求寂學處。受近圓者，謂白四羯磨（Jnapti-caturtha-karma，一種授戒儀式）。釋罪相等，廣說如前。 輒畜弟子學處第一百七 緣處同前。爾時世尊制諸苾芻尼滿十二歲得與他出家及受近圓。若尼雖滿十二歲，愚癡不分明不善解，而與他出家並受近圓。若自不調而欲調他，自不寂靜而欲靜他，自未超度而欲度他，自不能救而欲救他，斯等悉皆無有是處。時諸尼實無德能，輒度弟子。尼白苾芻，苾芻白佛。佛言：『尼若有力堪教弟子者，從僧伽（Samgha，僧團）乞，

【English Translation】 English version: 『The Bhiksuni (Bhiksuni, female monastic) informed the Bhikkhu (Bhikkhu, male monastic), and the Bhikkhu informed the Buddha. The Buddha questioned and rebuked, elaborating at length, and then established the precept, saying: 『If any Bhiksuni goes to a devakula (devakula, a place where deities are worshipped) to engage in debate, it is a Payantika (Payantika, an offense).』 The same applies to Bhiksunis as above. 『In a devakula』 refers to a dwelling place of deities or non-Buddhist practitioners. 『To engage in debate』 means to raise difficult questions. The explanation of the offense and other details are as described above. The Hundred and Sixth Training Rule: Ordaining Someone Underage and Granting Full Ordination The setting was in Sravasti (Sravasti). At that time, some Bhikkhus were ordaining and granting Upasampada (Upasampada, full ordination) to those under ten years of age, and the same was happening among the Bhiksunis. The nuns of the Twelve Assemblies had a large following and went to the dwelling place of the Six Assemblies. The Six Assemblies said, 『Your following is very large and surrounds us.』 The nuns replied, 『Just as the venerable ones ordain and grant Upasampada, so do we.』 They asked, 『Are you no different from us?』 They replied, 『No different.』 The nuns informed the Bhikkhu, and the Bhikkhu informed the Buddha. The Buddha questioned and rebuked, elaborating at length, and then established the precept, saying: 『If any Bhiksuni ordains or grants Upasampada to someone under twelve years of age, it is a Payantika.』 The same applies to Bhiksunis as above. 『Ordaining』 refers to receiving the training of a novice. 『Granting Upasampada』 refers to the white four-karma (Jnapti-caturtha-karma, a type of ordination ritual). The explanation of the offense and other details are as described before. The Hundred and Seventh Training Rule: Rashly Accepting Disciples The setting is the same as before. At that time, the World-Honored One established that Bhiksunis must be twelve years old to ordain and grant Upasampada to others. If a Bhiksuni, although twelve years old, is foolish, unclear, and does not understand well, yet ordains and grants Upasampada to others; if she herself is not disciplined but wants to discipline others, is not peaceful but wants to pacify others, has not crossed over but wants to help others cross over, and cannot save herself but wants to save others, all these are inappropriate. At that time, some nuns, lacking virtue and ability, rashly ordained disciples. The nuns informed the Bhikkhu, and the Bhikkhu informed the Buddha. The Buddha said, 『If a nun has the strength and ability to teach disciples, she should request it from the Samgha (Samgha, monastic community),

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如是應與畜眾羯磨，僧伽悉集要滿十二，或復過此。彼尼隨次禮已，于上座前合掌蹲踞，作如是語：

「『大德尼僧伽聽！我某甲苾芻尼夏滿十二，堪教弟子，今從尼僧伽乞畜眾羯磨。愿尼僧伽與我某甲苾芻尼畜眾羯磨，哀愍故。』如是三說。次一苾芻尼作白羯磨：

「『大德尼僧伽聽！此苾芻尼某甲滿十二夏，欲畜門徒。此某甲今從苾芻尼僧伽乞畜門徒法。若苾芻尼僧伽時至聽者，苾芻尼僧伽應許苾芻尼僧伽今與某甲滿十二夏畜門徒法。白如是。』次作羯磨。

「『大德尼僧伽聽！此苾芻尼某甲滿十二夏，欲畜門徒，此某甲今從苾芻尼僧伽乞畜門徒法。苾芻尼僧伽今與某甲滿十二夏畜門徒法。若諸具壽聽與某甲滿十二夏畜門徒法者默然，若不許者說。』『苾芻尼僧伽已與某甲滿十二夏畜門徒法竟，苾芻尼僧伽已聽許，由其默然故，我今如是持。』」如是世尊聽許苾芻尼有力能教弟子者從僧伽乞畜眾法。時吐罹難陀尼，未蒙僧伽與畜眾法，擅自與他出家及受近圓。尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：若復苾芻尼僧伽未與畜眾法，輒畜弟子者，波逸底迦。」

尼等如上。僧伽未與畜眾法者，謂眾未許。輒畜弟子者，謂與他出家及受近圓。釋罪相等，廣說如前。

【現代漢語翻譯】 現代漢語譯本： 像這樣應該進行允許比丘尼收徒的羯磨（Karma，佛教儀式），僧團必須全部聚集，人數要滿十二位，或者超過這個數目。那位比丘尼依次禮拜后，在上座（長老）前合掌蹲踞，這樣說： 『尊敬的尼僧伽（Bhiksuni Sangha，比丘尼僧團）請聽！我某甲比丘尼已經滿了十二個夏天（指戒臘十二年），堪能教導弟子，現在從尼僧伽請求允許收徒的羯磨。愿尼僧伽賜予我某甲比丘尼收徒的羯磨，因為憐憫的緣故。』這樣說三遍。然後一位比丘尼作白羯磨（宣佈）： 『尊敬的尼僧伽請聽！這位比丘尼某甲滿了十二個夏天，想要收徒。這位某甲現在從比丘尼僧伽請求收徒之法。如果比丘尼僧伽認為時機已到，請聽著，比丘尼僧伽應該允許比丘尼僧伽現在賜予某甲滿了十二個夏天收徒之法。宣佈完畢。』然後作羯磨（正式決議）： 『尊敬的尼僧伽請聽！這位比丘尼某甲滿了十二個夏天，想要收徒，這位某甲現在從比丘尼僧伽請求收徒之法。比丘尼僧伽現在賜予某甲滿了十二個夏天收徒之法。如果各位具壽（Bhiksuni，比丘尼）聽后同意賜予某甲滿了十二個夏天收徒之法，就默然不語，如果不同意就說出來。』『比丘尼僧伽已經賜予某甲滿了十二個夏天收徒之法完畢，比丘尼僧伽已經聽許，因為大家默然的緣故，我現在就這樣記住。』 像這樣，世尊允許有能力教導弟子的比丘尼從僧伽請求收徒之法。當時，吐罹難陀尼（Tullananda，人名）沒有得到僧伽賜予收徒之法，擅自為他人出家和授予近圓戒（Upasampada，比丘或比丘尼的具足戒）。比丘尼稟告比丘，比丘稟告佛陀。佛陀詢問並呵責，詳細地說明，乃至『制定學處（Siksa-pada，戒條），應該這樣說：如果比丘尼沒有得到僧伽賜予收徒之法，就擅自收弟子，犯波逸提迦（Payantika，一種罪名）。』 比丘尼等同於上面所說。僧伽沒有賜予收徒之法，是指僧團沒有允許。擅自收弟子，是指為他人出家和授予近圓戒。解釋罪相等同於前面所說。

【English Translation】 English version: Thus should the Karma (Karma, Buddhist ritual) for granting permission to nuns to accept disciples be performed. The Sangha (Sangha, monastic community) must be fully assembled, with a minimum of twelve members, or more. The nun, after bowing in order, should kneel with palms together before the senior nun (elder), and say: 'Venerable Bhiksuni Sangha (Bhiksuni Sangha, community of nuns), please listen! I, Bhiksuni so-and-so, have completed twelve years (referring to twelve years of monastic seniority), and am capable of teaching disciples. Now, I request from the Bhiksuni Sangha the Karma for granting permission to accept disciples. May the Bhiksuni Sangha grant me, Bhiksuni so-and-so, the Karma for accepting disciples, out of compassion.' This should be said three times. Then, one Bhiksuni should perform the announcement Karma (formal declaration): 'Venerable Bhiksuni Sangha, please listen! This Bhiksuni so-and-so has completed twelve years and wishes to accept disciples. This so-and-so now requests from the Bhiksuni Sangha the Dharma (law) of accepting disciples. If the Bhiksuni Sangha deems it the right time, please listen, the Bhiksuni Sangha should now grant so-and-so, who has completed twelve years, the Dharma of accepting disciples. The announcement is complete.' Then, the Karma (formal resolution) is performed: 'Venerable Bhiksuni Sangha, please listen! This Bhiksuni so-and-so has completed twelve years and wishes to accept disciples. This so-and-so now requests from the Bhiksuni Sangha the Dharma of accepting disciples. The Bhiksuni Sangha now grants so-and-so, who has completed twelve years, the Dharma of accepting disciples. If any of the venerable ones (Bhiksuni, nun) agree to grant so-and-so, who has completed twelve years, the Dharma of accepting disciples, remain silent. If you do not agree, speak up.' 'The Bhiksuni Sangha has completed granting so-and-so, who has completed twelve years, the Dharma of accepting disciples. The Bhiksuni Sangha has granted permission, because of the silence of all. I now remember it thus.' In this way, the World Honored One (Buddha) allowed nuns who are capable of teaching disciples to request the Dharma of accepting disciples from the Sangha. At that time, Tullananda (Tullananda, a name), without having been granted the Dharma of accepting disciples by the Sangha, independently ordained others and conferred the Upasampada (Upasampada, full ordination of a monk or nun). The nuns reported to the monks, and the monks reported to the Buddha. The Buddha inquired and rebuked, explaining in detail, even to 'establishing a Siksa-pada (Siksa-pada, precept), which should be stated thus: If a Bhiksuni, without having been granted the Dharma of accepting disciples by the Sangha, independently accepts disciples, she commits a Payantika (Payantika, a type of offense).' Nuns are equivalent to what was said above. The Sangha not having granted the Dharma of accepting disciples means that the Sangha has not permitted it. Independently accepting disciples means ordaining others and conferring the Upasampada. The explanation of the offense is equivalent to what was said before.

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知曾嫁女人年未滿十二與出家學處第一百八

緣處同前。時愚癡人惡生誅伐釋種，多有釋女無所依怙得為出家，憂愁親戚思念悲泣，后既悟法憂念漸除求受近圓。諸苾芻尼曰：「汝等待年滿二十方受近圓。」白言：「聖者！待滿二十時極久長。」諸尼曰：「若滿二十，即能奉事鄔波馱耶及阿遮利耶。」尼曰：「我等在家事夫營業尚能成辦，今豈不能奉親教師及軌範師耶？」尼白苾芻，苾芻白佛。佛言：「若曾嫁女，年滿十二或十八歲者，應與二年正學法方授近圓。應如是與，僧伽悉集，令彼隨次禮已，于上座前作如是語：『大德尼僧伽聽！我某甲今因事故以尊者某甲為親教師。今從尼僧伽乞六法、六隨法為正學女，愿尼僧伽與某甲六法、六隨法正學處，某甲為親教師。是能愍者，愿哀愍故。』如是三說。次一苾芻尼作白羯磨：『大德尼僧伽聽！此求寂女某甲年滿十八，某甲為鄔波馱耶，今從苾芻尼僧伽於二年內乞學六法、六隨法。若苾芻尼僧伽時至聽者，苾芻尼僧伽應許苾芻尼僧伽今與求寂女某甲年滿十八，於二年內學六法、六隨法，某甲為鄔波馱耶。白如是。』次作羯磨。『大德尼僧伽聽！此求寂女某甲年滿十八，某甲為鄔波馱耶，今從苾芻尼僧伽於二年內乞學六法、六隨法，某甲為鄔波馱耶。苾芻尼

【現代漢語翻譯】 現代漢語譯本 知曾嫁女人年未滿十二與出家學處第一百八

緣起和之前一樣。當時，愚癡的惡生（人名）誅殺釋迦族人，很多釋迦族的女子無所依靠，得以出家。她們的親戚憂愁思念，悲傷哭泣，後來逐漸領悟佛法，憂愁思念漸漸消除，請求受具足戒。眾比丘尼說：『你們要等到年滿二十歲才能受具足戒。』她們稟告說：『聖者！等到年滿二十歲時間太久了。』眾比丘尼說：『如果年滿二十歲，就能奉事鄔波馱耶（Upadhyaya，親教師）和阿遮利耶（Acarya，軌範師）。』尼姑們說：『我們在家時侍奉丈夫，經營生計尚且能夠辦到，現在難道不能奉事親教師和軌範師嗎？』尼姑稟告比丘，比丘稟告佛陀。佛陀說：『如果曾經嫁過人的女子，年滿十二歲或十八歲，應該給予二年正學法，然後授予具足戒。應該這樣授予：僧團全部聚集，讓她依次禮拜后，在上座前這樣說：『大德尼僧伽（bhikṣuṇī-saṃgha，比丘尼僧團）聽！我某甲因為某種原因，以尊者某甲為親教師。現在從比丘尼僧伽乞求六法、六隨法作為正學女，愿比丘尼僧伽給予某甲六法、六隨法正學處，某甲為親教師。是能憐憫者，愿您哀憐我。』這樣說三遍。然後一位比丘尼作白羯磨（jñapti-karma，宣告羯磨）：『大德尼僧伽聽！這位求寂女某甲年滿十八歲，某甲為鄔波馱耶，現在從比丘尼僧伽在二年內乞求學習六法、六隨法。如果比丘尼僧伽時機成熟聽許，比丘尼僧伽應允許比丘尼僧伽現在給予求寂女某甲年滿十八歲，在二年內學習六法、六隨法，某甲為鄔波馱耶。白如是。』然後作羯磨：『大德尼僧伽聽！這位求寂女某甲年滿十八歲，某甲為鄔波馱耶，現在從比丘尼僧伽在二年內乞求學習六法、六隨法，某甲為鄔波馱耶。』比丘尼

【English Translation】 English version The 108th Section on Knowing a Woman Who Was Married Before the Age of Twelve and Ordained

The circumstances are the same as before. At that time, the foolish Adaka (name of a person) slaughtered the Shakya clan, and many Shakya women had no one to rely on and were able to become nuns. Their relatives were worried and missed them, weeping sadly. Later, they gradually understood the Dharma, and their worries and thoughts gradually disappeared, and they requested full ordination. The bhikshunis (bhikṣuṇī, female monastic) said, 'You must wait until you are twenty years old to receive full ordination.' They reported, 'Venerable ones! Waiting until the age of twenty is a very long time.' The bhikshunis said, 'If you are twenty years old, you will be able to serve the Upadhyaya (Upadhyaya, preceptor) and the Acarya (Acarya, teacher).' The nuns said, 'When we were at home, we served our husbands and managed our livelihoods, and we were able to accomplish them. Now, how can we not serve our preceptors and teachers?' The nuns reported to the bhikshus, and the bhikshus reported to the Buddha. The Buddha said, 'If a woman has been married and is twelve or eighteen years old, she should be given two years of probationary training in the Dharma and then be given full ordination. It should be given in this way: the Sangha (saṃgha, monastic community) should all gather, and after she has bowed in order, she should say to the senior monk, 'Venerable bhikshuni-sangha (bhikṣuṇī-saṃgha, community of nuns), listen! I, so-and-so, for some reason, have so-and-so as my preceptor. Now, I ask the bhikshuni-sangha for the six rules and six secondary rules as a probationary nun. May the bhikshuni-sangha give so-and-so the six rules and six secondary rules as a probationary precept, and so-and-so as my preceptor. May the compassionate one have mercy on me.' Say this three times. Then one bhikshuni should perform the jñapti-karma (jñapti-karma, announcement of the act): 'Venerable bhikshuni-sangha, listen! This novice nun, so-and-so, is eighteen years old, and so-and-so is her Upadhyaya. Now, she asks the bhikshuni-sangha to study the six rules and six secondary rules within two years. If the bhikshuni-sangha is ready to listen, the bhikshuni-sangha should allow the bhikshuni-sangha to now give the novice nun, so-and-so, who is eighteen years old, to study the six rules and six secondary rules within two years, and so-and-so as her Upadhyaya. The announcement is thus.' Then perform the karma: 'Venerable bhikshuni-sangha, listen! This novice nun, so-and-so, is eighteen years old, and so-and-so is her Upadhyaya. Now, she asks the bhikshuni-sangha to study the six rules and six secondary rules within two years, and so-and-so as her Upadhyaya.' Bhikshuni

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僧伽今與求寂女某甲年滿十八，於二年內學六法、六隨法，某甲為鄔波馱耶。若諸具壽聽與求寂女某甲年滿十八，於二年內學六法、六隨法，某甲為鄔波馱耶者默然；若不許者說。』『苾芻尼僧伽已與求寂女某甲年滿十八，於二年內學六法、六隨法，某甲為鄔波馱耶竟。苾芻尼僧伽已聽許，由其默然故，我今如是持。』

「次應告言：『汝某甲聽！始從今日應學六法：一者不得獨在道行，二者不得獨渡河水，三者不得觸丈夫身，四者不得與男子同宿，五者不得為媒嫁事，六者不得覆尼重罪。』」

攝頌曰：

不獨在道行、　　不獨渡河水、 　不故觸男子、　　不與男同宿、 　不為媒嫁事、　　不覆尼重罪。

「復言：『汝某甲聽！始從今日應學六隨法：一者不得捉屬己金銀，二者不得剃隱處毛，三者不得墾掘生地，四者不得故斷生草木，五者不得不受而食。六者不得食曾觸食。』」

攝頌曰：

不捉于金等、　　不除隱處毛、 　不掘于生地、　　不壞生草木、 　不受食不餐、　　曾觸不應食。

如是世尊令曾嫁女應滿二年學六法、六隨法正學法已方受近圓。時吐罹難陀尼，未滿十二歲女，與出家並授近圓。尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如

【現代漢語翻譯】 現代漢語譯本： 『僧伽（Samgha，僧團）現在要為求寂女某甲，她已年滿十八歲，在兩年內學習六法、六隨法，某甲為鄔波馱耶（Upadhyaya，親教師）。如果各位具壽（Bhikkhu，比丘）同意讓求寂女某甲，她已年滿十八歲，在兩年內學習六法、六隨法，某甲為鄔波馱耶，就請默然；如果不同意，請說出來。』『比丘尼僧伽已經同意讓求寂女某甲，她已年滿十八歲，在兩年內學習六法、六隨法，某甲為鄔波馱耶。比丘尼僧伽已經聽許，因為大家默然，所以我現在這樣認可。』

「接下來應該告知：『你某甲聽著！從今天開始應該學習六法：第一，不得獨自在道路上行走；第二，不得獨自渡過河水；第三，不得觸控男人的身體；第四，不得與男子同住；第五，不得做媒嫁之事；第六，不得隱瞞比丘尼的重罪。』」

攝頌說： 不獨自在道上行，不獨自渡過河水， 不要故意觸控男子，不要與男子同住， 不做媒嫁之事，不隱瞞比丘尼的重罪。

「再說：『你某甲聽著！從今天開始應該學習六隨法：第一，不得拿取屬於自己的金銀；第二，不得剃除隱秘處的毛髮；第三，不得開墾挖掘新生的土地；第四，不得故意砍斷新生的草木；第五，不應該不接受供養就食用食物；第六，不應該食用曾經被觸控過的食物。』」

攝頌說： 不拿取金銀等物，不剃除隱秘處的毛髮， 不開墾挖掘新生的土地，不破壞新生的草木， 不接受供養不食用，曾經被觸控過的不應食用。

像這樣，世尊規定曾經嫁過人的女子應該滿兩年學習六法、六隨法，正確地學習這些法之後才能接受近圓戒（Upasampada，比丘尼戒）。當時，吐罹難陀尼（Thullananda，一位比丘尼）為未滿十二歲的女子出家並授予近圓戒。比丘尼稟告比丘，比丘稟告佛陀。佛陀詢問並呵責，詳細地說，乃至「制定她的學處，應該像…

【English Translation】 English version: 『The Sangha (Samgha, monastic community) now seeks to ordain the female novice so-and-so, who is eighteen years old, and will study the six rules and six secondary rules for two years, with so-and-so as her Upadhyaya (Upadhyaya, preceptor). If the venerable ones agree to allow the female novice so-and-so, who is eighteen years old, to study the six rules and six secondary rules for two years, with so-and-so as her Upadhyaya, let them remain silent; if not, let them speak.』 『The Bhikkhuni (Bhikkhuni, female monastic) Sangha has agreed to allow the female novice so-and-so, who is eighteen years old, to study the six rules and six secondary rules for two years, with so-and-so as her Upadhyaya. The Bhikkhuni Sangha has consented, and because of their silence, I now acknowledge it as such.』

『Next, it should be announced: 『You, so-and-so, listen! From today onwards, you should learn the six rules: first, you must not walk alone on the road; second, you must not cross the river alone; third, you must not touch a man's body; fourth, you must not sleep with a man; fifth, you must not act as a matchmaker; sixth, you must not conceal a Bhikkhuni's serious offense.』』

The summary verse says: Do not walk alone on the road, do not cross the river alone, Do not intentionally touch a man, do not sleep with a man, Do not act as a matchmaker, do not conceal a Bhikkhuni's serious offense.

『Again: 『You, so-and-so, listen! From today onwards, you should learn the six secondary rules: first, you must not take possession of your own gold and silver; second, you must not shave the hair of your private parts; third, you must not cultivate or dig up new land; fourth, you must not intentionally cut living plants; fifth, you must not eat without receiving offerings; sixth, you must not eat food that has been touched.』』

The summary verse says: Do not take gold and silver, do not remove the hair of private parts, Do not dig up new land, do not destroy living plants, Do not eat without receiving offerings, do not eat what has been touched.

In this way, the World-Honored One (Bhagavan, the Buddha) stipulated that a woman who had been married should study the six rules and six secondary rules for two full years, and only after properly studying these rules could she receive full ordination (Upasampada, Bhikkhuni ordination). At that time, Thullananda (Thullananda, a Bhikkhuni) ordained a girl who was not yet twelve years old and granted her full ordination. The Bhikkhuni reported to the Bhikkhus, and the Bhikkhus reported to the Buddha. The Buddha inquired and rebuked, speaking in detail, even to 「establishing her precepts, it should be like…

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是說：

「若復苾芻尼，知曾嫁女人年未滿十二，與出家者，波逸底迦。」

尼等如上。曾嫁女者，謂曾適他氏。未滿者，謂年未十二。與出家者，義如上說。釋罪相等，廣說如前。

年滿十二不與正學法授近圓學處第一百九

緣處同前。時吐罹難陀苾芻尼，知曾嫁女人年滿十二得與出家，即自念言：「世尊聽許令受近圓。」不與正學法便授近圓。尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，知曾嫁女人年滿十二，不與正學法而受近圓者，波逸底迦。」

尼等如上。釋罪相等，廣說如前。

輒多畜眾學處第一百一十

緣處同前。時吐罹難陀尼，無限與他出家及受近圓，不為作名，所謂佛護、法護、僧護等字，但有作業，喚言：「咄！諸弟子。」聞不知喚誰？或復喚言：「咄！求寂女。咄！正學女。咄！少年。」者，或喚言：「一年。」者，乃至「十歲。」如是喚時，皆悉不知師喚是誰？有尼語彼：「聖者！既能與受近圓，可不立名，何因作此鬧亂？」吐羅尼曰：「我有多人，云何作字？」尼言：「聖者！豈合無限畜眾應凈法耶？」報曰：「凈與不凈我已作竟。」尼白苾芻，苾芻白佛。佛言：「苾芻尼不應無限畜眾。然苾芻尼

【現代漢語翻譯】 現代漢語譯本： 經文說： 『如果又有比丘尼，明知曾經嫁人的女子年齡未滿十二歲，還讓她出家，犯波逸提迦罪。』（波逸提迦：一種輕罪） 比丘尼等同上述情況。『曾嫁女』是指曾經嫁給別人家的女子。『未滿』是指年齡未滿十二歲。『與出家者』，意義如前所述。解釋罪行和相關情況，詳細說明如前。 年滿十二歲不給予正學法就授予近圓戒學處第一百零九 緣起地點與之前相同。當時，吐罹難陀（Tullānandā）比丘尼，知道曾經嫁人的女子年滿十二歲可以讓她出家，就自己想：『世尊允許可以授予近圓戒。』不給予正學法就授予了近圓戒。比丘尼稟告比丘，比丘稟告佛陀。佛陀詢問並呵責，詳細說明乃至『制定學處，應當這樣說：』 『如果又有比丘尼，明知曾經嫁人的女子年滿十二歲，不給予正學法就授予近圓戒，犯波逸提迦罪。』 比丘尼等同上述情況。解釋罪行和相關情況，詳細說明如前。 隨意過多蓄養徒眾學處第一百一十 緣起地點與之前相同。當時，吐罹難陀尼（Tullānandā）無限制地給他人出家和授予近圓戒，不給她們起名字，比如佛護（Buddha-rakkhita）、法護（Dhamma-rakkhita）、僧護（Sangha-rakkhita）等名字，只是在做事的時候，喊她們：『喂！弟子們。』她們聽了不知道叫誰？或者喊她們：『喂！求寂女（Sāmaṇerī）。喂！正學女（Sikkhamānā）。喂！少年。』或者喊她們：『一年。』乃至『十年。』這樣喊的時候，大家都不知道師父叫的是誰？有比丘尼對她說：『聖者！既然能給她們授予近圓戒，為什麼不給她們起名字，為什麼要這樣吵鬧？』吐羅尼（Tullānandā）說：『我有很多弟子，怎麼起名字？』比丘尼說：『聖者！難道可以無限制地蓄養徒眾嗎？應該遵守清凈的佛法啊！』她回答說：『清凈不清凈我已經做完了。』比丘尼稟告比丘，比丘稟告佛陀。佛陀說：『比丘尼不應該無限制地蓄養徒眾。然而比丘尼

【English Translation】 English version: It is said: 'If again, a Bhikkhuni, knowing a woman who has been married and is not yet twelve years old, ordains her, it is a Pacittiya.' (Pacittiya: A minor offense) Bhikkhunis are the same as above. 'A woman who has been married' means a woman who has been married to another family. 'Not yet' means not yet twelve years old. 'Ordains her,' the meaning is as said above. The explanation of the offense and related circumstances, the detailed explanation is as before. The One Hundred and Ninth Training Rule Concerning Not Giving the Probationary Training (Sikkhamānā) to a Woman Who is Twelve Years Old Before Granting Full Ordination The setting is the same as before. At that time, the Bhikkhuni Tullānandā, knowing that a woman who had been married and was twelve years old could be ordained, thought to herself: 'The Blessed One has allowed the granting of full ordination.' Without giving the probationary training, she granted full ordination. The Bhikkhuni reported to the Bhikkhus, and the Bhikkhus reported to the Buddha. The Buddha inquired and rebuked her, explaining in detail, even to 'establishing the training rule, it should be said thus:' 'If again, a Bhikkhuni, knowing a woman who has been married and is twelve years old, grants her full ordination without giving her the probationary training, it is a Pacittiya.' Bhikkhunis are the same as above. The explanation of the offense and related circumstances, the detailed explanation is as before. The One Hundred and Tenth Training Rule Concerning Accumulating Too Many Followers The setting is the same as before. At that time, the Bhikkhuni Tullānandā ordained and granted full ordination to others without limit, without giving them names, such as Buddha-rakkhita (Protected by the Buddha), Dhamma-rakkhita (Protected by the Dhamma), Sangha-rakkhita (Protected by the Sangha), etc., but only when doing things, she would call them: 'Hey! Disciples.' They would hear and not know who she was calling. Or she would call them: 'Hey! Novice (Sāmaṇerī). Hey! Probationary Nun (Sikkhamānā). Hey! Young one.' Or she would call them: 'One year.' Even 'Ten years.' When she called them like this, everyone did not know who the teacher was calling. A Bhikkhuni said to her: 'Venerable one! Since you can grant them full ordination, why don't you give them names, why are you making such a commotion?' Tullānandā said: 'I have many disciples, how can I give them names?' The Bhikkhuni said: 'Venerable one! Is it permissible to accumulate followers without limit? You should abide by the pure Dharma!' She replied: 'Pure or impure, I have already done it.' The Bhikkhuni reported to the Bhikkhus, and the Bhikkhus reported to the Buddha. The Buddha said: 'Bhikkhunis should not accumulate followers without limit. However, Bhikkhunis

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欲求無限畜眾者，彼尼應從僧伽乞無限畜眾法，從僧伽得後方得畜眾。若力堪者，僧伽應集，要滿十二或復過此。彼尼隨次禮已，上座前合掌蹲踞，作如是語：

「『大德尼僧伽聽！我某甲年滿十二，堪能畜眾，愿尼僧伽與我某甲無限畜眾法，愿哀愍故。』如是三說。次一苾芻尼作白羯磨：

「『大德尼僧伽聽！此苾芻尼某甲，欲畜無限門徒。此某甲今從苾芻尼僧伽乞畜無限門徒法。若苾芻尼僧伽時至聽者，苾芻尼僧伽應許苾芻尼僧伽今與某甲畜無限門徒法。白如是。』次作羯磨。

「『大德尼僧伽聽！此苾芻尼某甲，欲畜無限門徒。此某甲今從苾芻尼僧伽乞畜無限門徒法。苾芻尼僧伽今與某甲畜無限門徒法。若諸具壽聽與某甲畜無限門徒法者默然，若不許者說。』『苾芻尼僧伽已與某甲畜無限門徒法竟。苾芻尼僧伽已聽許，由其默然故，我今如是持。』」

如是世尊聽苾芻尼從僧伽乞無限畜眾法，僧伽未許不得無限畜眾。時吐罹難陀尼，僧伽未與無限畜眾，擅自養畜。諸苾芻尼白諸苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，僧伽未與無限畜眾法，輒多畜者，波逸底迦。」

尼等如上。僧伽者，謂如來聲聞弟子。未與者，謂未蒙眾許。無限

【現代漢語翻譯】 現代漢語譯本 如果想要收養很多弟子，這位比丘尼應該向僧團請求『無限畜眾法』（允許無限收養弟子的方法），從僧團獲得許可后才能收養弟子。如果條件允許，僧團應該集會，人數要達到十二位或更多。這位比丘尼依次禮拜后，在上座（資歷最深的尼姑）面前合掌蹲踞，這樣說： 『尊敬的尼僧團請聽！我某甲（比丘尼自稱）年滿十二年，能夠收養弟子，希望尼僧團授予我某甲無限畜眾法，希望你們慈悲憐憫。』這樣說三遍。然後一位比丘尼作白羯磨（宣佈）： 『尊敬的尼僧團請聽！這位比丘尼某甲，想要收養無限的門徒。現在某甲從比丘尼僧團請求收養無限門徒的許可。如果比丘尼僧團認為時機已到，可以聽取，那麼比丘尼僧團應該允許比丘尼僧團現在授予某甲收養無限門徒的許可。宣佈完畢。』然後作羯磨（正式決議）： 『尊敬的尼僧團請聽！這位比丘尼某甲，想要收養無限的門徒。現在某甲從比丘尼僧團請求收養無限門徒的許可。比丘尼僧團現在授予某甲收養無限門徒的許可。如果各位具壽（對尼姑的尊稱）同意授予某甲收養無限門徒的許可，就保持沉默，如果不同意就說出來。』『比丘尼僧團已經授予某甲收養無限門徒的許可完畢。比丘尼僧團已經聽許，因為大家保持沉默，我現在就這樣接受。』 世尊就這樣允許比丘尼從僧團請求無限畜眾法，僧團沒有允許就不能無限收養弟子。當時吐罹難陀尼（一位比丘尼的名字），僧團沒有授予她無限畜眾的許可，她擅自收養弟子。各位比丘尼告訴各位比丘，比丘告訴佛陀。佛陀詢問並呵斥，詳細說明，乃至『制定戒律，應該這樣說：』 『如果比丘尼，僧團沒有授予無限畜眾法，就擅自收養很多弟子，犯波逸提迦（一種罪名）。』 尼等如上（比丘尼等同以上）。僧伽（僧團）者，指如來的聲聞弟子。未與者，指沒有得到大眾的許可。無限

【English Translation】 English version If one desires to have an unlimited number of disciples, that Bhikshuni (nun) should request the 'Ananta-pūga-dāna' (granting of unlimited disciples) from the Sangha (monastic community), and only after receiving it from the Sangha may she have disciples. If capable, the Sangha should assemble, numbering twelve or more. That Bhikshuni, having paid respects in order, should kneel with palms joined before the most senior nun, and speak thus: 'Venerable Bhikshuni Sangha, listen! I, so-and-so (the Bhikshuni referring to herself), am twelve years in seniority and capable of having disciples. I request the Bhikshuni Sangha to grant me, so-and-so, the Ananta-pūga-dāna. May you have compassion.' Thus, she should say three times. Then, one Bhikshuni should perform the 'Śukla-karma' (formal announcement): 'Venerable Bhikshuni Sangha, listen! This Bhikshuni, so-and-so, desires to have an unlimited number of disciples. This so-and-so now requests the Ananta-pūga-dāna from the Bhikshuni Sangha. If it is the Bhikshuni Sangha's time to listen, the Bhikshuni Sangha should permit the Bhikshuni Sangha to now grant so-and-so the Ananta-pūga-dāna. The announcement is thus.' Then, the Karma (formal resolution) is performed: 'Venerable Bhikshuni Sangha, listen! This Bhikshuni, so-and-so, desires to have an unlimited number of disciples. This so-and-so now requests the Ananta-pūga-dāna from the Bhikshuni Sangha. The Bhikshuni Sangha now grants so-and-so the Ananta-pūga-dāna. If those venerable ones agree to grant so-and-so the Ananta-pūga-dāna, remain silent; if you do not permit it, speak.' 'The Bhikshuni Sangha has completed granting so-and-so the Ananta-pūga-dāna. The Bhikshuni Sangha has permitted it, because of their silence, I now accept it thus.' Thus, the World-Honored One allowed Bhikshunis to request the Ananta-pūga-dāna from the Sangha; without the Sangha's permission, one may not have an unlimited number of disciples. At that time, Thullanandā (name of a Bhikshuni), without the Sangha granting her the Ananta-pūga-dāna, presumptuously took disciples. The Bhikshunis told the Bhikshus (monks), and the Bhikshus told the Buddha. The Buddha questioned and rebuked her, explaining in detail, even 'establishing a precept, which should be stated thus:' 'If a Bhikshuni, without the Sangha granting the Ananta-pūga-dāna, presumptuously takes many disciples, it is a Pāyantika (an offense).' The same applies to the nuns (Bhikshunis). Sangha (monastic community) refers to the Buddha's Śrāvaka (hearer) disciples. 'Not granted' means without having received the permission of the assembly. Unlimited.

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者，謂隨意多少。畜眾輒多者，謂過限畜眾。法者，謂白二羯磨。釋罪相等，廣說如前。

第十二攝頌曰：

度娠不教誡、　　不護不隨身、 　二童女惡人、　　多憂二六法。

與有娠女學處第一百一十一

緣處同前。時吐罹難陀尼與有娠婦女出家，時至生女。時婆羅門長者見已譏嫌：「沙門釋女實非清凈，於一寺中有二種法：謂是俗法及凈行法。」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，與有娠女人出家者，波逸底迦。」

尼謂吐罹難陀，或復余尼。有娠者，謂是有胎。女人者，謂是婦人。出家者，謂授與求寂學處。釋罪相等，廣說如前。

不教誡學處第一百一十二

緣處同前。時吐罹難陀，諸有來者不擇家族便與出家並受近圓，不教誡、不指授，著衣不如法、上下不齊正、不知軌則隨處即去。諸苾芻尼見共譏嫌，問言：「是誰弟子？」答言：「是吐羅尼。」諸尼即語：「聖者！何不教誡令其知法？」答言：「我今弟子眾多，何能遍教？」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，與他出家並受近圓，不教授戒者，波逸底迦。」

尼謂吐罹難陀，或復余尼。與他

【現代漢語翻譯】 現代漢語譯本： 『者』，指的是隨意的多少。『畜眾輒多者』，指的是超過限制蓄養僧眾。『法』，指的是白二羯磨（通過兩次羯磨會議來完成的儀式）。開釋罪名和相等的情況，詳細的解釋如同之前所說。

第十二攝頌說：

度妊娠不教誡，不護不隨身，二童女惡人，多憂二六法。

與有妊娠的女子學處 第一百一十一

緣起和地點與之前相同。當時吐罹難陀尼（Thullananda，一位比丘尼的名字）為有妊娠的婦女剃度出家，到時間後生下女兒。當時婆羅門長者看見后譏諷嫌棄：『沙門釋迦的弟子實在不清凈，在一個寺廟中有兩種法：一種是世俗的法，一種是清凈修行的法。』比丘尼稟告比丘，比丘稟告佛陀。佛陀詢問並呵斥，詳細的敘述乃至『制定學處，應該這樣說：』

『如果又有比丘尼，為有妊娠的女人剃度出家，犯波逸提迦（Payattika，一種輕罪）。』

尼，指的是吐罹難陀（Thullananda）或者其他的比丘尼。有妊娠的，指的是懷有胎兒。女人，指的是婦女。出家，指的是授予沙彌尼的學處。開釋罪名和相等的情況，詳細的解釋如同之前所說。

不教誡學處 第一百一十二

緣起和地點與之前相同。當時吐罹難陀（Thullananda），對於前來請求出家的人不選擇家族就為她們剃度出家並授予近圓戒（Upasampada，比丘尼戒），不教誡、不指點，穿著不如法、上下不整齊、不知道規矩就隨意離開。各位比丘尼看見后一起譏諷嫌棄，問道：『是誰的弟子？』回答說：『是吐羅尼（Thullananda）的弟子。』各位比丘尼就說：『聖者！為什麼不教誡讓她們知道佛法？』回答說：『我現在弟子眾多，怎麼能夠全部教導？』比丘尼稟告比丘，比丘稟告佛陀。佛陀詢問並呵斥，詳細的敘述乃至『制定學處，應該這樣說：』

『如果又有比丘尼，為他人剃度出家並授予近圓戒（Upasampada），不教授戒律，犯波逸提迦（Payattika，一種輕罪）。』

尼，指的是吐罹難陀（Thullananda），或者其他的比丘尼。為他人

【English Translation】 English version: '者' (zhe), refers to the amount at will. '畜眾輒多者' (chu zhong zhe duo zhe), refers to keeping more Sangha members than the limit allows. '法' (fa), refers to Bai Er Jiemo (a ritual completed through two Karma meetings). The explanation of the release of sins and equality is as described before in detail.

The twelfth Samgraha Gatha (summary verse) says:

To ordain a pregnant woman without instruction, without protection, without accompaniment, two young women, wicked people, much worry, two six dharmas.

The One Hundred and Eleventh precept concerning ordaining a pregnant woman

The setting and location are the same as before. At that time, Thullananda Bhikkhuni ordained a pregnant woman, and when the time came, she gave birth to a daughter. Then a Brahmin elder saw this and criticized: 'The Shramana Shakya's disciples are truly not pure, for there are two kinds of Dharma in one monastery: one is the secular Dharma, and the other is the Dharma of pure conduct.' The Bhikkhuni reported to the Bhikkhu, and the Bhikkhu reported to the Buddha. The Buddha inquired and rebuked, and extensively explained until 'establishing the precept, it should be said as follows:'

'If any Bhikkhuni ordains a pregnant woman, it is a Payattika (a minor offense).'

Bhikkhuni refers to Thullananda or other Bhikkhunis. Pregnant refers to having a fetus. Woman refers to a female. Ordination refers to granting the Shikshamana precepts. The explanation of the release of sins and equality is as described before in detail.

The One Hundred and Twelfth precept concerning not giving instruction

The setting and location are the same as before. At that time, Thullananda, without selecting families, ordained those who came to request ordination and granted them Upasampada (Bhikkhuni ordination), without instruction or guidance, wearing clothes improperly, not neatly, not knowing the rules, and leaving at will. The Bhikkhunis saw this and criticized together, asking: 'Whose disciple is this?' The answer was: 'She is a disciple of Thullananda.' The Bhikkhunis then said: 'Venerable one! Why not instruct them to know the Dharma?' The answer was: 'I have many disciples now, how can I teach them all?' The Bhikkhuni reported to the Bhikkhu, and the Bhikkhu reported to the Buddha. The Buddha inquired and rebuked, and extensively explained until 'establishing the precept, it should be said as follows:'

'If any Bhikkhuni ordains another and grants Upasampada without teaching the precepts, it is a Payattika (a minor offense).'

