T24n1453_根本說一切有部百一羯磨

大正藏第 24 冊 No. 1453 根本說一切有部百一羯磨

No. 1453

根本說一切有部百一羯磨卷第一

三藏法師義凈奉　制譯

爾時薄伽梵在室羅伐城逝多林給孤獨園，告諸苾芻曰：「從今已去汝諸苾芻，凡有來求，善說法律、情樂出家及受近圓者，阿遮利耶、鄔波馱耶應與出家及受近圓。」時諸苾芻不知有幾阿遮利耶？幾鄔波馱耶？佛言：「有五種阿遮利耶，二種鄔波馱耶。云何五種阿遮利耶：一、十戒阿遮利耶，二、屏教阿遮利耶，三、羯磨阿遮利耶，四、依止阿遮利耶，五、教讀阿遮利耶。何謂十戒阿遮利耶？謂授三歸及十學處。何謂屏教阿遮利耶？謂于屏處撿問障法。何謂羯磨阿遮利耶？謂作白四羯磨。何謂依止阿遮利耶？謂下至一宿依止而住。何謂教讀阿遮利耶？謂教讀誦乃至四句伽他。何謂二種鄔波馱耶？一者與其剃髮出家受十學處，二者與受近圓。」

如世尊言：「其親教師等當與出家受戒及受近圓。」者，諸苾芻不知云何當與出家近圓？佛言：「凡有欲求出家者，隨情詣一師處，師即應問所有障法。若遍凈者隨意攝受。既攝受已，授與三歸併五學處，成鄔波索迦律儀護(此言護者，梵云三跋羅，譯為擁護。由受歸戒護，使不落三塗。舊云律

【現代漢語翻譯】現代漢語譯本大正藏第二十四冊，編號1453，《根本說一切有部百一羯磨》

編號1453

《根本說一切有部百一羯磨》卷第一

三藏法師義凈奉詔翻譯

當時，薄伽梵（Bhagavan，世尊）在室羅伐城（Śrāvastī）的逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma）中，告訴各位比丘（bhikṣu）說：『從今以後，你們各位比丘，凡是有人來請求，希望學習法律、喜愛出家以及受近圓戒（upasampadā）的，阿遮利耶（ācārya，軌範師）、鄔波馱耶（upādhyāya，親教師）應當允許他們出家和受近圓戒。』當時，各位比丘不知道有幾種阿遮利耶？幾種鄔波馱耶？佛說：『有五種阿遮利耶，兩種鄔波馱耶。哪五種阿遮利耶呢？一、十戒阿遮利耶，二、屏教阿遮利耶，三、羯磨阿遮利耶，四、依止阿遮利耶，五、教讀阿遮利耶。什麼是十戒阿遮利耶？就是傳授三歸依（tri-śaraṇa）和十學處（śikṣāpada）。什麼是屏教阿遮利耶？就是在隱蔽的地方檢查詢問是否有出家受戒的障礙。什麼是羯磨阿遮利耶？就是主持白四羯磨（jñapti-caturtha-karma）。什麼是依止阿遮利耶？就是至少提供一晚的住宿和依止。什麼是教讀阿遮利耶？就是教導讀誦，乃至四句偈（gāthā）。什麼是兩種鄔波馱耶？一是為他剃度出家並傳授十學處，二是為他授近圓戒。』

正如世尊所說：『親教師等應當允許他們出家受戒以及受近圓戒。』各位比丘不知道應當如何允許他們出家受近圓戒？佛說：『凡是想要出家的人，可以根據自己的意願去一位師父那裡，師父就應該詢問他是否有出家受戒的障礙。如果這個人清凈沒有障礙，就可以隨意接納他。接納之後，傳授三歸依和五學處，使他成為優婆塞（upāsaka）並守護其律儀（śīla）。（這裡說的「護」，梵文是「三跋羅（saṃvara）」，翻譯為「擁護」。通過受持歸戒的守護，使他不墮入三惡道。舊譯為「律」

【English Translation】 English version Taisho Tripitaka Volume 24, No. 1453, Mūlasarvāstivāda-vinaya-kṣudrakavastu

No. 1453

Mūlasarvāstivāda-vinaya-kṣudrakavastu, Volume 1

Translated under imperial decree by the Tripiṭaka Master Yijing

At one time, the Bhagavan (Bhagavan, the World-Honored One) was in the Jeta Grove, Anathapindika's Park (Jetavana-anāthapiṇḍada-ārāma), in the city of Śrāvastī (Śrāvastī). He addressed the bhikshus (bhikṣu) saying, 'From this day forward, any of you bhikshus who are approached by someone seeking to learn the Dharma, desiring to renounce the household life, and wishing to receive upasampadā (upasampadā, full ordination), the ācārya (ācārya, preceptor) and upādhyāya (upādhyāya, teacher) should grant them ordination and upasampadā.' At that time, the bhikshus did not know how many kinds of ācāryas there were, or how many kinds of upādhyāyas. The Buddha said, 'There are five kinds of ācāryas and two kinds of upādhyāyas. What are the five kinds of ācāryas? They are: 1. The Ten Precepts Ācārya, 2. The Private Instruction Ācārya, 3. The Karma Ācārya, 4. The Dependence Ācārya, and 5. The Teaching and Reading Ācārya. What is the Ten Precepts Ācārya? It is the one who imparts the Three Refuges (tri-śaraṇa) and the Ten Training Precepts (śikṣāpada). What is the Private Instruction Ācārya? It is the one who privately examines and inquires about obstacles to ordination. What is the Karma Ācārya? It is the one who performs the jñapti-caturtha-karma (jñapti-caturtha-karma, the procedure of formal acts). What is the Dependence Ācārya? It is the one under whom one stays for at least one night for reliance. What is the Teaching and Reading Ācārya? It is the one who teaches reading and recitation, even up to a four-line verse (gāthā). What are the two kinds of upādhyāyas? One is the one who shaves their head, ordains them, and gives them the Ten Training Precepts; the other is the one who confers upasampadā