Bhikkhuni refers to Thullananda or other Bhikkhunis. To others

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出家者，謂與他受求寂女學處。受近圓者，謂白四羯磨。不教授者，謂不教誡。釋罪相等，廣說如前。

不攝護學處第一百一十三

緣處同前。時吐罹難陀苾芻尼，諸有女人來者皆與出家並受近圓，而不攝受衛護，隨情任去，或有出門望者、有在廊下住者、或有上閣者、或有窺窗者，晝夜如是。諸尼見譏，問言：「汝誰弟子？」答言：「是吐羅尼。」諸尼告曰：「何不聖者攝受衛護諸弟子耶？」答言：「弟子眾多何能攝受？」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，與他出家並受近圓，不攝受衛護者，波逸底迦。」

尼謂吐罹難陀，或復余尼。出家等者，義如上說。釋罪相等，廣亦同前。

不將隨身學處第一百一十四

緣處同前。時吐罹難陀尼與有夫主婦人出家，彼出家后白吐羅尼言：「聖者！若夫主知我出家來此，必為留難，幸愿聖者將我余方。」吐羅尼曰：「汝今何須更向余處？舍家離俗即是余方。」後於異時夫主來見，令脫法衣與著俗服，便將歸舍。諸苾芻尼因乞食入其舍，彼見致禮，尼便問曰：「汝今何故自還俗耶？若在佛法念念之中增長善品，今居俗累更受嬰纏。」婦人答言：「我不自由身屬於他，當時我頻咨請聖者吐羅

【現代漢語翻譯】 現代漢語譯本 出家者，指的是通過接受他人的幫助而尋求成為沙彌尼（求寂女）並學習戒律的人。受近圓者，指的是通過白四羯磨（一種受戒儀式）受比丘尼戒的人。不教授者，指的是不進行教導和告誡。關於釋罪等方面的內容，詳細的解釋如前所述。

不攝護學處 第一百一十三

事件的緣起和地點與之前相同。當時，吐罹難陀（Thullananda，人名，一位比丘尼）比丘尼，對於前來尋求出家的女子，都允許她們出家並接受近圓戒，但是卻不加以攝受和保護，任憑她們隨意來去。有的站在門口張望，有的在走廊下居住，有的登上樓閣，有的在窗戶邊窺視，日夜都是如此。其他的比丘尼看到后，對此感到不滿，就問她們：『你們是誰的弟子？』她們回答說：『是吐羅尼。』其他的比丘尼就責備說：『為什麼聖者（指吐罹難陀）不攝受和保護她的弟子們呢？』吐罹難陀回答說：『弟子眾多，我怎麼能全部攝受呢？』其他的比丘尼將此事稟告給比丘，比丘又稟告給佛陀。佛陀詢問並呵斥了吐罹難陀，詳細的經過如前所述，乃至佛陀制定了戒律，應該這樣說：

『如果比丘尼，允許他人出家並接受近圓戒，卻不加以攝受和保護，犯波逸提迦（一種罪名）。』

尼，指的是吐罹難陀，或者其他的比丘尼。出家等，其含義如上所述。關於釋罪等方面的內容，詳細的解釋也與之前相同。

不將隨身學處 第一百一十四

事件的緣起和地點與之前相同。當時，吐罹難陀比丘尼允許一位有丈夫的婦人出家。這位婦人出家后，對吐羅尼說：『聖者！如果我的丈夫知道我出家來到這裡，一定會加以阻撓，希望聖者能夠帶我到其他地方去。』吐羅尼說：『你現在何必再去其他地方呢？捨棄家庭，離開世俗，就是到了其他地方。』後來，在其他的時候，她的丈夫前來探望，讓她脫下法衣，穿上俗服，然後就帶她回家了。其他的比丘尼因為乞食而進入她的家，她見到比丘尼后，向她們致禮。比丘尼就問她說：『你現在為什麼自己還俗了呢？如果在佛法中，唸唸之間都能增長善業，現在身處世俗的牽累之中，豈不是更加受束縛？』婦人回答說：『我身不由己，屬於我的丈夫，當時我多次請求聖者吐羅

【English Translation】 English version 『One who has left home』 refers to a woman who seeks ordination as a novice nun (求寂女, qiú jì nǚ) by receiving the precepts from another. 『One who has received full ordination』 refers to one who has received the Bhikkhuni (比丘尼, bǐqiūní) ordination through the fourfold Kammavācā (羯磨, jiémó). 『One who does not instruct』 refers to one who does not teach or admonish. The explanation of expiation and other related matters is as previously described.

The Training Rule on Not Protecting, One Hundred and Thirteenth

The circumstances and location are the same as before. At that time, the Bhikkhuni Thullananda (吐罹難陀, Tǔluónántuó) would allow any woman who came to her to ordain and receive full ordination, but she would not protect or care for them, allowing them to come and go as they pleased. Some would stand at the door gazing out, some would stay in the corridor, some would go up to the upper floors, and some would peep out of the windows, day and night. The other Bhikkhunis, seeing this, criticized them, asking, 『Who is your teacher?』 They replied, 『It is Thullananda.』 The other Bhikkhunis then rebuked her, saying, 『Why does the venerable one not protect and care for her disciples?』 Thullananda replied, 『I have many disciples; how can I care for them all?』 The Bhikkhunis reported this to the Bhikkhus, who reported it to the Buddha. The Buddha questioned and rebuked Thullananda, and the details are as previously described, until the Buddha established the training rule, which should be stated as follows:

『If a Bhikkhuni allows another to leave home and receive full ordination, but does not protect or care for her, it is a Pacittiya (波逸提迦, bō yì tí jiā).』

『Bhikkhuni』 refers to Thullananda, or any other Bhikkhuni. 『Leaving home,』 etc., the meaning is as described above. The explanation of expiation and other related matters is also the same as before.

The Training Rule on Not Taking Along, One Hundred and Fourteenth

The circumstances and location are the same as before. At that time, the Bhikkhuni Thullananda allowed a married woman to leave home. After ordaining, this woman said to Thullananda, 『Venerable one! If my husband knows that I have left home and come here, he will certainly try to prevent me. I hope the venerable one will take me to another place.』 Thullananda said, 『Why do you need to go to another place now? Leaving your home and renouncing the world is already another place.』 Later, at another time, her husband came to visit, made her take off her monastic robes and put on lay clothes, and then took her back home. The other Bhikkhunis, while begging for food, entered her house. She greeted the Bhikkhunis respectfully. The Bhikkhunis then asked her, 『Why have you returned to lay life? If you were in the Buddha's Dharma, you would be increasing wholesome qualities with every thought. Now, living in the entanglements of the world, are you not even more bound?』 The woman replied, 『I am not free; I belong to my husband. At that time, I repeatedly asked the venerable Thulla

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尼，請將余方勿遭留難；不蒙存護，今至於此。」諸尼至寺告吐羅尼言：「聖者！何故不將彼女往詣余方，致使還俗為出家留難？」吐羅尼曰：「我無餘業，一一出家將余方耶？」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，與他出家，不將隨身去者，波逸底迦。」

尼謂吐罹難陀，或復余尼。與他出家，義同上說。不將隨身去者，謂有難事不將余方。釋罪相等，廣說如前。

童女年未滿二十受近圓學處第一百一十五

緣處同前。時吐罹難陀苾芻尼，與年十八童女出家，與二歲學六法、六隨法，年未滿二十便受近圓。諸苾芻尼曰：「如世尊說：『十八歲童女應與二歲學六法、六隨法，年滿二十方受近圓。』聖者云何知年未滿便授近圓？可為凈耶？」答言：「凈與不凈我已授近圓竟。」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，知童女年未滿二十，與受近圓者，波逸底迦。」

尼謂吐罹難陀，或復余尼。童女者，謂未嫡男家。未滿二十歲者，謂年十九而受近圓，余義如上。釋罪相等，廣亦同前。

不授六學法授近圓學處第一百一十六

緣處同前。時吐罹難陀苾芻尼，與他年滿二十童女

【現代漢語翻譯】 現代漢語譯本：『尼（bhikṣuṇī，比丘尼），請你不要給我製造麻煩；如果得不到你的保護，我今天就不會落到這個地步。』眾比丘尼到寺院告訴吐罹難陀（Thullanandā）比丘尼說：『聖者！為什麼不把她帶到其他地方，以至於她還俗，給你出家製造麻煩？』吐罹難陀說：『我沒有多餘的產業，怎麼能把每個出家人都帶到其他地方去呢？』比丘尼稟告比丘（bhikṣu），比丘稟告佛陀（Buddha）。佛陀問明情況后斥責了她，詳細地說了事情的經過，乃至制定學處，應該這樣說： 『如果哪個比丘尼，給別人出家，卻不把她帶到其他地方去，犯波逸提迦（pācittiya，一種輕罪）。』 比丘尼指的是吐罹難陀，或者其他比丘尼。給別人出家，意思和上面說的一樣。不把她帶到其他地方去，指的是有困難的事情而不把她帶到其他地方。解釋罪行和判罪的輕重等等，詳細的說明和前面一樣。 童女年齡未滿二十歲而受近圓戒學處第一百一十五 事情的緣起和地點與前面相同。當時，吐罹難陀比丘尼，給一個十八歲的童女出家，讓她學習了兩年六法（cha dharma）和六隨法（cha anusāsana），年齡未滿二十歲就給她授了近圓戒（upasampadā）。眾比丘尼說：『如世尊（Bhagavān）所說：『十八歲的童女應該學習兩年六法和六隨法，年滿二十歲才能受近圓戒。』聖者怎麼知道她年齡未滿就給她授近圓戒？這樣授戒可以算是清凈的嗎？』吐罹難陀回答說：『清凈不清凈，我已經授完近圓戒了。』比丘尼稟告比丘，比丘稟告佛陀。佛陀問明情況后斥責了她，詳細地說了事情的經過，乃至制定學處，應該這樣說： 『如果哪個比丘尼，明知道童女年齡未滿二十歲，還給她授近圓戒，犯波逸提迦。』 比丘尼指的是吐罹難陀，或者其他比丘尼。童女，指的是未婚的女孩。未滿二十歲，指的是十九歲就受近圓戒，其餘的意思和上面說的一樣。解釋罪行和判罪的輕重等等，詳細的說明也和前面一樣。 不授六學法而授近圓戒學處第一百一十六 事情的緣起和地點與前面相同。當時，吐罹難陀比丘尼，給一個年滿二十歲的童女

【English Translation】 English version: 'Sister (bhikṣuṇī), please do not cause me trouble; if I had not received your protection, I would not be in this situation today.' The nuns went to the monastery and told the nun Thullanandā: 'Venerable one! Why didn't you take her to another place, causing her to disrobe and create difficulties for your ordination?' Thullanandā said, 'I have no extra property, how can I take every ordained person to another place?' The nun informed the monk (bhikṣu), and the monk informed the Buddha. The Buddha inquired and rebuked her, explaining the matter in detail, and even established a training rule, which should be stated as follows: 'If any nun ordains someone and does not take her with her to another place, it is a pācittiya (a minor offense).' The nun refers to Thullanandā, or another nun. Ordaining someone has the same meaning as above. Not taking her to another place refers to not taking her to another place when there are difficult circumstances. Explanations of the offense and the severity of the punishment, etc., are explained in detail as before. Training Rule 115: Ordaining a girl under the age of twenty with full ordination. The circumstances and location are the same as before. At that time, the nun Thullanandā ordained an eighteen-year-old girl, had her study the six dharmas (cha dharma) and six secondary rules (cha anusāsana) for two years, and gave her full ordination (upasampadā) before she was twenty years old. The nuns said, 'As the Blessed One (Bhagavān) said: 'An eighteen-year-old girl should study the six dharmas and six secondary rules for two years, and can only receive full ordination when she is twenty years old.' How did the Venerable one know that she was not yet twenty years old when she gave her full ordination? Can this ordination be considered pure?' Thullanandā replied, 'Pure or impure, I have already given her full ordination.' The nun informed the monk, and the monk informed the Buddha. The Buddha inquired and rebuked her, explaining the matter in detail, and even established a training rule, which should be stated as follows: 'If any nun, knowing that a girl is not yet twenty years old, gives her full ordination, it is a pācittiya.' The nun refers to Thullanandā, or another nun. A girl refers to an unmarried girl. Not yet twenty years old refers to being nineteen years old when receiving full ordination, and the rest of the meaning is the same as above. Explanations of the offense and the severity of the punishment, etc., are also the same as before. Training Rule 116: Giving full ordination without giving the six training rules. The circumstances and location are the same as before. At that time, the nun Thullanandā, to a twenty-year-old girl

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出家，而自唸曰：「若年十八，可受六法、六隨法；彼今年滿二十，何須更與二年正學法？」便受近圓。尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，知童女年滿二十，不與二歲學六法、六隨法即受近圓者，波逸底迦。」

尼謂吐羅尼，或復余尼，余義如上。釋罪相等，事並同前。

度惡性女人學處第一百一十七

緣處同前。時吐罹難陀苾芻尼，入室羅伐城乞食，見一女人立性多瞋兇粗樂鬥，與余女人共為諍競，頭髮皆豎作野干鳴，餘人聞聲即便倒地。吐羅尼見作如是念：「我能引彼為出家者，必能與力助我相鬥。」即以方便度彼出家。後於異時，吐羅尼共餘一尼有少諍競，新出家尼默然看住。吐羅尼告曰：「汝不能活，我與出家，何故今時默然而住，不見相助？」尼言：「聖者！我今不知本事，云何相助？」吐羅尼曰：「我若與大世主尼相競，汝可罵言：『私剃頭者』；蓮花色尼，『於六大城炫色自活』；法與尼，『因使得受近圓』；瘦喬答彌，『被他抑令食其子肉者』，當以此詞相助訶罵。」惡性尼聞吐羅尼共他斗時，調弄諸尼共相鬥諍，眾多尼曰：「誰度如是惡性樂斗令其出家？」于中答言：「除吐羅尼，誰當度此？」尼白苾芻，苾芻白佛。佛

【現代漢語翻譯】 現代漢語譯本 出家之後，她心裡想：『如果年齡是十八歲，可以接受六法（Siksa，比丘尼戒的預備階段）、六隨法（Sadharmah，跟隨六法的修行）；她今年已經滿了二十歲，為什麼還要給她兩年的正學法（Siksmana，正學女）呢？』於是就讓她受了近圓戒（Upasampada，正式成為比丘尼）。比丘尼（Bhiksuni）稟告了比丘（Bhikkhu），比丘稟告了佛陀（Buddha）。佛陀詢問並呵責了她，廣泛地講述，乃至制定了她的學處（Siksa，戒律），應該這樣說： 『如果又有比丘尼，明知道童女已經滿了二十歲，不給她兩年的六法、六隨法就讓她受近圓戒，犯波逸提迦（Payattika，一種罪名）。』 尼（Bhiksuni）指的是吐罹難陀（Thullananda，人名），或者其他的比丘尼，其他的意義和上面一樣。解釋罪行和相等的情況，事情都和前面一樣。 度惡性女人學處第一百一十七 緣起的地方和前面一樣。當時，吐罹難陀比丘尼進入室羅伐城（Sravasti，古印度城市名）乞食，看見一個女人天生就多嗔恨，兇狠粗暴，喜歡爭鬥，和其他女人一起爭吵，頭髮都豎起來，像野干（Jackal）一樣嚎叫，其他人聽到聲音就倒在地上。吐罹難陀看見了，心裡想：『我如果能引導她出家，一定能幫助我爭鬥。』於是就用方便的手段度她出家。後來在其他的時候，吐罹難陀和另一個比丘尼發生了小小的爭吵，新出家的比丘尼默默地看著。吐罹難陀對比丘尼說：『你不能活了，我讓你出家，為什麼現在默默地站著，不幫助我？』比丘尼說：『聖者！我現在不知道事情的來龍去脈，怎麼幫助你？』吐罹難陀說：『如果我和大世主尼（Mahaprajapati，佛陀姨母）爭吵，你可以罵她：『私自剃頭的人』；蓮花色尼（Utpalavarna，比丘尼名），『在六大城市炫耀姿色自活』；法與尼（Dharmadinna，比丘尼名），『因為得到利益才受近圓戒』；瘦喬答彌（Kisa Gotami，比丘尼名），『被別人強迫吃自己孩子的肉的人』，應當用這些話來幫助我呵罵。』惡性比丘尼聽到吐罹難陀和別人爭鬥的時候，就挑撥其他的比丘尼互相爭鬥，很多比丘尼說：『是誰度了這樣惡性喜歡爭鬥的人出家？』其中有人回答說：『除了吐罹難陀，誰會度她呢？』比丘尼稟告了比丘，比丘稟告了佛陀。佛陀（Buddha）

【English Translation】 English version After ordination, she thought to herself: 'If the age is eighteen, one can receive the six Siksa (Siksa, the preparatory stage of Bhiksuni precepts) and the six Sadharmah (Sadharmah, practices following the six Siksa); she is now twenty years old, why should I give her two years of Siksmana (Siksmana, a female novice) ?' So she allowed her to receive Upasampada (Upasampada, formally becoming a Bhiksuni). The Bhiksuni (Bhiksuni) reported to the Bhikkhu (Bhikkhu), and the Bhikkhu reported to the Buddha (Buddha). The Buddha inquired and rebuked her, speaking extensively, and even formulated her Siksa (Siksa, precepts), which should be said as follows: 'If there is another Bhiksuni who knows that a virgin is twenty years old and does not give her two years of six Siksa and six Sadharmah before allowing her to receive Upasampada, she commits Payattika (Payattika, a type of offense).' Bhiksuni (Bhiksuni) refers to Thullananda (Thullananda, a person's name), or other Bhiksunis, and the other meanings are the same as above. Explaining the offenses and equal situations, the matters are all the same as before. The One Hundred and Seventeenth Training Rule on Ordaining a Woman of Evil Nature The place of origin is the same as before. At that time, Bhiksuni Thullananda entered Sravasti (Sravasti, an ancient Indian city) to beg for food and saw a woman who was naturally prone to anger, fierce and rude, and liked to fight. She quarreled with other women, her hair standing on end, howling like a Jackal, and others fell to the ground when they heard the sound. Thullananda saw this and thought to herself: 'If I can guide her to become ordained, she will definitely be able to help me fight.' So she used expedient means to ordain her. Later, at other times, Thullananda had a small quarrel with another Bhiksuni, and the newly ordained Bhiksuni watched silently. Thullananda said to the Bhiksuni: 'You cannot live, I let you become ordained, why are you standing silently now, not helping me?' The Bhiksuni said: 'Venerable One! I don't know the ins and outs of the matter now, how can I help you?' Thullananda said: 'If I quarrel with Mahaprajapati (Mahaprajapati, Buddha's aunt), you can scold her: 'A person who shaves her head privately'; Utpalavarna (Utpalavarna, a Bhiksuni's name), 'Showing off her beauty in the six major cities to make a living'; Dharmadinna (Dharmadinna, a Bhiksuni's name), 'Receiving Upasampada because of getting benefits'; Kisa Gotami (Kisa Gotami, a Bhiksuni's name), 'A person who was forced to eat the flesh of her own child', you should use these words to help me scold.' When the evil Bhiksuni heard Thullananda fighting with others, she instigated other Bhiksunis to fight each other. Many Bhiksunis said: 'Who ordained such an evil person who likes to fight?' Among them, someone replied: 'Who would ordain her except Thullananda?' The Bhiksuni reported to the Bhikkhu, and the Bhikkhu reported to the Buddha (Buddha).

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問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，知惡性女人好為斗諍，與出家並受近圓者，波逸底迦。」

尼謂吐罹難陀，或復余尼。惡性女人者，謂好鬥諍。出家者，謂受求寂並余學處。受近圓者，義如上說。釋罪相等，廣亦同前。

度多憂女人學處第一百一十八

緣處同前。時吐罹難陀尼，與無親族懷憂女人出家，彼常繫念思想親族，悲泣流淚初夜后夜。諸苾芻尼多為驚覺，聞彼哭聲心皆散亂不得存念，與定者為刺。眾多尼諫：「勿作悲涕，非出家法。」彼尼不受，答言：「汝等不知他苦，父亡、母死、兄弟、姊妹、夫主及子悉皆棄背，我情痛切寧得不憂。」諸苾芻尼互相問曰：「誰度如是憂惱女人而為出家？」尼言：「是吐羅尼度。」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，知多憂惱女人，度出家者，波逸底迦。」

尼謂吐罹難陀，或復余尼。多憂惱者，謂常懷愁。度出家者，義同上說。釋罪相等，廣亦如前。

學法未滿與受近圓學處第一百一十九

緣處同前。吐罹難陀尼，度他女人出家，與二歲學六法、六隨法未滿，與受近圓。彼便白言：「聖者！我正學法猶未得了。」吐羅尼曰：「但受近圓，正

【現代漢語翻譯】 現代漢語譯本 問：訶責之後，廣泛宣說乃至『制定其學處，應當這樣說：』

『如果比丘尼，明知惡性女人喜歡爭鬥，還讓她出家並受近圓戒，犯波逸提迦罪。』

尼指吐罹難陀（Thullananda，人名），或者其他比丘尼。惡性女人，指喜歡爭鬥的女人。出家，指接受求寂戒以及其他學處。受近圓戒，意義如上文所說。解釋罪相等內容，也與前面相同。

度多憂女人學處第一百一十八

緣起和地點與之前相同。當時，吐罹難陀比丘尼，為沒有親屬、懷有憂愁的女人剃度出家，那女人常常思念親族，悲傷哭泣，從初夜到后夜。眾比丘尼大多被驚醒，聽到她的哭聲，心都散亂，無法存念，對禪定者來說是妨礙。眾多比丘尼勸諫說：『不要悲傷哭泣，這不是出家人的做法。』那比丘尼不聽，回答說：『你們不知道我的痛苦，父親去世、母親去世、兄弟、姐妹、丈夫和兒子都已離我而去，我心情痛苦，怎能不憂愁呢？』眾比丘尼互相詢問說：『是誰為這樣憂愁煩惱的女人剃度出家？』其他比丘尼說：『是吐羅尼剃度的。』比丘尼稟告比丘，比丘稟告佛陀。佛陀問責訶斥，廣泛宣說乃至『制定其學處，應當這樣說：』

『如果比丘尼，明知是多憂惱的女人，還度她出家，犯波逸提迦罪。』

尼指吐罹難陀，或者其他比丘尼。多憂惱者，指常常懷有愁緒的人。度出家，意義與上文相同。解釋罪相等內容，也與前面相同。

學法未滿與受近圓學處第一百一十九

緣起和地點與之前相同。吐罹難陀比丘尼，為其他女人剃度出家，在二年的學六法、六隨法未滿時，就讓她受近圓戒。那女人便說：『聖者！我正在學習佛法，還沒有完全理解。』吐羅尼說：『只要受了近圓戒，正

【English Translation】 English version Question: After reprimanding, extensively explain, even to the point of 'establishing the precepts, it should be said as follows:'

'If a Bhikkhuni (female monastic), knowing that a woman is of a malicious nature and fond of quarreling, ordains her and allows her to receive higher ordination, it is a Pacittiya (an offense requiring confession).'

Bhikkhuni refers to Thullananda (a name), or another Bhikkhuni. A malicious woman refers to a woman who likes to quarrel. Ordination refers to receiving the novice precepts and other training rules. Receiving higher ordination, the meaning is as explained above. The explanation of the offense and other related matters is also the same as before.

The precept regarding ordaining a woman with excessive sorrow, the one hundred and eighteenth.

The cause and location are the same as before. At that time, the Bhikkhuni Thullananda ordained a woman who had no relatives and was filled with sorrow. That woman constantly thought of her relatives, weeping and crying from the early night until late at night. Many Bhikkhunis were awakened, and hearing her crying, their minds were scattered, unable to concentrate, which was an obstacle to those in meditation. Many Bhikkhunis advised: 'Do not weep and cry, this is not the practice of a renunciant.' That Bhikkhuni did not listen, replying: 'You do not know my suffering, my father is dead, my mother is dead, my brothers, sisters, husband, and children have all left me, my heart is in pain, how can I not be sorrowful?' The Bhikkhunis asked each other: 'Who ordained such a sorrowful and distressed woman?' Other Bhikkhunis said: 'It was Thullananda who ordained her.' The Bhikkhunis reported to the Bhikkhus, and the Bhikkhus reported to the Buddha. The Buddha questioned and reprimanded, extensively explaining, even to the point of 'establishing the precepts, it should be said as follows:'

'If a Bhikkhuni, knowing that a woman is excessively sorrowful, ordains her, it is a Pacittiya.'

Bhikkhuni refers to Thullananda, or another Bhikkhuni. Excessively sorrowful refers to someone who is constantly filled with sorrow. Ordaining, the meaning is the same as above. The explanation of the offense and other related matters is also the same as before.

The precept regarding granting higher ordination before the training is complete, the one hundred and nineteenth.

The cause and location are the same as before. The Bhikkhuni Thullananda ordained another woman, and before the two years of training in the six dharmas and six secondary dharmas were completed, she allowed her to receive higher ordination. That woman then said: 'Venerable one! I am still learning the Dharma and have not fully understood it.' Thullani said: 'Just receive higher ordination, the proper

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學自滿。」便即與受近圓。尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，知女人未滿二歲學六法及六隨法，與受近圓者，波逸底迦。」

尼謂吐罹難陀，或復余尼。未滿二歲者，謂學六法六隨法未了。與受近圓者，謂白四羯磨作法。釋罪相等，廣說如前。

知學法了不與受近圓學處第一百二十

緣處同前。時吐罹難陀尼，度他女人出家，與二歲學六法、六隨法。滿已白言：「聖者！可與我受近圓。」便報彼尼：「汝可更學極令通利，當受近圓。」彼尼默住。後於異時，眾多苾芻尼告曰：「汝既學法已滿，何不受近圓耶？」答言：「我已咨請聖者吐罹難陀。報曰：『可更學令通利，當受近圓。』」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，知女人二歲學六法及六隨法了，不與受近圓者，波逸底迦。」

尼謂吐罹難陀，或復余尼。知女人二歲學者，謂學法已滿不與受近圓。釋罪相等，廣說如前。

第十三攝頌曰：

未放與我衣、　　收斂年年受、 　欲半月無僧、　　安居隨意責。

夫未放度出家學處第一百二十一

緣在室羅伐城。時吐罹難陀尼，于其城中因乞食入他家，見

【現代漢語翻譯】 現代漢語譯本： 『學自滿。』便即與受近圓（Upasampadā，比丘尼受具足戒）。尼白苾芻（Bhikkhu，比丘），苾芻白佛。佛問訶責，廣說乃至『制其學處，應如是說：』

『若復苾芻尼（Bhikkhuni，比丘尼），知女人未滿二歲學六法及六隨法，與受近圓者，波逸底迦（Payantika，一種罪名）。』

尼謂吐罹難陀（Thullananda，人名），或復余尼。未滿二歲者，謂學六法六隨法未了。與受近圓者，謂白四羯磨（Kamma，業）作法。釋罪相等，廣說如前。

知學法了不與受近圓學處第一百二十

緣處同前。時吐罹難陀尼，度他女人出家，與二歲學六法、六隨法。滿已白言：『聖者！可與我受近圓。』便報彼尼：『汝可更學極令通利，當受近圓。』彼尼默住。後於異時，眾多苾芻尼告曰：『汝既學法已滿，何不受近圓耶？』答言：『我已咨請聖者吐罹難陀。報曰：『可更學令通利，當受近圓。』』尼白苾芻，苾芻白佛。佛問訶責，廣說乃至『制其學處，應如是說：』

『若復苾芻尼，知女人二歲學六法及六隨法了，不與受近圓者，波逸底迦。』

尼謂吐罹難陀，或復余尼。知女人二歲學者，謂學法已滿不與受近圓。釋罪相等，廣說如前。

第十三攝頌曰：

未放與我衣、　　收斂年年受、 欲半月無僧、　　安居隨意責。

夫未放度出家學處第一百二十一

緣在室羅伐城（Sravasti，古印度城市）。時吐罹難陀尼，于其城中因乞食入他家，見

【English Translation】 English version: 'Learning is self-satisfying.' Then she immediately conferred the Upasampadā (full ordination for a Bhikkhuni). The Bhikkhuni informed the Bhikkhus (monks), and the Bhikkhus informed the Buddha. The Buddha questioned and rebuked, elaborating extensively, even to the point of 'establishing the precepts, which should be stated as follows:'

'If any Bhikkhuni (nun), knowing that a woman has not completed two years of studying the six dharmas and six secondary dharmas, confers Upasampadā upon her, it is a Payantika (an offense).'

The Bhikkhuni refers to Thullananda (a name), or another Bhikkhuni. 'Not completed two years' means that the six dharmas and six secondary dharmas have not been fully learned. 'Confers Upasampadā' means performing the procedure of the four Kamma (actions). The explanation of offenses and so on is as previously described.

The One Hundred and Twentieth Training Rule: Knowing that the learning of the Dharma is complete, but not conferring Upasampadā.

The circumstances are the same as before. At that time, Bhikkhuni Thullananda ordained a woman and had her study the six dharmas and six secondary dharmas for two years. After she had completed her studies, she said, 'Venerable one! May I receive Upasampadā?' She replied to that Bhikkhuni, 'You should study more thoroughly until you are proficient, then you will receive Upasampadā.' That Bhikkhuni remained silent. Later, at another time, many Bhikkhunis said, 'Since you have completed your study of the Dharma, why have you not received Upasampadā?' She replied, 'I have consulted the venerable Thullananda. She replied, 'You should study more thoroughly until you are proficient, then you will receive Upasampadā.'' The Bhikkhuni informed the Bhikkhus, and the Bhikkhus informed the Buddha. The Buddha questioned and rebuked, elaborating extensively, even to the point of 'establishing the precepts, which should be stated as follows:'

'If any Bhikkhuni, knowing that a woman has completed two years of studying the six dharmas and six secondary dharmas, does not confer Upasampadā upon her, it is a Payantika.'

The Bhikkhuni refers to Thullananda, or another Bhikkhuni. 'Knowing that a woman has studied for two years' means that the study of the Dharma is complete, but Upasampadā is not conferred. The explanation of offenses and so on is as previously described.

The Thirteenth Summary:

Not releasing and giving me robes, collecting and receiving year after year, Desiring half a month without the Sangha, dwelling at ease and blaming at will.

The One Hundred and Twenty-First Training Rule: Ordaining one whose husband has not released her.

The circumstances occurred in Sravasti (an ancient Indian city). At that time, Bhikkhuni Thullananda, while begging for food in that city, entered another's home and saw

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有婦人為夫所打置在室中。夫行出外，吐罹難陀告言：「賢首！愿爾無病。可施我食。」婦人報曰：「聖者！我今憂惱，無容與食。」問曰：「何憂？」彼便具告，尼曰：「若爾，何不出家？」答言：「是我所樂。」吐罹難陀即便將去，遂與出家。夫主後來覓妻不得，家人報曰：「彼去出家。」又問曰：「誰與出家？」答言：「吐罹難陀尼。」「彼若去者，誰知家務？」後於異時，其尼因行乞食，彼見問言：「聖者！既與我妻為出家者，誰知家業？」情懷忿恚衣絞尼項共相牽曳，告言：「汝與我妻為出家者，可來為我而作家業。」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至制其學處，應如是說：

「若復苾芻尼，知他婦人夫主未放，度出家者，波逸底迦。」

尼謂吐罹難陀，或復余尼。知他婦人者，謂他妻妾。夫主未放者，謂夫未聽許。出家者，謂與剃髮等。余說如前。

從索衣學處第一百二十二

緣處同前。時吐罹難陀尼有正學女，二歲法已詣吐羅尼所，白言：「聖者！我已學法，愿授近圓。」吐羅尼曰：「若與我衣方可授汝。」答言：「我無福力所獲寡少，何處得衣？」諸尼問彼：「何故不受近圓？」答言：「我已咨請聖者吐罹難陀，為受近圓。彼云：『若與我衣，方授近圓。』」尼白

【現代漢語翻譯】 現代漢語譯本 有一位婦人被丈夫毆打，安置在房間里。丈夫出門后，吐罹難陀（Tulananda，比丘尼的名字）說道：『賢首（Xianshou，對婦人的尊稱）！愿你無病。可以佈施我食物嗎？』婦人回答說：『聖者（Shengzhe，對出家人的尊稱）！我現在憂愁煩惱，沒有心情給你食物。』吐罹難陀問道：『有什麼憂愁？』婦人便把事情全部告訴了她，吐罹難陀說：『如果這樣，為什麼不出家呢？』婦人回答說：『正是我所希望的。』吐罹難陀立刻帶她離開，就讓她出了家。丈夫後來回家找不到妻子，家人告訴他說：『她去出家了。』丈夫又問：『是誰讓她出家的？』家人回答說：『是吐罹難陀尼。』丈夫說：『她如果走了，誰來管理家務？』後來在另一天，這位比丘尼外出乞食，丈夫看見她，問道：『聖者！既然你讓我妻子出了家，誰來管理我的家業？』他心中充滿憤怒，用衣服勒住比丘尼的脖子，拉扯著她，說道：『你讓我妻子出了家，現在就來為我做家業吧。』比丘尼稟告了比丘，比丘稟告了佛陀。佛陀問明情況后，呵斥了吐罹難陀，詳細說明了情況，乃至制定了戒律，應該這樣說： 『如果比丘尼明知某婦人的丈夫沒有允許，就度她出家，犯波逸提迦（Payantika，一種罪名）。』 尼，指的是吐罹難陀，或者其他的比丘尼。明知某婦人，指的是別人的妻子或妾。丈夫沒有允許，指的是丈夫沒有同意。出家，指的是為她剃髮等。其餘的解釋如前所述。 從索衣學處第一百二十二 事情發生的地點和之前一樣。當時，吐罹難陀尼有一位正學女（Zhengxuenü，正在學習戒律的沙彌尼），學習戒律兩年後，來到吐罹難陀那裡，稟告說：『聖者！我已經學完了戒律，希望您能為我授近圓戒（Jinyuanjie，比丘尼戒）。』吐罹難陀說：『如果給我衣服，我就為你授戒。』正學女回答說：『我沒有福報，所得的供養很少，哪裡能得到衣服呢？』其他比丘尼問她：『為什麼不接受近圓戒？』正學女回答說：『我已經請示過聖者吐罹難陀，想接受近圓戒。她說：『如果給我衣服，才授近圓戒。』』比丘尼稟告了佛陀。

【English Translation】 English version A woman was beaten by her husband and confined to a room. After the husband went out, Tulananda (Tulananda, the name of a Bhikkhuni) said: 'Virtuous one (Xianshou, an honorific for the woman)! May you be free from illness. Could you offer me some food?' The woman replied: 'Venerable one (Shengzhe, an honorific for a monastic)! I am now worried and distressed, and have no mood to give you food.' Tulananda asked: 'What are you worried about?' The woman then told her everything, and Tulananda said: 'If that's the case, why don't you renounce the world?' The woman replied: 'That is what I desire.' Tulananda immediately took her away and ordained her. Later, the husband returned home and could not find his wife. The family told him: 'She has gone to become a monastic.' The husband then asked: 'Who ordained her?' The family replied: 'Tulananda Bhikkhuni.' The husband said: 'If she leaves, who will manage the household affairs?' Later, on another day, this Bhikkhuni was out begging for food when the husband saw her and asked: 'Venerable one! Since you have ordained my wife, who will manage my household?' His heart filled with anger, he used her robe to strangle the Bhikkhuni's neck, dragging her and saying: 'You ordained my wife, now come and do my household chores.' The Bhikkhuni reported this to the Bhikkhus, who reported it to the Buddha. After inquiring about the situation, the Buddha rebuked Tulananda, explained the situation in detail, and even established a precept, which should be stated as follows: 'If a Bhikkhuni, knowing that a woman's husband has not given permission, ordains her, she commits a Payantika (Payantika, an offense).' Bhikkhuni refers to Tulananda, or other Bhikkhunis. Knowing that a woman refers to someone else's wife or concubine. Husband has not given permission refers to the husband not having agreed. Ordination refers to shaving her head, etc. The rest of the explanation is as before. From the 122nd training rule on asking for robes The location of the event is the same as before. At that time, Tulananda Bhikkhuni had a probationer (Zhengxuenü, a female novice studying the precepts) who, after studying the precepts for two years, came to Tulananda and reported: 'Venerable one! I have completed my study of the precepts, and I hope you can grant me full ordination (Jinyuanjie, Bhikkhuni ordination).' Tulananda said: 'If you give me a robe, I will ordain you.' The probationer replied: 'I have no merit, and the offerings I receive are few. Where can I get a robe?' Other Bhikkhunis asked her: 'Why don't you receive full ordination?' The probationer replied: 'I have already consulted Venerable Tulananda, wanting to receive full ordination. She said: 'Only if you give me a robe will I grant you full ordination.'' The Bhikkhunis reported this to the Buddha.

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苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，知彼女人希受近圓，告云：『汝與我衣，當授汝近圓。』者，波逸底迦。」

尼謂吐罹難陀，或復余尼。希受近圓者，求進學處。與我衣者，謂七衣中隨求於一。當授近圓者，謂得衣後作白四羯磨。余說如前。

令他女人收斂家業學處第一百二十三

緣處同前。時瘦喬答彌，於此城中巡行乞食，次第至一大長者家。長者身亡、妻為家主，大富饒財多諸僕從奴婢給使，懷憂而住。見瘦喬答彌，不申恭敬亦不施食。尼曰：「姊妹！因何事故憂惱若斯？」婦人報言：「聖者！夫主身死親族皆亡，我今不知欲何所作？煩惱毒箭中我內心常懷憂惱，雖有貲財奴婢產業，夫背親離斯為何用？」尼曰：「若爾，何不出家？」婦人白言：「聖者！幸見與我出家。」尼曰：「若能收斂家務棄眾俗網，于出家路事亦非難。」彼即所有庫藏貲產，即持奉施沙門婆羅門貧窮孤寡，悉皆舍已詣尼住處，至瘦喬答彌所，求請出家。尼曰：「我今不能與汝出家，可往余尼處。」婦人唸曰：「家產罄盡來求出家。」既不蒙許，憂惱而住。時眾多尼見問言：「賢首！情憂何事？」彼即具答。尼白苾芻，苾芻白佛。佛問訶責，廣說乃至制其學處，應如

【現代漢語翻譯】 現代漢語譯本： 苾芻（Bhiksu，比丘），苾芻（Bhiksu，比丘）稟告佛陀。佛陀問明情況後進行訶責，詳細說明乃至制定學處，應當這樣說：

『如果又有比丘尼，知道某個女人希望接受近圓戒（Upasampada，受具足戒），告訴她說：『你給我衣服，我就授予你近圓戒。』，就犯波逸底迦（Payattika，一種罪名）。』

尼，指的是吐罹難陀（Thullananda）比丘尼，或者其他的比丘尼。希望接受近圓戒，指的是尋求進入學處。給我衣服，指的是七種衣服中隨便求取一件。授予近圓戒，指的是得到衣服後進行白四羯磨（Jnapti-caturtha-karma，一種授戒儀式）。其餘的說法和前面一樣。

令他人女人收斂家業學處第一百二十三

緣起的地方和前面一樣。當時瘦喬答彌（Kisa Gotami），在這個城市中巡迴乞食，依次來到一個大長者家。長者已經去世，妻子是家主，非常富有，有很多僕人奴婢使喚，但她內心充滿憂愁。她見到瘦喬答彌，沒有表示恭敬，也沒有佈施食物。比丘尼說：『姊妹！因為什麼事情如此憂愁？』婦人回答說：『聖者！丈夫去世，親族都亡故了，我現在不知道該怎麼辦？煩惱的毒箭射中我的內心，常常懷有憂愁，雖然有資財奴婢產業，但丈夫離世親人離散，這些又有什麼用呢？』比丘尼說：『如果這樣，為什麼不出家呢？』婦人說：『聖者！希望您能允許我出家。』比丘尼說：『如果能夠收斂家務，捨棄世俗的牽絆，那麼出家這件事也不難。』於是她將所有的庫藏資財，都拿出來佈施給沙門（Sramana，修行人）、婆羅門（Brahmana，祭司）、貧窮的人和孤寡的人，全部捨棄后前往比丘尼的住處，到瘦喬答彌那裡，請求出家。比丘尼說：『我現在不能讓你出家，你可以去其他的比丘尼那裡。』婦人心裡想：『我已經把家產全部用光了才來求出家。』既然沒有被允許，就憂愁地待在那裡。當時很多比丘尼看見她，問她說：『賢首！有什麼憂愁的事情嗎？』她就全部回答了。比丘尼稟告苾芻（Bhiksu，比丘），苾芻（Bhiksu，比丘）稟告佛陀。佛陀問明情況後進行訶責，詳細說明乃至制定學處，應當如

【English Translation】 English version: Bhiksu (Bhiksu, monk), the Bhiksu (Bhiksu, monk) reported to the Buddha. The Buddha inquired and rebuked, explaining in detail and even establishing the precept, which should be stated as follows:

'If a Bhiksuni (nun) knows that a woman desires to receive Upasampada (full ordination), and tells her: 'Give me your clothes, and I will grant you Upasampada,' it is a Payattika (an offense).'

Nun refers to Thullananda Bhiksuni or other Bhiksunis. Desiring to receive Upasampada means seeking to enter the training. 'Give me clothes' refers to requesting any one of the seven types of clothing. 'Grant Upasampada' refers to performing Jnapti-caturtha-karma (a ceremony for ordination) after receiving the clothes. The rest of the explanation is the same as before.

The one hundred and twenty-third precept on causing another woman to settle her household affairs.

The setting is the same as before. At that time, Kisa Gotami was wandering for alms in this city, and came to the house of a wealthy householder. The householder had passed away, and his wife was the head of the household. She was very wealthy, with many servants and slaves, but she was filled with sorrow. When she saw Kisa Gotami, she did not show respect or offer food. The Bhiksuni said: 'Sister! Why are you so sorrowful?' The woman replied: 'Venerable one! My husband has died, and my relatives have all passed away. I do not know what to do now. The poisonous arrow of affliction has pierced my heart, and I am constantly filled with sorrow. Although I have wealth, servants, and property, what use are they when my husband is gone and my relatives are scattered?' The Bhiksuni said: 'If that is the case, why not renounce the world?' The woman said: 'Venerable one! I hope you will allow me to renounce the world.' The Bhiksuni said: 'If you can settle your household affairs and abandon worldly attachments, then renouncing the world is not difficult.' So she took all her treasures and possessions and gave them away to Sramanas (ascetics), Brahmanas (priests), the poor, and the orphans. After giving everything away, she went to the Bhiksuni's residence and asked Kisa Gotami to ordain her. The Bhiksuni said: 'I cannot ordain you now. You can go to other Bhiksunis.' The woman thought: 'I have used up all my family property to seek ordination.' Since she was not allowed, she stayed there in sorrow. At that time, many Bhiksunis saw her and asked: 'Virtuous one! What is the matter of your sorrow?' She answered everything in detail. The Bhiksunis reported to the Bhiksu (Bhiksu, monk), and the Bhiksu (Bhiksu, monk) reported to the Buddha. The Buddha inquired and rebuked, explaining in detail and even establishing the precept, which should be as

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是說：

「若復苾芻尼，報俗女云：『汝應收斂家業，我當與汝出家。』如教作訖不度出家者，波逸底迦。」

尼謂瘦喬答彌，或復余尼。報俗女云者，謂令他在家婦人收斂家業。我當與汝出家者，謂許度出家。如教作訖者，謂彼女人依尼言說。不度者，謂后不與出家。釋相如前。

每年與出家受近圓學處第一百二十四

緣處同前。時吐罹難陀尼，于每年中與他出家並受近圓，不施名字。若有事至但喚言：「咄！求寂女。咄！正學女。咄！少年。」者。諸苾芻尼聞，告吐羅尼曰：「聖者！何故每年與他出家？」報諸尼曰：「我與系怨家項與彼出家。」有尼問曰：「誰是怨家？」報曰：「汝即大怨家，於我生不忍。」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，于每年中，與他出家及受近圓者，波逸底迦。」

尼謂吐罹難陀，或復余尼。于每年中者，謂年年中與他出家及受近圓。釋罪相等，余說如前。

根本說一切有部苾芻尼毗奈耶卷第十八 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第十九

三藏法師義凈奉　制譯

經宿與欲學處第一百二十五

【現代漢語翻譯】 現代漢語譯本： 佛說： 『如果比丘尼對比丘尼說：「你應該收拾好你的家業，我將讓你出家。」如她所教的做完后，卻不讓她出家，犯波逸提迦罪。』 尼，指的是瘦喬答彌（Mahapajapati Gotami），或者其他的比丘尼。對比丘尼說，指的是讓她在家的婦女收拾家業。『我將讓你出家』，指的是答應讓她出家。『如她所教的做完后』，指的是那個女人按照比丘尼所說的做了。『不度』，指的是之後不讓她出家。解釋和之前一樣。 每年給予出家受具足戒學處第一百二十四 緣起和之前一樣。當時，吐罹難陀尼（Thullananda）每年都給別人出家並受具足戒，但不給她們起名字。如果有什麼事，就只叫她們：『喂！沙彌尼。喂！式叉摩那尼。喂！小姑娘。』眾比丘尼聽說了，告訴吐羅尼說：『聖者！為什麼每年都給別人出家？』吐羅尼回答眾比丘尼說：『我和她們是仇家，我給她們出家是爲了讓她們痛苦。』有比丘尼問：『誰是仇家？』她回答說：『你們就是我的大仇家，你們讓我心裡不舒服。』比丘尼稟告比丘，比丘稟告佛。佛陀問明情況后呵責她，詳細地說了，乃至『制定戒律，應該這樣說：』 『如果比丘尼，每年都給別人出家和受具足戒，犯波逸提迦罪。』 尼，指的是吐罹難陀（Thullananda），或者其他的比丘尼。『每年中』，指的是年年都給別人出家和受具足戒。解釋罪相等，其餘的說法和之前一樣。 根本說一切有部苾芻尼毗奈耶卷第十八 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶 根本說一切有部苾芻尼毗奈耶卷第十九 三藏法師義凈奉 制譯 經宿與欲學處第一百二十五

【English Translation】 English version: It is said: 『If a Bhikshuni tells a laywoman: 'You should gather your household affairs, and I will ordain you.' If, after she has done as instructed, she does not ordain her, it is a Payantika offense.』 『Bhikshuni』 refers to Mahapajapati Gotami, or another Bhikshuni. 『Tells a laywoman』 means causing a woman at home to gather her household affairs. 『I will ordain you』 means promising to ordain her. 『After she has done as instructed』 means that the woman has acted according to the Bhikshuni's words. 『Does not ordain』 means that she does not ordain her afterward. The explanation is as before. The one hundred and twenty-fourth precept concerning giving ordination and full acceptance every year. The circumstances are the same as before. At that time, Bhikshuni Thullananda would give ordination and full acceptance to others every year, without giving them names. If anything happened, she would only call them: 『Hey! Shramanerika (female novice). Hey! Shikshamana (probationary nun). Hey! Young girl.』 The Bhikshunis heard of this and told Thullananda: 『Venerable one! Why do you give ordination to others every year?』 Thullananda replied to the Bhikshunis: 『They are my enemies, and I give them ordination to cause them suffering.』 A Bhikshuni asked: 『Who are your enemies?』 She replied: 『You are my great enemies, you make me uncomfortable.』 The Bhikshunis reported to the Bhikshus, and the Bhikshus reported to the Buddha. The Buddha inquired and rebuked her, speaking in detail, and then 『established the precept, which should be stated as follows:』 『If a Bhikshuni gives ordination and full acceptance to others every year, it is a Payantika offense.』 『Bhikshuni』 refers to Thullananda, or another Bhikshuni. 『Every year』 means giving ordination and full acceptance to others year after year. The explanation of the offense is the same, and the rest of the explanation is as before. Mulasarvastivada Bhikshuni Vinaya, Volume 18 Taisho Tripitaka, Volume 23, No. 1443, Mulasarvastivada Bhikshuni Vinaya Mulasarvastivada Bhikshuni Vinaya, Volume 19 Translated under the Imperial Decree by the Tripitaka Master Yijing The one hundred and twenty-fifth precept concerning giving consent overnight.

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緣處同前。時吐罹難陀尼，僧伽有急要事，苾芻尼眾悉皆同集，告吐羅尼曰：「聖者！尼眾皆集，可見赴眾。」吐羅尼曰：「我已如法與欲，所為隨作。」復于明日尼眾須集，吐羅尼不往眾中授事。尼言：「聖者！宜可與欲。」吐羅尼曰：「我已昨日如法與欲。」尼曰：「經宿與欲可得成耶？」答曰：「欲可朽爛而不成乎？」尼白苾芻，苾芻白佛，佛問訶責，廣說乃至「應如是說：

「若復苾芻尼，經宿與欲者，波逸底迦。」

尼謂吐罹難陀，或復余尼。經宿者，謂是經夜。與欲者，謂說意樂。釋罪相等，余說如前。

求教授學處第一百二十六

緣處同前。時吐罹難陀尼與眾多尼伴遊行人間，至一聚落。彼有住處即求居止，憶知今日是十五日應為長凈。余尼告言：「聖者！來共往僧寺求教授人。」吐羅尼曰：「我閑三藏豈可不知，更別求他以為教授，此事應作此不應作，我皆明瞭，無勞往請！」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，半月半月應求教授。若不求者，波逸底迦。」

尼謂吐罹難陀，或復余尼。半月半月者，謂每月黑白十五日。應求教授者，謂應求教授人。若不求者，謂不往請。釋罪相等，廣說如前。

無

【現代漢語翻譯】 現代漢語譯本 緣起和之前一樣。當時，吐罹難陀尼（Thullananda，比丘尼的名字），僧團有緊急事務，比丘尼們全部聚集在一起，告訴吐罹難陀尼說：『聖者！比丘尼們都聚集了，可以去參加會議了。』吐罹難陀尼說：『我已經如法地表達了我的意願，你們可以按照你們認為合適的方式去做。』第二天，比丘尼們需要再次集會，吐罹難陀尼沒有去參加會議並授權。比丘尼們說：『聖者！應該表達您的意願。』吐罹難陀尼說：『我昨天已經如法地表達了我的意願。』比丘尼們說：『隔夜表達的意願還能算數嗎？』她回答說：『意願會腐爛失效嗎？』比丘尼們稟告了比丘，比丘稟告了佛陀。佛陀詢問並斥責了她，詳細地說明，乃至制定戒律，應該這樣說： 『如果哪個比丘尼，隔夜表達意願，犯波逸提迦（Payantika，一種輕罪）。』 比丘尼指的是吐罹難陀尼，或者其他的比丘尼。隔夜，指的是經過一夜。表達意願，指的是說出自己的意樂。解釋罪名和之前一樣，其他的解釋也和之前一樣。 求教授學處第一百二十六 緣起和之前一樣。當時，吐罹難陀尼和許多比丘尼同伴在人間游化，來到一個村落。她們找到住處后，就請求在那裡居住，記得今天是十五日，應該舉行長凈（Posadha，一種懺悔儀式）。其他的比丘尼告訴她說：『聖者！一起來去僧寺請求教授的人。』吐罹難陀尼說：『我精通三藏（Tipitaka，佛教經典），難道會不知道嗎？還需要另外找人來做教授，這件事應該做，那件事不應該做，我都清楚明白，不用麻煩去請了！』比丘尼們稟告了比丘，比丘稟告了佛陀。佛陀詢問並斥責了她，詳細地說明，乃至制定戒律，應該這樣說： 『如果哪個比丘尼，每半個月（黑白月）都應該請求教授。如果不請求，犯波逸提迦。』 比丘尼指的是吐罹難陀尼，或者其他的比丘尼。半月半月，指的是每個月的黑月和白月的十五日。應該請求教授，指的是應該請求教授的人。如果不請求，指的是不去請求。解釋罪名和之前一樣，詳細的解釋和之前一樣。 無

【English Translation】 English version The circumstances are the same as before. At that time, Thullananda (name of a bhikkhuni), there was an urgent matter for the Sangha, and all the bhikkhunis gathered together and told Thullananda: 'Venerable one! The bhikkhunis have all gathered, you can go to the assembly.' Thullananda said: 'I have already given my consent according to the Dharma, do as you see fit.' The next day, the bhikkhunis needed to gather again, but Thullananda did not go to the assembly to authorize. The bhikkhunis said: 'Venerable one! You should give your consent.' Thullananda said: 'I already gave my consent according to the Dharma yesterday.' The bhikkhunis said: 'Can consent given overnight still be valid?' She replied: 'Can consent rot and become invalid?' The bhikkhunis reported to the bhikkhus, and the bhikkhus reported to the Buddha. The Buddha questioned and rebuked her, explaining in detail, and even establishing a precept, saying: 'If any bhikkhuni gives consent overnight, it is a Payantika (a minor offense).' The bhikkhuni refers to Thullananda, or other bhikkhunis. Overnight means after one night. Giving consent means expressing one's intention. The explanation of the offense is the same as before, and the other explanations are also the same as before. The one hundred and twenty-sixth training rule on seeking instruction The circumstances are the same as before. At that time, Thullananda and many bhikkhuni companions were traveling in the human realm and came to a village. After finding a place to stay, they requested to reside there, remembering that today is the fifteenth day and they should hold the Posadha (a ceremony of confession). The other bhikkhunis told her: 'Venerable one! Let's go together to the monastery to request an instructor.' Thullananda said: 'I am proficient in the Tipitaka (Buddhist scriptures), how could I not know? There is no need to find someone else to be an instructor. I clearly understand what should be done and what should not be done, there is no need to trouble ourselves to invite someone!' The bhikkhunis reported to the bhikkhus, and the bhikkhus reported to the Buddha. The Buddha questioned and rebuked her, explaining in detail, and even establishing a precept, saying: 'If any bhikkhuni should seek instruction every half month (dark and bright fortnight). If she does not seek it, it is a Payantika.' The bhikkhuni refers to Thullananda, or other bhikkhunis. Half month after half month refers to the fifteenth day of the dark and bright months of each month. Should seek instruction refers to should seek an instructor. If she does not seek it refers to not going to request. The explanation of the offense is the same as before, and the detailed explanation is the same as before. None

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苾芻處作長凈學處第一百二十七

緣處同前。時吐罹難陀尼與眾多尼伴遊行人間至一村中，村外有尼住處。其日是十五日長凈日，余尼語吐罹難陀曰：「聖者！如世尊說：『苾芻尼不應無苾芻處而為長凈。』可來共往大僧寺中。」吐羅尼曰：「我閑三藏豈可不知長凈法耶？何勞更往欲為請問！」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，無苾芻處作長凈者，波逸底迦。」

尼謂吐罹難陀，或復余尼。無苾芻處者，謂無大僧。作長凈者，謂說波羅底木叉戒經。釋罪相等，廣說如前。

無苾芻處作安居學處第一百二十八

緣處同前。時吐罹難陀與尼伴遊行至一聚落。此有長者大富多財，供給尼眾為造住處，彼見尼眾遂前禮敬，告言：「聖者！可於此住而作安居。」諸人聞已欲於此住，有尼報言：「聖者！如世尊說：『諸苾芻尼不應于無苾芻處作安居。』可共同往近大僧處。」吐羅尼曰：「我閑三藏，豈可不知安居法耶？何勞復往于苾芻處！」諸尼受語。安居過竟，尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，無苾芻處作安居者，波逸底迦。」

尼謂吐罹難陀，或復余尼。無苾芻處者，義如上說

【現代漢語翻譯】 現代漢語譯本： 苾芻尼在沒有苾芻的地方做長凈的學處，第一百二十七條

事情的緣起和地點與之前相同。當時，吐罹難陀尼（Thullananda，比丘尼的名字）與許多比丘尼同伴一起在人間游化，來到一個村莊，村外有比丘尼的住所。那天是十五日長凈日，其他比丘尼對吐罹難陀說：『聖者！正如世尊所說：『比丘尼不應該在沒有比丘的地方做長凈。』我們可以一起去大僧寺。』吐罹難陀尼說：『我精通三藏，難道會不知道長凈法嗎？何必再去請問！』比丘尼稟告了比丘，比丘稟告了佛陀。佛陀問明情況后呵責了她，詳細地說了事情的經過，乃至制定了學處，應該這樣說：

『如果比丘尼，在沒有比丘的地方做長凈，犯波逸提迦（Payattika，一種罪名）。』

尼，指的是吐罹難陀，或者其他的比丘尼。沒有比丘的地方，指的是沒有大僧。做長凈，指的是說波羅底木叉戒經（Patimokkha，戒經）。解釋罪名等等，詳細的說明如前所述。

無苾芻處作安居學處第一百二十八

緣起和地點與之前相同。當時，吐罹難陀與比丘尼同伴一起游化到一個聚落。這裡有一位長者，非常富有，為比丘尼們提供了住所。他看到比丘尼們，於是上前禮敬，告訴她們說：『聖者！可以在這裡住下，做安居。』其他人聽了之後，也想在這裡住下。有比丘尼稟告說：『聖者！正如世尊所說：『諸比丘尼不應該在沒有比丘的地方做安居。』我們可以一起去靠近大僧的地方。』吐罹難陀尼說：『我精通三藏，難道會不知道安居法嗎？何必再去比丘處！』其他比丘尼聽從了她的話。安居結束后，比丘尼稟告了比丘，比丘稟告了佛陀。佛陀問明情況后呵責了她，詳細地說了事情的經過，乃至制定了學處，應該這樣說：

『如果比丘尼，在沒有比丘的地方做安居，犯波逸提迦。』

尼，指的是吐罹難陀，或者其他的比丘尼。沒有比丘的地方，意義如上所述。

【English Translation】 English version: The Training Rule on Performing Uposatha in the Absence of Bhikkhus, the 127th

The circumstances and location are the same as before. At that time, Thullananda (name of a bhikkhuni) and many bhikkhuni companions were wandering in the human world and came to a village. Outside the village was a bhikkhuni dwelling. That day was the fifteenth day, the Uposatha day. The other bhikkhunis said to Thullananda: 'Venerable one! As the World Honored One said: 'Bhikkhunis should not perform Uposatha in the absence of bhikkhus.' We can go together to the great Sangha monastery.' Thullananda said: 'Am I, who am familiar with the three pitakas, unaware of the Uposatha Dharma? Why bother going to ask!' The bhikkhunis reported to the bhikkhus, and the bhikkhus reported to the Buddha. The Buddha inquired and rebuked her, explaining the matter in detail, and even established the training rule, which should be stated as follows:

'If a bhikkhuni performs Uposatha in the absence of bhikkhus, it is a Payattika (a type of offense).'

Bhikkhuni refers to Thullananda, or other bhikkhunis. The absence of bhikkhus refers to the absence of the great Sangha. Performing Uposatha refers to reciting the Patimokkha (code of monastic rules). The explanation of the offense, etc., is as described before.

The Training Rule on Spending the Rainy Season Retreat in the Absence of Bhikkhus, the 128th

The circumstances and location are the same as before. At that time, Thullananda and her bhikkhuni companions were wandering to a settlement. Here, there was a wealthy householder who provided dwellings for the bhikkhunis. When he saw the bhikkhunis, he went forward to pay his respects and told them: 'Venerable ones! You can stay here and spend the rainy season retreat.' When the others heard this, they also wanted to stay here. A bhikkhuni reported: 'Venerable one! As the World Honored One said: 'Bhikkhunis should not spend the rainy season retreat in the absence of bhikkhus.' We can go together to a place near the great Sangha.' Thullananda said: 'Am I, who am familiar with the three pitakas, unaware of the rainy season retreat Dharma? Why bother going to the bhikkhus!' The other bhikkhunis listened to her. After the rainy season retreat ended, the bhikkhunis reported to the bhikkhus, and the bhikkhus reported to the Buddha. The Buddha inquired and rebuked her, explaining the matter in detail, and even established the training rule, which should be stated as follows:

'If a bhikkhuni spends the rainy season retreat in the absence of bhikkhus, it is a Payattika.'

Bhikkhuni refers to Thullananda, or other bhikkhunis. The absence of bhikkhus has the same meaning as described above.

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。作安居者，謂三月夏安居。釋罪相等，廣說如前。

不於二部眾三事作隨意學處第一百二十九

緣處同前。時諸苾芻尼夏安居了，於十五日欲作隨意事。余尼語吐罹難陀曰：「聖者！可來往僧寺中作隨意事。」答曰：「但於此作，何勞往耶？」尼曰：「如世尊說：『苾芻尼應於二部眾中說三事作隨意，謂見聞疑。』」吐羅尼曰：「我是三藏善能問答，豈可不知作隨意事更往二部眾中耶？」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼安居了，不於二部眾中以三事作隨意者，波逸底迦。」

尼謂吐罹難陀，或復余尼。安居了者，謂三月安居竟。不於二部眾中者，謂不于僧尼眾內以三事見聞疑作隨意，余說如前。

責眾學處第一百三十

緣處同前。時吐罹難陀尼說種種言詞訶責尼眾，作邪命事共相誘引，語余尼言：「汝是愚癡無有善巧，不知何者應與應作？不閑眾務。」諸尼諫言：「聖者！豈合如是說訶責言。」吐羅尼曰：「合與不合我己說竟。」尼白苾芻，苾芻白佛。佛問訶責廣說。乃至「制其學處，應如是說：

「若復苾芻尼，訶責眾者，波逸底迦。」

尼謂窣吐罹難陀，或復余尼。訶責眾者，謂訶僧伽。余說如前。

【現代漢語翻譯】 現代漢語譯本：

關於安居的規定，指的是三個月的夏季安居。懺悔罪過等內容，與之前所說相同。

第一百二十九條 不在比丘和比丘尼僧團中以三種方式作自恣（pravāraṇā，僧團在雨季安居結束時，允許僧眾互相指出過失，以求共同進步的儀式）學處

事件的緣起和地點與之前相同。當時，一些比丘尼結束了夏季安居，在十五日想要舉行自恣儀式。其他比丘尼對吐罹難陀（Thullanandā，人名）說：『聖者，可以去比丘僧團中舉行自恣儀式。』吐罹難陀回答說：『就在這裡舉行就可以了，何必去呢？』比丘尼說：『世尊說過：比丘尼應當在兩個僧團中，以三種方式——見、聞、疑——舉行自恣。』吐罹難陀說：『我是精通三藏、善於問答的人，難道會不知道如何舉行自恣儀式，還需要去兩個僧團嗎？』比丘尼將此事告訴了比丘，比丘又告訴了佛陀。佛陀詢問並呵斥了她，詳細經過如前所述，乃至制定了學處，應當這樣說：

『如果比丘尼結束安居后，不在兩個僧團中以三種方式舉行自恣，犯波逸提迦（pāyantika，一種較輕的罪名）。』

尼，指的是吐罹難陀，或者其他的比丘尼。結束安居，指的是三個月的安居結束。不在兩個僧團中，指的是不在比丘僧團和比丘尼僧團中，以三種方式——見、聞、疑——舉行自恣。其餘的解釋與之前相同。

第一百三十條 呵責僧團學處

事件的緣起和地點與之前相同。當時，吐罹難陀比丘尼說各種各樣的言語呵責比丘尼僧團，用不正當的手段互相引誘，對其他比丘尼說：『你真是愚癡，沒有技巧，不知道什麼應該給，什麼應該做，不熟悉僧團的事務。』比丘尼們勸諫說：『聖者，不應該這樣說呵責的話。』吐罹難陀說：『該不該說，我已經說完了。』比丘尼將此事告訴了比丘，比丘又告訴了佛陀。佛陀詢問並呵斥了她，詳細經過如前所述，乃至制定了學處，應當這樣說：

『如果比丘尼呵責僧團，犯波逸提迦。』

尼，指的是吐罹難陀，或者其他的比丘尼。呵責僧團，指的是呵責僧伽（saṃgha，僧團）。其餘的解釋與之前相同。

【English Translation】 English version:

Regarding the practice of retreat, it refers to the three-month summer retreat (vassa). The expiation of offenses and other details are as previously described.

Rule 129: Not Performing Pravāraṇā (invitation) in the Two Assemblies with Three Matters

The circumstances and location are the same as before. At that time, some bhikkhunis (bhikkhunī, female monastic) had completed their summer retreat and wanted to perform the pravāraṇā (pravāraṇā, a ceremony held at the end of the rainy season retreat where monastics invite each other to point out any faults) on the fifteenth day. Other bhikkhunis said to Thullanandā (Thullanandā, a proper noun): 'Venerable one, you should go to the bhikkhu (bhikkhu, male monastic) monastery to perform the pravāraṇā.' Thullanandā replied: 'It can be done here, why bother going?' The bhikkhunis said: 'The Blessed One said: 'Bhikkhunis should perform pravāraṇā in the two assemblies with three matters, namely, what is seen, heard, and suspected.'' Thullanandā said: 'I am well-versed in the three baskets (Tripitaka) and skilled in answering questions. How could I not know how to perform pravāraṇā and still need to go to the two assemblies?' The bhikkhunis told the bhikkhus, who told the Buddha. The Buddha questioned and rebuked her, with details as previously described, and then established the rule, which should be stated as follows:

'If a bhikkhuni, having completed the retreat, does not perform pravāraṇā in the two assemblies with three matters, she commits a pāyantika (pāyantika, a minor offense).'

'Bhikkhuni' refers to Thullanandā or other bhikkhunis. 'Having completed the retreat' refers to the end of the three-month retreat. 'Not in the two assemblies' means not performing pravāraṇā in the bhikkhu and bhikkhuni assemblies with three matters—what is seen, heard, and suspected. The rest of the explanation is the same as before.

Rule 130: The Rule Against Reproaching the Sangha

The circumstances and location are the same as before. At that time, the bhikkhuni Thullanandā used various kinds of speech to reproach the bhikkhuni sangha (saṃgha, monastic community), enticing each other with improper means, and saying to other bhikkhunis: 'You are foolish and unskilled, not knowing what should be given and what should be done, and unfamiliar with the affairs of the sangha.' The bhikkhunis admonished her, saying: 'Venerable one, it is not proper to speak such reproachful words.' Thullanandā said: 'Whether it is proper or not, I have already spoken.' The bhikkhunis told the bhikkhus, who told the Buddha. The Buddha questioned and rebuked her, with details as previously described, and then established the rule, which should be stated as follows:

'If a bhikkhuni reproaches the sangha, she commits a pāyantika.'

'Bhikkhuni' refers to Thullanandā or other bhikkhunis. 'Reproaching the sangha' means reproaching the Sangha. The rest of the explanation is the same as before.

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第十四攝頌曰：

罵眾五種慳、　　贊家寺食法、 　更食給孩子、　　洗裙令浣衣。

罵眾學處第一百三十一

緣處同前。時吐罹難陀尼懷瞋罵眾云：「汝不能自活故求剃髮，貧寒出家罪惡種族，聖法無分，有賊住心䛘惑他人，實非清凈、是破戒者。」余尼告言：「聖者！何故懷瞋說斯鄙語？」吐羅尼曰：「我生釋種族姓尊高，法合訶罵；汝等不知是何族姓？」但聞訶罵默合忍受。尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，罵眾者，波逸底迦。」

尼謂窣吐罹難陀，或復余尼。罵眾者，出惡言詞。釋罪相等，廣亦同前。

見他讚譽起嫉妒心學處第一百三十二

緣處同前。時婆羅門長者居士讚歎大世主喬答彌尼、蓮花色尼、法與尼、瘦喬答彌此等諸尼，談其德行若妙高山。吐羅尼見便即譏嫉。諸尼報言：「聖者何故作斯譏謗？」吐羅尼曰：「我是釋迦種族出家，妙閑三藏為大法師，所有論難問答無滯，合嘆我德返贊餘人。」諸尼曰：「聖者！何須嘆德？」報言：「彼無種族妄談說者自招大過。」諸尼曰：「何以慳嫉不耐他榮？」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，見讚歎他

【現代漢語翻譯】 現代漢語譯本 第十四攝頌說：

『罵眾五種慳、 贊家寺食法、 更食給孩子、 洗裙令浣衣。』

罵眾學處第一百三十一

緣起和地點與之前相同。當時，吐罹難陀尼（Thullananda，比丘尼的名字）懷著嗔恨心辱罵僧眾說：『你們不能自食其力才剃髮出家，貧窮卑賤，是罪惡的種族，與神聖的佛法無緣，心中住著賊人，迷惑他人，實在不清凈，是破戒的人。』其他比丘尼告訴她說：『聖者！為何懷著嗔恨說這些粗俗的話？』吐罹難陀尼說：『我生於釋迦種族，姓氏尊貴高尚，按理應當訶責你們；你們不知道我是什麼種族姓氏嗎？』其他比丘尼聽到辱罵，默默地忍受了。比丘尼稟告比丘，比丘稟告佛陀。佛陀詢問並呵斥了她，詳細說明乃至制定戒律，應當這樣說：

『如果任何比丘尼，辱罵僧眾，犯波逸提迦（Payantika，一種罪名）。』

尼，指的是窣吐罹難陀（Sthullananda）或者其他比丘尼。罵眾者，指說出惡毒的言語。釋罪的輕重程度等等，也和之前相同。

見他讚譽起嫉妒心學處第一百三十二

緣起和地點與之前相同。當時，婆羅門（Brahmin，印度教祭司）長者、居士讚歎大世主喬答彌尼（Mahaprajapati Gautami，佛陀的姨母）、蓮花色尼（Utpalavarna，比丘尼的名字）、法與尼、瘦喬答彌（Kisa Gotami，比丘尼的名字）這些比丘尼，談論她們的德行如同妙高山（Sumeru，須彌山）。吐罹難陀尼看到后，立即心生嫉妒。其他比丘尼勸告她說：『聖者為何要這樣譏諷誹謗？』吐罹難陀尼說：『我是釋迦種族出家，精通三藏，是大法師，所有論辯問答都沒有阻礙，理應讚歎我的德行，反而讚歎其他人。』其他比丘尼說：『聖者！何必自我讚歎功德？』吐罹難陀尼回答說：『她們沒有高貴的種族，卻妄自談論，只會自招大禍。』其他比丘尼說：『為何如此慳吝嫉妒，不能容忍他人榮耀？』比丘尼稟告比丘，比丘稟告佛陀。佛陀詢問並呵斥了她，詳細說明乃至制定戒律，應當這樣說：

『如果任何比丘尼，見到他人被讚歎，'

【English Translation】 English version The Fourteenth Section says:

'Five kinds of stinginess in scolding the Sangha, praising the family, monastery food, further food for children, washing robes to have them laundered.'

The 131st training rule on scolding the Sangha

The circumstances and location are the same as before. At that time, Thullananda Bhikkhuni, harboring anger, scolded the Sangha, saying, 'You cannot support yourselves, so you seek ordination, poor and lowly, of sinful lineage, without a share in the sacred Dharma, with thieves dwelling in your hearts, deceiving others, truly impure, breakers of the precepts.' Other bhikkhunis told her, 'Venerable one! Why do you speak such vulgar words with anger?' Thullananda Bhikkhuni said, 'I was born into the Shakya clan, of noble lineage, it is fitting to scold you; do you not know what clan I am from?' Hearing the scolding, the other bhikkhunis silently endured it. The bhikkhunis reported to the bhikkhus, who reported to the Buddha. The Buddha questioned and rebuked her, elaborating until 'He established the training rule, saying thus:

'If any bhikkhuni scolds the Sangha, it is a Payantika.'

Bhikkhuni refers to Sthullananda or other bhikkhunis. Scolding the Sangha means uttering evil words. The degree of offense and so on are also the same as before.

The 132nd training rule on being jealous of others' praise

The circumstances and location are the same as before. At that time, Brahmin elders and householders praised Mahaprajapati Gautami, Utpalavarna, Dharma and Kisa Gotami, speaking of their virtues like Mount Sumeru. Seeing this, Thullananda Bhikkhuni immediately became jealous. The other bhikkhunis advised her, 'Venerable one, why do you speak such sarcastic slanders?' Thullananda Bhikkhuni said, 'I am ordained from the Shakya clan, well-versed in the Tripitaka, a great Dharma teacher, all debates and questions are without hindrance, it is fitting to praise my virtues, but instead, you praise others.' The other bhikkhunis said, 'Venerable one! Why praise your own virtues?' Thullananda replied, 'They have no noble lineage, yet they speak presumptuously, only inviting great misfortune upon themselves.' The other bhikkhunis said, 'Why are you so stingy and jealous, unable to tolerate the glory of others?' The bhikkhunis reported to the bhikkhus, who reported to the Buddha. The Buddha questioned and rebuked her, elaborating until 'He established the training rule, saying thus:

'If any bhikkhuni, seeing others praised,'

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起慳嫉心者，波逸底迦。」

尼謂吐罹難陀，或復余尼。讚歎他起慳嫉心者，謂慳他戒德。釋罪相等，廣說如前。

於家慳學處第一百三十三

緣處同前。時諸苾芻尼因行乞食入大富信心家，皆施清凈上妙飲食。既得食已速還本寺。吐羅尼見問言：「汝等誰家得此精食？」苾芻尼具陳得處。吐羅尼譏嫌訶責：「某家應去，某舍不應去，某宅不應入。」諸尼言：「聖者！何故慳此多家？」報曰：「何過？我是門師，勿彼疲勞，令失敬信。」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，於家慳者，波逸底迦。」

尼謂吐罹難陀，或復余尼。於家慳者，謂慳他舍。釋罪相等，廣說如前。

于寺慳學處第一百三十四

緣處同前。時吐罹難陀尼作一尼寺，于重棚上有尼居住，于上行時有大聲響。吐羅尼聞便起瞋嫌：「何處得有無賴之物，行如雌象腳蹋作聲？由無教授。」諸尼白言：「聖者！何意慳寺出此粗言。」答曰：「我瞋何過？我造寺來，手足皴裂身體勞倦，種種艱辛所以慳惜。」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，于寺慳者，波逸底迦。」

尼謂吐罹難陀，或復余尼。于寺

【現代漢語翻譯】 現代漢語譯本： 『生起慳吝嫉妒之心的人，犯波逸提迦罪。』（波逸提迦：一種輕罪）

這裡的『尼』指的是吐罹難陀（Thullananda），或者其他的比丘尼。『讚歎他人而生起慳吝嫉妒之心』，指的是慳吝他人的戒行和德行。解釋罪行和相等的情況，詳細的說明如同之前所說。

於家慳吝學處 第一百三十三

事情的緣起和地點與之前相同。當時，一些比丘尼因為乞食，進入一個非常富有且有信仰的家庭，這家人都佈施清凈美好的飲食。得到食物后，她們迅速返回寺廟。吐罹難陀尼看見后問道：『你們從誰家得到這些精美的食物？』比丘尼們詳細地說明了得到的地點。吐罹難陀尼譏諷嫌棄並呵斥道：『某家應該去，某家不應該去，某宅不應該進入。』比丘尼們說：『聖者！為什麼慳吝這些人家呢？』她回答說：『我有什麼過錯？我是門師，不要讓他們疲勞，以至於失去敬信。』比丘尼稟告比丘，比丘稟告佛陀。佛陀詢問並呵責，詳細的說明乃至『制定戒律，應該這樣說：』

『如果又有比丘尼，對於（信徒的）家生起慳吝之心，犯波逸提迦罪。』

這裡的『尼』指的是吐罹難陀，或者其他的比丘尼。『對於（信徒的）家生起慳吝之心』，指的是慳吝其他的施捨。解釋罪行和相等的情況，詳細的說明如同之前所說。

于寺慳吝學處 第一百三十四

事情的緣起和地點與之前相同。當時，吐罹難陀尼建造了一座尼寺，在重棚之上有一些比丘尼居住，在上面行走時發出很大的聲響。吐罹難陀尼聽見后便生起嗔恨和嫌棄：『哪裡來的這些無賴之徒，行走起來像母象的腳踩踏一樣發出聲響？都是因為沒有教導。』比丘尼們稟告說：『聖者！為什麼慳吝寺廟而說出這些粗魯的話語。』她回答說：『我嗔恨有什麼過錯？我建造寺廟以來，手腳皴裂身體勞倦，種種艱辛所以慳吝愛惜。』比丘尼稟告比丘，比丘稟告佛陀。佛陀詢問並呵責，詳細的說明乃至『制定戒律，應該這樣說：』

『如果又有比丘尼，對於寺廟生起慳吝之心，犯波逸提迦罪。』

這裡的『尼』指的是吐罹難陀，或者其他的比丘尼。對於寺廟

【English Translation】 English version: 『Whoever gives rise to a mind of stinginess and jealousy commits a Pacittiya.』 (Pacittiya: a minor offense)

Here, 『nun』 refers to Thullananda, or other bhikkhunis. 『Praising others and giving rise to a mind of stinginess and jealousy』 refers to being stingy with others' precepts and virtues. The explanation of offenses and similar situations is as described previously in detail.

Training Rule on Stinginess Regarding Homes, the 133rd

The circumstances and location are the same as before. At that time, some bhikkhunis, while begging for food, entered a very wealthy and faithful family, who donated pure and excellent food. After obtaining the food, they quickly returned to the monastery. Thullananda saw them and asked: 『From whose home did you obtain these exquisite foods?』 The bhikkhunis explained in detail where they had obtained them. Thullananda ridiculed, disliked, and scolded them: 『One should go to such-and-such a home, one should not go to such-and-such a home, one should not enter such-and-such a residence.』 The bhikkhunis said: 『Venerable one! Why are you being stingy about these families?』 She replied: 『What fault is there in me? I am the gatekeeper; do not let them become tired, lest they lose respect and faith.』 The bhikkhunis reported to the bhikkhus, and the bhikkhus reported to the Buddha. The Buddha inquired and rebuked, explaining in detail, and then 『established the training rule, which should be recited as follows:』

『If any bhikkhuni is stingy regarding (the homes of) donors, she commits a Pacittiya.』

Here, 『nun』 refers to Thullananda, or other bhikkhunis. 『Being stingy regarding (the homes of) donors』 refers to being stingy with other donations. The explanation of offenses and similar situations is as described previously in detail.

Training Rule on Stinginess Regarding Monasteries, the 134th

The circumstances and location are the same as before. At that time, Thullananda built a nunnery. Some bhikkhunis lived on the upper level of the double-layered structure, and when walking above, they made loud noises. Thullananda heard this and became angry and disgusted: 『Where did these rascals come from, walking like female elephants stomping and making noise? It is because they have not been taught.』 The bhikkhunis reported: 『Venerable one! Why are you being stingy about the monastery and saying such rude words?』 She replied: 『What fault is there in my anger? Since I built the monastery, my hands and feet have become chapped, and my body is tired. Because of all the hardships, I am stingy and protective.』 The bhikkhunis reported to the bhikkhus, and the bhikkhus reported to the Buddha. The Buddha inquired and rebuked, explaining in detail, and then 『established the training rule, which should be recited as follows:』

『If any bhikkhuni is stingy regarding the monastery, she commits a Pacittiya.』

Here, 『nun』 refers to Thullananda, or other bhikkhunis. Regarding the monastery

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慳者，謂慳僧尼住處。釋罪相等，廣說如前。

于利養飲食慳學處第一百三十五

緣處同前。時諸苾芻尼，于小食時著衣持缽次第乞食，乞已還寺。時吐羅尼貪多食故，初夜后夜不能眠睡，久而方臥。每於日出尼乞食回入寺之時，吐羅尼見即作是念：「今此諸尼乞食極早，我今與彼無可言說，宜作方便先行乞食令彼后至。」因教誡時語言：「汝等盜他飲食，于其長夜不能眠睡，唯念飲食不思法義，不事親教師、不恭敬佛、不塗壇地讚歎諷誦。唯知早起持缽行乞，是何法式？」尼聞答曰：「聖者！所說斯為甚善。」不敢早乞。時吐羅尼，即於他日天才明已，著衣持缽入城乞食。時有婆羅門，取良吉相欲往他方，正出城去，門首相見情生忿怒，即相羅頓被他苦打。尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，于利養飲食慳者，波逸底迦。」

尼謂吐罹難陀，或復余尼。于利養飲食慳者，謂惜他施物。釋罪相等，廣說如前。

時諸苾芻咸皆有疑，請世尊曰：「大德！觀察吐罹難陀尼為慳他利養飲食，自貪心故被婆羅門苦打。」佛告諸苾芻：「此尼非但今生以貪心故被他苦打，往昔之時亦復如是。汝等諦聽！乃往古昔有大鸜鵒鳥，見烏麻車在路首翻側，

【現代漢語翻譯】 慳吝者，指的是對僧尼居住的場所吝嗇。關於釋罪等方面，詳細的解釋如前所述。

關於利養飲食慳吝的學處 第一百三十五

緣起和地點與之前相同。當時，一些比丘尼在小食的時候穿好衣服，拿著缽，依次去乞食，乞食完畢后返回寺廟。吐羅尼（Thullananda）（比丘尼的名字）因為貪圖更多的食物，導致初夜和后夜都無法入睡，很久才能睡著。每天當其他比丘尼乞食回來進入寺廟的時候，吐羅尼看到她們就想：『現在這些比丘尼乞食太早了，我如果直接和她們說，她們肯定不聽，我應該想個辦法，讓她們晚點去乞食，我先去。』於是，在教誡的時候，她就對比丘尼們說：『你們偷吃別人的食物，導致長夜都無法入睡，只想著食物，不思考佛法，不侍奉親教師，不恭敬佛，不塗抹壇地，也不讚嘆諷誦。只知道早起拿著缽去乞食，這是什麼規矩？』比丘尼們聽了之後回答說：『聖者！您說得太對了。』於是，她們就不敢早去乞食了。之後，吐羅尼就在另一天的天剛亮的時候，穿好衣服，拿著缽進城乞食。當時，有一個婆羅門（Brahmin）（古印度祭司階層），他占卜了一個良辰吉日，正要前往其他地方，在城門口和吐羅尼相遇，兩人發生了爭執，婆羅門非常生氣，就毆打了吐羅尼。比丘尼們將此事稟告了比丘（bhikshu），比丘稟告了佛陀。佛陀詢問並呵斥了吐羅尼，詳細的經過是這樣的，乃至佛陀制定了學處，應該這樣說：

『如果比丘尼對比丘尼的利養飲食慳吝，犯波逸提迦（Payantika）。』

比丘尼指的是吐罹難陀（Thullananda），或者其他的比丘尼。對比丘尼的利養飲食慳吝，指的是吝惜別人施捨的物品。關於釋罪等方面，詳細的解釋如前所述。

當時，各位比丘都感到疑惑，於是請問世尊說：『大德！觀察吐罹難陀尼，她是因為慳吝別人的利養飲食，因為自己的貪心，才會被婆羅門毆打。』佛陀告訴各位比丘說：『這個比丘尼不僅僅是今生因為貪心才會被別人毆打，在過去的時候也是這樣。你們仔細聽！在很久很久以前，有一隻大的鸜鵒（jiu yu）鳥，看到一輛裝滿烏麻的車在路邊翻倒了，

【English Translation】 A miser refers to someone who is stingy with dwelling places for monks and nuns. The explanation of offenses and other related matters is as described previously.

The One Hundred and Thirty-Fifth Training Rule Concerning Miserliness with Gains and Food

The circumstances and location are the same as before. At that time, some bhikkhunis (female monastic) would dress, carry their bowls, and go begging for food in order during the small meal time, returning to the monastery after begging. Thullananda (name of a bhikkhuni), greedy for more food, could not sleep during the early or late hours of the night, and would take a long time to fall asleep. Every day, when the other bhikkhunis returned to the monastery after begging, Thullananda would think, 'These bhikkhunis are begging too early. If I tell them directly, they won't listen. I should find a way to make them beg later, and I'll go first.' Therefore, during the admonishment, she said to the bhikkhunis, 'You steal other people's food, causing you to be unable to sleep throughout the long night. You only think about food, not about the Dharma, you don't serve your teachers, you don't respect the Buddha, you don't paint the altar, and you don't chant praises. You only know how to get up early, carry your bowls, and go begging. What kind of practice is this?' The bhikkhunis, upon hearing this, replied, 'Venerable one! What you say is very true.' Therefore, they dared not beg early. Later, Thullananda, on another day, as soon as it dawned, dressed, carried her bowl, and went into the city to beg for food. At that time, there was a Brahmin (ancient Indian priestly class) who had divined an auspicious day and was about to go to another place. He met Thullananda at the city gate, and they had a dispute. The Brahmin became very angry and beat Thullananda. The bhikkhunis reported this matter to the bhikshus (male monastic), and the bhikshus reported it to the Buddha. The Buddha inquired and rebuked Thullananda, and the detailed account is as follows, until the Buddha established the training rule, which should be stated as follows:

'If a bhikkhuni is miserly with gains and food towards other bhikkhunis, she commits a Payantika (an offense requiring confession).'

Bhikkhuni refers to Thullananda, or other bhikkhunis. Being miserly with gains and food towards other bhikkhunis refers to being stingy with items given by others. The explanation of offenses and other related matters is as described previously.

At that time, all the bhikshus were doubtful, so they asked the World Honored One, 'Great Virtue! Observing Thullananda, she was beaten by the Brahmin because she was miserly with other people's gains and food, and because of her own greed.' The Buddha told the bhikshus, 'This bhikkhuni is not only being beaten by others in this life because of greed, but it was also like this in the past. Listen carefully! In the very distant past, there was a large myna bird (jiu yu) that saw a cart full of sesame seeds overturned by the side of the road,

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余鸜鵒欲來取食。大鸜鵒告曰：『勿于道邊，舍此烏麻。時將欲暮，必有車乘鞍馬象畜於此而過，蹈殺汝等。』余鳥答言：『如仁所說。』咸悉散飛。既教他已，夜便自往吃彼烏麻。時有車過，為貪食故不存觀察，被車輾死。時有天人而說頌曰：

「『自無有慧解，　　強復見教他； 　　由貪夜食麻，　　遭此車輪苦。』

「汝諸苾芻！以是因緣，有所言者如說如行，應如是學。」

慳法學處第一百三十六

緣處同前。時諸苾芻尼，請吐罹難陀尼言：「聖者！當教授我為讀誦等。」彼既聞已，教授之時苾芻尼來，皆令作務，或遣炙衣暖背、或授眼藥筒、或令掃房、或令汲水、或敷臥具曬曝衣裳，如是種種皆悉遣作。諸尼作念：「今此聖者！於我慳法不為教授，但令作使。可宜共問。」便即問曰：「何不相教？」吐羅尼曰：「汝等謂言法可易求？我經多時受諸艱苦，勤勞晝夜奉事明師，如是長時方始求得。」竟不教授。尼白苾芻，苾芻白佛。佛問訶責，告諸苾芻尼：「慳法之者當招五種過失：一、得生盲，二、無智慧，三、遠離佛法，四、室有怨家，五、不入聖位。身壞命終墮于地獄，廣說乃至制其學處，應如是說：

「若復苾芻尼，慳法者，波逸底迦。」

尼謂吐罹難陀，或復余

【現代漢語翻譯】 現代漢語譯本 小鸜鵒想要來吃東西。大鸜鵒告訴它們說：『不要在路邊，捨棄這裡的烏麻（一種穀物）。到時候天快黑了，一定會有車輛、鞍馬、象等牲畜從這裡經過，踐踏殺死你們。』小鳥們回答說：『像您說的那樣。』都散開飛走了。大鸜鵒教導完其他鳥后，晚上就自己去吃那些烏麻。當時有車經過，因為它貪吃，沒有注意觀察，被車輪碾死了。當時有天人說了這樣一首偈頌： 『自己沒有智慧理解，卻還要去教導別人；因為貪圖晚上吃烏麻，遭受了車輪碾壓的痛苦。』 『你們這些苾芻（比丘）！因為這個因緣，所說的話要像說的那樣去做，應該這樣學習。』 慳法學處第一百三十六 緣起和之前一樣。當時一些苾芻尼（比丘尼）請吐罹難陀尼（人名）說：『聖者！請您教導我們讀誦等。』吐罹難陀尼聽了之後，在教授的時候，有比丘尼來，就都讓她們做雜務，或者打發她們烤衣服暖背、或者遞送眼藥筒、或者讓她們掃地、或者讓她們打水、或者鋪床曬衣服，像這樣種種都打發她們去做。比丘尼們心想：『現在這位聖者！對我們吝惜佛法不肯教授，只是讓我們做使喚。應該一起問問她。』於是就問她說：『為什麼不教我們？』吐罹難陀尼說：『你們以為佛法容易求得嗎？我經過很長時間，受盡各種艱苦，勤勞晝夜地奉事明師，像這樣長時間才求得。』最終也不教授。比丘尼稟告比丘，比丘稟告佛陀。佛陀問明情況后呵斥了她，告訴各位比丘尼：『吝惜佛法的人會招致五種過失：一、出生時是盲人，二、沒有智慧，三、遠離佛法，四、住處有怨家，五、不能進入聖位。』身死命終后墮入地獄，詳細說明乃至制定學處，應該這樣說： 『如果又有比丘尼，吝惜佛法，犯波逸底迦（一種罪名）。』 比丘尼指的是吐罹難陀尼，或者其他。

【English Translation】 English version A small sparrow wanted to come and take food. The big sparrow told them: 'Do not stay by the roadside, abandon this sesame (a type of grain). When it gets dark, there will surely be vehicles, saddled horses, elephants, and other livestock passing by here, trampling and killing you.' The small birds replied: 'As you say.' They all scattered and flew away. After the big sparrow taught the other birds, it went to eat the sesame itself at night. At that time, a cart passed by, and because it was greedy and did not observe carefully, it was crushed to death by the wheels. At that time, a deva (heavenly being) spoke this verse: 'Without wisdom and understanding, yet presuming to teach others; because of greed for eating sesame at night, suffering the pain of being crushed by cartwheels.' 'You bhikshus (monks)! Because of this cause and condition, what is said should be done as it is said, and you should learn in this way.' The 136th training rule on withholding the Dharma. The circumstances are the same as before. At that time, some bhikshunis (nuns) asked Thullananda (a personal name): 'Venerable one! Please teach us reading and recitation, etc.' After Thullananda heard this, when she was supposed to be teaching, when bhikshunis came, she would make them do chores, or send them to warm their backs by the fire, or hand over eye medicine tubes, or have them sweep the floor, or have them fetch water, or spread out bedding and dry clothes, and so on, she would send them to do all sorts of things. The bhikshunis thought: 'This venerable one is stingy with the Dharma and refuses to teach us, only making us do errands. We should ask her together.' So they asked her: 'Why don't you teach us?' Thullananda said: 'Do you think the Dharma is easy to obtain? I have endured various hardships for a long time, diligently serving a wise teacher day and night, and only after such a long time did I obtain it.' In the end, she did not teach them. The bhikshunis reported to the bhikshus, and the bhikshus reported to the Buddha. The Buddha inquired and rebuked her, and told the bhikshunis: 'Those who are stingy with the Dharma will incur five kinds of faults: first, being born blind; second, having no wisdom; third, being far from the Buddha's teachings; fourth, having enemies in their dwelling; fifth, not entering the state of sainthood.' After death, they will fall into hell. Explain in detail and establish the training rule, which should be stated as follows: 'If any bhikshuni withholds the Dharma, she commits a pāyantika (a type of offense).' The bhikshuni refers to Thullananda, or others.

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尼。慳法者，謂不開示教授。釋罪相等，廣說如前。

食竟更食學處第一百三十七

緣處同前。時吐罹難陀尼，晨朝持缽入城乞食，乞得食已置於房中，隨意而食便即經行，經行既訖復來啖食，缽中食盡縱身而臥。諸尼告曰：「聖者！食竟經行，行竟更食，食飽而臥耶？」吐罹難陀聞已，惡罵訶責余尼。尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，食竟更食者，波逸底迦。」

尼謂吐罹難陀，或復余尼。食竟更食者，謂飽食後重食。釋罪相等，廣說如前。

養他孩兒學處第一百三十八

緣處同前。吐罹難陀尼因乞食入他家，見其婦人生子未久。吐罹難陀尼告言：「賢首！愿爾無病，可施我食。」婦人報曰：「聖者！子多啼泣，欲何所為？」尼曰：「既解生兒，何不知養法？」婦人白言：「聖者！頗知止哭方法。」尼曰：「世有勝法我尚知之，況養孩兒我不明解？若教養活，施我食不？」答言：「與。」尼曰：「隨我侍尼亦與食不？」答言：「亦與。」「守房之人亦與食不？」答言：「亦與。」尼便持兒坐于髀上，暖油涂身用面揩拭，溫湯凈洗穩臥衣蓋，兒便得睡。婦人所許皆悉與尼。後於異時，大世主尼亦因乞食入此家中。長者妻言：「

【現代漢語翻譯】 現代漢語譯本： 尼。慳法者，指的是不進行開示和教授。關於釋罪等方面的內容，可以參考之前的詳細說明。

食竟更食學處第一百三十七

緣起和地點與之前相同。當時，吐罹難陀尼（Tullānandā，人名）早上拿著缽進入城中乞食，乞到食物後放在自己的房間里，隨意吃了一些就開始經行。經行結束后，又回來繼續吃，直到缽里的食物吃完，然後就躺下睡覺。其他比丘尼告訴她說：『聖者！你吃完飯後經行，經行完又繼續吃，吃飽了就睡覺嗎？』吐罹難陀尼聽了之後，惡語謾罵和責備其他比丘尼。比丘尼將此事稟告比丘，比丘又稟告佛陀。佛陀詢問並責備了她，詳細說明之後，制定了學處，應該這樣說：

『如果比丘尼，吃完飯後又再吃，犯波逸提迦（Pācittiya，一種戒律罪名）。』

尼指的是吐罹難陀尼，或者其他的比丘尼。吃完飯後又再吃，指的是已經吃飽之後又再次進食。關於釋罪等方面的內容，可以參考之前的詳細說明。

養他孩兒學處第一百三十八

緣起和地點與之前相同。吐罹難陀尼因為乞食進入一戶人家，看到那家的婦女生了一個孩子沒多久。吐罹難陀尼對她說：『賢首（bhadda，對婦人的尊稱）！愿你沒有疾病，可以給我一些食物。』婦人回答說：『聖者！孩子一直在哭，你要食物做什麼呢？』比丘尼說：『既然知道生孩子，怎麼不知道養孩子的方法呢？』婦人說：『聖者！您知道止住孩子哭泣的方法嗎？』比丘尼說：『世間殊勝的方法我都尚且知道，更何況是養孩子我能不明白嗎？如果我能把孩子養活，你施捨我食物嗎？』婦人回答說：『給。』比丘尼說：『我身邊的侍尼也有食物嗎？』婦人回答說：『也有。』『守房的人也有食物嗎？』婦人回答說：『也有。』比丘尼就抱著孩子坐在腿上，用熱油塗抹身體，用麵粉擦拭，用溫水清洗乾淨，然後用衣服蓋好，孩子就睡著了。婦人答應給的所有東西都給了比丘尼。後來在其他時候，大世主尼（Mahāpajāpatī Gotamī，佛陀姨母）也因為乞食來到這戶人家。長者的妻子說：

【English Translation】 English version: Nuns. 'Miserly in Dharma' refers to not providing instruction or teaching. Regarding the expiation of offenses, the details are as previously explained.

The One Hundred and Thirty-Seventh Training Rule: Eating Again After Finishing a Meal

The setting and occasion are the same as before. At that time, Tullānandā Bhikkhunī (Tullānandā, a name) went into the city in the morning with her bowl to beg for food. After obtaining food, she placed it in her room and ate some as she pleased, then went for a walk. After finishing her walk, she came back and continued to eat until all the food in the bowl was gone, and then she lay down to sleep. The other bhikkhunīs told her, 'Venerable one! You walk after eating, and then eat again after walking, and then sleep after being full?' Tullānandā, upon hearing this, cursed and scolded the other bhikkhunīs. The bhikkhunīs reported this to the bhikkhus, who reported it to the Buddha. The Buddha inquired and rebuked her, and after explaining in detail, established the training rule, which should be stated as follows:

'If a bhikkhunī, after finishing a meal, eats again, it is a Pācittiya (Pācittiya, a type of monastic offense).'

'Nun' refers to Tullānandā, or other bhikkhunīs. 'Eating again after finishing a meal' refers to eating again after already being full. Regarding the expiation of offenses, the details are as previously explained.

The One Hundred and Thirty-Eighth Training Rule: Raising Another's Child

The setting and occasion are the same as before. Tullānandā Bhikkhunī, while begging for food, entered a house and saw that the woman of the house had recently given birth to a child. Tullānandā Bhikkhunī said to her, 'Good woman (bhadda, a respectful term for a woman)! May you be free from illness, and may you give me some food.' The woman replied, 'Venerable one! The child is constantly crying, what would you do with the food?' The bhikkhunī said, 'Since you know how to give birth to a child, why don't you know how to raise one?' The woman said, 'Venerable one! Do you know how to stop the child from crying?' The bhikkhunī said, 'I know even the most excellent methods in the world, how could I not understand how to raise a child? If I can raise the child, will you give me food?' The woman replied, 'I will.' The bhikkhunī said, 'Will my attendant nun also have food?' The woman replied, 'She will also.' 'Will the person guarding the room also have food?' The woman replied, 'They will also.' The bhikkhunī then held the child on her lap, rubbed warm oil on its body, wiped it with flour, washed it with warm water, and covered it with a cloth, and the child fell asleep. The woman gave the bhikkhunī everything she had promised. Later, at another time, Mahāpajāpatī Gotamī (Mahāpajāpatī Gotamī, the Buddha's aunt) also came to this house while begging for food. The wife of the householder said:

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聖者！頗能令此小兒得安寧不？」尼曰：「此非出家者所為，豈曾見有出家之人作斯事業？」婦人報言：「聖者！吐羅尼先曾與我作如是事。」尼白苾芻，苾芻白佛。佛問訶責廣說乃至「制其學處，應如是說：

「若復苾芻尼，給養他孩兒者，波逸底迦。」

尼謂吐罹難陀，或復余尼。給養他孩兒者，謂供侍他婦人子女。釋罪相等，廣說如前。

不畜洗裙學處第一百三十九

緣處同前。時有眾多苾芻尼，于阿氏羅河與諸俗女同為洗浴，以指相指，看尼奶房腰腹[骨*退]踹等，隨事贊說。尼白苾芻，苾芻白佛。佛問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，不畜洗裙者，波逸底迦。」

尼謂此法中尼。不畜洗裙者，謂無浴裙。釋罪相等，廣說如前。

令浣衣人洗衣學處第一百四十

緣處同前。時十二眾苾芻尼，夢與男子交，漏泄不凈衣服點污，令浣衣人洗。其人遂將苾芻尼赤衣，與俗白衣一處而洗，遂相沾壞。衣主來問：「誰壞我衣？」浣人報曰：「我以尼衣一處共浣，由斯染壞。」俗眾譏嫌：「觀此出家非是寂靜。」尼白苾芻，苾芻白佛。佛問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，令浣衣人洗衣者，波逸底迦。」

【現代漢語翻譯】 現代漢語譯本： 『聖者！您能讓這個小孩安靜下來嗎？』比丘尼說：『這不是出家之人應該做的，哪裡見過出家之人做這種事？』婦人回答說：『聖者！吐罹難陀（Tulananda，人名）之前經常為我做這樣的事。』比丘尼將此事告訴比丘，比丘稟告佛陀。佛陀問明情況后嚴厲斥責，詳細開示，乃至制定戒律，應當這樣說： 『如果哪個比丘尼，給別人家的孩子餵養東西，犯波逸提迦（Payantika，一種罪名）。』 比丘尼指的是吐罹難陀，或者其他的比丘尼。給別人家的孩子餵養東西，指的是供養侍奉其他婦人的子女。解釋罪名和相等的情況，和之前說的一樣。 不持有洗裙的戒律 第一百三十九 事情的起因和地點與之前相同。當時有很多比丘尼，在阿氏羅河（Ashi Luo River，地名）與一些世俗女子一同洗澡，用手指互相指點，觀看比丘尼的乳房、腰腹、臀部等，隨意讚歎議論。比丘尼將此事告訴比丘，比丘稟告佛陀。佛陀問明情況后嚴厲斥責，詳細開示，乃至制定戒律，應當這樣說： 『如果哪個比丘尼，不持有洗裙，犯波逸提迦。』 比丘尼指的是佛法中的比丘尼。不持有洗裙，指的是沒有洗澡時穿的裙子。解釋罪名和相等的情況，和之前說的一樣。 讓洗衣人洗衣服的戒律 第一百四十 事情的起因和地點與之前相同。當時十二眾比丘尼，夢中與男子性交，遺漏不乾淨的液體，污染了衣服，讓洗衣人清洗。那人於是將比丘尼的紅色僧衣，與世俗的白色衣服放在一起洗，於是互相沾染損壞。衣服的主人來問：『誰弄壞了我的衣服？』洗衣人回答說：『我把比丘尼的衣服放在一起洗，因此染壞了。』世俗之人譏諷嫌棄：『看這些出家人，並非清凈之人。』比丘尼將此事告訴比丘，比丘稟告佛陀。佛陀問明情況后嚴厲斥責，詳細開示，乃至制定戒律，應當這樣說： 『如果哪個比丘尼，讓洗衣人洗衣服，犯波逸提迦。』

【English Translation】 English version: 『Venerable one! Can you pacify this child?』 The Bhikkhuni said, 『This is not what a renunciant should do. Have you ever seen a renunciant doing such a thing?』 The woman replied, 『Venerable one! Tulananda (Tulananda, a name) used to do such things for me.』 The Bhikkhuni told the Bhikkhu, and the Bhikkhu told the Buddha. The Buddha inquired and rebuked extensively, even to the point of establishing a precept, which should be stated as follows: 『If any Bhikkhuni provides nourishment to another's child, it is a Payantika (Payantika, a type of offense).』 Bhikkhuni refers to Tulananda, or other Bhikkhunis. Providing nourishment to another's child means providing for and serving the children of other women. The explanation of the offense and similar matters is as before. The precept against not possessing a bathing skirt, the one hundred and thirty-ninth. The cause and location are the same as before. At that time, many Bhikkhunis were bathing in the Ashi Luo River (Ashi Luo River, a place name) with some laywomen, pointing at each other, looking at the Bhikkhunis' breasts, waists, abdomens, buttocks, etc., and praising and discussing them at will. The Bhikkhunis told the Bhikkhu, and the Bhikkhu told the Buddha. The Buddha inquired and rebuked extensively, even to the point of establishing a precept, which should be stated as follows: 『If any Bhikkhuni does not possess a bathing skirt, it is a Payantika.』 Bhikkhuni refers to a Bhikkhuni in the Dharma. Not possessing a bathing skirt means not having a skirt to wear while bathing. The explanation of the offense and similar matters is as before. The precept against having a laundryman wash clothes, the one hundred and fortieth. The cause and location are the same as before. At that time, twelve Bhikkhunis, in their dreams, had intercourse with men, and their unclean fluids leaked out, soiling their clothes, and they had a laundryman wash them. That person then washed the Bhikkhunis' red robes together with the laypeople's white clothes, and they became stained and damaged. The owner of the clothes came and asked, 『Who ruined my clothes?』 The laundryman replied, 『I washed the Bhikkhunis' clothes together, and that's how they got ruined.』 The laypeople ridiculed and disliked them, saying, 『Look at these renunciants, they are not pure.』 The Bhikkhunis told the Bhikkhu, and the Bhikkhu told the Buddha. The Buddha inquired and rebuked extensively, even to the point of establishing a precept, which should be stated as follows: 『If any Bhikkhuni has a laundryman wash her clothes, it is a Payantika.』

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尼謂此法中尼。令浣衣人洗衣者，謂七衣中隨一衣令他浣。釋罪相等，廣說如前。

第十五攝頌曰：

上眾沙門衣、　　二病衣從乞、 　不共出不分、　　斗不囑學咒。

共上眾換衣學處第一百四十一

緣處同前。時黑名苾芻尼，有兒名曰犢子，亦為出家；復有四女，亦復出家。其黑名尼子作新僧伽胝，著詣母所。妹見兄衣鮮明光悅，情起愛心，從兄索衣兄不見與，便即涕泣。母語犢子：「何不與衣，令惱於我？」子念母教誠不可違，遂便以衣與其妹著。寺中次妹尼白言：「阿姊著自大衣，此衣與我。」既不肯與，便即悲泣。母即告曰：「可與，勿令惱我。」不違母教便即與衣。諸苾芻尼曰：「何處得此上妙精細凈居天衣，皆愛著用？」報言：「愿兄無病安寧，如此衣服誰覆在言？」尼白苾芻，苾芻白佛。佛問從兄處取衣虛實，答言：「實爾。」世尊種種訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，共上眾換衣者，波逸底迦。」

尼謂此法中尼。上眾者，謂在己上者。換衣者，謂博換。釋罪相等，廣說如前。

輒與俗人衣學處第一百四十二

緣在王舍城。時樂兒從吐羅尼索衣，尼便與衣。彼既得已，即著此衣為求寂，譏弄六眾苾芻。六眾察知吐

【現代漢語翻譯】 現代漢語譯本： 尼姑指此法中的尼姑。『令浣衣人洗衣者』，指七衣中的任何一件讓別人洗。釋罪等同前文所述。

第十五攝頌說：

『上眾沙門衣、二病衣從乞、不共出不分、斗不囑學咒。』

共上眾換衣學處第一百四十一

緣起地點與前相同。當時，黑名（Heiming）比丘尼，有個兒子名叫犢子（Duzi），也出家了；還有四個女兒，也出家了。這個黑名尼子做了新的僧伽胝（saṃghāṭī，大衣），穿著去母親那裡。妹妹看見哥哥的衣服鮮明光亮，心生喜愛，向哥哥索要衣服，哥哥不給，妹妹就哭了起來。母親對犢子說：『為什麼不給衣服，讓我煩惱？』犢子心想母親的教誨不可違背，於是就把衣服給了妹妹穿。寺中的二妹尼姑說：『阿姊穿著自己的大衣，這件衣服給我。』既然不肯給，就哭了起來。母親就說：『可以給，不要讓我煩惱。』不敢違背母親的教誨，就給了衣服。眾比丘尼說：『從哪裡得到這樣上妙精細的凈居天衣，都喜愛穿著？』回答說：『愿哥哥無病安寧，這樣的衣服誰還在乎？』尼姑稟告比丘，比丘稟告佛陀。佛陀問從哥哥處取衣是否屬實，回答說：『確實如此。』世尊種種呵責，詳細敘述乃至『制定學處，應當這樣說：』

『如果比丘尼，與上眾交換衣服，犯波逸提迦（pāyantika，墮罪）。』

尼姑指此法中的尼姑。『上眾』，指在自己之上的人。『換衣』，指交換。釋罪等同前文所述。

輒與俗人衣學處第一百四十二

緣起在王舍城（Rājagṛha）。當時，樂兒（Le'er）向吐羅尼（Tuluoni）索要衣服，尼姑就把衣服給了他。他得到衣服后，就穿著這件衣服作為求寂，譏諷六眾比丘。六眾察覺到吐

【English Translation】 English version: The nun refers to a nun within this Dharma. 'Causing a laundry worker to wash clothes' refers to having someone wash any one of the seven garments. The explanation of offenses is the same as before, extensively described as before.

The fifteenth summary verse says:

'Superior Saṃgha garment, requesting two sick garments, not sharing when going out, not dividing, fighting without entrusting, learning mantras.'

The one hundred and forty-first precept regarding exchanging garments with the superior Saṃgha.

The location of the event is the same as before. At that time, the Bhikṣuṇī Heiming (Heiming), had a son named Duzi (Duzi), who also became a monk; she also had four daughters, who also became nuns. This nun Heiming made a new saṃghāṭī (saṃghāṭī, outer robe), and wearing it, went to her mother's place. The younger sister saw her brother's garment was bright and radiant, and developed affection for it. She asked her brother for the garment, but the brother did not give it to her, so she began to weep. The mother said to Duzi: 'Why don't you give her the garment, causing me distress?' Duzi thought that his mother's teaching could not be disobeyed, so he gave the garment to his younger sister to wear. The second younger sister nun in the monastery said: 'Elder sister is wearing her own large garment, give this garment to me.' Since she was unwilling to give it, she began to weep. The mother then said: 'You can give it, don't cause me distress.' Not daring to disobey her mother's teaching, she gave the garment. The Bhikṣuṇīs said: 'Where did you get this superior, exquisite, and pure Deva garment, that everyone loves to wear?' They replied: 'May my brother be free from illness and peaceful, who would care about such garments?' The nun reported to the Bhikṣus, and the Bhikṣus reported to the Buddha. The Buddha asked if it was true that the garment was taken from the brother, and they replied: 'It is true.' The World-Honored One scolded them in various ways, extensively explaining until 'establishing the precept, it should be said thus:'

'If a Bhikṣuṇī, exchanges garments with the superior Saṃgha, commits a pāyantika (pāyantika, expiatory offense).'

The nun refers to a nun within this Dharma. 'Superior Saṃgha' refers to those who are above oneself. 'Exchanging garments' refers to bartering. The explanation of offenses is the same as before, extensively described as before.

The one hundred and forty-second precept regarding giving a garment to a layperson without authorization.

The event occurred in Rājagṛha (Rājagṛha). At that time, Le'er (Le'er) asked the nun Tuluoni (Tuluoni) for a garment, and the nun gave him the garment. After he obtained the garment, he wore it as a novice, ridiculing the six-group Bhikṣus. The six-group noticed that Tu

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羅尼與樂兒衣，各懷忿恚：「只是其尼譏弄我等，非彼樂兒。」遂於一時空閑之處遇吐羅尼，共為苦打，身體遍腫在床而臥。諸尼問言：「聖者！何苦？」答言：「被六眾打。彼是我兄，若不教誡誰當責我。」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，輒將沙門法衣與俗人者，波逸底迦。」

尼者，謂吐罹難陀。沙門法衣者，謂僧尼法衣。與俗人者，謂授白衣令其著用。釋罪相等，廣說如前。

不畜病衣學處第一百四十三

緣在室羅伐城。時諸苾芻尼因行乞食，所著內衣血流點污，婆羅門長者見皆共譏嫌。尼以此事白諸苾芻，苾芻白佛。佛言：「煩惱未除隨業流注，女人每月皆出不凈，諸苾芻尼應畜病衣。」如是世尊制畜病衣。吐罹難陀不依教畜。尼白苾芻，苾芻白佛。佛問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，不畜病衣者，波逸底迦。」

尼謂吐罹難陀，或復余尼。不畜病衣者，謂是內衣。釋罪相等，廣說如前。

大眾病衣私用學處第一百四十四

緣處同前。時吐罹難陀尼語勝鬘夫人曰：「世尊制尼令畜病衣，我今見無。」夫人持衣奉施吐罹難陀並與大眾，皆將私用。復有眾多尼，詣夫人處白言：

【現代漢語翻譯】 現代漢語譯本：羅尼和樂兒衣各自懷著憤怒：『是其尼在譏諷我們，不是樂兒。』於是，在一個空閑的地方遇到了吐羅尼（Thullonananda，人名），一起對她進行毆打，導致她身體腫脹，臥床不起。眾尼姑問：『聖者！你為何如此痛苦？』她回答：『被六眾毆打。他們是我的兄弟，如果我不教誡他們，誰來責備我呢？』尼姑將此事告訴了比丘（bhiksu，出家男子），比丘稟告了佛陀（Buddha）。佛陀詢問並呵斥了他們，詳細地說明，乃至制定了學處（siksa-pada，戒條），應該這樣說： 『如果比丘尼（bhiksuni，出家女子）將沙門（sramana，出家人）的法衣給予俗人，犯波逸提迦（payattika，一種罪名）。』 尼，指的是吐罹難陀。沙門法衣，指的是僧尼的法衣。給予俗人，指的是授予白衣（在家居士）讓他們穿用。解釋罪行等等，詳細的說明如前。 不儲藏病衣學處第一百四十三 緣起于室羅伐城（Sravasti，古印度城市）。當時，一些比丘尼因為乞食，所穿的內衣被血跡污染，婆羅門（Brahman，印度教祭司）長者們看見后都一起譏笑嫌棄。尼姑將此事告訴了比丘，比丘稟告了佛陀。佛陀說：『煩惱未除，隨業流轉，女人每月都會有不凈之物，比丘尼應該儲藏病衣。』就這樣，世尊制定了儲藏病衣的規定。吐罹難陀不按照教導儲藏。尼姑將此事告訴了比丘，比丘稟告了佛陀。佛陀詢問並真實地呵斥了她，詳細地說明，乃至制定了學處，應該這樣說： 『如果比丘尼不儲藏病衣，犯波逸提迦。』 尼，指的是吐罹難陀，或者其他的尼姑。不儲藏病衣，指的是內衣。解釋罪行等等，詳細的說明如前。 大眾病衣私用學處第一百四十四 緣起地點與之前相同。當時，吐罹難陀尼姑對勝鬘夫人（Srimati，人名）說：『世尊制定尼姑應該儲藏病衣，我現在沒有見到。』夫人拿著衣服供養吐罹難陀並給予大眾，大家都將病衣私自使用。又有眾多的尼姑，前往夫人的住所稟告說：

【English Translation】 English version: Roni and Lairyi each harbored resentment: 'It is the nun who is mocking us, not Lairyi.' Then, in a moment of leisure, they encountered Thullonananda (Thullonananda, a name), and together they beat her severely, causing her body to swell and lie in bed. The nuns asked: 'Venerable one! What is your suffering?' She replied: 'I was beaten by the Six Group. They are my brothers, and if I do not admonish them, who will rebuke me?' The nuns told the bhikshus (bhiksu, a male monastic), and the bhikshus reported to the Buddha (Buddha). The Buddha inquired and rebuked them, explaining in detail, even to the point of 'establishing the siksa-pada (siksa-pada, precepts), which should be stated as follows: 'If a bhiksuni (bhiksuni, a female monastic) gives a sramana's (sramana, a renunciate) robe to a layperson, she commits a payattika (payattika, an offense).' Nun refers to Thullonananda. Sramana's robe refers to the robes of monks and nuns. Giving to a layperson refers to giving to a white-clad person (a lay follower) for them to wear. The explanation of the offense, etc., is as described before. The One Hundred and Forty-Third Siksa-pada on Not Keeping a Sick Garment The origin is in Sravasti (Sravasti, an ancient Indian city). At that time, some bhikshunis, while begging for food, had their inner garments stained with blood, and the Brahman (Brahman, a Hindu priest) elders all ridiculed and disliked them upon seeing this. The nuns told the bhikshus about this matter, and the bhikshus reported to the Buddha. The Buddha said: 'Afflictions have not been removed, and one flows along with karma. Women have impure things every month, and bhikshunis should keep sick garments.' Thus, the World Honored One established the rule of keeping sick garments. Thullonananda did not keep them according to the teaching. The nuns told the bhikshus about this matter, and the bhikshus reported to the Buddha. The Buddha inquired and truly rebuked her, explaining in detail, even to the point of 'establishing the siksa-pada, which should be stated as follows: 'If a bhiksuni does not keep a sick garment, she commits a payattika.' Nun refers to Thullonananda, or other nuns. Not keeping a sick garment refers to the inner garment. The explanation of the offense, etc., is as described before. The One Hundred and Forty-Fourth Siksa-pada on Using the Sangha's Sick Garment Privately The place of origin is the same as before. At that time, the nun Thullonananda said to Lady Srimati (Srimati, a name): 'The World Honored One has established that nuns should keep sick garments, but I have not seen any now.' The lady offered the garments to Thullonananda and gave them to the Sangha, and everyone used the sick garments privately. There were also many nuns who went to the lady's residence and reported:

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「愿施我等病衣。」夫人告言：「我已總施。」問言：「付誰？」答言：「吐罹難陀。」諸尼從索，不與。尼白苾芻，苾芻白佛。佛問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，大眾病衣將私用者，波逸底迦。」

尼者，謂吐罹難陀，或復余尼。大眾病衣者，謂他施與僧伽。將私用者，謂回入己，余如前說。

從貧乞羯恥那衣學處第一百四十五

緣處同前。時有信心長者，先富今貧貲財乏少，若苾芻尼張羯恥那衣時常為施者。后一年中張衣時至，尼詣長者所告曰：「可施堅實衣。」長者報言：「今見無物，后若有時必當奉施。」尼曰：「羯恥那衣今時現至不可延遲，即可舉便奉施僧田，后當還債。」長者報言：「可爾。」即作契限從他舉債。后時限滿，債主牽挽。餘人問曰：「仁何被牽？」報言：「我謂施衣。」彼即答言：「若於沙門釋迦女處發凈信者遭斯苦難。」尼白苾芻，苾芻白佛。佛問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，知是貧人從乞羯恥那衣者，波逸底迦。」

尼者，謂此法中尼。知是貧人者，謂現無物，從乞羯恥那衣。釋罪相等，廣說如余。

不共出衣學處第一百四十六

緣處同前。時有眾多尼皆共同集，如世

【現代漢語翻譯】 現代漢語譯本 『請把為我們準備的病衣分發給我們。』那位夫人回答說：『我已經全部施捨出去了。』她們問道：『給了誰？』回答說：『給了吐罹難陀（Thullananda）。』眾比丘尼向她索要，她卻不給。比丘尼們稟告了比丘，比丘稟告了佛陀。佛陀問明情況後進行了呵責，廣泛開示，乃至制定了學處，應當這樣說： 『如果比丘尼將大眾的病衣私自使用，犯波逸底迦（Payantika，一種輕罪）。』 尼，指的是吐罹難陀，或者其他的比丘尼。大眾病衣，指的是他人施捨給僧伽（Samgha，僧團）的。將私用者，指的是轉為己用，其餘的解釋如前所述。 從貧乞羯恥那衣學處第一百四十五 緣起的地方和之前一樣。當時有一位有信心的長者，以前富有，現在貧窮，資財匱乏，如果比丘尼張設羯恥那衣（Kathina，一種法衣）時，他經常是施捨者。後來一年中張設羯恥那衣的時間到了，比丘尼到長者那裡告訴他說：『可以施捨堅實的衣服。』長者回答說：『現在我什麼都沒有，以後如果有機會，一定奉獻施捨。』比丘尼說：『羯恥那衣現在正是時候，不能拖延，可以先拿去奉獻給僧田（Samghata，僧眾的福田），以後再償還債務。』長者回答說：『可以。』於是就簽訂了契約，向他人借債。後來時間到了，債主牽拉他。其他人問道：『您為什麼被牽拉？』他回答說：『我說是爲了施捨衣服。』那人就回答說：『如果對於沙門（Sramana，出家人）釋迦女（Sakyan，釋迦族的女性出家人）處生起清凈的信心，就會遭遇這樣的苦難。』比丘尼稟告了比丘，比丘稟告了佛陀。佛陀問明情況後進行了呵責，廣泛開示，乃至制定了學處，應當這樣說： 『如果比丘尼明知是貧窮的人，還向他乞求羯恥那衣，犯波逸底迦。』 尼，指的是此法中的比丘尼。明知是貧窮的人，指的是現在沒有財物，還向他乞求羯恥那衣。釋罪的輕重等等，廣泛的解釋如同之前所說。 不共出衣學處第一百四十六 緣起的地方和之前一樣。當時有很多比丘尼共同聚集在一起，如同世俗之人一樣。

【English Translation】 English version 『May you give us our sick robes.』 The lady replied, 『I have already given them all away.』 They asked, 『To whom did you give them?』 She replied, 『To Thullananda (Thullananda).』 The nuns asked for them, but she did not give them. The nuns told the Bhikshus (Bhikshu, monks), and the Bhikshus told the Buddha. The Buddha inquired and rebuked her, speaking extensively, even to the point of establishing a training rule, which should be stated as follows: 『If a Bhikshuni (Bhikshuni, nun) takes the sick robes of the Sangha (Samgha, monastic community) and uses them for personal gain, it is a Payantika (Payantika, a minor offense).』 『Nun』 refers to Thullananda, or another nun. 『Sick robes of the Sangha』 refers to those given to the Sangha by others. 『Uses them for personal gain』 refers to turning them to one's own use, and the rest is as previously explained. The One Hundred and Forty-Fifth Training Rule Concerning Begging for Kathina Robes from the Poor The circumstances are the same as before. At that time, there was a faithful householder who was once wealthy but was now poor and lacking in resources. When the Bhikshunis were spreading the Kathina (Kathina, a type of robe), he was a frequent donor. Later, when the time came to spread the Kathina robes that year, the nuns went to the householder and told him, 『You can donate sturdy robes.』 The householder replied, 『I have nothing now, but if I have the opportunity later, I will certainly make a donation.』 The nuns said, 『The time for the Kathina robes is now, and it cannot be delayed. You can first donate them to the Sangha (Samghata, field of merit for the Sangha), and then repay the debt later.』 The householder replied, 『Okay.』 So he signed a contract and borrowed money from others. Later, when the time limit expired, the creditors dragged him away. Others asked, 『Why are you being dragged away?』 He replied, 『I said it was to donate robes.』 That person then replied, 『If one develops pure faith in the Sramana (Sramana, renunciate) Sakyan (Sakyan, a female renunciate of the Sakya clan), one will encounter such suffering.』 The nuns told the Bhikshus, and the Bhikshus told the Buddha. The Buddha inquired and rebuked her, speaking extensively, even to the point of establishing a training rule, which should be stated as follows: 『If a Bhikshuni, knowing that someone is poor, begs for Kathina robes from them, it is a Payantika.』 『Nun』 refers to a nun in this Dharma (Dharma, teachings). 『Knowing that someone is poor』 refers to someone who currently has no possessions and is being begged for Kathina robes. The severity of the offense is the same, and the extensive explanation is as previously stated. The One Hundred and Forty-Sixth Training Rule Concerning Not Sharing Robes The circumstances are the same as before. At that time, many nuns gathered together, like ordinary people.

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尊說：「苾芻尼安居竟應遊行人間。」並即遊行，于路遭賊。還至尼寺以告苾芻，苾芻白佛。佛言：「我今聽諸遭賊苾芻尼應與羯恥那衣分。」苾芻尼聞悉皆共集，便喚吐罹難陀尼曰：「聖者！可來，共出羯恥那衣。」彼不肯來。尼白苾芻，苾芻白佛。佛問實訶責廣說，乃至「制其學處，應如是說：

「若復苾芻尼，不共出羯恥那衣者，波逸底迦。」

尼者，謂吐罹難陀，或復余尼。不共出羯恥那衣者，謂不與同集。釋罪相等，廣說如前。

不共分衣學處第一百四十七

緣處同前。時諸苾芻尼出羯恥那衣，欲共同分。吐罹難陀不肯來分，諸尼頻喚來往疲乏，其守衣尼心生懊惱。尼白苾芻，苾芻白佛。佛問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，不共他分衣者，波逸底迦。」

尼謂吐罹難陀，或復余尼。不共他分衣者，謂不與同集而作留難。釋罪相等，廣說如前。無犯者，謂意不欲取其衣分。

見斗不勸止息學處第一百四十八

緣處同前。諸苾芻尼斗競事起，分為二部不修善品，皆詣吐羅尼所互相說意。吐羅尼有力，不令止息，竟不相勸，乃至紛競。吐羅尼曰：「我今觀此，汝伏我不？」尼白苾芻，苾芻白佛。佛問實訶責，廣說乃至「制其學處，

【現代漢語翻譯】 現代漢語譯本：尊者說：『比丘尼安居結束后應該去人間。』說完就出發了，在路上遭遇盜賊。回到尼寺后將此事告知比丘，比丘稟告佛陀。佛陀說：『我現在允許遭遇盜賊的比丘尼可以分得羯恥那衣（Kathina-cloth）。』比丘尼們聽說后全部聚集起來，便叫吐罹難陀尼（Thullananda-ni）說：『聖者！可以過來，一起拿出羯恥那衣。』她不肯過來。比丘尼們稟告比丘，比丘稟告佛陀。佛陀詢問實情後加以呵責，詳細開示，乃至『制定學處，應當這樣說：』 『如果哪個比丘尼，不一起拿出羯恥那衣，犯波逸提迦（Payantika）。』 尼，指的是吐罹難陀（Thullananda），或者其他比丘尼。不一起拿出羯恥那衣，指的是不參與共同聚集。解釋罪行和相等的情況，詳細說明如前。 不共同拿出衣服學處第一百四十七 緣起和地點與之前相同。當時，各位比丘尼拿出羯恥那衣（Kathina-cloth），想要共同分。吐罹難陀（Thullananda）不肯來分，各位比丘尼多次叫她，來來往往非常疲憊，負責保管衣服的比丘尼心中懊惱。比丘尼們稟告比丘，比丘稟告佛陀。佛陀詢問實情後加以呵責，詳細開示，乃至『制定學處，應當這樣說：』 『如果哪個比丘尼，不與他人共同分衣服，犯波逸提迦（Payantika）。』 尼，指的是吐罹難陀（Thullananda），或者其他比丘尼。不與他人共同分衣服，指的是不參與共同聚集而製造障礙。解釋罪行和相等的情況，詳細說明如前。沒有犯戒的情況，指的是心裡不想要拿取那份衣服。 看見爭鬥不勸阻停止學處第一百四十八 緣起和地點與之前相同。各位比丘尼之間發生爭鬥，分為兩派，不修習善法，都到吐羅尼（Thullani）那裡互相傾訴。吐羅尼（Thullani）有勢力，不讓爭鬥停止，最終沒有勸阻，乃至紛爭不斷。吐羅尼（Thullani）說：『我現在觀察你們，你們是服從我嗎？』比丘尼們稟告比丘，比丘稟告佛陀。佛陀詢問實情後加以呵責，詳細開示，乃至『制定學處，

【English Translation】 English version: The venerable one said: 'The Bhikkhunis, having completed the rainy season retreat, should go to human realms.' Immediately after speaking, she encountered thieves on the road. Returning to the nunnery, she told the Bhikkhus, who then reported it to the Buddha. The Buddha said: 'I now allow the Bhikkhunis who have encountered thieves to share the Kathina-cloth.' Upon hearing this, all the Bhikkhunis gathered together and called to Thullananda-ni (Thullananda-ni): 'Venerable one! Please come and contribute to the Kathina-cloth.' She refused to come. The Bhikkhunis informed the Bhikkhus, who then reported it to the Buddha. The Buddha inquired into the matter, rebuked her extensively, and eventually said, 'Establish a training rule, which should be stated as follows:' 'If any Bhikkhuni does not contribute to the Kathina-cloth, it is a Payantika (Payantika).' 'Ni' refers to Thullananda (Thullananda), or any other Bhikkhuni. 'Does not contribute to the Kathina-cloth' means not participating in the joint gathering. The explanation of the offense and its equivalence are as previously stated in detail. The One Hundred and Forty-Seventh Training Rule: Not Contributing to the Cloth Together The origin and location are the same as before. At that time, the Bhikkhunis brought out the Kathina-cloth (Kathina-cloth), intending to share it together. Thullananda (Thullananda) refused to come and share, and the Bhikkhunis repeatedly called her, becoming exhausted from going back and forth. The Bhikkhuni in charge of the cloth felt annoyed. The Bhikkhunis informed the Bhikkhus, who then reported it to the Buddha. The Buddha inquired into the matter, rebuked her extensively, and eventually said, 'Establish a training rule, which should be stated as follows:' 'If any Bhikkhuni does not share the cloth with others, it is a Payantika (Payantika).' 'Ni' refers to Thullananda (Thullananda), or any other Bhikkhuni. 'Does not share the cloth with others' means not participating in the joint gathering and creating obstacles. The explanation of the offense and its equivalence are as previously stated in detail. There is no offense if one does not intend to take a share of the cloth. The One Hundred and Forty-Eighth Training Rule: Not Stopping a Fight When Seeing It The origin and location are the same as before. The Bhikkhunis engaged in disputes, dividing into two factions and not practicing wholesome qualities. They all went to Thullani (Thullani) to express their intentions to each other. Thullani (Thullani) had power and did not stop the disputes, ultimately not advising them to cease, leading to continuous strife. Thullani (Thullani) said: 'I am now observing you, are you obedient to me?' The Bhikkhunis informed the Bhikkhus, who then reported it to the Buddha. The Buddha inquired into the matter, rebuked her extensively, and eventually said, '

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應如是說：

「若復苾芻尼，自知有力，見他尼斗不勸止息者，波逸底迦。」

尼謂吐罹難陀等。自知有力者，謂有力能調伏。見他尼斗不勸止息者，謂見尼作黨相鬥，不善言勸令止息。釋罪相等，廣說如前。

棄住處不囑授學處第一百四十九

緣處同前。時吐罹難陀尼，棄舊住處不為囑授，與諸尼伴遊行人間。去後失火，寺舍被燒，所有衣缽資緣悉皆焚盡。后尼還寺，見火所燒，諸尼告言：「聖者！去時何不囑授？施僧伽物被火所燒。」吐羅尼曰：「寧遭火燒，不應我物與汝受用。」尼白苾芻，苾芻白佛。佛問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，棄住處不囑授者，波逸底迦。」

尼謂吐罹難陀等。棄住處，謂尼住寺房舍。不囑授者，謂去時不告餘人等，並如前說。

從俗人受咒學處第一百五十

緣處同前。時吐罹難陀尼，從解咒俗人學其咒法，咒曰：「呬里呬里普(破忽反)莎訶。」一度受已更復受，諸尼告言：「聖者！我本聞上人聰明廣識、博達強記、諷誦三藏，何故頻向此人令授小咒？」吐羅尼曰：「非不記憶，我愛其人慾得共語。」尼白苾芻，苾芻白佛。佛問實訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，從俗

【現代漢語翻譯】 現代漢語譯本 應如是說： 『若有比丘尼，明知自己有能力，見到其他比丘尼爭鬥而不勸阻制止的，犯波逸提迦罪。』（波逸提迦：一種輕罪） 這裡的『尼』指的是吐罹難陀（Tulananda）等比丘尼。『自知有力者』，是指有能力去調伏爭端。『見他尼斗不勸止息者』，是指見到比丘尼們結黨爭鬥，不用善言勸說令其停止。關於罪行的解釋等等，詳細內容如前所述。 捨棄住處而不囑託的學處 第一百四十九 事件的緣起和地點與之前相同。當時，吐罹難陀比丘尼捨棄了原來的住處，沒有進行任何囑託，與其他的比丘尼同伴前往人間。離開之後，寺廟失火，寺舍被燒燬，所有的衣物和生活用品全部被燒盡。後來，比丘尼們返回寺廟，看到被火燒燬的景象，其他的比丘尼告訴她說：『聖者！離開的時候為什麼不囑託一下呢？供養僧團的物品都被火燒掉了。』吐罹難陀比丘尼說：『寧願被火燒掉，也不應該讓我的東西給你們享用。』比丘尼們稟告了比丘，比丘稟告了佛陀。佛陀詢問情況屬實後進行了呵責，詳細內容如前所述，乃至『制定學處，應當這樣說：』 『若有比丘尼，捨棄住處而不囑託的，犯波逸提迦罪。』 這裡的『尼』指的是吐罹難陀等比丘尼。『棄住處』，是指比丘尼居住的寺廟房舍。『不囑授者』，是指離開的時候不告訴其他人等等，與之前所說的一樣。 從在家俗人那裡學習咒語的學處 第一百五十 事件的緣起和地點與之前相同。當時，吐罹難陀比丘尼，從懂得解咒的在家俗人那裡學習咒語，咒語是：『呬里呬里普（破忽反）莎訶。』（咒語原文）一次學完之後又再次學習，其他的比丘尼告訴她說：『聖者！我們原本聽說您聰明廣識、博聞強記、能夠諷誦三藏（佛教經典），為什麼屢次向這個人請教小咒呢？』吐罹難陀比丘尼說：『並非記不住，我喜歡這個人，想要和他說話。』比丘尼們稟告了比丘，比丘稟告了佛陀。佛陀詢問情況屬實後進行了呵責，詳細內容如前所述，乃至『制定學處，應當這樣說：』 『若有比丘尼，從在家

【English Translation】 English version It should be said thus: 'If a Bhikkhuni, knowing herself to be capable, sees another Bhikkhuni quarreling and does not advise her to stop, it is a Pacittiya.' (Pacittiya: a minor offense) 'Bhikkhuni' refers to Tulananda (Tulananda) and others. 'Knowing herself to be capable' means having the ability to subdue the dispute. 'Sees another Bhikkhuni quarreling and does not advise her to stop' means seeing Bhikkhunis forming factions and quarreling, and not using kind words to persuade them to stop. The explanation of the offense, etc., is as described before in detail. The training rule on abandoning a dwelling without entrusting it to someone else, the 149th. The cause and location are the same as before. At that time, Bhikkhuni Tulananda abandoned her old dwelling without entrusting it to anyone, and went to the human realm with her fellow Bhikkhunis. After they left, the monastery caught fire, the buildings were burned down, and all the robes and necessities were completely destroyed. Later, the Bhikkhunis returned to the monastery and saw the scene of the fire. The other Bhikkhunis told her: 'Venerable one! Why didn't you entrust it to someone when you left? The items offered to the Sangha (Buddhist community) have been burned by the fire.' Bhikkhuni Tulananda said: 'I would rather have them burned by the fire than have my things enjoyed by you.' The Bhikkhunis reported to the Bhikkhus, and the Bhikkhus reported to the Buddha. The Buddha inquired and, finding it to be true, rebuked her, as described in detail before, and even 'established the training rule, which should be said thus:' 'If a Bhikkhuni abandons a dwelling without entrusting it to someone else, it is a Pacittiya.' 'Bhikkhuni' refers to Tulananda and others. 'Abandoning a dwelling' refers to the monastery buildings where the Bhikkhunis live. 'Without entrusting it to someone else' means not telling others when leaving, etc., as said before. The training rule on learning mantras from laypeople, the 150th. The cause and location are the same as before. At that time, Bhikkhuni Tulananda learned a mantra from a layperson who knew how to undo spells. The mantra was: 'Hili Hili Pu (pronounced 'po-hu') Svaha.' (Original mantra) After learning it once, she learned it again. The other Bhikkhunis told her: 'Venerable one! We originally heard that you are intelligent, knowledgeable, erudite, have a strong memory, and can recite the Tripitaka (Buddhist scriptures). Why do you repeatedly ask this person to teach you a small mantra?' Bhikkhuni Tulananda said: 'It's not that I can't remember it, I like this person and want to talk to him.' The Bhikkhunis reported to the Bhikkhus, and the Bhikkhus reported to the Buddha. The Buddha inquired and, finding it to be true, rebuked her, as described in detail before, and even 'established the training rule, which should be said thus:' 'If a Bhikkhuni learns

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人受學咒法者，波逸底迦。」

尼謂吐罹難陀等。從俗人受學咒法者，謂從在家人求受咒法。釋罪相等，廣說如前。

第十六攝頌曰：

教咒法賣麨、　　營理使他尼、 　捻縷織蓋行、　　鞋瘡度淫女。

教俗人咒法學處第一百五十一

緣處同前。時有俗人來，從吐罹難陀尼求學咒法，尼即與之，咒曰：「呬里呬里普莎訶。」俗人聞已即便受得，尼復更授。彼便報曰：「聖者！我已受得，無勞更授。」尼雖聞告仍授不休，俗人忿怒報言：「我不須咒。」時有餘尼問言：「聖者！何意頻頻授人咒法？」答曰：「我愛此人，欲得共語為此頻授。」尼白苾芻，苾芻白佛。佛問吐罹難陀：「汝實如此頻授人法？」答言：「實爾。」廣說乃至「制其學處，應如是說：

「若復苾芻尼，教俗人咒法者，波逸底迦。」

尼謂窣吐罹難陀等。教俗人咒法者，謂授他咒。釋罪相等，廣說如前。

賣麨食學處第一百五十二

緣處同前。時吐罹難陀尼，因行乞食遂見一人買麨欲食，吐羅尼告曰：「汝隨我來，與汝好麨。」便即賣與。彼人即于大眾中高聲唱言：「于尼寺內有好麨賣。」餘人聞已來詣寺中求買麨食，遂見大世主尼，問言：「聖者！頗有衰賣不？」尼曰：「何處見有尼賣

【現代漢語翻譯】 現代漢語譯本： 「如果有人向比丘尼學習咒語，犯波逸提迦罪。」

尼眾是指吐罹難陀（Thullananda）等。『從俗人受學咒法者』，是指從在家人那裡求學咒語。關於罪行的解釋等等，和前面說的一樣。

第十六攝頌說： 教咒法賣麨、 營理使他尼、 捻縷織蓋行、 鞋瘡度**。

教俗人咒法學處第一百五十一

緣起地點和之前一樣。當時有俗人來，向吐罹難陀尼（Thullananda）求學咒語，尼便教給他，咒語說：『呬里呬里普莎訶（Hili Hili Pusahe）』。俗人聽了之後立刻學會了，尼又繼續教。那人便說：『聖者！我已經學會了，不用再教了。』尼雖然聽到了告知，仍然不停地教，俗人惱怒地說：『我不需要咒語。』當時有其他的比丘尼問：『聖者！為什麼頻繁地教人咒語？』回答說：『我喜歡這個人，想要和他說話，所以才頻繁地教。』比丘尼稟告了比丘，比丘稟告了佛陀。佛陀問吐罹難陀（Thullananda）：『你真的這樣頻繁地教人咒語嗎？』回答說：『確實如此。』詳細敘述乃至『制定戒律，應該這樣說：

『如果比丘尼教俗人咒語，犯波逸提迦罪。』

尼眾是指窣吐罹難陀（Sthullananda）等。『教俗人咒法者』，是指傳授他人咒語。關於罪行的解釋等等，和前面說的一樣。

賣炒麵食物學處第一百五十二

緣起地點和之前一樣。當時吐罹難陀尼（Thullananda），因為去乞食，看見一個人買炒麵想要吃，吐羅尼（Thullananda）告訴他說：『你跟我來，我給你好吃的炒麵。』便賣給了他。那人便在大眾中高聲喊道：『在尼寺里有好吃的炒麵賣。』其他人聽了之後來到寺里求買炒麵，便看見了大世主尼（Mahasamati），問道：『聖者！有炒麵賣嗎？』尼說：『在哪裡看見有尼姑賣』

【English Translation】 English version: 'If a Bhikkhuni teaches a mantra to a layperson, it is a Pacittiya offense.'

'Bhikkhuni' refers to Thullananda (name of a Bhikkhuni). 'Receiving and learning mantras from a layperson' means seeking and learning mantras from a householder. The explanation of the offense and so on is as previously stated.

The sixteenth summary verse says: Teaching mantras, selling parched grain, managing another's affairs, twisting thread, weaving covers, walking, shoe sores, crossing over **.

The one hundred and fifty-first training rule on teaching mantras to laypeople.

The setting is the same as before. At that time, a layperson came and sought to learn a mantra from Bhikkhuni Thullananda (name of a Bhikkhuni). The Bhikkhuni then taught it to him, saying the mantra: 'Hili Hili Pusahe (mantra)'. The layperson, having heard it, immediately learned it, and the Bhikkhuni continued to teach it. The man then said: 'Venerable one! I have already learned it; there is no need to teach it further.' Although the Bhikkhuni heard this, she still continued to teach without stopping. The layperson, annoyed, said: 'I do not need the mantra.' At that time, another Bhikkhuni asked: 'Venerable one! Why do you frequently teach mantras to people?' She replied: 'I like this person and want to talk to him, so I frequently teach him.' The Bhikkhuni reported to the Bhikkhus, and the Bhikkhus reported to the Buddha. The Buddha asked Thullananda (name of a Bhikkhuni): 'Is it true that you frequently teach mantras to people in this way?' She replied: 'It is true.' Explaining in detail, up to 'Establishing the training rule, it should be said thus:

'If a Bhikkhuni teaches a mantra to a layperson, it is a Pacittiya offense.'

'Bhikkhuni' refers to Sthullananda (name of a Bhikkhuni), and others. 'Teaching mantras to laypeople' means imparting mantras to others. The explanation of the offense and so on is as previously stated.

The one hundred and fifty-second training rule on selling parched grain food.

The setting is the same as before. At that time, Bhikkhuni Thullananda (name of a Bhikkhuni), while going for alms, saw a person buying parched grain to eat. Thullananda (name of a Bhikkhuni) said to him: 'Come with me, and I will give you good parched grain.' Then she sold it to him. That person then shouted loudly in the crowd: 'There is good parched grain for sale in the Bhikkhuni monastery.' Others, having heard this, came to the monastery seeking to buy parched grain, and then saw the great lady Bhikkhuni (Mahasamati), and asked: 'Venerable one! Is there parched grain for sale?' The Bhikkhuni said: 'Where did you see a Bhikkhuni selling'

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麨耶？」彼人報言：「聖者！豈不自知吐罹難陀自賣麨耶？城中人民咸悉知委尼有麨賣。」大世主尼曰：「尼今至此賣麨之處。」尼白苾芻，苾芻白佛。佛問訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，賣麨食者，波逸底迦。」

尼謂窣吐罹難陀等。賣食者，如常可知，或取金銀錢等賣易。釋罪相等，廣說如前。

營俗家務學處第一百五十三

緣處同前。時吐罹難陀尼行乞食入他家，告彼妻曰：「愿爾無病，可施我食。」婦人報言：「我今不閑俗人家務，不知欲何所作？」尼曰：「姊妹！唯解針線，不知余作營理家務？」婦人白言：「聖者！頗解家務事不？」尼曰：「家有事業我何不知？」婦人曰：「若爾，愿見相助。」尼曰：「我與汝作，能施食不？」答言：「能。」又云：「隨我侍者及守房人皆能與不？」答言：「亦與。」即置衣缽汲水觀蟲，遍為灑掃洗諸瓦器，並造飲食羹臛齏菜，悉皆辦已。即洗手足燒香供養家神靈祇，並散祭食，持食歸寺。後於異時，大世主尼亦同乞食入此家中，長者妻見告言：「聖者！與我營理家務。」大世主曰：「何處見有尼與他俗人營理家務？」婦言：「聖者吐罹難陀，曾於我家如是營理，餘人不及。」大世主曰：「尼豈至此與他營事耶？」尼

【現代漢語翻譯】 現代漢語譯本 『麨耶？』那人回答說：『聖者！難道您不知道窣吐罹難陀（Sthulananda，一位比丘尼的名字）自己賣麨嗎？城裡的人都知道委尼（Vinī，地名）有麨賣。』大世主尼說：『尼現在到這裡賣麨的地方。』尼稟告比丘，比丘稟告佛陀。佛陀問責訶斥，廣泛宣說乃至『制定戒律，應當這樣說： 『如果比丘尼，賣麨食，犯波逸提迦（Pācittiya，一種罪名）。』 尼指的是窣吐罹難陀等人。賣食，如常可知，或者收取金銀錢等來買賣。解釋罪行相等，廣泛宣說如前。 經營俗家事務學處第一百五十三 因緣和地點與之前相同。當時，窣吐罹難陀尼去乞食，進入一家人家，告訴那家的妻子說：『愿你沒有疾病，可以施捨我食物。』婦人回答說：『我現在不熟悉俗人家的事務，不知道該做什麼？』尼說：『姊妹！只會做針線活，不知道其他經營管理家務的事情嗎？』婦人說：『聖者！您懂得家務事嗎？』尼說：『家裡的事業我怎麼會不知道？』婦人說：『如果這樣，希望您能幫助我。』尼說：『我幫你做，你能施捨食物嗎？』婦人回答說：『能。』又說：『我的侍者和守房人，你都能給他們食物嗎？』回答說：『也給。』於是放置衣缽，汲水觀察是否有蟲，到處灑掃，清洗各種瓦器，並且製作飲食羹臛齏菜，全部都辦好了。就洗手洗腳，燒香供養家裡的神靈，並且散佈祭祀的食物，拿著食物回到寺廟。後來在其他時候，大世主尼也同樣去乞食，進入這家人家，長者的妻子看見后告訴她說：『聖者！請您幫我經營管理家務。』大世主說：『哪裡見過有尼姑幫俗人經營管理家務的？』婦人說：『聖者窣吐罹難陀，曾經在我家這樣經營管理，其他人比不上。』大世主說：『尼姑難道會到這裡幫人做事嗎？』尼

【English Translation】 English version 『Is it flour?』 That person replied, 『Venerable one! Don't you know that Sthulananda (name of a Bhikkhuni) herself sells flour? The people in the city all know that in Vinī (place name) there is flour for sale.』 The Bhikkhuni Mahaprajapati said, 『The Bhikkhuni is now going to the place where flour is sold.』 The Bhikkhuni told the Bhikkhu, and the Bhikkhu told the Buddha. The Buddha questioned and rebuked her, extensively explaining until 『establishing the precept, it should be said thus: 『If a Bhikkhuni sells flour food, it is a Pācittiya (a type of offense).』 The Bhikkhuni refers to Sthulananda and others. Selling food, as is commonly known, is either taking gold, silver, money, etc., for trade. Explaining the equivalence of offenses, extensively explain as before. The Training Rule on Managing Lay Affairs, Number One Hundred and Fifty-Three The cause and location are the same as before. At that time, the Bhikkhuni Sthulananda went begging for food and entered someone's house, telling the wife, 『May you be free from illness, may you give me food.』 The woman replied, 『I am not familiar with lay household affairs, I don't know what to do.』 The Bhikkhuni said, 『Sister! You only know how to do needlework, don't you know how to manage household affairs?』 The woman said, 『Venerable one! Do you understand household matters?』 The Bhikkhuni said, 『How could I not know about household affairs?』 The woman said, 『If so, I hope you can help me.』 The Bhikkhuni said, 『If I help you, can you give me food?』 The woman replied, 『Yes.』 She also said, 『Can you also give food to my attendants and the person guarding the house?』 She replied, 『Also yes.』 Then she put down her robes and bowl, drew water and observed for insects, swept and cleaned everywhere, washed all the earthenware, and prepared food, soup, pickles, and vegetables, all completely done. Then she washed her hands and feet, burned incense to make offerings to the household gods and spirits, and scattered sacrificial food, taking the food back to the temple. Later, at another time, the Bhikkhuni Mahaprajapati also went begging for food and entered this house, the elder's wife saw her and told her, 『Venerable one! Please help me manage household affairs.』 Mahaprajapati said, 『Where have you seen a Bhikkhuni managing household affairs for laypeople?』 The woman said, 『The Venerable Sthulananda once managed things in my house like this, no one else can compare.』 Mahaprajapati said, 『Would a Bhikkhuni come here to help people with their affairs?』 The Bhikkhuni

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白苾芻，苾芻白佛。佛問吐罹難陀：「汝實如此與他俗人營理家務耶？」答言：「實爾。」世尊訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，營理俗人家務者，波逸底迦。」

尼者，謂吐罹難陀等。營理俗人家務者，謂與在家人營作俗業。釋罪相等，廣說如前。

移轉座床學處第一百五十四

緣處同前。時吐罹難陀尼教授諸尼，來受法者遣移座床于房外接，復更轉移令安門外，或令置廊下、或置閣上。諸苾芻尼悉皆勞倦疲睏憂惱，共為譏嫌：「我等夙夜移轉床座，非蒙教授。」尼白苾芻，苾芻白佛。佛問吐罹難陀：「汝實如此令其諸尼移轉床座？」答言：「實爾。」世尊訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，令他諸尼移轉座床勞倦者，波逸底迦。」

尼者，謂吐罹難陀等。令移轉座床者，遣尼舉舁使其疲睏。釋罪相等，廣說如前。

自手捻縷學處第一百五十五

緣處同前。時吐罹難陀尼自手捻縷，賣與一織師。余織師見，問言：「何處得斯好縷？」答言：「于沙門女處買得。」后時織師見大世主尼，問言：「聖者！有成捻縷？我欲買取。」尼曰：「何處見尼賣捻縷耶？而今問我。」答言：「沙門女，人皆共知吐罹難陀常自捻賣，豈

【現代漢語翻譯】 現代漢語譯本 白苾芻（bhiksu，比丘），苾芻（bhiksu，比丘）稟告佛陀。佛陀問吐罹難陀（Thullananda，人名）: 『你真的像這樣替其他在家俗人經營處理家務嗎？』她回答說：『確實如此。』世尊呵斥她，詳細地說了種種，乃至制定戒律說： 『如果又有比丘尼（bhiksuni，比丘尼），經營處理在家俗人的家務，犯波逸提迦（payattika，一種罪名）。』 比丘尼（bhiksuni，比丘尼），指的是吐罹難陀（Thullananda，人名）等。經營處理在家俗人的家務，指的是與在家人一起經營俗世的事務。解釋罪相等，詳細的說明如前所述。 移動座位和床的戒律 第一百五十四 起因和地點與之前相同。當時吐罹難陀尼（Thullananda，人名）教導眾比丘尼（bhiksuni，比丘尼），來接受佛法的比丘尼（bhiksuni，比丘尼），她就讓她們把座位和床搬到房間外面，又再移動，讓她們安置在門外，或者讓她們放在走廊下、或者放在閣樓上。眾比丘尼（bhiksuni，比丘尼）都勞累疲憊，憂愁煩惱，一起譏諷抱怨說：『我們早晚不停地搬動床和座位，並沒有得到任何教導。』比丘尼（bhiksuni，比丘尼）稟告比丘（bhiksu，比丘），比丘（bhiksu，比丘）稟告佛陀。佛陀問吐罹難陀（Thullananda，人名）：『你真的這樣讓那些比丘尼（bhiksuni，比丘尼）搬動床和座位嗎？』她回答說：『確實如此。』世尊呵斥她，詳細地說了種種，乃至制定戒律說： 『如果又有比丘尼（bhiksuni，比丘尼），讓其他的比丘尼（bhiksuni，比丘尼）搬動座位和床，使她們勞累，犯波逸提迦（payattika，一種罪名）。』 比丘尼（bhiksuni，比丘尼），指的是吐罹難陀（Thullananda，人名）等。讓移動座位和床，指的是派遣比丘尼（bhiksuni，比丘尼）舉起抬起，使她們疲憊困頓。解釋罪相等，詳細的說明如前所述。 親手捻線的戒律 第一百五十五 起因和地點與之前相同。當時吐罹難陀尼（Thullananda，人名）親手捻線，賣給一個織工。其他的織工看見了，問道：『在哪裡得到這麼好的線？』她回答說：『從沙門女那裡買來的。』後來織工看見大世主尼（Mahapajapati，人名），問道：『聖者！有捻好的線嗎？我想買一些。』比丘尼（bhiksuni，比丘尼）說：『你在哪裡看見比丘尼（bhiksuni，比丘尼）賣捻好的線呢？現在卻來問我。』織工回答說：『沙門女，人們都知道吐罹難陀（Thullananda，人名）常常自己捻線來賣，難道

【English Translation】 English version White Bhikshus (bhiksu, monks), the Bhikshus (bhiksu, monks) reported to the Buddha. The Buddha asked Thullananda (Thullananda, a name): 'Is it true that you are managing household affairs for other laypeople like this?' She replied: 'It is true.' The World-Honored One rebuked her, elaborating at length, and even established a precept, which should be stated as follows: 'If any Bhikshuni (bhiksuni, nun) manages the household affairs of laypeople, it is a Payattika (payattika, a type of offense).' Bhikshuni (bhiksuni, nun) refers to Thullananda (Thullananda, a name) and others. Managing the household affairs of laypeople refers to engaging in worldly affairs with laypeople. The explanation of the offense and its equivalents is as described earlier in detail. The precept concerning moving seats and beds, the one hundred and fifty-fourth. The cause and location are the same as before. At that time, Bhikshuni Thullananda (Thullananda, a name) was instructing the Bhikshunis (bhiksuni, nuns). When Bhikshunis (bhiksuni, nuns) came to receive the Dharma, she would have them move their seats and beds outside the room, and then move them again, placing them outside the door, or having them placed under the corridor, or on the attic. All the Bhikshunis (bhiksuni, nuns) were tired, weary, worried, and annoyed, and they all criticized and complained: 'We are constantly moving beds and seats day and night, and we are not receiving any instruction.' The Bhikshunis (bhiksuni, nuns) reported to the Bhikshus (bhiksu, monks), and the Bhikshus (bhiksu, monks) reported to the Buddha. The Buddha asked Thullananda (Thullananda, a name): 'Is it true that you are making those Bhikshunis (bhiksuni, nuns) move their beds and seats like this?' She replied: 'It is true.' The World-Honored One rebuked her, elaborating at length, and even established a precept, which should be stated as follows: 'If any Bhikshuni (bhiksuni, nun) causes other Bhikshunis (bhiksuni, nuns) to move seats and beds, making them tired, it is a Payattika (payattika, a type of offense).' Bhikshuni (bhiksuni, nun) refers to Thullananda (Thullananda, a name) and others. Causing the moving of seats and beds refers to sending Bhikshunis (bhiksuni, nuns) to lift and carry them, making them tired and weary. The explanation of the offense and its equivalents is as described earlier in detail. The precept concerning twisting thread with one's own hands, the one hundred and fifty-fifth. The cause and location are the same as before. At that time, Bhikshuni Thullananda (Thullananda, a name) twisted thread with her own hands and sold it to a weaver. Other weavers saw it and asked: 'Where did you get such good thread?' She replied: 'I bought it from a female Shramana.' Later, the weaver saw Mahapajapati (Mahapajapati, a name) and asked: 'Reverend One! Do you have twisted thread? I would like to buy some.' The Bhikshuni (bhiksuni, nun) said: 'Where have you seen a Bhikshuni (bhiksuni, nun) selling twisted thread? Why are you asking me now?' The weaver replied: 'The female Shramana, everyone knows that Thullananda (Thullananda, a name) often twists and sells it herself, how could

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不聞耶？」大世主唸曰：「我等今時至如是處。」即以此緣尼白苾芻，苾芻白佛。佛問吐罹難陀：「汝實如此自手捻縷賣與織師？」答言：「實爾。」世尊訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，自手捻縷者，波逸底迦。」

尼者，謂吐罹難陀等。自手捻縷者，謂捻七種縷。釋罪相等，廣說如前。無犯者，若自為己須用，於密處捻者無犯。

自織絡學處第一百五十六

緣處同前。吐罹難陀尼自手織絡，被俗譏嫌，制戒同前，「應如是說：

「若復苾芻尼，自織絡者，波逸底迦。」(余義同前)

持蓋行學處第一百五十七

緣處同前。時珠髻難陀苾芻尼持蓋乞食，不信敬婆羅門長者見已譏嫌：「禿沙門女雖剃髮出家，被欲纏惱。」尼白苾芻，苾芻白佛。佛問珠髻難陀：「汝實如此持蓋乞食？」答言：「實爾。」世尊訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，持傘蓋行者，波逸底迦。」

尼者，謂珠髻難陀等。持傘蓋行者，謂持二種傘蓋：一者，謂竹草葉蓋；二、繒帛傘。釋罪相等，廣說如前。

著彩色鞋履學處第一百五十八

緣處同前。時珠髻難陀尼著彩色鞋履而行乞食，婆羅門長者見共為譏嫌：「禿沙門女雖為

【現代漢語翻譯】 現代漢語譯本： 『沒聽說嗎？』大世主（Mahābrahmā，偉大的梵天之主）心想：『我們現在到了這種地步。』就因為這件事，尼（bhikkhunī，比丘尼）告訴了苾芻（bhikkhu，比丘），苾芻告訴了佛陀。佛陀問吐罹難陀（Thullanandā，人名）: 『你真的自己用手捻線，然後賣給織工嗎？』回答說：『確實如此。』世尊呵斥了她，廣泛地講述，乃至制定學處，應該這樣說： 『如果哪個比丘尼，自己用手捻線，犯波逸提迦（pācittiya，一種罪名）。』 尼，指的是吐罹難陀等。自己用手捻線，指的是捻七種線。解釋罪相等，廣泛地像前面所說的那樣。沒有犯戒的情況是，如果自己爲了自己需要使用，在隱秘的地方捻線，就沒有犯戒。 自織絡學處第一百五十六 事情發生的地點和前面一樣。吐罹難陀尼自己用手織絡，被世俗之人譏諷嫌棄，制定戒律和前面一樣，『應該這樣說：』 『如果哪個比丘尼，自己織絡，犯波逸提迦。』（其餘意義和前面一樣） 持蓋行學處第一百五十七 事情發生的地點和前面一樣。當時珠髻難陀（Cūlapanthaka，人名）比丘尼拿著傘蓋去乞食，不信佛法的婆羅門（Brahmin，古印度僧侶）長者看見后譏諷嫌棄：『這些剃了頭髮的沙門（śrāmaṇa，出家修行者）女子，雖然剃髮出家，還是被慾望纏繞。』尼告訴了苾芻，苾芻告訴了佛陀。佛陀問珠髻難陀：『你真的這樣拿著傘蓋去乞食嗎？』回答說：『確實如此。』世尊呵斥了她，廣泛地講述，乃至制定學處，應該這樣說： 『如果哪個比丘尼，拿著傘蓋行走，犯波逸提迦。』 尼，指的是珠髻難陀等。拿著傘蓋行走，指的是拿著兩種傘蓋：一種是竹草葉做的傘蓋；另一種是絲綢布做的傘。解釋罪相等，廣泛地像前面所說的那樣。 著彩色鞋履學處第一百五十八 事情發生的地點和前面一樣。當時珠髻難陀尼穿著彩色鞋子行走乞食，婆羅門長者看見后一起譏諷嫌棄：『這些剃了頭髮的沙門女子雖然爲了...

【English Translation】 English version: 『Have you not heard?』 The Great World Lord (Mahābrahmā) thought: 『We have now reached such a state.』 Because of this, the bhikkhunī (nun) told the bhikkhu (monk), and the bhikkhu told the Buddha. The Buddha asked Thullanandā (name of a nun): 『Is it true that you spin thread with your own hands and sell it to weavers?』 She replied: 『It is true.』 The World-Honored One rebuked her, speaking extensively, and then established a training rule, saying: 『If any bhikkhunī spins thread with her own hands, it is a pācittiya (an offense).』 『Bhikkhunī』 refers to Thullanandā and others. 『Spinning thread with her own hands』 refers to spinning seven kinds of thread. The explanation of the offense is as described before. There is no offense if one spins thread in a hidden place for one's own use. The Training Rule on Weaving Oneself, the 156th The setting is the same as before. Bhikkhunī Thullanandā wove herself, and was criticized and disliked by laypeople. The establishment of the precept is the same as before, saying: 『If any bhikkhunī weaves herself, it is a pācittiya.』 (The remaining meaning is the same as before) The Training Rule on Walking with a Cover, the 157th The setting is the same as before. At that time, Bhikkhunī Cūlapanthaka (name of a nun) was carrying a parasol to beg for food. A Brahmin (ancient Indian priest) elder who did not believe in the Dharma saw this and criticized her: 『These shaven-headed śrāmaṇa (ascetic) women, although they have shaved their heads and left home, are still entangled in desires.』 The nun told the bhikkhu, and the bhikkhu told the Buddha. The Buddha asked Cūlapanthaka: 『Is it true that you are carrying a parasol to beg for food?』 She replied: 『It is true.』 The World-Honored One rebuked her, speaking extensively, and then established a training rule, saying: 『If any bhikkhunī walks with a parasol, it is a pācittiya.』 『Bhikkhunī』 refers to Cūlapanthaka and others. 『Walking with a parasol』 refers to carrying two kinds of parasols: one is a parasol made of bamboo, grass, or leaves; the other is a silk parasol. The explanation of the offense is as described before. The Training Rule on Wearing Colored Shoes, the 158th The setting is the same as before. At that time, Bhikkhunī Cūlapanthaka was wearing colored shoes and walking to beg for food. The Brahmin elders saw this and together criticized her: 『These shaven-headed śrāmaṇa women, although they are...

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剃髮，非有凈行，被欲所纏。」尼白苾芻，苾芻白佛。佛問珠髻難陀：「汝實如此著彩色鞋履而行乞食？」答言：「實爾。」世尊訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，著彩色鞋履者，波逸底迦。」

尼者，謂珠髻難陀等。著彩色鞋履者，謂畜班雜刺繡鞋履而著用行。釋罪相等，廣說如前。無犯者，于已房內著用無犯。

有瘡令數解系學處第一百五十九

緣處同前。時珠髻難陀苾芻尼，于右臂上生瘡，令使喚醫來，合生肌膏。即以一團傅于瘡上，故帛系之。才系未久，尼言：「太急，且解令緩。」醫既與解，復言：「太緩。」如是令他數解數系。醫生忿恚，告言：「聖者！瘡差不差，不關我事。」舍之而去。諸尼問言：「聖者！何意令他數解數系？」答言：「情愛此人慾得共語，故令解系。」尼白苾芻，苾芻白佛。佛問珠髻難陀：「汝實如此令他于瘡數解數系？」答言：「實爾。」世尊訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，臂上有瘡，令他數解數系者，波逸底迦。」

尼謂珠髻難陀等。臂上有瘡者，生瘡癬等。令他數解數系者，謂頻令解系。釋罪相等，廣說如前。無犯者，謂系實急或緩，令解系無犯。

度淫女學處第一百六十

【現代漢語翻譯】 現代漢語譯本：'剃髮，並非爲了清凈的行為，而是被慾望所纏繞。'尼白苾芻（尼姑向比丘稟告），苾芻白佛（比丘向佛稟告）。佛問珠髻難陀（一位比丘尼的名字）：'你真的穿著彩色鞋子去乞食嗎？'回答說：'確實如此。'世尊呵斥，詳細地說了，乃至制定學處（戒律），應該這樣說： '如果比丘尼穿著彩色鞋子，犯波逸底迦（一種罪名）。' 尼，指的是珠髻難陀等人。穿著彩色鞋子，指的是穿著繡有各種花紋的鞋子並且穿著它們行走。解釋罪行等等，詳細的像前面說的那樣。沒有犯戒的情況是，在自己的房間里穿著沒有犯戒。 有瘡令數解系學處第一百五十九 緣起的地方和前面一樣。當時珠髻難陀比丘尼，在右臂上生了瘡，讓她叫醫生來，配製生肌膏。就用一團藥膏敷在瘡上，用布帛繫住。剛繫上沒多久，尼姑說：'太緊了，解開松一點。'醫生解開后，又說：'太鬆了。'這樣讓她多次解開又繫上。醫生生氣了，告訴她說：'聖者！瘡好不好，不關我的事。'就離開了。眾尼姑問她說：'聖者！什麼意思讓她多次解開又繫上？'回答說：'我愛慕這個人，想和他說話，所以讓她解開繫上。'尼姑向比丘稟告，比丘向佛稟告。佛問珠髻難陀：'你真的這樣讓她多次解開又繫上瘡口的繃帶嗎？'回答說：'確實如此。'世尊呵斥，詳細地說了，乃至制定學處，應該這樣說： '如果比丘尼，手臂上有瘡，讓她多次解開又繫上，犯波逸底迦。' 尼指的是珠髻難陀等人。手臂上有瘡，指的是生瘡、癬等。讓她多次解開又繫上，指的是頻繁地讓她解開繫上。解釋罪行等等，詳細的像前面說的那樣。沒有犯戒的情況是，系得確實太緊或太鬆，讓她解開繫上沒有犯戒。 度**學處第一百六十

【English Translation】 English version: 'Shaving the head is not necessarily for pure conduct, but may be entangled by desires.' The Bhikshuni (nun) reported to the Bhikshu (monk), and the Bhikshu reported to the Buddha. The Buddha asked Zhuji Nanda (a Bhikshuni's name): 'Do you really wear colorful shoes to beg for food?' She replied: 'Indeed, I do.' The World Honored One rebuked her, explained in detail, and even established a precept, which should be stated as follows: 'If a Bhikshuni wears colorful shoes, she commits a Payantika (a type of offense).' The 'Bhikshuni' refers to Zhuji Nanda and others. 'Wearing colorful shoes' refers to wearing shoes embroidered with various patterns and walking in them. The explanation of the offense, etc., is as described earlier. There is no offense if one wears them inside one's own room. The 159th precept regarding repeatedly loosening and tightening bandages on a wound. The circumstances are the same as before. At that time, the Bhikshuni Zhuji Nanda had a sore on her right arm and asked a doctor to come and prepare a muscle-regenerating ointment. She applied a lump of ointment to the sore and tied it with a cloth. Not long after tying it, the nun said, 'It's too tight, loosen it a bit.' After the doctor loosened it, she said, 'It's too loose.' She had him repeatedly loosen and tighten it. The doctor became angry and told her, 'Reverend one! Whether the sore heals or not is none of my business.' And he left. The nuns asked her, 'Reverend one! What do you mean by having him repeatedly loosen and tighten it?' She replied, 'I am fond of this person and want to talk to him, so I had him loosen and tighten it.' The nun reported to the Bhikshu, and the Bhikshu reported to the Buddha. The Buddha asked Zhuji Nanda: 'Did you really have him repeatedly loosen and tighten the bandage on the sore like that?' She replied: 'Indeed, I did.' The World Honored One rebuked her, explained in detail, and even established a precept, which should be stated as follows: 'If a Bhikshuni has a sore on her arm and has someone repeatedly loosen and tighten it, she commits a Payantika.' The 'Bhikshuni' refers to Zhuji Nanda and others. 'Having a sore on the arm' refers to having sores, eczema, etc. 'Having someone repeatedly loosen and tighten it' refers to frequently having him loosen and tighten it. The explanation of the offense, etc., is as described earlier. There is no offense if it is indeed too tight or too loose, and having him loosen and tighten it is not an offense. The 160th precept regarding passing **

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緣處同前。吐罹難陀尼度一淫女，共行乞食。諸耽色男子見已譏嫌：「此女先與俗人常行非法，今共出家者同爲聚集。」尼白苾芻，苾芻白佛。佛問吐罹難陀：「汝實如此度淫女出家共行乞食？」答言：「實爾。」世尊訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，度淫女出家者，波逸底迦。」

尼謂吐罹難陀等。淫女者，謂先不貞謹女人。出家者，謂受求寂學處。釋罪相等，廣說如前。

第十七攝頌曰：

尼不許揩身、　　約人有五別、 　香及胡麻水、　　輒問俗莊嚴。

使苾芻尼揩身學處第一百六十一

緣處同前。時吐罹難陀尼使余諸尼令揩身體，他觸之時自起樂想。尼白苾芻，苾芻白佛。佛問吐罹難陀：「汝實如此令尼揩身自起樂想？」答言：「實爾。」世尊訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，使苾芻尼令揩身者，波逸底迦。」

尼謂吐罹難陀等。使苾芻尼者，謂此法中近圓尼。揩身者，謂受樂想。釋罪相等，廣說如前。

使正學女等揩身學處第一百六十二三四五

緣處同前。時吐罹難陀尼使余式叉女令揩身體，被他觸時便起樂想。尼白苾芻，苾芻白佛。佛問虛實，答實。訶責乃至「制其學處，應如是說：

【現代漢語翻譯】 現代漢語譯本 緣起和地點與之前相同。Thullananda（吐罹難陀）比丘尼度一位妓女出家，一起去乞食。一些貪戀女色的男子看見后譏諷說：『這個女子之前與俗人經常做不合法的事情，現在和出家的人聚集在一起。』比丘尼將此事告訴比丘，比丘稟告佛陀。佛陀問Thullananda（吐罹難陀）：『你真的度妓女出家，並一起去乞食嗎？』回答說：『確實如此。』世尊呵斥了她，詳細地說了種種，乃至『制定學處，應該這樣說：』 『如果比丘尼，度妓女出家，犯波逸提迦罪。』 比丘尼指的是Thullananda（吐罹難陀）等。妓女，指的是先前不貞潔的女人。出家，指的是接受沙彌尼的學處。解釋罪相等，詳細地如前所述。 第十七攝頌說： 比丘尼不許擦身、 約人有五種區別、 香及胡麻水、 輒問世俗的裝飾。 使比丘尼擦身學處第一百六十一 緣起和地點與之前相同。當時Thullananda（吐罹難陀）比丘尼讓其他的比丘尼給她擦身體，被他人觸控的時候自己生起快樂的想法。比丘尼將此事告訴比丘，比丘稟告佛陀。佛陀問Thullananda（吐罹難陀）：『你真的這樣讓比丘尼擦身體，自己生起快樂的想法嗎？』回答說：『確實如此。』世尊呵斥了她，詳細地說了種種，乃至『制定學處，應該這樣說：』 『如果比丘尼，讓比丘尼給她擦身體，犯波逸提迦罪。』 比丘尼指的是Thullananda（吐罹難陀）等。讓比丘尼，指的是在這個佛法中的受過具足戒的比丘尼。擦身，指的是生起快樂的想法。解釋罪相等，詳細地如前所述。 使正學女等擦身學處第一百六十二三四五 緣起和地點與之前相同。當時Thullananda（吐罹難陀）比丘尼讓正學女（Siksamana）給她擦身體，被他人觸控的時候就生起快樂的想法。比丘尼將此事告訴比丘，比丘稟告佛陀。佛陀問她是否屬實，回答說屬實。呵斥了她，乃至『制定學處，應該這樣說：

【English Translation】 English version The occasion and place are the same as before. Bhikkhuni Thullananda (吐罹難陀) ordained a prostitute and went begging for food together. Some men who were fond of women saw this and ridiculed them, saying, 'This woman used to do unlawful things with laymen, and now she is gathering with those who have left home.' The bhikkhuni told the bhikkhu, and the bhikkhu reported to the Buddha. The Buddha asked Thullananda (吐罹難陀), 'Did you really ordain a prostitute and go begging for food together?' She replied, 'Indeed.' The World Honored One rebuked her, speaking at length, and even 'established the training rule, which should be stated as follows:' 'If a bhikkhuni ordains a prostitute, she commits a Pacittiya offense.' Bhikkhuni refers to Thullananda (吐罹難陀), etc. Prostitute refers to a woman who was previously unchaste. Leaving home refers to accepting the training rules of a female novice. The explanation of the offense, etc., is as described before in detail. The seventeenth summary states: Bhikkhunis are not allowed to rub their bodies, there are five distinctions regarding people, fragrance and sesame oil, and frequently asking about worldly adornments. The training rule on causing a bhikkhuni to rub the body, the one hundred and sixty-first. The occasion and place are the same as before. At that time, Bhikkhuni Thullananda (吐罹難陀) had other bhikkhunis rub her body, and she felt pleasure when touched by others. The bhikkhuni told the bhikkhu, and the bhikkhu reported to the Buddha. The Buddha asked Thullananda (吐罹難陀), 'Did you really have a bhikkhuni rub your body and feel pleasure?' She replied, 'Indeed.' The World Honored One rebuked her, speaking at length, and even 'established the training rule, which should be stated as follows:' 'If a bhikkhuni causes another bhikkhuni to rub her body, she commits a Pacittiya offense.' Bhikkhuni refers to Thullananda (吐罹難陀), etc. Causing a bhikkhuni refers to a bhikkhuni who has received full ordination in this Dharma. Rubbing the body refers to feeling pleasure. The explanation of the offense, etc., is as described before in detail. The training rule on causing a siksamana (正學女) etc. to rub the body, the one hundred and sixty-second, third, fourth, and fifth. The occasion and place are the same as before. At that time, Bhikkhuni Thullananda (吐罹難陀) had a siksamana (正學女) rub her body, and she felt pleasure when touched by others. The bhikkhuni told the bhikkhu, and the bhikkhu reported to the Buddha. The Buddha asked her if it was true, and she replied that it was true. He rebuked her, and even 'established the training rule, which should be stated as follows:'

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「若復苾芻尼，令式叉摩拏女揩身者，波逸底迦。」

尼謂吐罹難陀等。式叉摩拏者，謂於二年學六法、六隨法。令彼揩身便得墮罪，廣說如前。如是若使求寂女及諸俗女外道女揩身者，準前問答結罪應知。(此上是三緣)

以香涂身首學處第一百六十六七

緣處同前。時吐罹難陀以香涂身而行乞食，入於他舍，香氣芬馥流遍宅中，敬信婆羅門長者妻問言：「聖者！香氣何來？」尼曰：「我今涂身。」婦人言：「聖者！既為沙門釋女，還有欲心？」共為譏嫌。尼白苾芻，苾芻白佛。佛問吐罹難陀：「汝實如此以香涂身而行乞食？」答言：「實爾。」世尊訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，以香涂身者，波逸底迦。」

尼謂吐罹難陀等。以香涂身者，謂香涂帶。釋罪相等，廣說如前。

根本說一切有部苾芻尼毗奈耶卷第十九 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第二十

三藏法師義凈奉　制譯

以胡麻滓及水揩身學處第一百六十八

緣處同前，如是應知，以胡麻滓及使他以水揩身，二戒準前問答，結罪無異。

先未容許輒問學處第一百六十九

【現代漢語翻譯】 現代漢語譯本 「如果又有比丘尼，讓式叉摩拏女（Siksamana，預備沙彌尼，在正式受比丘尼戒前，需要學習戒律的女性）擦拭身體，犯波逸提迦（Payantika，一種輕罪）。」

這裡的尼指吐罹難陀（Thullananda）等。式叉摩拏女，是指在兩年內學習六法、六隨法的女性。讓她擦拭身體就觸犯墮罪，詳細解釋如前所述。同樣地，如果讓沙彌女、在家婦女或外道女擦拭身體，按照之前的問答方式來判定罪行，應該知曉。（以上是三種情況）

以香涂身首學處第一百六十六七

緣起和地點與之前相同。當時，吐罹難陀用香塗抹身體後去乞食，進入別人家，香氣芬芳瀰漫整個屋子，一位虔誠的婆羅門長者的妻子問道：『聖者！這香氣從哪裡來的？』比丘尼回答說：『我今天塗了香。』婦人說：『聖者！既然是沙門釋迦的弟子，難道還有世俗的慾望嗎？』大家一起譏諷她。比丘尼稟告比丘，比丘稟告佛陀。佛陀問吐罹難陀：『你真的用香塗抹身體後去乞食嗎？』她回答說：『確實如此。』世尊呵斥她，詳細經過不再贅述，制定戒律，應該這樣說：

『如果又有比丘尼，用香塗抹身體，犯波逸提迦。』

這裡的尼指吐罹難陀等。用香塗抹身體，是指用香塗抹身體的各個部位。判罪的情況相同，詳細解釋如前所述。

根本說一切有部苾芻尼毗奈耶卷第十九 大正藏第 23 冊 No. 1443 根本說一切有部苾芻尼毗奈耶

根本說一切有部苾芻尼毗奈耶卷第二十

三藏法師義凈奉 制譯

以胡麻滓及水揩身學處第一百六十八

緣起和地點與之前相同，應該知曉，用胡麻渣或讓別人用水擦拭身體，這兩條戒律按照之前的問答方式，判罪沒有區別。

先未容許輒問學處第一百六十九

【English Translation】 English version 『If again, a Bhikkhuni (Bhiksuni, a fully ordained female monastic) causes a Siksamana (Siksamana, a female trainee monastic who is undergoing a two-year training period before full ordination) to rub her body, it is a Payantika (Payantika, an offense entailing confession).』

The 『Ni』 refers to Thullananda (Thullananda) and others. A Siksamana is one who studies the six dharmas and six related dharmas for two years. Causing her to rub the body incurs an offense. The detailed explanation is as previously stated. Similarly, if a female novice, a laywoman, or a non-Buddhist woman rubs the body, the offense should be determined according to the previous question-and-answer format. (The above are three cases)

The 166th and 167th training rules concerning applying perfume to the body

The circumstances and location are the same as before. At that time, Thullananda applied perfume to her body and went begging for food. Entering another's house, the fragrance permeated the entire dwelling. A devout Brahmin elder's wife asked, 『Reverend one! Where does this fragrance come from?』 The Bhikkhuni replied, 『I have applied perfume today.』 The woman said, 『Reverend one! Since you are a female disciple of Sakyamuni, do you still have worldly desires?』 They all ridiculed her. The Bhikkhuni reported to the Bhikkhus (male monastic), and the Bhikkhus reported to the Buddha. The Buddha asked Thullananda, 『Did you really apply perfume to your body and go begging for food?』 She replied, 『Indeed, I did.』 The World-Honored One rebuked her, and the detailed account is omitted. The training rule was established and should be stated as follows:

『If again, a Bhikkhuni applies perfume to her body, it is a Payantika.』

The 『Ni』 refers to Thullananda and others. Applying perfume to the body means applying perfume to various parts of the body. The circumstances of the offense are the same, and the detailed explanation is as previously stated.

Mulasarvastivada Bhiksuni Vinaya, Volume 19 Taisho Tripitaka Volume 23, No. 1443, Mulasarvastivada Bhiksuni Vinaya

Mulasarvastivada Bhiksuni Vinaya, Volume 20

Translated under Imperial Order by the Tripitaka Master Yijing

The 168th training rule concerning rubbing the body with sesame paste and water

The circumstances and location are the same as before. It should be known that using sesame residue or causing another to rub the body with water, the judgment of these two precepts is no different from the previous question-and-answer format.

The 169th training rule concerning asking about the training rules without prior permission

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緣處同前。時有苾芻，持四阿笈摩詣尼寺中，諸尼設座，苾芻便坐。吐罹難陀作如是念：「此解四阿笈摩，我今試問。」即便詰問。苾芻不解尼所問義，深懷羞恥。尼即報言：「虛道持經如鳥亂響，無所詮表徒費心力。」尼聞是語合衆皆嫌，共白苾芻，苾芻白佛。佛問吐罹難陀：「汝實如此不求容許輒問苾芻？」答言：「實爾。」世尊呵責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，不求容許輒詰問者，波逸底迦。」

尼謂吐罹難陀等。不求容許輒為詰問者，謂先未咨請輒為申問難。問者，謂問佛所說義、聲聞說義。釋罪相等，廣說如前。

「然諸苾芻尼，我今為說請問之法。若苾芻來先須設座，虔恭敬禮善言慰問，『聖者頗習阿笈摩經及論、律等皆誦持不？唯愿聽許少有所問。』彼許者問；若不許者莫問。若違此者，得惡作罪。」

著俗莊嚴具學處第一百七十

緣處同前。時吐罹難陀尼因行乞食入婆羅門長者家，見長者妻著諸瓔珞俗莊嚴具。尼便從借用自嚴身，問言：「我今端正可樂有妙相不？」他便譏言：「徒剃頭髮為禿沙門女，猶被欲纏。」尼白苾芻，苾芻白佛。佛問吐罹難陀：「汝實如此著俗莊嚴具？」答言：「實爾。」世尊呵責，廣說乃至「制其學處，應如

【現代漢語翻譯】 現代漢語譯本：

事情的起因和地點與之前相同。當時有一位比丘（bhiksu，男性出家人），帶著四部《阿笈摩經》（Āgama，早期佛教經典）去尼寺。眾尼為他設定座位，比丘便坐下了。吐罹難陀尼（Thullanandā，一位尼姑的名字）心想：『這位比丘通曉四部《阿笈摩經》，我今天試著問問他。』於是就向他提問。比丘不理解尼姑所問的意思，深感羞愧。尼姑就說：『空洞地誦經就像鳥兒胡亂鳴叫，不能表達任何意義，只是白費心力。』眾尼聽到這話都感到不滿，一起告訴了比丘，比丘又稟告了佛陀。佛陀問吐罹難陀：『你真的沒有請求允許就隨意提問比丘嗎？』她回答說：『確實如此。』世尊呵斥了她，詳細地說了種種情況，乃至制定戒律說：

『如果比丘尼，不請求允許就隨意詰問，犯波逸提迦罪（Pāyantika，一種輕罪）。』

這裡的『尼』指的是吐罹難陀等。『不請求允許就隨意詰問』，指的是事先沒有請示就冒然提問。『問』，指的是詢問關於佛陀所說教義、聲聞（Śrāvaka，聽聞佛陀教誨的弟子）所說教義。關於釋罪等情況，詳細內容如前所述。

『現在我為比丘尼們講述請求提問的方法。如果有比丘前來，首先要設定座位，虔誠恭敬地行禮，用善言慰問，『聖者是否精通《阿笈摩經》以及論、律等，是否都能誦持？希望允許我稍微提問一些問題。』如果他允許，就可以提問；如果不允許，就不要提問。如果違反這些規定，就會犯惡作罪（Duṣkṛta，一種輕微的過失）。』

穿著世俗裝飾品的戒律 第一百七十條

事情的起因和地點與之前相同。當時，吐罹難陀尼去乞食，進入一位婆羅門（Brāhmaṇa，古印度祭司階層）長者的家中，看見長者的妻子戴著各種瓔珞等世俗裝飾品。尼姑就向她借來佩戴，打扮自己，問道：『我現在端莊美麗，令人喜愛，有美好的相貌嗎？』那人就譏諷她說：『徒然剃了頭髮，成了禿頭的沙門女（Śrāmaṇerikā，未受具足戒的出家女），仍然被慾望纏繞。』尼姑稟告了比丘，比丘稟告了佛陀。佛陀問吐罹難陀：『你真的佩戴了世俗的裝飾品嗎？』她回答說：『確實如此。』世尊呵斥了她，詳細地說了種種情況，乃至制定戒律說：

【English Translation】 English version:

The circumstances and location are the same as before. At that time, there was a bhiksu (male monastic) who brought the four Āgamas (early Buddhist scriptures) to a nunnery. The nuns set up a seat for him, and the bhiksu sat down. Thullanandā (name of a nun) thought to herself: 'This bhiksu understands the four Āgamas, I will try to question him today.' So she questioned him. The bhiksu did not understand the meaning of the nun's question and felt deeply ashamed. The nun then said: 'Emptyly reciting scriptures is like birds chirping randomly, unable to express any meaning, just wasting effort.' When the nuns heard this, they were all displeased and together told the bhiksu, who then reported it to the Buddha. The Buddha asked Thullanandā: 'Did you really question the bhiksu without seeking permission?' She replied: 'Indeed, I did.' The World Honored One rebuked her, explained the situation in detail, and even established a precept, saying:

'If a bhikṣuṇī (female monastic) questions without seeking permission, she commits a Pāyantika (a minor offense).'

Here, 'nun' refers to Thullanandā and others. 'Questioning without seeking permission' means asking questions rashly without prior consultation. 'Questioning' refers to asking about the meaning of the teachings spoken by the Buddha, or the teachings spoken by the Śrāvakas (disciples who hear the Buddha's teachings). The details regarding the expiation of offenses, etc., are as described before.

'Now I will explain to the bhikṣuṇīs the method of requesting to ask questions. If a bhiksu comes, first set up a seat, respectfully bow, and greet him with kind words, 'Venerable One, are you proficient in the Āgamas, as well as the treatises and Vinaya, and can you recite them all? Please allow me to ask a few questions.' If he allows, then ask; if he does not allow, then do not ask. If you violate these rules, you will commit a Duṣkṛta (a minor transgression).'

The precept regarding wearing secular ornaments, the one hundred and seventieth.

The circumstances and location are the same as before. At that time, Thullanandā went to beg for food and entered the house of a Brāhmaṇa (member of the priestly class in ancient India) elder, and saw the elder's wife wearing various necklaces and other secular ornaments. The nun borrowed them to adorn herself and asked: 'Am I now dignified, beautiful, pleasing, and do I have a wonderful appearance?' That person ridiculed her, saying: 'You have vainly shaved your head and become a bald Śrāmaṇerikā (a female novice), yet you are still entangled by desires.' The nun reported it to the bhiksu, who reported it to the Buddha. The Buddha asked Thullanandā: 'Did you really wear secular ornaments?' She replied: 'Indeed, I did.' The World Honored One rebuked her, explained the situation in detail, and even established a precept, saying:

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是說：

「若復苾芻尼，著俗莊嚴具者，波逸底迦。」

尼謂吐罹難陀等。著俗莊嚴具者，謂著諸瓔珞環玔耳珰等。釋罪相等，廣說如前。

第十八攝頌曰：

相牽舞歌樂、　　獨出大小行、 　刷批梳三假、　　墮罪百八十。

相牽洗浴學處第一百七十一

緣處同前。時十二眾苾芻尼以手相牽，于阿氏羅河而為洗浴，互相掉戲以水濽灑。婆羅門長者見已譏嫌：「此非寂靜剃髮出家沙門女法。」尼白苾芻，苾芻白佛。佛問尼眾：「汝等實如此以手相牽河中洗浴？」答言：「實爾。」世尊訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，以手相牽河中洗浴者，波逸底迦。」

尼謂十二眾等。以手相牽而洗浴者，謂互相執手入河水中。釋罪相等，廣說如前。

自舞教他舞學處第一百七十二

緣處同前。時吐罹難陀尼行乞食入他家，長者妻言：「聖者！教我作舞。」尼即教他，復告彼曰：「汝等家中若嫁娶時、生男誕女有歡會時，如是應舞。」人皆譏嫌：「此禿沙門女徒自剃頭情懷欲染。」皆詣尼處說其所作。尼白苾芻，苾芻白佛。佛問吐罹難陀：「汝實如此教他作舞及自作舞？」答言：「實爾。」世尊訶責，廣說乃至「制其學處，應如是說：

【現代漢語翻譯】 是說： 『如果比丘尼，穿戴世俗的裝飾品，犯波逸提迦罪。』（波逸提迦：一種輕罪） 尼指吐罹難陀（Tulananda）等。穿戴世俗的裝飾品，指穿戴各種瓔珞、環、臂釧、耳珰等。解釋罪相等，詳細的說明如前文。 第十八攝頌說： 相牽舞歌樂、 獨出大小行、 刷批梳三假、 墮罪百八十。 相牽洗浴學處第一百七十一 緣起的地方和前面一樣。當時十二位比丘尼手牽著手，在阿氏羅河（Aciravati River）中洗浴，互相嬉戲用水潑灑。婆羅門（Brahmin）長者看見后譏諷說：『這不像寂靜的出家沙門女所為。』比丘尼稟告比丘，比丘稟告佛陀。佛陀問比丘尼們：『你們真的這樣手牽著手在河中洗浴嗎？』回答說：『確實如此。』世尊呵斥，詳細的說明乃至『制定戒律，應該這樣說：』 『如果比丘尼，手牽著手在河中洗浴，犯波逸提迦罪。』 尼指十二位比丘尼等。手牽著手而洗浴，指互相拉著手進入河水中。解釋罪相等，詳細的說明如前文。 自舞教他舞學處第一百七十二 緣起的地方和前面一樣。當時吐罹難陀比丘尼去乞食進入別人家，長者的妻子說：『聖者！教我跳舞。』比丘尼就教她，又告訴她說：『你們家中如果嫁娶時、生男育女有歡會時，應該這樣跳舞。』人們都譏諷說：『這個禿頭的沙門尼，徒然剃了頭髮，心裡卻懷著情慾。』都到比丘尼那裡說她所做的事。比丘尼稟告比丘，比丘稟告佛陀。佛陀問吐罹難陀：『你真的這樣教別人跳舞以及自己跳舞嗎？』回答說：『確實如此。』世尊呵斥，詳細的說明乃至『制定戒律，應該這樣說：』

【English Translation】 It is said: 'If a Bhikkhuni (Buddhist nun) wears secular ornaments, she commits a Pacittiya (minor offense).' 『Bhikkhuni』 refers to Tulananda (a specific nun) and others. 『Wearing secular ornaments』 refers to wearing various necklaces, rings, armlets, earrings, and the like. The explanation of the offense and related matters is as described previously. The eighteenth summary verse says: Holding hands, dancing, singing, and music, Going out alone for major and minor practices, Brushing, applying cosmetics, combing three false things, One hundred and eighty offenses are incurred. The one hundred and seventy-first precept concerning washing while holding hands The setting is the same as before. At that time, twelve Bhikkhunis, holding hands, were bathing in the Aciravati River, playfully splashing water on each other. A Brahmin (member of the priestly class) elder, seeing this, criticized them, saying: 'This is not the conduct of peaceful, renunciant Shramana (ascetic) women.' The Bhikkhunis informed the Bhikkhus (Buddhist monks), who informed the Buddha. The Buddha asked the Bhikkhunis: 'Did you really bathe in the river holding hands?' They replied: 'Indeed, we did.' The World Honored One rebuked them, elaborating at length, and then 'established the precept, which should be stated as follows:' 'If a Bhikkhuni washes in a river holding hands with another, she commits a Pacittiya.' 『Bhikkhuni』 refers to the twelve Bhikkhunis and others. 『Washing while holding hands』 refers to entering the river water while holding each other's hands. The explanation of the offense and related matters is as described previously. The one hundred and seventy-second precept concerning dancing oneself and teaching others to dance The setting is the same as before. At that time, the Bhikkhuni Tulananda went begging for food and entered someone's house. The elder's wife said: 'Venerable one! Teach me to dance.' The Bhikkhuni then taught her, and further told her: 'In your household, when there are weddings, births of sons and daughters, or joyful gatherings, you should dance like this.' People all criticized her, saying: 'This bald Shramana woman has shaved her head in vain, for her heart is filled with lust.' They all went to the Bhikkhunis and told them what she had done. The Bhikkhunis informed the Bhikkhus, who informed the Buddha. The Buddha asked Tulananda: 'Did you really teach others to dance and dance yourself?' She replied: 'Indeed, I did.' The World Honored One rebuked her, elaborating at length, and then 'established the precept, which should be stated as follows:'

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「若復苾芻尼，自作舞、教他作舞者，波逸底迦。」

尼謂吐罹難陀等。自作舞者，謂自舞。教他舞者，謂教他作。釋罪相等，廣說如前。

唱歌學處第一百七十三

緣處同前。時吐罹難陀尼詣婆羅門長者家，諸婦人言：「聖者！教我唱歌。」尼便教唱。俗旅見譏，如前所說。尼白苾芻，苾芻白佛。佛問吐罹難陀：「汝實如此教他唱歌？」答言：「實爾。」世尊訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，唱歌者，波逸底迦。」

尼謂吐罹難陀等。唱歌者，謂唱歌詞音韻。釋罪相等，廣說如前。

作樂學處第一百七十四

緣處同前。時吐罹難陀尼詣豪富家，與其女人歡娛相愛，諸婦人言：「聖者！教我音樂。」尼便教作，俗旅見譏。尼白苾芻，苾芻白佛。佛問吐罹難陀：「汝實如此教他作樂？」答言：「實爾。」世尊訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，作樂者，波逸底迦。」

尼謂吐罹難陀等。作樂者，謂作音聲絃管。釋罪相等，廣說如前。

獨于空宅大小便學處第一百七十五

緣處同前。時珠髻難陀苾芻尼獨出寺外，于空閑處為大小行。時有耽色男子見尼入此，即來捉尼欲行非法。尼曰：「放我，此處不

【現代漢語翻譯】 現代漢語譯本 「如果又有比丘尼，自己跳舞或者教別人跳舞，犯波逸提迦（一種罪名）。」

這裡的『尼』指的是吐罹難陀（Thullananda）等比丘尼。『自己跳舞』，就是指自己跳舞。『教別人跳舞』，就是指教別人跳舞。關於解釋罪行和相關情況，詳細的說明如前所述。

唱歌學處第一百七十三

事情發生的地點和之前一樣。當時，吐罹難陀尼去婆羅門（Brahman）長者家，那些婦人們說：『聖者！教我們唱歌吧。』比丘尼就教她們唱歌。世俗之人看見后譏諷，情況和之前所說的一樣。比丘尼稟告比丘，比丘稟告佛陀。佛陀問吐罹難陀：『你真的這樣教別人唱歌嗎？』回答說：『確實如此。』世尊呵斥了她，詳細的經過不再贅述，於是制定了學處，應該這樣說：

『如果又有比丘尼，唱歌，犯波逸提迦（一種罪名）。』

這裡的『尼』指的是吐罹難陀（Thullananda）等比丘尼。『唱歌』，是指唱有歌詞和音韻的歌曲。關於解釋罪行和相關情況，詳細的說明如前所述。

作樂學處第一百七十四

事情發生的地點和之前一樣。當時，吐罹難陀尼去富豪家，和那裡的女人們歡快相愛，那些婦人們說：『聖者！教我們演奏音樂吧。』比丘尼就教她們演奏，世俗之人看見后譏諷。比丘尼稟告比丘，比丘稟告佛陀。佛陀問吐罹難陀：『你真的這樣教別人演奏音樂嗎？』回答說：『確實如此。』世尊呵斥了她，詳細的經過不再贅述，於是制定了學處，應該這樣說：

『如果又有比丘尼，演奏音樂，犯波逸提迦（一種罪名）。』

這裡的『尼』指的是吐罹難陀（Thullananda）等比丘尼。『演奏音樂』，是指演奏發出聲音的絃樂和管樂。關於解釋罪行和相關情況，詳細的說明如前所述。

獨自在空屋裡大小便學處第一百七十五

事情發生的地點和之前一樣。當時，珠髻難陀（Chudapanthaka）比丘尼獨自走出寺廟，在空閑的地方進行大小便。當時，有個好色的男子看見比丘尼進入這裡，就來抓住比丘尼想要進行非法的行為。比丘尼說：『放開我，這裡不

【English Translation】 English version 『If again, a Bhikshuni (female monastic), herself dances or teaches others to dance, it is a Pacittiya (an offense entailing expiation).』

『Ni』 refers to Thullananda (Thullananda) and other Bhikshunis. 『Herself dances』 means she dances herself. 『Teaches others to dance』 means she teaches others to dance. The explanation of the offense and related matters are as described previously in detail.

The 173rd Training Rule on Singing

The setting is the same as before. At that time, Bhikshuni Thullananda went to the house of a Brahman (Brahman) elder. The women said, 『Reverend one! Teach us to sing.』 The Bhikshuni then taught them to sing. Lay people saw this and criticized her, as described before. The Bhikshuni reported to the Bhikshu, and the Bhikshu reported to the Buddha. The Buddha asked Thullananda, 『Did you really teach others to sing like this?』 She replied, 『Indeed, I did.』 The World-Honored One rebuked her, and after extensive explanation, established the training rule, which should be stated as follows:

『If again, a Bhikshuni (female monastic) sings, it is a Pacittiya (an offense entailing expiation).』

『Ni』 refers to Thullananda (Thullananda) and other Bhikshunis. 『Sings』 means singing songs with lyrics and melodies. The explanation of the offense and related matters are as described previously in detail.

The 174th Training Rule on Making Music

The setting is the same as before. At that time, Bhikshuni Thullananda went to the house of a wealthy man, and she and the women there were happy and loving. The women said, 『Reverend one! Teach us to play music.』 The Bhikshuni then taught them to play. Lay people saw this and criticized her. The Bhikshuni reported to the Bhikshu, and the Bhikshu reported to the Buddha. The Buddha asked Thullananda, 『Did you really teach others to play music like this?』 She replied, 『Indeed, I did.』 The World-Honored One rebuked her, and after extensive explanation, established the training rule, which should be stated as follows:

『If again, a Bhikshuni (female monastic) makes music, it is a Pacittiya (an offense entailing expiation).』

『Ni』 refers to Thullananda (Thullananda) and other Bhikshunis. 『Makes music』 means playing stringed and wind instruments that produce sound. The explanation of the offense and related matters are as described previously in detail.

The 175th Training Rule on Urinating and Defecating Alone in an Empty House

The setting is the same as before. At that time, Bhikshuni Chudapanthaka (Chudapanthaka) went out of the monastery alone and relieved herself in a secluded place. At that time, a lustful man saw the Bhikshuni enter there and came to grab her, intending to commit an unlawful act. The Bhikshuni said, 『Let me go, this is not

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凈，可於余處。」男子便捉尼行求凈處，既至露處，尼便大叫。男子惶怖放尼，告言：「此禿沙門女多虛少實，喚我將來反自號叫。」俗旅見譏。尼白苾芻，苾芻白佛。佛問珠髻難陀：「汝實如此獨出寺外于空閑處為大小行？」答言：「實爾。」世尊訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，獨出寺外，于空宅內大小行者，波逸底迦。」

尼謂珠髻難陀等。獨出寺外者，謂無第二尼。于空宅內者，謂無人住舍墻匡等中。大小行者，謂便轉事。釋罪相等，廣說如前。

畜香草刷學處第一百七十六

緣處同時。時吐罹難陀因乞食入他家，見諸婦人畜香草根刷梳髮嚴身。時吐羅尼自畜嚴飾，復告諸婦人：「我今極有妙相。」俗旅譏嫌。尼白苾芻，苾芻白佛。佛問吐罹難陀：「汝實如此畜香草根刷？」答言：「實爾。」世尊訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，畜香草根刷者，波逸底迦。」

尼謂吐罹難陀等。畜香草根刷者，謂畜香草刷。釋罪相等，廣說如前。

畜細枇學處第一百七十七

緣處同前。時吐罹難陀尼因乞食入他舍，取婦人細枇用梳，告言：「甚善！」便即自畜。俗旅見譏。尼白苾芻，苾芻白佛。佛問吐罹難陀：「汝實如此

【現代漢語翻譯】 現代漢語譯本： 『乾淨的地方，可以到別處去尋找。』那男子便拉著比丘尼去尋找乾淨的地方，到了露天的地方，比丘尼便大叫起來。男子驚慌害怕，放開比丘尼，告訴別人說：『這個光頭沙門（Shamen）的女人，虛假多於真實，叫我來卻自己號叫。』被世俗之人譏笑。比丘尼稟告比丘（Bhikkhu），比丘稟告佛陀（Buddha）。佛陀問珠髻難陀（Zhuji Nanda）：『你真的這樣獨自出寺，在空閑的地方做大小便的事情嗎？』回答說：『確實如此。』世尊（世尊）呵斥她，廣泛地說，乃至『制定戒律，應該這樣說：』 『如果比丘尼（Bhikkhuni）獨自出寺，在空房子里大小便，犯波逸提迦（Payattika）。』 比丘尼指的是珠髻難陀等人。獨自出寺外，指的是沒有第二個比丘尼。在空宅內，指的是沒有人的房屋墻壁等處。大小便，指的是大小便的事情。解釋罪相等，廣泛地像前面所說的那樣。 畜香草刷學處第一百七十六 緣起的地方和時間相同。當時，吐罹難陀（Tuluo Nanda）因為乞食進入別人家，看見那些婦人使用香草根刷梳理頭髮，裝飾身體。當時，吐罹難陀尼（Tuluo Nanda Ni）自己也蓄養香草裝飾自己，又告訴那些婦人說：『我現在非常有美妙的相貌。』被世俗之人譏笑。比丘尼稟告比丘，比丘稟告佛陀。佛陀問吐罹難陀：『你真的這樣蓄養香草根刷嗎？』回答說：『確實如此。』世尊呵斥她，廣泛地說，乃至『制定戒律，應該這樣說：』 『如果比丘尼蓄養香草根刷，犯波逸提迦。』 比丘尼指的是吐罹難陀等人。蓄養香草根刷，指的是蓄養香草刷。解釋罪相等，廣泛地像前面所說的那樣。 畜細枇學處第一百七十七 緣起的地方和時間與前面相同。當時，吐罹難陀尼因為乞食進入別人家，拿婦人的細篦子梳頭，說：『非常好！』便立即自己蓄養。被世俗之人譏笑。比丘尼稟告比丘，比丘稟告佛陀。佛陀問吐罹難陀：『你真的這樣……』

【English Translation】 English version: 'A clean place, you can go elsewhere to find.' The man then grabbed the Bhikkhuni (Buddhist nun) to find a clean place. When they arrived at an open area, the Bhikkhuni screamed loudly. The man, frightened, released the Bhikkhuni and told others, 'This bald Shamen (ascetic) woman is more false than true; she called me here but then screamed herself.' He was ridiculed by the laity. The Bhikkhuni reported to the Bhikkhu (Buddhist monk), who reported to the Buddha (Enlightened One). The Buddha asked Zhuji Nanda (name of a Bhikkhuni): 'Is it true that you went out of the temple alone to an empty place to perform major and minor bodily functions?' She replied, 'It is true.' The World Honored One (Buddha) rebuked her, speaking extensively, and then 'established the precept, which should be stated as follows:' 'If a Bhikkhuni goes out of the temple alone and performs major or minor bodily functions in an empty house, she commits a Payattika (minor offense).' Bhikkhuni refers to Zhuji Nanda and others. 'Going out of the temple alone' means without a second Bhikkhuni. 'In an empty house' means in a house without inhabitants, within the walls, etc. 'Major and minor bodily functions' refers to urination and defecation. The explanation of the offense is similar to what was said before. The 176th precept regarding possessing fragrant grass brushes The place and time of the origin are the same. At that time, Tuluo Nanda (name of a Bhikkhuni) entered another's house for alms and saw the women using fragrant grass root brushes to comb their hair and adorn themselves. At that time, Tuluo Nanda Ni (Bhikkhuni) also kept fragrant grass to adorn herself and told the women, 'I now have extremely beautiful features.' She was ridiculed by the laity. The Bhikkhuni reported to the Bhikkhu, who reported to the Buddha. The Buddha asked Tuluo Nanda, 'Is it true that you keep fragrant grass root brushes?' She replied, 'It is true.' The World Honored One rebuked her, speaking extensively, and then 'established the precept, which should be stated as follows:' 'If a Bhikkhuni possesses fragrant grass root brushes, she commits a Payattika.' Bhikkhuni refers to Tuluo Nanda and others. 'Possessing fragrant grass root brushes' means possessing fragrant grass brushes. The explanation of the offense is similar to what was said before. The 177th precept regarding possessing fine combs The place and time of the origin are the same as before. At that time, Tuluo Nanda Ni entered another's house for alms, took a woman's fine comb to comb her hair, and said, 'Very good!' She then immediately kept one for herself. She was ridiculed by the laity. The Bhikkhuni reported to the Bhikkhu, who reported to the Buddha. The Buddha asked Tuluo Nanda, 'Is it true that you...'

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畜細枇不？」答言：「實爾。」世尊訶責，廣說乃至「制其學處，應如是說：

「若復苾芻尼，畜細枇者，波逸底迦。」

尼謂吐罹難陀等。畜細枇者，謂畜枇梳。釋罪相等，廣說如前。

畜粗梳學處第一百七十八

緣處同前。尼畜粗梳，制戒如上。

用前三事學處第一百七十九

吐罹難陀尼用前三事，制戒如上。

畜假髻莊具學處第一百八十

緣處同前。時吐罹難陀尼作如是念：「我今有何戲樂之事而猶未作？」遂見淫女畜假髻莊具，諸耽色男子之所圍繞。尼往竊問曰：「汝今云何得為存濟？」彼以事意具向尼說：「但由假髻眾人愛重，故得存濟。」尼作是念：「斯亦好計，我所須者因此而得。」即便作髻安於頭上嚴飾其身，同彼淫女一邊而住，耽色男子來求歡會，高索價直不遣近身。時有一人遂與其價便欲抱尼，淫女作念：「我若不告此人，恐破苾芻尼戒。」便即告曰：「且放，且放！我今在此。」男才放已，尼持財走男隨後趁，引手撮頭空髻在手。尼將物去，便出大聲叫言：「禿沙門女！行鄙惡法誑惑世間，取我衣直急走而去。」尼白苾芻，苾芻白佛。佛問吐罹難陀：「汝實如此畜假髻莊具？」答言：「實爾。」世尊訶責，廣說乃至「制其學處，應如是說：

【現代漢語翻譯】 現代漢語譯本：『畜細枇不？』（是否蓄養細密的梳子？）回答說：『確實如此。』世尊呵責，廣泛開示，乃至制定學處，應當這樣說： 『如果比丘尼，蓄養細密的梳子，犯波逸底迦（一種罪名）。』 尼，指的是吐罹難陀（Thullananda）等。畜細枇，指的是蓄養枇梳。關於罪行的解釋和程度，廣泛地像前面所說的那樣。 畜粗梳學處第一百七十八 緣起和地點與之前相同。比丘尼蓄養粗梳，制定戒律如上。 用前三事學處第一百七十九 吐罹難陀比丘尼使用前三種物品，制定戒律如上。 畜假髻莊具學處第一百八十 緣起和地點與之前相同。當時，吐罹難陀比丘尼這樣想：『我現在有什麼娛樂的事情還沒有做呢？』於是看見（此處原文為不雅詞彙，指妓女）蓄養假髮髻和裝飾品，被許多貪戀美色的男子包圍。比丘尼前去偷偷地問：『你現在怎麼樣才能維持生計呢？』那把事情的來龍去脈都告訴了比丘尼：『只是因為有了假髮髻，眾人才會喜愛看重，所以才能維持生計。』比丘尼心想：『這也是個好主意，我所需要的就可以因此而得到。』於是就做了個髮髻安在頭上，裝飾自己的身體，像那些一樣站在一邊，貪戀美色的男子前來尋求歡會，她抬高價格，不讓靠近。當時有一個人給了她所要的價格，就想要擁抱比丘尼，心想：『我如果不告訴這個人，恐怕會觸犯比丘尼戒。』於是就立刻告訴他說：『且慢，且慢！我今天在這裡。』那男子才放開，比丘尼拿著錢就跑，男子在後面追趕，拉她的頭髮，結果假髮髻被抓在手裡。比丘尼拿著東西走了，就大聲叫喊說：『禿頭的沙門女！行為卑鄙惡劣，迷惑世人，拿了我的衣服錢就跑。』比丘尼稟告比丘，比丘稟告佛。佛問吐罹難陀：『你真的這樣蓄養假髮髻和裝飾品嗎？』回答說：『確實如此。』世尊呵責，廣泛開示，乃至制定學處，應當這樣說：

【English Translation】 English version: 'Do you keep a fine comb?' The answer was: 'Indeed, I do.' The World-Honored One rebuked her, expounded extensively, and even established a precept, which should be stated as follows: 'If a Bhikkhuni keeps a fine comb, it is a Pacittiya (an offense).' Bhikkhuni refers to Thullananda and others. Keeping a fine comb means keeping a fine-toothed comb. The explanation of the offense and its severity is broadly as described before. The 178th precept regarding keeping a coarse comb The circumstances and location are the same as before. If a Bhikkhuni keeps a coarse comb, the precept is established as above. The 179th precept regarding using the previous three items If Thullananda Bhikkhuni uses the previous three items, the precept is established as above. The 180th precept regarding keeping false hair and ornaments The circumstances and location are the same as before. At that time, Thullananda Bhikkhuni thought: 'What amusement have I not yet engaged in?' Then she saw a (original text contains vulgar language, referring to prostitutes) keeping false hair and ornaments, surrounded by many men who were lustful. The Bhikkhuni went and secretly asked: 'How do you manage to survive now?' The ** told the Bhikkhuni the whole story: 'It is only because of the false hair that people love and value me, so I can survive.' The Bhikkhuni thought: 'This is also a good idea, and I can get what I need from it.' So she made a hairpiece and put it on her head, adorned herself, and stood on the side like those . Lustful men came to seek pleasure, and she raised the price, not allowing them to get close. At that time, one person gave her the price she asked for and wanted to embrace the Bhikkhuni. The ** thought: 'If I don't tell this person, I'm afraid I will violate the Bhikkhuni precepts.' So she immediately told him: 'Wait, wait! I am here today.' Only then did the man let go, and the Bhikkhuni took the money and ran away. The man chased after her, pulled her hair, and the false hairpiece was caught in his hand. The Bhikkhuni took the things and left, and shouted loudly: 'Bald Shramana woman! Practicing vile and evil ways, deceiving the world, taking my money for clothes and running away.' The Bhikkhuni reported to the Bhikkhus, and the Bhikkhus reported to the Buddha. The Buddha asked Thullananda: 'Did you really keep false hair and ornaments like this?' The answer was: 'Indeed, I did.' The World-Honored One rebuked her, expounded extensively, and even established a precept, which should be stated as follows:

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「若復苾芻尼，畜假髻莊具者，波逸底迦。」

尼謂吐罹難陀等。畜假髻莊具者，謂畜偽頭髻。釋罪相等，廣說如前。

「諸大德！阿離移迦僧伽，我已說一百八十波逸底迦法。今問諸大德！是中清凈不？」(如是三說)

「諸大德！是中清凈，默然故，我今如是持。」(第三部了)

第四部波羅底提舍尼法

「諸大德！此十一波羅底提舍尼法，半月半月戒經中說。」

攝誦曰：

乳酪及生酥、　　熟酥油糖蜜、 　魚肉並干脯、　　得法學人家。

緣在室羅伐城。時十二眾苾芻尼，無病為身而行乞食，從他索乳隨意而飲。諸外道不信敬長者婆羅門等共為譏嫌：「諸苾芻尼非清凈行，但自養身從他索乳得便自飲，誰不樂欲精淳美味？」諸尼聞此俗旅譏嫌，諸少欲尼具白苾芻，苾芻白佛。佛問諸尼：「汝等如此實無有病為己身從他乞乳，便於俗家隨意而飲？」答言：「實爾。」世尊訶責，廣說乃至「制其學處應如是說：

「若復苾芻尼，無病為己，詣白衣家乞乳、若使人乞而飲用者，是苾芻尼應還村外住處，詣諸苾芻尼所，各別告言：『大德！我犯對說惡法，是不應為，今對說悔。』是名對說法。」

如是世尊為諸苾芻尼制學處已，後於異時苾芻

【現代漢語翻譯】 現代漢語譯本 『如果又有比丘尼，蓄養假髮髻和裝飾品，犯波逸提迦罪。』

這裡的『尼』指的是吐罹難陀等比丘尼。『蓄假髻莊具者』，是指蓄養偽造的頭髻。關於釋罪的相同情況，詳細的解釋如前文所述。

『諸位大德！阿離移迦僧伽（Ariyaka Sangha，聖者僧團），我已經說了180條波逸提迦法。現在問諸位大德！這些戒律中是否清凈無染？』（這樣重複三次）

『諸位大德！這些戒律中是清凈的，因為大家默然不語，所以我現在就這樣接受了。』（第三部結束）

第四部 波羅底提舍尼法（Patidesaniya Dhamma，應懺悔法）

『諸位大德！這11條波羅底提舍尼法，是在半月半月的戒經中宣說的。』

總結偈頌說： 乳酪以及生酥，熟酥油糖和蜜， 魚肉還有乾肉，得法學人家。

事情發生在室羅伐城（Sravasti）。當時有十二位比丘尼，沒有生病卻爲了自己的身體去乞食，從別人那裡索要牛奶隨意飲用。一些不信佛的外道和有地位的長者、婆羅門等一起譏諷她們：『這些比丘尼並非清凈修行，只是爲了養活自己，從別人那裡索要牛奶就隨意飲用，誰不喜歡精純美味的東西呢？』那些比丘尼聽到了世俗之人的譏諷，一些少欲的比丘尼將此事詳細地告訴了比丘，比丘又稟告了佛陀。佛陀問那些比丘尼：『你們真的像他們說的那樣，沒有生病卻爲了自己去向別人乞討牛奶，然後在俗家隨意飲用嗎？』她們回答說：『確實如此。』世尊呵斥了她們，詳細地說了事情的經過，乃至『制定學處應該這樣說：』

『如果又有比丘尼，沒有生病爲了自己，去白衣（在家信徒）家乞討牛奶，或者讓人去乞討來飲用，這位比丘尼應該回到村外的住處，去到各位比丘尼那裡，分別告知說：『大德！我犯了對說惡法，這是不應該做的，現在我對此進行懺悔。』這叫做對說法。』

就這樣，世尊為各位比丘尼制定了學處之後，後來在其他時候，比丘們……

【English Translation】 English version 『Furthermore, if a Bhikkhuni keeps a false hairpiece and ornaments, it is a Patittiya.』

『Bhikkhuni』 here refers to Thullananda and others. 『Keeps a false hairpiece and ornaments』 means keeping a fake hairpiece. The explanation of the corresponding offenses is as described previously in detail.

『Venerable ones! I have recited the one hundred and eighty Patittiya rules pertaining to the Ariyaka Sangha (the Noble Community). I now ask the Venerable ones, are you clear about these rules?』 (This is repeated three times)

『Venerable ones! We are clear about these rules, because you remain silent. Thus, I understand that you accept them.』 (The Third Section is concluded)

The Fourth Section: Patidesaniya Dhamma (Offenses to be Confessed)

『Venerable ones! These eleven Patidesaniya rules are recited in the Patimokkha (monastic code) every half-month.』

The summary verse states: Curd and fresh ghee, clarified ghee, oil, sugar, and honey, Fish, meat, and dried meat, obtained from a family of learners of the Dhamma.

The incident occurred in Sravasti (Savatthi). At that time, twelve Bhikkhunis, without being ill, went begging for food for themselves, asking for milk from others and drinking it at will. Some non-Buddhist ascetics and respected elders, Brahmins, and others criticized them, saying, 『These Bhikkhunis are not practicing purely; they are only nourishing themselves, asking for milk from others and drinking it as they please. Who doesn't enjoy pure and delicious things?』 When the Bhikkhunis heard this criticism from the laypeople, some Bhikkhunis with few desires reported the matter in detail to the Bhikkhus, who then reported it to the Buddha. The Buddha asked the Bhikkhunis, 『Is it true, as they say, that you are not ill but are begging for milk from others for yourselves and drinking it freely in laypeople's homes?』 They replied, 『It is true.』 The Blessed One rebuked them, explaining the matter in detail, and then 『established the training rule, which should be recited as follows:』

『If a Bhikkhuni, without being ill, begs for milk from a layperson's home for herself, or has someone beg for it and drinks it, that Bhikkhuni should return to her dwelling outside the village and go to the other Bhikkhunis, informing each of them separately, saying, 『Venerable ones! I have committed an offense that requires confession, which should not have been done. Now I confess it.』 This is called confessing the offense.』

Thus, after the Blessed One had established the training rule for the Bhikkhunis, later at another time, the Bhikkhus...

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尼病，余尼問疾：「聖者！病得損不？」病尼報曰：「我先以乳用為飲食，病得除損。世尊今制不許尼乞，病何能愈？」即以此緣白諸苾芻，苾芻白佛。佛言：「我今聽尼有病乞乳隨意當飲，先制不許、次復重開。如上廣說，乃至是名對說法，除有病時。」

尼謂此法中尼。無病為己詣白衣家乞乳者，謂身無病患從他求乳。若使人乞而食用者，謂使餘人乞。是苾芻尼者，謂犯此學尼。應還村外住處者，謂往余尼所。各別告言者，謂各別說悔。大德我犯對說惡法者，謂陳所犯罪相。是不應為者，謂其非法。今對說悔者，謂自發露不覆藏，是名對說。法者，謂指其事。除病時者，謂有患苦。若無病乞食者皆得惡作罪，是名對說法。

有病者乞、無患者食，乞者得惡作，食者無犯。無病者乞、有患者食，乞者得惡作罪，食者無犯。為病者乞、無病者食，乞者無犯，食者應說悔。為病者乞、病者食無犯。苾芻尼乞得乳更索酪者，乞者惡作，食者應對說悔。尼得酪更從索生酥，乞者惡作，食者應對說悔。尼得生酥更從索熟酥，得罪同前。尼得熟酥已更乞油者，亦如上說。尼得油已更乞沙糖，罪亦同前。尼得糖已更從索蜜肉，同前得罪。得蜜肉已更乞魚，亦如上說。得魚已更乞肉，亦同上。得肉已乞干脯，亦如上。得

【現代漢語翻譯】 現代漢語譯本 一位比丘尼生病了，其他的比丘尼問候她的病情：『聖者！您的病情有好轉嗎？』生病的比丘尼回答說：『我之前用乳作為飲食，病情有所好轉。世尊現在制定了戒律，不允許比丘尼乞討，我的病怎麼能好呢？』她們就把這件事告訴了其他的比丘，比丘又告訴了佛陀。佛陀說：『我現在允許生病的比丘尼乞討乳並隨意飲用，之前制定了不允許的戒律，現在又重新開許。』如上面廣泛所說，乃至這被稱為對說法，除了生病的時候。

比丘尼是指在此法中的比丘尼。沒有生病卻爲了自己去白衣（在家信徒）家乞討乳的人，是指身體沒有疾病卻向他人求乳。如果使喚別人乞討而自己食用的人，是指使喚其他人乞討。這樣的比丘尼，是指觸犯此學處（戒條）的比丘尼。應該回到村外的住所，是指去其他的比丘尼那裡。分別告知，是指分別說出懺悔。『大德，我犯了對說惡法』，是指陳述所犯罪行的相狀。『是不應該做的』，是指其非法。『現在對說懺悔』，是指自己發露而不隱瞞，這叫做對說。『法』，是指所指的事情。『除了生病時』，是指有病痛的時候。如果沒有生病而乞討食物，都得到惡作罪，這叫做對說法。

有病的人乞討，沒有病的人食用，乞討的人得到惡作罪，食用的人沒有罪。沒有病的人乞討，有病的人食用，乞討的人得到惡作罪，食用的人沒有罪。為有病的人乞討，沒有病的人食用，乞討的人沒有罪，食用的人應該說悔。為有病的人乞討，有病的人食用，沒有罪。比丘尼乞討得到乳，又進一步索要酪，乞討的人得到惡作罪，食用的人應該對說懺悔。比丘尼得到酪，又進一步索要生酥，乞討的人得到惡作罪，食用的人應該對說懺悔。比丘尼得到生酥，又進一步索要熟酥，得到的罪過與之前相同。比丘尼得到熟酥后，又乞討油，也如上面所說。比丘尼得到油后，又乞討砂糖，罪過也與之前相同。比丘尼得到砂糖后，又進一步索要蜜肉，得到的罪過與之前相同。得到蜜肉后，又乞討魚，也如上面所說。得到魚后，又乞討肉，也相同。得到肉后，乞討乾肉，也如上。得到乾肉后，也如上。

【English Translation】 English version A Bhikkhuni was ill, and other Bhikkhunis asked about her condition: 'Venerable one! Is your illness improving?' The sick Bhikkhuni replied: 'I used to use milk as food and drink, and my illness improved somewhat. The Blessed One has now established a rule forbidding Bhikkhunis from begging, so how can my illness be cured?' They then told this matter to the other Bhikkhus, who told the Buddha. The Buddha said: 'I now allow sick Bhikkhunis to beg for milk and drink it as they please. I previously established a rule forbidding it, but now I re-permit it.' As explained extensively above, this is called 'speaking against,' except when one is ill.

'Bhikkhuni' refers to a Bhikkhuni in this Dharma. 'One who is not ill but begs for milk from a layperson's home for oneself' refers to one who is not physically ill but seeks milk from others. 'If one has someone else beg and then consumes it' refers to having someone else beg. Such a Bhikkhuni refers to a Bhikkhuni who has violated this training rule. 'Should return to a dwelling outside the village' refers to going to another Bhikkhuni's place. 'Inform separately' refers to separately confessing. 'Venerable one, I have committed the evil act of speaking against' refers to stating the nature of the offense committed. 'Is not to be done' refers to that which is unlawful. 'Now confess by speaking against' refers to revealing without concealing, which is called 'speaking against.' 'Dharma' refers to the matter at hand. 'Except when ill' refers to when one is suffering from illness. If one begs for food without being ill, one incurs a dukkata offense. This is called 'speaking against'.

If a sick person begs and a healthy person eats, the beggar incurs a dukkata offense, but the eater is without offense. If a healthy person begs and a sick person eats, the beggar incurs a dukkata offense, but the eater is without offense. If one begs for a sick person and a healthy person eats, the beggar is without offense, but the eater should confess. If one begs for a sick person and a sick person eats, there is no offense. If a Bhikkhuni begs for milk and then asks for yogurt, the beggar incurs a dukkata offense, and the eater should confess by speaking against. If a Bhikkhuni obtains yogurt and then asks for ghee, the beggar incurs a dukkata offense, and the eater should confess by speaking against. If a Bhikkhuni obtains ghee and then asks for clarified butter, the offense is the same as before. If a Bhikkhuni obtains clarified butter and then begs for oil, it is also as described above. If a Bhikkhuni obtains oil and then begs for sugar, the offense is also the same as before. If a Bhikkhuni obtains sugar and then asks for honey and meat, the offense is the same as before. If one obtains honey and meat and then begs for fish, it is also as described above. If one obtains fish and then begs for meat, it is also the same. If one obtains meat and then begs for dried meat, it is also as above. If one obtains dried meat, it is also as above.

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干脯已乞諸精食，亦如上說。得精食已更乞粗食，鹹得惡作。無犯者，為眾營事，癡狂、心亂、痛惱所纏，此是最初對說悔法。如是應知酪、生酥、熟酥、油、糖、蜜、魚、肉乾脯，是此十對說法，乞者皆犯，如上廣說。

緣在廣嚴城。於此城中有一長者名曰師子，得見諦理，于佛聲聞眾深生正信，所有貲財供養三寶，如是奉施，家財罄盡資產悉空。時具壽舍利子與大目連，因行人間至廣嚴城，其時師子聞二尊至，速詣奉請明當就食。俗旅譏嫌，作如是語：「師子長者衣不覆身、食不充口，皆由供養。」苾芻聞已白佛，佛言：「汝諸苾芻！可與師子學家羯磨，更有斯類亦如是與。如常集眾，令一苾芻作白羯磨，應如是作：

「『大德尼僧伽聽！此師子長者信心殷重意樂渟善，隨其所有悉皆惠施佛法僧伽曾無吝心，諸有求人亦皆給與，由是衣食悉皆罄盡。若僧伽時至聽者，僧伽應許僧伽今與師子長者作學家羯磨。白如是。』羯磨準白應作。若苾芻尼知僧伽作學家羯磨已，不應往彼受其飲食床座臥具及為說法，違者得惡作罪。」又因十二眾尼先不受請往此家食，以緣白佛，佛問訶責「制其學處，應如是說：

「若復苾芻尼，知是學家僧伽與作學家羯磨，苾芻尼先不受請，便詣彼家自手受食食。是苾芻尼

【現代漢語翻譯】 現代漢語譯本： 乾肉脯如果已經乞求了精美的食物，也像上面所說一樣。得到了精美的食物后又乞求粗糙的食物，都會構成惡作罪。沒有犯戒的情況是：爲了大眾的事務而奔波，或者因為愚癡瘋狂、心神錯亂、被病痛所困擾。這是最初的十對悔罪方法的說明。應當知道，奶酪、生酥、熟酥、油、糖、蜂蜜、魚、肉、乾肉脯，是這十對說法，乞求這些東西的人都犯戒，就像上面詳細說明的那樣。

事情發生在廣嚴城（Vaishali）。在這個城中，有一位名叫師子（Siṃha，意為獅子）的長者，證得了見諦的道理，對佛陀和聲聞僧眾深生正信，用所有的資財供養三寶。像這樣奉獻佈施，家裡的財產全部用盡，資產也空了。當時，具壽舍利子（Śāriputra）和大目犍連（Mahāmaudgalyāyana），因為在人間遊行來到了廣嚴城。當時，師子聽到兩位尊者到來，趕緊前去奉請，說明天到他家接受供養。世俗之人譏諷嫌棄，這樣說道：『師子長者衣不蔽體、食不果腹，都是因為供養的原因。』比丘（bhikṣu，佛教出家男眾）聽了之後稟告佛陀，佛陀說：『你們這些比丘！可以為師子做學家羯磨（śaikṣa-karmāṇi，學戒羯磨，一種僧團的儀式），如果有類似情況也這樣做。』像平常一樣集合僧眾，讓一位比丘作白羯磨（jñapti-karma，宣告羯磨），應該這樣做：

『大德僧伽（saṃgha，僧團）聽著！這位師子長者信心殷重，意樂純善，隨其所有全部惠施佛法僧伽，從沒有吝嗇之心，對於有所求的人也都給予，因此衣食全部用盡。如果僧伽認為時機已到，允許的話，僧伽現在為師子長者做學家羯磨。稟白完畢。』羯磨按照稟白應該去做。如果比丘尼（bhikṣuṇī，佛教出家女眾）知道僧伽已經做了學家羯磨，不應該前往他家接受飲食、床座臥具以及為他說法，違背者會得到惡作罪。」又因為十二位比丘尼先前沒有接受邀請就去這家吃飯，因此稟告佛陀，佛陀詢問並呵責，『制定學處，應該這樣說：

『如果又有比丘尼，知道這是僧伽已經為之做了學家羯磨的家庭，比丘尼先前沒有接受邀請，就前往這家親自接受食物。這位比丘尼』

【English Translation】 English version: If dried meat has already been begged for after having begged for exquisite food, it is as described above. Having obtained exquisite food, if one then begs for coarse food, it all constitutes a duṣkṛta (offense). There is no offense for those who are engaged in the affairs of the saṃgha (community), or who are afflicted by madness, mental derangement, or pain. This is the initial explanation of the ten pairs of methods of confession. It should be known that cheese, fresh butter, cooked butter, oil, sugar, honey, fish, meat, and dried meat are the ten pairs of items mentioned. Those who beg for these items are all in violation, as explained in detail above.

The incident occurred in Vaishali (Vaiśālī). In this city, there was a householder named Siṃha (meaning 'Lion'), who had attained the truth of insight and had deep faith in the Buddha and the śrāvaka (hearer) community. He offered all his wealth to the Three Jewels (Triratna). By making such offerings, his family's wealth was completely exhausted, and his assets were depleted. At that time, the venerable Śāriputra (Śāriputra) and Mahāmaudgalyāyana (Mahāmaudgalyāyana), while traveling among humans, arrived in Vaishali. When Siṃha heard of the arrival of the two venerable ones, he quickly went to invite them, stating that they should accept his meal the following day. The lay people criticized and complained, saying, 'Householder Siṃha is without clothes to cover his body and without enough food to fill his mouth, all because of his offerings.' When the bhikṣu (monk) heard this, he reported it to the Buddha. The Buddha said, 'You bhikṣus! You may perform the śaikṣa-karmāṇi (training rules) for Siṃha, and do the same for similar cases.' As usual, gather the saṃgha and have one bhikṣu perform the jñapti-karma (announcement), which should be done as follows:

'Venerable saṃgha, listen! This householder Siṃha has deep faith and a pure intention. He gives all that he has to the Buddha, Dharma, and saṃgha without any stinginess, and he gives to all who ask. As a result, his clothing and food are completely exhausted. If the saṃgha deems it the right time and is willing, the saṃgha should now perform the śaikṣa-karmāṇi for householder Siṃha. The announcement is complete.' The karma should be performed according to the announcement. If a bhikṣuṇī (nun) knows that the saṃgha has performed the śaikṣa-karmāṇi, she should not go to his house to receive food, bedding, or to preach the Dharma, and if she violates this, she will incur a duṣkṛta offense.' Furthermore, because twelve bhikṣuṇīs had previously gone to this house to eat without being invited, they reported this to the Buddha. The Buddha inquired and rebuked them, 'Establish a training rule, which should be stated as follows:

'If a bhikṣuṇī knows that this is a household for whom the saṃgha has performed the śaikṣa-karmāṇi, and the bhikṣuṇī goes to that house to receive food with her own hands without being invited beforehand, that bhikṣuṇī'

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應還村外住處，詣苾芻尼所，各別告言：『大德！我犯對說惡法，是不應為，今對說悔。』是名對說法。」

諸苾芻尼皆不往彼、悉不為受，佛言：「應為受床座上而食，有餘菜茹及葉亦可為受，有小男女分與殘食。」廣嚴城人皆聞師子為供養故今遭貧苦，躬為耕作收斂谷實倉庫豐盈。是時師子詣世尊所，白言：「大德！我先有物皆為供養佛法僧田致令罄盡，今者家中多收谷實。唯愿世尊，哀愍我故解學家法，聽諸僧尼受我供養。」佛言：「諸苾芻應為將軍解學家法。應如是與。僧伽悉集，令師子隨次禮敬，在上座前蹲踞合掌作如是語：『大德僧伽聽！我師子先於三寶所深起信心，意樂淳善常樂惠施，由施三寶故以至貧窮。由此僧伽哀愍我故為作羯磨，令諸聖眾不入我家。我今財食還復豐盈，然我師子先得眾法，今從大眾乞解羯磨。唯愿為我解羯磨法，慈愍故！』三說。如是白已禮眾而去。是時大眾應令一人準所為事作白二羯磨解。既作解已，諸苾芻苾芻尼眾，如昔還往隨受供養，並皆無犯。」

若復苾芻尼者，謂此法中尼，余如上說。學者，謂信三寶證得見諦。家謂四姓。尼謂佛弟子。羯磨者，謂白二法，于如是家先不受請輒往受食者得罪。此中犯者，于如是處受二五食啖咽之時，同前得罪，說悔如上

【現代漢語翻譯】 現代漢語譯本 『應當前往村外的住所，到比丘尼（bhikṣuṇī，佛教女性出家人）那裡，分別告訴她們：『大德！我犯了對說惡法，這是不應該做的，現在我當面對你們懺悔。』這叫做對說法。』

眾比丘尼都不去他家，也不接受他的供養。佛陀說：『應該允許她們接受他提供的床座和食物，剩餘的蔬菜和葉子也可以接受，甚至可以把殘羹剩飯分給小孩。』廣嚴城的人們都聽說了師子（Śīla，人名）因為供養而變得貧困，現在親自耕作，倉庫里又堆滿了穀物。這時，師子來到世尊（釋迦牟尼佛的尊稱）那裡，稟告說：『大德！我以前所有的財物都用來供養佛、法、僧三寶，以至於一貧如洗。現在，我家又收穫了很多穀物。希望世尊慈悲，允許我解除「學家法」，允許僧尼接受我的供養。』佛陀說：『比丘們應該為將軍解除「學家法」。應該這樣進行：僧眾全部集合，讓師子依次禮敬僧眾，在上座（僧團中資歷最深的僧人）面前蹲下，合掌說：『大德僧伽（saṃgha，僧團）聽著！我師子先前對三寶深信不疑，心懷善意，樂於佈施。因為佈施三寶的緣故，我變得貧窮。因此，僧伽慈悲我，為我做了羯磨（karma，一種宗教儀式），讓聖眾不進入我家。現在我的財物和食物又變得豐盈，然而我師子先前得到了眾法，現在向大眾請求解除羯磨。希望你們為我解除羯磨法，出於慈悲！』重複三次。這樣稟告完畢后，向僧眾行禮離開。這時，大眾應該讓一個人按照所要做的事情，進行白二羯磨來解除。解除完畢后，比丘和比丘尼眾，像以前一樣可以前往接受供養，都沒有罪過。』

如果再有比丘尼，這裡指的是此法中的尼，其餘的如上面所說。『學者』，指的是相信三寶並證得見諦（dṛṣṭi，佛教術語，指獲得真理的見解）的人。『家』指的是四姓（印度古代的四個種姓）。『尼』指的是佛陀的弟子。『羯磨』指的是白二法，在這樣的家庭先前沒有接受邀請就前往接受食物，會因此獲罪。這裡所說的『犯』，指的是在這樣的地方接受二五食（指五種食物）併吞咽的時候，和前面一樣會獲罪，懺悔的方法如上所述。

【English Translation】 English version 『They should go to the dwelling outside the village, go to the Bhikṣuṇīs (bhikṣuṇī, Buddhist female renunciates), and separately tell them: 『Venerable ones! I have committed an offense of speaking against the Dharma, which should not have been done. Now I confess it to you.』 This is called speaking against the Dharma.』

The Bhikṣuṇīs did not go to his place and did not accept his offerings. The Buddha said: 『They should be allowed to accept the beds and food he provides. The remaining vegetables and leaves can also be accepted, and even the leftovers can be distributed to the children.』 The people of Vaisali heard that Śīla (Śīla, a personal name) had become poor because of making offerings, and now he was cultivating the land himself, and the granaries were filled with grain. At that time, Śīla went to the World Honored One (a respectful title for Śākyamuni Buddha) and reported: 『Venerable One! All my previous possessions were used to make offerings to the Buddha, Dharma, and Sangha (saṃgha, the monastic community), which led to my impoverishment. Now, my family has harvested a lot of grain. I hope the World Honored One will have compassion and allow me to lift the 『householder』s rule』 and allow the monks and nuns to accept my offerings.』 The Buddha said: 『The monks should lift the 『householder』s rule』 for the general. It should be done as follows: The Sangha should all gather, and let Śīla respectfully bow to the Sangha in order, squatting before the senior monk with palms together, and say: 『Venerable Sangha, listen! I, Śīla, previously had deep faith in the Three Jewels, had good intentions, and was happy to give. Because of giving to the Three Jewels, I became poor. Therefore, the Sangha had compassion on me and performed a Karma (karma, a religious ritual) for me, so that the holy ones would not enter my house. Now my wealth and food have become abundant again, but I, Śīla, previously received the Dharma of the community, and now I ask the community to lift the Karma. I hope you will lift the Karma for me, out of compassion!』 Repeat three times. After reporting this, bow to the Sangha and leave. At this time, the community should have one person perform a formal act of declaration and resolution (白二羯磨) to lift it. After the lifting is done, the monks and nuns can go back to accept offerings as before, and there is no offense.』

If there is another Bhikṣuṇī, it refers to the nun in this Dharma, and the rest is as described above. 『Learner』 refers to someone who believes in the Three Jewels and has attained the vision of truth (dṛṣṭi, a Buddhist term referring to the attainment of insight into the truth). 『House』 refers to the four castes (the four castes of ancient India). 『Nun』 refers to the Buddha's disciple. 『Karma』 refers to the formal act of declaration and resolution (白二法). If one goes to such a family to receive food without being invited beforehand, one will be guilty of an offense. The 『offense』 here refers to receiving and swallowing the two or five kinds of food in such a place, and the offense is the same as before, and the method of repentance is as described above.

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。若得解法，食皆無犯。又無犯者，廣如前說。

「諸大德！我已說十一波羅底提舍尼法。今問諸大德！是中清凈不？」(如是三說)「諸大德！是中清凈，默然故，我今如是持。」(第四部了)

第五部眾學法

「諸大德！此眾學法，半月半月戒經中說。」

總攝頌曰：

衣食形齊整、　　俗舍善容儀、 　護缽除病人、　　洟唾過人樹。

爾時世尊為諸苾芻，制眾多學法，著衣啖食等所有軌儀，諸苾芻尼皆須依學。時諸苾芻尼，雖聞教已未能依法，著衣太高。凈信婆羅門等見不齊整，便生譏誚，作如是語：「此諸苾芻尼衣不齊整，同無恥人。」諸苾芻尼聞已白苾芻，苾芻白佛。佛言：「不應太高著衣應當學。」即著衣太下，俗復譏嫌，佛言：「不應太下著衣如新嫁婦女，應當學。」或時目前長垂猶如象鼻，或時腰邊細褶如多羅葉。諸俗譏嫌，佛言：「不應爾。」或時撮聚一角反擪腰邊，猶如蛇頭，佛言：「不應爾。」或時捉其上角團內腰邊，猶如豆團，佛言：「不應如是著衣，應當學。」

緣處同前。時吐罹難陀苾芻尼，著衣露腹事同淫女。諸苾芻尼見共為譏嫌，告言：「聖者！如是著衣應為凈法。」吐羅尼曰：「我曾見諸宮內女人如是著衣。」尼白苾芻，苾芻白佛。

【現代漢語翻譯】 現代漢語譯本：如果能夠理解這些解脫的方法，那麼在飲食方面就不會有任何違犯。關於沒有違犯的情況，詳細的解釋如同前面所說。

『諸位大德！我已經說了十一條波羅底提舍尼法（一種懺悔法）。現在問各位大德！在這其中是否清凈？』（這樣說了三次）『諸位大德！因為大家默然，所以可以認為在這其中是清凈的，我現在就這樣接受。』（第四部分結束）

第五部分 眾學法

『諸位大德！這些眾學法，是在半月半月的戒經中宣說的。』

總攝頌說：

衣著飲食要齊整，在俗舍中要有好的儀容， 保護缽具，照顧病人，不要隨地吐痰，不要從樹上跨過。

當時，世尊為各位比丘制定了許多學法，關於穿衣吃飯等所有的行爲規範，所有的比丘尼都必須依此學習。當時，一些比丘尼雖然聽了教導，但仍然不能依法行事，穿衣太高。一些有凈信的婆羅門等人看到她們衣著不整齊，就譏笑她們，說：『這些比丘尼衣著不整齊，和**的女人一樣。』比丘尼們聽了之後告訴了比丘，比丘告訴了佛陀。佛陀說：『不應該穿衣太高，應當學習。』於是她們又穿衣太低，世俗之人又譏嫌，佛陀說：『不應該穿衣太低，像新嫁的婦女一樣，應當學習。』有時前面垂得很長，像象鼻一樣，有時腰邊的褶皺很細，像多羅葉一樣。世俗之人譏嫌，佛陀說：『不應該這樣。』有時把一個角撮起來反塞在腰邊，像蛇頭一樣，佛陀說：『不應該這樣。』有時抓住上面的角團起來塞在腰邊，像豆團一樣，佛陀說：『不應該這樣穿衣，應當學習。』

事情發生的地點和原因與之前相同。當時，吐罹難陀（Thullananda）比丘尼，穿衣露出了肚子，和**的女人一樣。其他的比丘尼看到后一起譏笑她，告訴她說：『聖者！這樣穿衣應該算是清凈的嗎？』吐罹難陀（Thullananda）說：『我曾經看到宮內的女人這樣穿衣。』比丘尼將此事告訴了比丘，比丘告訴了佛陀。

【English Translation】 English version: If one understands these methods of liberation, then there will be no violations regarding food. As for the cases of no violation, the detailed explanations are as previously stated.

'Venerable elders! I have already recited the eleven Patidesaniya Dharmas (a type of confession). Now I ask you, venerable elders! Are you pure in this matter?' (This was said three times.) 'Venerable elders! Because you are silent, it can be assumed that you are pure in this matter, and I now accept it as such.' (End of the fourth section)

Fifth Section: Rules of Training

'Venerable elders! These rules of training are proclaimed in the Pratimoksha (戒經) every half-month.'

The summary verse says:

Clothing and food should be neat and orderly, and one should have good manners in lay residences, Protect the alms bowl, care for the sick, do not spit indiscriminately, and do not step over trees.

At that time, the World Honored One established many rules of training for the Bhikshus (比丘), regarding all aspects of conduct such as wearing clothes and eating, which all Bhikshunis (比丘尼) had to follow. At that time, some Bhikshunis (比丘尼), although having heard the teachings, still could not act according to the Dharma (法), wearing their clothes too high. Some Brahmins (婆羅門) and others with pure faith saw their untidy clothing and ridiculed them, saying, 'These Bhikshunis (比丘尼) are dressed untidily, like ** women.' The Bhikshunis (比丘尼) told the Bhikshus (比丘), who told the Buddha. The Buddha said, 'One should not wear clothes too high; one should learn.' Then they wore their clothes too low, and the laity again criticized them. The Buddha said, 'One should not wear clothes too low, like newly married women; one should learn.' Sometimes the front hung down too long, like an elephant's trunk, and sometimes the folds at the waist were too thin, like tala leaves. The laity criticized them, and the Buddha said, 'It should not be like that.' Sometimes they gathered one corner and tucked it back into the waist, like a snake's head, and the Buddha said, 'It should not be like that.' Sometimes they grabbed the upper corner and rolled it up into the waist, like a bean ball, and the Buddha said, 'One should not wear clothes like that; one should learn.'

The circumstances and causes were the same as before. At that time, the Bhikshuni (比丘尼) Thullananda (吐罹難陀) wore her clothes exposing her abdomen, like a ** woman. The other Bhikshunis (比丘尼) saw this and ridiculed her together, saying, 'Venerable one! Should wearing clothes like that be considered pure?' Thullananda (吐罹難陀) said, 'I have seen women in the palace wearing clothes like that.' The Bhikshuni (比丘尼) told the Bhikshu (比丘), who told the Buddha.

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佛言：「諸苾芻尼不應著衣露腹，應當學。」

時諸苾芻尼，或時高視、或復高聲入白衣舍，諸俗譏嫌，佛言：「不應高視入白衣舍，應當學。齊整著五衣，應當學。」

緣處同前。時十二眾苾芻尼，于婆羅門長者家乞食，顧視四方不為庠序，諸根掉動不觀前行，入他舍時見諸端正男子，欲心熾盛不凈流下，乞得不得速便出外。俗眾見已譏嫌：「禿沙門女實非凈行詐言凈行。」尼白苾芻，苾芻白佛。佛言：「苾芻尼若月期將至，不應往他舍，應當學。」

時十二眾苾芻尼，覆頭、偏抄衣、雙抄衣、叉腰、拊肩入白衣舍，同無恥人及新嫁女。諸苾芻尼聞見譏嫌，問言：「諸具壽！豈合如此？」彼便答言：「諸耽色男女皆如是作，然我等不知欲求相學。」白佛，佛言：「不覆頭、不偏抄衣、不雙抄衣、不叉腰、不拊肩入白衣舍，應當學。」

時十二眾苾芻尼，蹲行、足指行、跳行、仄足行、努身行，乃至諸人譏嫌，彼答同前。佛言：「不蹲行、不足指行、不跳行、不仄足行、不努身行入白衣舍，應當學。」

時十二眾苾芻尼，搖身、掉臂、搖頭、排肩、連手入白衣舍。諸人見譏亦同前說。佛言：「不搖身、不掉臂、不搖頭、不排肩、不連手入白衣舍，應當學。」

時鄔波難陀，于小

【現代漢語翻譯】 現代漢語譯本 佛說：『各位比丘尼不應該穿著暴露腹部的衣服，應當學習。』 當時，一些比丘尼有時抬頭張望，有時大聲喧譁地進入在家信徒的住所，引起世俗之人的譏諷和不滿。佛說：『不應該抬頭張望地進入在家信徒的住所，應當學習。要整齊地穿著五衣，應當學習。』 （情況和起因）與之前所說相同。當時，十二群比丘尼在婆羅門長者（婆羅門種姓的富裕長者）家乞食時，四處張望，沒有威儀秩序，六根（眼、耳、鼻、舌、身、意）躁動不安，不看前方。進入別人家時，看到容貌端正的男子，慾念熾盛，不凈物流出，無論乞討到食物與否，都迅速離開。世俗之人看到后譏諷說：『這些光頭的沙門（出家修行者）女子，實際上並非清凈修行，只是假裝清凈修行。』比丘尼將此事告訴比丘，比丘稟告佛陀。佛說：『比丘尼如果月經將至，不應該前往別人家，應當學習。』 當時，十二群比丘尼，有的蒙著頭，有的只抄起一邊衣角，有的兩邊衣角都抄起，有的叉著腰，有的拍打著肩膀進入在家信徒的住所，和妓女以及新嫁的女子一樣。其他比丘尼聽到和看到后，譏諷和不滿，問道：『各位具壽（對比丘尼的尊稱）！怎麼能這樣做呢？』她們便回答說：『那些貪戀美色的男女都是這樣做的，然而我們不知道，只是想學著他們。』（她們）將此事稟告佛陀，佛說：『不矇頭，不抄起一邊衣角，不兩邊都抄起衣角，不叉腰，不拍打肩膀進入在家信徒的住所，應當學習。』 當時，十二群比丘尼，有的蹲著走，有的用腳趾行走，有的跳著走，有的側著腳走，有的挺著肚子走，以至於人們譏諷她們，她們的回答和之前一樣。佛說：『不蹲著走，不用腳趾行走，不跳著走，不側著腳走，不挺著肚子走進在家信徒的住所，應當學習。』 當時，十二群比丘尼，有的搖動身體，有的甩動胳膊，有的搖頭晃腦，有的聳著肩膀，有的手拉著手進入在家信徒的住所。人們看到后譏諷她們，情況和之前所說一樣。佛說：『不搖動身體，不甩動胳膊，不搖頭晃腦，不聳著肩膀，不手拉著手進入在家信徒的住所，應當學習。』 當時，鄔波難陀（一位比丘的名字），在小

【English Translation】 English version The Buddha said: 'Bhikkhunis (female monastic) should not wear clothes that expose the abdomen; they should train themselves.' At that time, some bhikkhunis sometimes looked up and around, or sometimes entered the houses of lay followers with loud voices, causing criticism and displeasure from the laity. The Buddha said: 'They should not enter the houses of lay followers looking up and around; they should train themselves. They should wear the five robes neatly; they should train themselves.' The circumstances and cause are the same as previously mentioned. At that time, twelve groups of bhikkhunis were begging for food at the house of a Brahmin (member of the priestly caste) elder. They looked around in all directions without proper decorum, their six senses (eye, ear, nose, tongue, body, mind) were restless, and they did not look ahead. When entering others' houses, they saw handsome men, and their lustful desires became intense, and impure substances flowed out. Whether they obtained food or not, they quickly left. When the laity saw this, they criticized and complained, saying: 'These bald-headed female shramanas (ascetics) are actually not practicing purity; they are only pretending to practice purity.' The bhikkhunis told the bhikkhus (male monastic), and the bhikkhus reported to the Buddha. The Buddha said: 'If a bhikkhuni's menstruation is approaching, she should not go to others' houses; she should train herself.' At that time, twelve groups of bhikkhunis, some covered their heads, some held up only one side of their robes, some held up both sides of their robes, some put their hands on their hips, and some patted their shoulders when entering the houses of lay followers, like prostitutes and newly married women. When other bhikkhunis heard and saw this, they criticized and complained, asking: 'Venerable ones (term of respect for bhikkhunis), how can you do this?' They replied: 'Those men and women who are attached to sensual pleasures all do this, but we do not know, we just want to learn from them.' They reported this matter to the Buddha, and the Buddha said: 'Do not cover your heads, do not hold up one side of your robes, do not hold up both sides of your robes, do not put your hands on your hips, do not pat your shoulders when entering the houses of lay followers; you should train yourselves.' At that time, twelve groups of bhikkhunis, some walked squatting, some walked on their toes, some walked hopping, some walked with their feet sideways, some walked with their bellies protruding, to the point that people criticized them, and their answers were the same as before. The Buddha said: 'Do not walk squatting, do not walk on your toes, do not walk hopping, do not walk with your feet sideways, do not walk with your bellies protruding when entering the houses of lay followers; you should train yourselves.' At that time, twelve groups of bhikkhunis, some swayed their bodies, some swung their arms, some shook their heads, some shrugged their shoulders, some entered the houses of lay followers hand in hand. When people saw this, they criticized them, and the situation was the same as before. The Buddha said: 'Do not sway your bodies, do not swing your arms, do not shake your heads, do not shrug your shoulders, do not enter the houses of lay followers hand in hand; you should train yourselves.' At that time, Upananda (name of a bhikkhu), in a small

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食時著衣持缽，入室羅筏城乞食。時有婆羅門性樂清凈，家有床座，鄔波難陀入坐床上。婆羅門見譏嫌，佛言：「在白衣舍，未請坐不應坐，應當學。」

時具壽鄔陀夷有凈信婆羅門，屈請就座而坐，不善觀察輒爾便坐，于其床上有一孩兒遂便壓死。佛言：「在白衣舍，不善觀察不應坐，應當學。」

爾時世尊與聲聞眾，受凈飯大王宮中供養。時具壽鄔陀夷不善斂身，令瞿卑夫人怪其非法。後於異時獨至宮中，夫人令坐朽床，放身而坐，床破倒地因致譏丑，廣說乃至佛言：「苾芻尼，若於俗家坐時，不應放身而坐，可善觀察，應當學。」

或於俗舍壘足而坐、或重內外踝而坐、或急斂足、或長舒足、或露身坐，諸俗譏嫌，佛言：「不應如是，當制學處。在白衣舍不壘足、不重內踝、不重外踝、不急斂足、不長舒足、不露身，應當學。」

時有施主，請佛又僧尼就舍而食。其行食者，不善用心摋放美團。苾芻尼于缽不恭敬護，遂多損破，佛言：「恭敬受食，應當學。」

時十二眾苾芻尼，入菩提長者舍乞食。長者與食滿缽受飯，復受羹臛，缽便溢滿流出污地，因生譏恥。以事白佛，佛制學處應如是說：「不得滿缽受飯，更安羹菜令食流溢，于缽緣邊應留屈指，用意受食，應當學。」

【現代漢語翻譯】 現代漢語譯本： 食時，比丘應穿著僧衣，拿著缽，進入羅筏城（Śrāvastī，古印度城市）乞食。當時有一位婆羅門（Brahmin，古印度祭司階層）性好清凈，家中備有床座。鄔波難陀（Upānanda，比丘名）進入他家，逕自坐在床上。婆羅門見了心生不滿。佛陀說：『在在家居士的家中，未經邀請不應擅自坐下，應當學習。』 當時，具壽鄔陀夷（Udayin，比丘名）有一位虔誠信奉的婆羅門施主，邀請他入座。鄔陀夷沒有仔細觀察就坐了下去，結果壓死床上的一名嬰兒。佛陀說：『在在家居士的家中，不仔細觀察不應擅自坐下，應當學習。』 當時，世尊帶領聲聞眾（Śrāvaka，聽聞佛陀教法的弟子），接受凈飯大王（Śuddhodana，釋迦牟尼佛的父親）在宮中的供養。當時，具壽鄔陀夷沒有約束自己的行為舉止，導致瞿卑夫人（Gopī，釋迦牟尼佛的妻子）覺得他的行為不合規矩。後來，在另一天，鄔陀夷獨自來到宮中，瞿卑夫人讓他坐在朽壞的床上。他隨意地坐了下去，床隨即破裂倒塌，引來眾人的嘲笑。佛陀說：『比丘尼，在俗家坐下時，不應隨意地坐，應當仔細觀察，應當學習。』 有時，在俗家，比丘尼們或兩腿交疊而坐，或將內外踝骨重疊而坐，或急速地收攏雙腿，或長長地伸展雙腿，或袒露身體而坐，這些行為都引起了世俗之人的譏嫌。佛陀說：『不應如此，應當制定戒律。在在家居士的家中，不應兩腿交疊，不應內外踝骨重疊，不應急速收攏雙腿，不應長長伸展雙腿，不應袒露身體，應當學習。』 當時，有施主邀請佛陀和僧尼到家中用餐。負責分發食物的人，沒有用心，隨意地將美味的飯糰扔進缽中。比丘尼們對缽不夠恭敬，沒有好好保護，導致缽多有破損。佛陀說：『恭敬地接受食物，應當學習。』 當時，十二位比丘尼進入菩提長者（Bodhi，人名）的家中乞食。長者給她們的缽中盛滿了飯，又給她們新增羹湯，導致缽溢滿，食物流出，弄髒了地面，引起了人們的譏笑。她們將此事稟告佛陀，佛陀制定戒律，應當這樣說：『不得將缽盛滿飯，又新增羹菜，導致食物流溢。在缽的邊緣應當留有屈指的空間，用心接受食物，應當學習。』

【English Translation】 English version: At mealtime, one should wear the monastic robes, carry the alms bowl, and enter the city of Śrāvastī (ancient Indian city) to beg for food. At that time, there was a Brahmin (ancient Indian priestly class) who loved purity. He had a bed in his house. Upānanda (name of a bhikkhu) entered his house and sat directly on the bed. The Brahmin was displeased upon seeing this. The Buddha said, 'In the house of a layperson, one should not sit down without being invited. One should learn this.' At that time, the Venerable Udayin (name of a bhikkhu) had a Brahmin benefactor who had faith in him. The Brahmin invited him to sit down. Udayin did not observe carefully and sat down, resulting in him crushing a baby to death on the bed. The Buddha said, 'In the house of a layperson, one should not sit down without careful observation. One should learn this.' At that time, the World-Honored One, together with the assembly of Śrāvakas (disciples who hear the Buddha's teachings), received offerings in the palace of King Śuddhodana (father of Shakyamuni Buddha). At that time, the Venerable Udayin did not restrain his behavior, causing Lady Gopī (wife of Shakyamuni Buddha) to find his conduct improper. Later, on another occasion, Udayin went to the palace alone. Lady Gopī had him sit on a decayed bed. He sat down carelessly, and the bed broke and collapsed, causing ridicule. The Buddha said, 'Bhikkhunis, when sitting in a layperson's house, one should not sit carelessly. One should observe carefully. One should learn this.' Sometimes, in laypeople's houses, bhikkhunis would sit with their legs crossed, or with their inner and outer ankles overlapping, or with their legs drawn in tightly, or with their legs stretched out, or sitting with their bodies exposed. These behaviors caused criticism from laypeople. The Buddha said, 'One should not do this. Rules should be established. In the house of a layperson, one should not cross one's legs, not overlap inner ankles, not overlap outer ankles, not draw legs in tightly, not stretch legs out, not expose one's body. One should learn this.' At that time, a donor invited the Buddha and the sangha of monks and nuns to his house for a meal. The person distributing the food did not pay attention and carelessly threw the delicious rice balls into the bowls. The bhikkhunis were not respectful of their bowls and did not protect them well, resulting in many broken bowls. The Buddha said, 'Receive food respectfully. One should learn this.' At that time, twelve bhikkhunis entered the house of the elder Bodhi (name of a person) to beg for food. The elder filled their bowls with rice and then added soup, causing the bowls to overflow, and the food spilled and soiled the ground, causing ridicule. They reported this matter to the Buddha. The Buddha established a rule, saying, 'One should not fill the bowl with rice and then add soup, causing the food to overflow. One should leave a finger's width of space at the edge of the bowl and receive food mindfully. One should learn this.'

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或食未至預申其缽，如乞索人現饕餮相，因生譏恥，佛言：「為制學處，應如是說：行食未至勿預舒缽，應當學。

「不安缽在食上，應當學。」

或復食時現憍慢相，猶如小兒及諸淫女。佛言：「不應如是憍慢而食，應恭敬食，應當學。」

或復食時極小、入口極大、入口如貧乞人。佛言：「不應如是，不極小摶、不極大摶，圓整而食，應當學。」

時有施主，請佛及僧就舍而食。時鄔波難陀苾芻與摩訶羅苾芻鄰次而坐。時摩訶羅大開其口向上而望，時鄔波難陀便以土塊遙擲口中，報言：「且食此物。」佛言：「不應如是預張其口，若食未至不張口待，應當學。」

時十二眾苾芻尼，含食言語，諸俗譏嫌。佛言：「不應如是。不含食語，應當學。」

或復至施主家，見羹菜少恐不充足，先請得羹，以飯蓋覆更望多得。諸俗譏嫌。佛言：「不應如是，不得以飯覆羹菜、不將羹菜覆飯更望多得，應當學。」

時有施主請苾芻食。其食過甜，十二眾即便彈舌相告：「謂食大醋，或復過醋。」十二眾即便[口*專]㗱相告，謂食大甜。或有施主，請二眾僧伽食，其食過熱，十二眾即便呵氣，相告云：「食大冷。」呵熱方食。或其食過冷，十二眾即便吹氣，相告云：「食大熱

【現代漢語翻譯】 現代漢語譯本 有人在食物還沒到的時候，就提前伸出缽，就像乞討的人現出貪婪的樣子，因此引起別人的譏笑和羞辱。佛說：『爲了制定戒律，應該這樣說：在食物還沒到的時候，不要提前伸出缽，應當學習。』 『不要把缽放在食物上面，應當學習。』 有的人在吃飯的時候，現出驕慢的樣子，就像小孩子和一些愚笨的人。佛說：『不應該這樣驕慢地吃飯，應該恭敬地吃飯，應當學習。』 有的人在吃飯的時候，要麼吃得極小口，要麼吃得極大口，要麼入口的樣子像貧窮的乞丐。佛說：『不應該這樣，不要捏極小的飯糰，也不要捏極大的飯糰，要捏成圓整的飯糰來吃，應當學習。』 當時有施主，邀請佛陀和僧眾到家裡吃飯。當時鄔波難陀(Upananda)比丘和摩訶羅(Mahāro)比丘相鄰而坐。當時摩訶羅(Mahāro)大張著嘴向上看，當時鄔波難陀(Upananda)就用土塊遠遠地扔進他的嘴裡，並說：『先吃這個東西吧。』佛說：『不應該這樣預先張開嘴巴，如果食物還沒到，不要張著嘴巴等待，應當學習。』 當時十二眾比丘尼，嘴裡含著食物說話，引起世俗之人的譏諷和嫌棄。佛說：『不應該這樣。不要含著食物說話，應當學習。』 有的人到施主家，看到羹菜很少，擔心不夠吃，就先要了羹，用飯蓋住，希望得到更多。引起世俗之人的譏諷和嫌棄。佛說：『不應該這樣，不可以把飯蓋在羹菜上面，也不要把羹菜蓋在飯上面，希望得到更多，應當學習。』 當時有施主邀請比丘們吃飯。食物太甜了，十二眾就彈舌示意，互相告知說：『食物太酸了，』或者食物太酸了，十二眾就咂嘴示意，互相告知說食物太甜了。或者有施主，邀請二眾僧伽(Saṃgha)吃飯，食物太熱了，十二眾就哈氣，互相告知說：『食物太涼了。』哈著氣才吃。或者食物太涼了，十二眾就吹氣，互相告知說：『食物太熱了。』

【English Translation】 English version Or, before the food arrives, they prematurely extend their bowls, appearing like beggars with a gluttonous demeanor, causing ridicule and shame. The Buddha said, 'To establish a precept, it should be said thus: Do not prematurely extend your bowl before the food arrives; one should learn this.' 'Do not place the bowl on top of the food; one should learn this.' Or, at mealtime, they display an arrogant demeanor, like children or foolish individuals. The Buddha said, 'One should not eat with such arrogance; one should eat respectfully; one should learn this.' Or, at mealtime, they take extremely small bites, or extremely large bites, or their manner of eating resembles that of a poor beggar. The Buddha said, 'One should not do this; do not form extremely small morsels, nor extremely large morsels, but eat with well-rounded morsels; one should learn this.' At that time, a donor invited the Buddha and the Sangha (community of monks) to his home for a meal. At that time, the Bhikshu (monk) Upananda (name of a monk) and the Bhikshu (monk) Mahāro (name of a monk) sat next to each other. At that time, Mahāro (name of a monk) opened his mouth wide and looked upwards, and Upananda (name of a monk) threw a clod of earth into his mouth from afar, saying, 'Eat this first.' The Buddha said, 'One should not open one's mouth in advance like this; if the food has not arrived, do not wait with your mouth open; one should learn this.' At that time, the twelve Bhikshunis (nuns), spoke with food in their mouths, causing criticism and disgust among the laity. The Buddha said, 'One should not do this. Do not speak with food in your mouth; one should learn this.' Or, upon arriving at a donor's home, seeing that there is little soup and vegetables, fearing it will not be enough, they request the soup first, cover it with rice, and hope to receive more. This causes criticism and disgust among the laity. The Buddha said, 'One should not do this; one should not cover the soup and vegetables with rice, nor cover the rice with soup and vegetables, hoping to receive more; one should learn this.' At that time, a donor invited the Bhikshus (monks) for a meal. The food was too sweet, and the twelve monks clicked their tongues to signal each other, saying, 'The food is too sour,' or the food was too sour, and the twelve monks smacked their lips to signal each other, saying the food was too sweet. Or a donor invited the two-fold Sangha (Saṃgha, community of monks and nuns) for a meal, and the food was too hot, and the twelve monks blew on it, signaling each other, saying, 'The food is too cold.' They blew on it before eating. Or the food was too cold, and the twelve monks blew air on it, signaling each other, saying, 'The food is too hot.'

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。」吹氣方食。此等皆是倒說其事故惱施主，佛言：「不應爾，應制學處：不彈舌食、不[口*專]㗱食、不呵氣食、不吹氣食，應當學。」

或時六眾受請食時，以手爬散飯食，猶如雞鳥，或云：「食惡。」共相毀訾，或復以食填頰細細取食、或復食時嚙半留半、或復舒舌舐掠唇口。佛言：「應制學處：不手散食、不毀訾食、不填頰食、不嚙半食、不舒舌食，應當學。」

時有露形外道鄔波索迦，近生敬信歸佛法僧，遂請佛就舍而食，行諸飲食及以麨團薄餅蘿菔。是時六眾欲譏施主，便以麨團作窣睹波像，上安蘿菔覆以薄餅，遂相告曰：「此是惡趣中露形外道脯刺拏塔。」漸取食之，蘿菔便倒，更相告曰：「此是露形外道作窣睹波，今便崩倒。」施主見已息歸敬心。佛言：「應制學處，不作窣睹波形食，應當學。」

或時六眾受他請食，其美好者有餘著手中，即便以舌重舐其手，缽亦如是；或是振手、或復振缽，謂以缽水振灑餘人，污彼衣服，見他好衣生嫉妒故。佛言：「如是等皆不應作，應當學。」

時有施主飯食眾僧，報言：「聖者！多有好食，莫多請麨。」六眾不信便多受麨，后見好食慾棄其麨，比座有一摩訶羅苾芻，四顧而望。於時六眾苾芻便持麨團置彼缽內，遂令溢滿不暇受余

【現代漢語翻譯】 現代漢語譯本：吹氣后才吃。這些都是顛倒行事，擾惱施主。佛說：『不應該這樣，應該制定學處：不彈舌頭發出聲音地吃、不[口*專]㗱作聲地吃、不呵氣地吃、不吹氣地吃，應當學習。』

有時六群比丘接受邀請吃飯時，用手扒拉散開飯食，像雞鳥一樣，或者說：『食物難吃。』互相詆譭，或者用食物塞滿腮幫子慢慢地吃，或者吃東西時咬一半留一半，或者伸出舌頭舔嘴唇。佛說：『應該制定學處：不用手扒散食物、不詆譭食物、不塞滿腮幫子吃、不咬一半留一半、不伸舌頭舔食，應當學習。』

當時有位露形外道（Naked Ascetic）鄔波索迦（Upasaka，在家男居士），開始產生敬信之心，歸依佛法僧，於是邀請佛陀到他家吃飯，準備了各種飲食以及炒麵團、薄餅、蘿蔔。當時六群比丘想要譏諷施主，便用炒麵團做成窣睹波（Stupa，塔）的形狀，上面放上蘿蔔，再用薄餅蓋住，然後互相告知說：『這是惡趣中的露形外道脯刺拏（Purana）塔。』慢慢地取食，蘿蔔就倒了，又互相告知說：『這是露形外道做的窣睹波，現在崩塌了。』施主看到后，停止了歸敬之心。佛說：『應該制定學處，不做成窣睹波形狀的食物，應當學習。』

有時六群比丘接受他人邀請吃飯，把美好的食物剩下一些放在手中，就用舌頭反覆舔手，缽也是這樣；或者抖動手，或者抖動缽，假裝用缽里的水灑向其他人，弄髒他們的衣服，因為看到別人穿好衣服而產生嫉妒。佛說：『像這些都不應該做，應當學習。』

當時有位施主供養飯食給眾僧，告知說：『聖者們！有很多好吃的食物，不要拿太多炒麵。』六群比丘不相信，就拿了很多炒麵，後來看到好吃的食物，想要丟棄炒麵，旁邊座位有一位摩訶羅（Mahala）比丘，四處張望。當時六群比丘就把炒麵團放到他的缽里，使他的缽滿溢，沒有空餘的地方接受其他食物。

【English Translation】 English version: They would blow on the food before eating. All these are perverse actions, troubling the donors. The Buddha said, 'It should not be so. A precept should be established: one should not eat with a clicking tongue, nor eat with [口*專]㗱 sounds, nor eat with exhaling breath, nor eat with blowing breath; one should learn this.'

Sometimes, when the Six Group monks were invited to eat, they would scatter the food with their hands, like chickens and birds, or say, 'The food is bad.' They would criticize each other, or fill their cheeks with food and eat slowly, or bite off half of the food and leave the other half, or stick out their tongues to lick their lips. The Buddha said, 'A precept should be established: one should not scatter food with hands, nor criticize food, nor fill cheeks with food, nor bite off half of the food, nor stick out the tongue to lick food; one should learn this.'

At that time, there was a naked ascetic (Naked Ascetic) Upasaka (Upasaka, a male lay devotee) who developed faith and took refuge in the Buddha, Dharma, and Sangha. He invited the Buddha to his house for a meal, preparing various foods, including fried dough, thin pancakes, and radishes. The Six Group monks, wanting to mock the donor, made a Stupa (Stupa, a pagoda) shape out of the fried dough, placed radishes on top, and covered it with thin pancakes. Then they told each other, 'This is the Purana (Purana) Stupa of the naked ascetic in the evil realms.' They slowly took the food, and the radishes fell over. They then told each other, 'This is the Stupa made by the naked ascetic, and now it has collapsed.' The donor, seeing this, lost his faith. The Buddha said, 'A precept should be established: one should not make food in the shape of a Stupa; one should learn this.'

Sometimes, when the Six Group monks were invited to eat, they would leave some of the good food in their hands and repeatedly lick their hands with their tongues, and the same with their bowls; or they would shake their hands, or shake their bowls, pretending to sprinkle the water in the bowls on others, soiling their clothes, because they were jealous of others wearing good clothes. The Buddha said, 'Such things should not be done; one should learn this.'

At that time, a donor offered food to the Sangha and said, 'Venerables! There is a lot of good food, do not take too much fried dough.' The Six Group monks did not believe him and took a lot of fried dough. Later, when they saw the good food, they wanted to discard the fried dough. A Mahala (Mahala) monk sitting next to them looked around. The Six Group monks then placed the fried dough in his bowl, causing it to overflow, leaving no room for him to receive other food.

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。佛言：「常看缽食，應當學。」

時有苾芻食時缽滿，六眾傍觀共生輕慢，云：「此摩訶羅能啖食。」佛言：「不輕慢心觀比坐缽中食，應當學。」

時六眾苾芻，以不凈手捉凈水瓶，遂令諸蠅競來附近，招致譏丑。佛言：「不以污手捉凈水瓶，應當學。」

時苾芻尼在江豬山，于菩提長者高樓上食，以洗缽水棄在好地，施主生嫌。佛言：「應制學處，在白衣舍不棄洗缽水，除問主人，應當學。」

緣在室羅伐城。時有婆羅門孩兒遇病，有鄔波索迦是彼知識，來告之曰：「孩子若病，宜往僧處從諸苾芻乞缽中水，令其洗沐必得平善。」時婆羅門即往求水，見鄔波難陀從乞缽水。鄔波難陀便以殘麨餅，內建缽水中而授與彼。彼見雜水起穢噁心，作如是語：「我兒寧死，誰能用此鄙惡之物而洗浴耶？」以事白佛，佛言：「不應以此穢水持施於人，若人來乞缽水時，應凈洗缽置清凈水，誦經中要頌阿利沙伽他，咒之三遍授與彼人，或洗或飲能除萬病。」(阿利沙伽他者，謂是佛所說，頌出聖教中。若讀誦時有大威力，但是余處令誦伽他者，皆此類也。即如河池、井處、洗浴飲水之時、或暫於樹下偃息取涼而去、或止客舍、或入神堂蹈曼茶羅、踐佛塔影、或時己影障弊尊容、或大眾散時、或入城聚

【現代漢語翻譯】 現代漢語譯本：佛說：『要經常觀察缽中的食物，應當學習。』 當時有位比丘吃飯時缽滿，六眾（指六群比丘）在旁邊觀看，心生輕慢，說：『這個摩訶羅（大食量的人）真能吃。』佛說：『不要以輕慢心觀看同座比丘缽中的食物，應當學習。』 當時六眾比丘用不乾淨的手拿乾淨的水瓶，導致許多蒼蠅飛來，招致譏諷。佛說：『不要用臟手拿乾淨的水瓶，應當學習。』 當時有比丘尼在江豬山，在菩提長者的高樓上吃飯，把洗缽水倒在好地上，施主心生不滿。佛說：『應當制定學處，在白衣（在家信徒）家不倒洗缽水，除非詢問主人，應當學習。』 事情發生在室羅伐城（Śrāvastī）。當時有個婆羅門（Brahmin）的孩子生病，有個鄔波索迦（Upāsaka，近事男，在家男居士）是他的朋友，來告訴他說：『孩子如果生病，應該去僧團處向比丘們乞討缽中的水，讓他洗浴，一定能痊癒。』當時婆羅門就去求水，見到鄔波難陀（Upananda）向他乞討缽水。鄔波難陀就把剩下的炒麵餅放在缽水中，然後遞給他。那人看到混濁的水，心生厭惡，說：『我的孩子寧願死，誰能用這種卑劣的東西來洗浴呢？』他把這件事告訴了佛，佛說：『不應該用這種髒水施捨給人，如果有人來乞討缽水時，應該乾淨地洗缽，放入乾淨的水，誦經中的重要偈頌阿利沙伽他（Ariṣṭa Gāthā），唸誦三遍后交給那個人，用來洗浴或飲用，能消除各種疾病。』（阿利沙伽他，是指佛所說的，偈頌出自聖教中。如果讀誦時有很大的威力，但是其他地方讓人誦偈頌的，都與此類似。例如在河池、井邊、洗浴飲水的時候，或者暫時在樹下休息乘涼離開，或者住在客棧，或者進入神堂踩曼茶羅（Maṇḍala，壇城），踐踏佛塔的影子，或者有時自己的影子遮蔽了佛的尊容，或者大眾解散時，或者進入城市村落。）

【English Translation】 English version: The Buddha said, 'You should constantly observe the food in your bowl; you should learn this.' At that time, a certain Bhikṣu's (monk's) bowl was full during mealtime. The six groups (referring to the group of six monks) watched from the side and developed a sense of contempt, saying, 'This Mahāra (glutton) can really eat.' The Buddha said, 'You should not look at the food in the bowl of the Bhikṣu sitting next to you with a contemptuous mind; you should learn this.' At that time, the six groups of Bhikṣus used unclean hands to hold clean water bottles, causing many flies to come and gather, inviting ridicule. The Buddha said, 'You should not use dirty hands to hold clean water bottles; you should learn this.' At that time, a Bhikṣuṇī (nun) was at Jiangzhu Mountain, eating on the high building of the elder Bodhi, and discarded the water used to wash her bowl on good ground, causing displeasure to the donor. The Buddha said, 'A precept should be established that one should not discard the water used to wash the bowl in the house of a layman (lay devotee), unless asking the owner; you should learn this.' The incident occurred in Śrāvastī (city). At that time, a Brahmin (member of the priestly class) child fell ill. An Upāsaka (male lay devotee) who was an acquaintance of his came and told him, 'If the child is sick, you should go to the Sangha (monastic community) and beg for water from the bowls of the Bhikṣus, and let him bathe in it, and he will surely recover.' At that time, the Brahmin went to ask for water and saw Upananda (name of a monk) and begged for water from his bowl. Upananda then put the remaining fried barley cakes into the water in the bowl and handed it to him. When he saw the turbid water, he felt disgusted and said, 'My child would rather die; who could use this vile thing to bathe him?' He told the Buddha about this matter. The Buddha said, 'You should not give this dirty water to people. If someone comes to beg for water from the bowl, you should wash the bowl cleanly, put clean water in it, recite the important verses from the scriptures, the Ariṣṭa Gāthā (verses of Ariṣṭa), chant it three times, and give it to that person. Whether used for washing or drinking, it can eliminate all kinds of diseases.' (The Ariṣṭa Gāthā refers to what the Buddha said, verses that come from the holy teachings. If recited, it has great power, but other places that ask people to recite verses are similar to this. For example, at rivers, ponds, wells, when washing or drinking water, or when temporarily resting under a tree to cool off and then leaving, or staying in a guesthouse, or entering a shrine and stepping on a Maṇḍala (sacred diagram), stepping on the shadow of a pagoda, or when one's own shadow obscures the Buddha's venerable image, or when the assembly disperses, or when entering cities and villages.)

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落、或晨朝日暮禮拜尊儀、或每日食罷時、或灑掃塔廟，諸如此事，其類寔系，皆須口誦伽他，奉行獲福。若故心違慢，感得惡作之罪。但以東川法眾，此先不行故，因注言知聖教之有，在其伽他者，即如頌曰：

「世間五欲樂，　　或復諸天樂；　　若比愛盡樂，　　千分不及一。　　由集能生苦，　　因苦復生集； 　八聖道能超，　　至妙涅盤處。　　所為佈施者，　　必獲其義利；　　若為樂故施，　　后必得安樂。」)

佛言：「不得以殘食置缽水中，應當學。」

時有苾芻，安缽地上，下無儭替，招致譏丑，令疾損壞。佛言：「應制學處，地上無替不應安缽，應當學。」

時有尼立洗缽，失手墮地打破其缽。佛言：「不得立洗缽，應當學。」

時有尼于危險崖岸置缽，佛言：「不應爾，不于危險岸處置缽，應當學。」

河水急流逆以缽𢍶遂令缽破，佛言：「不應爾，不得逆流酌水，應當學。」

十二眾尼，前人坐、自己立，為其說法。時有敬信三寶婆羅門居士等譏訶。佛言：「不應爾，人坐己立不為說法，應當學。」

時有病人不能久立聽法，佛言：「若是病人坐臥高下，于道非道及以車乘，著靴覆頭、冠花瓔珞，持蓋刀仗並著甲冑等。若是病者，隨何威

【現代漢語翻譯】 現代漢語譯本： 如果（僧侶們）在早上或傍晚禮拜佛像時，或在每天飯後，或在灑掃佛塔寺廟時，像這些事情，都應該口誦伽陀（gāthā，偈頌），奉行這些行為可以獲得福報。如果故意違背怠慢，會感得惡作（dukṛta，輕罪）之罪。但因為東川的僧眾，之前沒有這樣做，所以特別註明，要知道聖教中包含伽陀，就像頌文所說： 『世間的五種慾望之樂，或者諸天之樂；如果與愛盡（kṣayavairāgya，滅盡貪愛）之樂相比，千分之一都不及。由集（samudaya，苦之根源）能生苦（duḥkha，痛苦），因為苦又會產生集；八聖道（āryāṣṭāṅgamārga，達到解脫的八正道）能夠超越，到達美妙的涅槃（nirvāṇa，解脫）之處。所做的佈施，必定獲得其意義和利益；如果爲了快樂而佈施，以後必定得到安樂。』 佛說：『不得把殘餘的食物放在缽（pātra，僧侶的食器）水中，應當學習。』 當時有比丘（bhikṣu，出家男眾），把缽放在地上，下面沒有任何襯墊，招致譏諷和醜陋，導致缽很快損壞。佛說：『應該制定學處（śikṣāpada，戒條），地上沒有襯墊不應該放缽，應當學習。』 當時有比丘尼（bhikṣuṇī，出家女眾）站著洗缽，失手掉在地上打破了缽。佛說：『不得站著洗缽，應當學習。』 當時有比丘尼在危險的懸崖邊放置缽，佛說：『不應該這樣，不應該在危險的岸邊放置缽，應當學習。』 在湍急的河水中逆流用缽取水，結果導致缽破裂，佛說：『不應該這樣，不得逆流取水，應當學習。』 十二位比丘尼，讓前面的人坐著，自己站著，為他們說法。當時有敬信三寶的婆羅門（brāhmaṇa，古印度祭司階層）居士（gṛhapati，在家信徒）等譏諷呵斥。佛說：『不應該這樣，別人坐著自己站著不應該為他們說法，應當學習。』 當時有病人不能長時間站立聽法，佛說：『如果是病人，坐著、躺著，在高處或低處，在非道路的地方或道路上，以及在車乘上，戴著靴子、蒙著頭、戴著花環瓔珞，拿著傘蓋、刀杖，穿著盔甲等等。如果是病人，無論什麼威

【English Translation】 English version: If (monks) are worshipping the Buddha's image in the morning or evening, or after meals every day, or when sweeping the pagodas and temples, such things as these, all of which are related, they must recite gāthās (gāthā, verses) and practice these actions to obtain blessings. If they deliberately violate or neglect them, they will incur the sin of dukṛta (dukṛta, a minor offense). But because the Sangha of Dongchuan has not done this before, it is specifically noted that one should know that the Holy Teaching contains gāthās, just as the verses say: 'The five desires of the world, or the pleasures of the heavens; if compared to the pleasure of kṣayavairāgya (kṣayavairāgya, the extinction of craving), it is not even one-thousandth. From samudaya (samudaya, the origin of suffering) arises duḥkha (duḥkha, suffering), and because of suffering, samudaya arises again; the āryāṣṭāṅgamārga (āryāṣṭāṅgamārga, the Noble Eightfold Path to liberation) can transcend and reach the wonderful place of nirvāṇa (nirvāṇa, liberation). Those who give alms will surely obtain its meaning and benefit; if one gives for the sake of pleasure, one will surely obtain peace and happiness in the future.' The Buddha said: 'One should not put leftover food in the water in the pātra (pātra, a monk's bowl), one should learn this.' At that time, there was a bhikṣu (bhikṣu, a male monastic) who placed his bowl on the ground without any support underneath, which caused ridicule and ugliness, and caused the bowl to be damaged quickly. The Buddha said: 'A śikṣāpada (śikṣāpada, precept) should be established, one should not place the bowl on the ground without support, one should learn this.' At that time, there was a bhikṣuṇī (bhikṣuṇī, a female monastic) who was standing and washing her bowl, and accidentally dropped it on the ground and broke it. The Buddha said: 'One should not wash the bowl while standing, one should learn this.' At that time, there was a bhikṣuṇī who placed her bowl on a dangerous cliff edge. The Buddha said: 'One should not do this, one should not place the bowl on a dangerous cliff edge, one should learn this.' Using the bowl to scoop water against the rapid current of the river resulted in the bowl breaking. The Buddha said: 'One should not do this, one should not scoop water against the current, one should learn this.' Twelve bhikṣuṇīs had the person in front of them sit while they themselves stood, and they were teaching the Dharma to them. At that time, there were brāhmaṇas (brāhmaṇa, the priestly class in ancient India), gṛhapatis (gṛhapati, lay devotees), and others who had faith in the Three Jewels who ridiculed and scolded them. The Buddha said: 'One should not do this, one should not teach the Dharma to others while they are sitting and oneself is standing, one should learn this.' At that time, there was a sick person who could not stand for a long time to listen to the Dharma. The Buddha said: 'If it is a sick person, whether sitting, lying down, in a high or low place, in a non-road area or on the road, as well as in a vehicle, wearing boots, covering the head, wearing flower garlands, holding umbrellas, knives, and wearing armor, etc. If it is a sick person, whatever is

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儀為說無犯。非病不合。為制學處當如是說：人坐、己立，不得為說法，除病，應當學。

「人臥、己坐，不得為說法，除病，應當學。

「人在高座、己在下座，不得為說法，除病，應當學。

「人在前行、己在後行，不得為說法，除病，應當學。

「人在道、己在非道，不得為說法，除病，應當學。

「不為覆頭者、不為偏抄衣、不為雙抄衣、不為叉腰者、不為拊肩者說法，除病，應當學。

「不為乘象者、不為乘馬、不為乘輿、不為乘車者說法，除病，應當學。

「不爲著屐靴鞋及履屨者說法，除病，應當學。

「不為戴帽著冠及作佛頂髻，或纏頭或冠花者說法，除病，應當學。

「不為持蓋者說法，除病，應當學。」

緣在劫比羅城。時吐罹難陀立大小便，諸俗人見共作譏嫌。佛言：「不應爾，不立大小便，除病，應當學。」

時吐羅尼持己故衣，令浣衣人洗。彼不肯洗，便起瞋心，于彼洗衣水中故放不凈。佛言：「不應爾，不得水中大小便洟唾，除病，應當學。」

緣在室羅伐城。時有施主請僧受食，時看寺人怪其遲晚恐日時過，遂上高樹望彼歸來。時有俗旅見而譏笑：「沙門釋子升上高樹，與俗何殊？」佛言：「不應爾，不

【現代漢語翻譯】 現代漢語譯本 關於說法（講經說法）的儀軌，如果違反了這些規定，並非是出於疾病等特殊原因，就是違犯了戒律。因此，制定以下學處（戒條）應當這樣說：當別人坐著，自己站著的時候，不得為他人說法，除非是生病的情況，應當學習遵守。 當別人躺著，自己坐著的時候，不得為他人說法，除非是生病的情況，應當學習遵守。 當別人坐在高座上，自己坐在低座上的時候，不得為他人說法，除非是生病的情況，應當學習遵守。 當別人在前面走，自己在後面走的時候，不得為他人說法，除非是生病的情況，應當學習遵守。 當別人在道路上行走，自己在非道路上行走的時候，不得為他人說法，除非是生病的情況，應當學習遵守。 不得為頭部被遮蓋的人、袒露一肩的人、袒露雙肩的人、叉著腰的人、拍打肩膀的人說法，除非是生病的情況，應當學習遵守。 不得為騎象的人、騎馬的人、乘坐轎子的人、乘坐車輛的人說法，除非是生病的情況，應當學習遵守。 不得為穿著木屐、靴子、鞋子以及其他鞋類的人說法，除非是生病的情況，應當學習遵守。 不得為戴帽子、戴頭冠、梳著佛頂髻（Uṣṇīṣa，佛頂肉髻）髮型，或者纏著頭巾、戴著花冠的人說法，除非是生病的情況，應當學習遵守。 不得為打著傘蓋的人說法，除非是生病的情況，應當學習遵守。 這件事發生在劫比羅城（Kapilavastu）。當時，吐罹難陀（Tullananda）站立著大小便，一些俗人看見了，就一起譏諷嫌惡。佛陀說：『不應該這樣，不得站立著大小便，除非是生病的情況，應當學習遵守。』 當時，吐羅尼（Tullani）拿著自己的舊衣服，讓洗衣人清洗。洗衣人不肯洗，她便生起嗔恨心，在洗衣的水中故意放入不凈之物。佛陀說：『不應該這樣，不得在水中大小便、吐痰，除非是生病的情況，應當學習遵守。』 這件事發生在室羅伐城（Śrāvastī）。當時，有施主請僧眾接受齋飯，看寺廟的人擔心齋飯送晚了，恐怕過了時間，於是登上高樹眺望他們歸來。當時，有路過的俗人看見了，就譏笑說：『沙門釋子（Śākyamuni，釋迦牟尼佛的弟子）登上高樹，與世俗之人有什麼區別？』佛陀說：『不應該這樣，不得'

【English Translation】 English version Regarding the proper conduct for teaching the Dharma, if one violates these rules without a valid reason such as illness, it constitutes an offense. Therefore, the following precepts should be stated thus: 'When another person is seated and oneself is standing, one should not teach the Dharma, except in cases of illness; one should train oneself accordingly.' 'When another person is lying down and oneself is seated, one should not teach the Dharma, except in cases of illness; one should train oneself accordingly.' 'When another person is on a high seat and oneself is on a low seat, one should not teach the Dharma, except in cases of illness; one should train oneself accordingly.' 'When another person is walking in front and oneself is walking behind, one should not teach the Dharma, except in cases of illness; one should train oneself accordingly.' 'When another person is on the road and oneself is off the road, one should not teach the Dharma, except in cases of illness; one should train oneself accordingly.' 'One should not teach the Dharma to someone with their head covered, someone with one shoulder exposed, someone with both shoulders exposed, someone with their hands on their hips, or someone patting their shoulder, except in cases of illness; one should train oneself accordingly.' 'One should not teach the Dharma to someone riding an elephant, someone riding a horse, someone riding in a palanquin, or someone riding in a vehicle, except in cases of illness; one should train oneself accordingly.' 'One should not teach the Dharma to someone wearing clogs, boots, shoes, or other footwear, except in cases of illness; one should train oneself accordingly.' 'One should not teach the Dharma to someone wearing a hat, wearing a crown, with their hair styled in a Buddha's crown knot (Uṣṇīṣa), or wearing a turban or a flower crown, except in cases of illness; one should train oneself accordingly.' 'One should not teach the Dharma to someone holding an umbrella, except in cases of illness; one should train oneself accordingly.' This occurred in Kapilavastu (Kapilavastu). At that time, Tullananda (Tullananda) was standing while urinating and defecating, and some laypeople saw this and together expressed their disapproval and disgust. The Buddha said: 'This is not appropriate. One should not stand while urinating and defecating, except in cases of illness; one should train oneself accordingly.' At that time, Tullani (Tullani) took her old clothes and asked a laundryman to wash them. The laundryman refused, and she became angry and deliberately put impure substances in the laundry water. The Buddha said: 'This is not appropriate. One should not urinate, defecate, or spit in the water, except in cases of illness; one should train oneself accordingly.' This occurred in Śrāvastī (Śrāvastī). At that time, a donor invited the Sangha (monastic community) to receive food, and the person in charge of the monastery, worried that they were late and that the time would pass, climbed a tall tree to look for their return. At that time, some passing laypeople saw this and ridiculed them, saying: 'The Śākyamuni (Śākyamuni's disciples) monks climb tall trees, what difference is there between them and ordinary people?' The Buddha said: 'This is not appropriate. One should not'

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上過人樹。」時有苾芻尼，為系染繩不敢升樹，復有虎狼難至亦不敢升，因被殘害，佛言：「不得上過人樹，除為難緣，應當學。」

七滅諍法

攝頌曰：

現前並憶念、　　不癡與求罪、 　多人語自言、　　草掩除眾諍。

佛告諸苾芻尼：「有七滅諍法，應當修學。

「應與現前毗奈耶，　　當與現前毗奈耶。 　應與憶念毗奈耶，　　當與憶念毗奈耶。 　應與不癡毗奈耶，　　當與不癡毗奈耶。 　應與求罪自性毗奈耶， 　當與求罪自性毗奈耶。 　應與多人語毗奈耶，　　當與多人語毗奈耶。 　應與自言毗奈耶，　　當與自言毗奈耶。 　應與草掩毗奈耶，　　當與草掩毗奈耶。」

若有諍事起，當以此七法，順大師教，如法如律而殄滅之。

「忍是勤中上，　　能得涅槃處； 　出家惱他人，　　不名沙門尼。」

此是毗缽尸如來等正覺說是戒經。

「明眼避險途，　　能至安隱處； 　智者于生界，　　能遠離諸惡。」

此是尸棄如來等正覺說是戒經。

「不毀亦不害，　　善護于戒經； 　飲食知止足，　　受用下臥具； 　勤修增上定，　　此是諸佛教。」

此是毗舍浮如來等正覺說是戒經。

「譬如蜂採花，　　不壞色與香；

【現代漢語翻譯】 現代漢語譯本 『曾經允許攀爬超過人高的樹。』當時有一位比丘尼（Bhiksuni，女性出家人），因為要系染色的繩子而不敢爬樹，又因為有虎狼等危險而不敢爬樹，因此被殘害。佛說：『不得攀爬超過人高的樹，除非是爲了躲避危難，應當學習。』

七滅諍法

概要說： 『現前和憶念，不癡與求罪，多人語和自言，草掩能消除所有爭端。』

佛告訴各位比丘尼（Bhiksuni，女性出家人）：『有七種平息爭端的方法，應當修學。

『應當給予現前毗奈耶（Vinaya，戒律），應當給予現前毗奈耶（Vinaya，戒律）。應當給予憶念毗奈耶（Vinaya，戒律），應當給予憶念毗奈耶（Vinaya，戒律）。應當給予不癡毗奈耶（Vinaya，戒律），應當給予不癡毗奈耶（Vinaya，戒律）。應當給予求罪自性毗奈耶（Vinaya，戒律），應當給予求罪自性毗奈耶（Vinaya，戒律）。應當給予多人語毗奈耶（Vinaya，戒律），應當給予多人語毗奈耶（Vinaya，戒律）。應當給予自言毗奈耶（Vinaya，戒律），應當給予自言毗奈耶（Vinaya，戒律）。應當給予草掩毗奈耶（Vinaya，戒律），應當給予草掩毗奈耶（Vinaya，戒律）。』

如果發生爭端，應當用這七種方法，遵循大師的教導，如法如律地平息它。

『忍辱是勤奮中最上的，能夠得到涅槃的境界；出家人惱害他人，不能稱為沙門尼（Sramanerika，沙彌尼）。』

這是毗缽尸如來（Vipasyin Buddha）等正覺所說的戒經。

『明眼人避開危險的道路，能夠到達安穩的地方；智者在生死輪迴中，能夠遠離各種惡行。』

這是尸棄如來（Sikhin Buddha）等正覺所說的戒經。

『不毀壞也不傷害，善於守護戒經；飲食知道節制，受用簡陋的臥具；勤奮修習增上定，這是諸佛的教誨。』

這是毗舍浮如來（Visvabhu Buddha）等正覺所說的戒經。

『譬如蜜蜂採花，不破壞花的顏色和香味；』

【English Translation】 English version 『It was once permitted to climb trees taller than a person.』 At that time, there was a Bhiksuni (female monastic) who dared not climb the tree to tie the dyeing rope, and also dared not climb because of the danger of tigers and wolves, and was therefore harmed. The Buddha said: 『It is not allowed to climb trees taller than a person, unless it is to escape danger, it should be learned.』

The Seven Methods for Settling Disputes

Summary: 『Presence and recollection, non-delusion and confession, majority vote and self-declaration, covering with grass can eliminate all disputes.』

The Buddha told the Bhiksunis (female monastics): 『There are seven methods for settling disputes, which should be studied.

『The Present Vinaya (code of conduct) should be given, the Present Vinaya (code of conduct) should be given. The Recollection Vinaya (code of conduct) should be given, the Recollection Vinaya (code of conduct) should be given. The Non-Delusion Vinaya (code of conduct) should be given, the Non-Delusion Vinaya (code of conduct) should be given. The Vinaya (code of conduct) of Confession of Offenses by Nature should be given, the Vinaya (code of conduct) of Confession of Offenses by Nature should be given. The Vinaya (code of conduct) of Majority Vote should be given, the Vinaya (code of conduct) of Majority Vote should be given. The Vinaya (code of conduct) of Self-Declaration should be given, the Vinaya (code of conduct) of Self-Declaration should be given. The Vinaya (code of conduct) of Covering with Grass should be given, the Vinaya (code of conduct) of Covering with Grass should be given.』

If a dispute arises, these seven methods should be used, following the teachings of the Master, to settle it lawfully and according to the precepts.

『Patience is the highest among diligence, capable of attaining the state of Nirvana; a monastic who harms others cannot be called a Sramanerika (novice nun).』

This is the code of conduct spoken by Vipasyin Buddha (Vipasyin Buddha) and others who have attained perfect enlightenment.

『A clear-eyed person avoids dangerous paths, able to reach a safe place; a wise person in the cycle of birth and death is able to stay away from all evils.』

This is the code of conduct spoken by Sikhin Buddha (Sikhin Buddha) and others who have attained perfect enlightenment.

『Neither destroying nor harming, skillfully guarding the code of conduct; knowing contentment in food and drink, using simple bedding; diligently cultivating higher concentration, this is the teaching of all Buddhas.』

This is the code of conduct spoken by Visvabhu Buddha (Visvabhu Buddha) and others who have attained perfect enlightenment.

『Just as a bee collects honey from a flower, without destroying its color or fragrance;』

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但取其味去，　　尼入聚落然。」

此是俱留孫如來等正覺說是戒經。

「不違逆他人，　　不觀作不作； 　但自觀身行，　　若正若不正。」

此是羯諾迦如來等正覺說是戒經。

「勿著于定心，　　勤修寂靜處； 　能救者無憂，　　常令念不失； 　若人能惠施，　　福增怨自息； 　修善除眾惡，　　惑盡至涅槃。」

此是迦攝波如來等正覺說是戒經。

「一切惡莫作，　　一切善應修； 　遍調于自心，　　是則諸佛教。 　護身為善哉，　　能護語亦善； 　護意為善哉，　　盡護最為善。 　尼若護一切，　　能解脫眾苦； 　善護于口言，　　亦善護于意。 　身不作諸惡，　　常凈三種業； 　是則能隨順，　　大仙所行道。」

此是釋迦如來等正覺說是戒經。

毗缽尸式棄，　　毗舍俱留孫， 　羯諾迦牟尼，　　迦葉釋迦尊， 　如是天中天，　　無上調御者。 　七佛皆雄猛，　　能救護世間， 　具足大名稱，　　咸說此戒法。 　諸佛及弟子，　　咸共尊敬戒， 　恭敬戒經故，　　獲得無上果。 　汝當求出離，　　于佛教勤修， 　降伏生死軍，　　如象摧草舍。 　於此法律中，　　常為不放逸， 　能竭煩惱海，　　當盡苦邊際。 　

【現代漢語翻譯】 現代漢語譯本 『但取其味而去，尼（尼姑）進入村落也是如此。』 這是俱留孫如來（Krakucchanda Buddha，過去七佛之一）等正覺所說的戒經。 『不違逆他人，不觀察他人作或不作； 但自我觀察身行，是正直還是不正。』 這是羯諾迦如來（Kanakamuni Buddha，過去七佛之一）等正覺所說的戒經。 『不要執著于定心，勤奮修習寂靜之處； 能救度者沒有憂愁，常常使念頭不喪失； 如果有人能夠惠施，福德增長怨恨自然止息； 修習善行去除各種惡行，煩惱盡除就能達到涅槃（Nirvana）。』 這是迦攝波如來（Kasyapa Buddha，過去七佛之一）等正覺所說的戒經。 『一切惡事都不要做，一切善事都應當修習； 普遍調伏自己的心，這就是諸佛的教誨。 守護自身是善，能夠守護言語也是善； 守護意念是善，完全守護最為善。 比丘尼（Bhikkhuni）如果守護一切，就能解脫各種痛苦； 善於守護口中的言語，也善於守護意念。 身體不做各種惡事，常常清凈身口意三種業； 這樣就能隨順，大仙（佛）所行之道。』 這是釋迦如來（Sakyamuni Buddha）等正覺所說的戒經。 毗缽尸（Vipassi Buddha，過去七佛之一）、式棄（Sikhi Buddha，過去七佛之一），毗舍浮（Vessabhu Buddha，過去七佛之一）、俱留孫（Krakucchanda Buddha）， 羯諾迦牟尼（Kanakamuni Buddha）、迦葉（Kasyapa Buddha）、釋迦尊（Sakyamuni Buddha）， 這些天中之天，無上的調御者。 七佛都雄猛有力，能夠救護世間， 具足大的名聲，都說此戒法。 諸佛以及弟子，都共同尊敬戒律， 恭敬戒經的緣故，獲得無上的果報。 你們應當尋求出離，對於佛教勤奮修習， 降伏生死大軍，如象摧毀草舍。 於此法律之中，常常不放逸， 能夠竭盡煩惱之海，當盡苦的邊際。

【English Translation】 English version 『Just take its flavor and leave, the nun (Nuns) entering the village is also like this.』 This is the code of discipline spoken by Krakucchanda Buddha (one of the Seven Buddhas of the Past), the Perfectly Enlightened One. 『Do not go against others, do not observe what others do or do not do; But observe your own bodily conduct, whether it is upright or not.』 This is the code of discipline spoken by Kanakamuni Buddha (one of the Seven Buddhas of the Past), the Perfectly Enlightened One. 『Do not be attached to a fixed mind, diligently cultivate in quiet places; The one who can save has no worries, always keep mindfulness from being lost; If someone can give generously, merit increases and resentment naturally ceases; Cultivate good deeds and eliminate all evils, when delusion is exhausted, one attains Nirvana.』 This is the code of discipline spoken by Kasyapa Buddha (one of the Seven Buddhas of the Past), the Perfectly Enlightened One. 『Do not commit any evil, all good should be cultivated; Universally subdue your own mind, this is the teaching of all Buddhas. Guarding the body is good, being able to guard speech is also good; Guarding the mind is good, guarding everything completely is the best. If a Bhikkhuni (Buddhist nun) guards everything, she can be liberated from all suffering; Be good at guarding the words of the mouth, and also be good at guarding the mind. The body does not commit any evil deeds, always purify the three karmas of body, speech, and mind; In this way, one can follow the path walked by the Great Sage (Buddha).』 This is the code of discipline spoken by Sakyamuni Buddha, the Perfectly Enlightened One. Vipassi Buddha (one of the Seven Buddhas of the Past), Sikhi Buddha (one of the Seven Buddhas of the Past), Vessabhu Buddha (one of the Seven Buddhas of the Past), Krakucchanda Buddha, Kanakamuni Buddha, Kasyapa Buddha, Sakyamuni Buddha, These are the Gods among Gods, the unsurpassed trainers. The Seven Buddhas are all powerful and brave, able to save and protect the world, Possessing great fame, they all speak this code of discipline. All the Buddhas and disciples, together respect the precepts, Because of respecting the code of discipline, they obtain the unsurpassed fruit. You should seek liberation, diligently cultivate in Buddhism, Subdue the army of birth and death, like an elephant destroying a grass hut. In this Dharma, always be diligent, Be able to exhaust the sea of afflictions, and reach the end of suffering.

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所為說戒經，　　廣釋戒要義， 　當共尊敬戒，　　如牦牛愛尾。 　我已說戒經，　　眾僧長凈竟， 　福利諸有情，　　皆共成佛道。

根本說一切有部苾芻尼毗奈耶卷第二十

此卷十九張，第二十行：污手捉凈水之下，丹本有「瓶應當學。」(乃至)佛言：「不等。」凡五十九行文，國本、宋本並無者食撿，若無彼文則文義斷絕。又違前略攝頌云：「俗舍善容儀、護缽除病人。」之言，遂令眾學闕二十餘法，故今依丹足之。

【現代漢語翻譯】 現代漢語譯本： 這所說的戒經，廣泛地解釋了戒律的重要意義，應當共同尊敬戒律，就像牦牛愛惜自己的尾巴一樣。 我已經說了戒經，僧眾的布薩（Uposatha，長凈）已經完畢，愿利益所有的有情眾生，都共同成就佛道。

根本說一切有部苾芻尼毗奈耶卷第二十

此卷十九張，第二十行：關於『用臟手拿乾淨的水』之後，丹本有『瓶應當學』（乃至）佛說：『不等』。總共五十九行的文字，國本、宋本都沒有這段文字，如果缺少這段文字，那麼文義就會斷絕。而且違背了前面略攝頌所說的：『在俗人家裡要有好的容儀，保護缽，除去病人』的說法，於是導致眾學缺少二十餘種法，所以現在依據丹本補足。

【English Translation】 English version: This so-called Sūtra on Precepts extensively explains the essential meanings of the precepts. We should all respect the precepts, just as a yak cherishes its tail. I have already recited the Sūtra on Precepts, and the Sangha's Uposatha (long purification) is complete. May it benefit all sentient beings, and may all together attain Buddhahood.

Mūlasarvāstivāda Bhikṣuṇī Vinaya, Volume 20

This volume has nineteen leaves. On the twentieth line: after 'touching clean water with dirty hands,' the Dan manuscript has 'one should learn about the water pot' (and so on) The Buddha said: 'not equal.' There are a total of fifty-nine lines of text. The Guo and Song manuscripts do not have this passage. If this passage is missing, the meaning of the text will be broken. Furthermore, it contradicts the earlier summary verse that says: 'In laypeople's homes, have good manners, protect the bowl, and remove the sick.' This leads to the Sangha lacking more than twenty dharmas to learn. Therefore, we now supplement it according to the Dan manuscript.

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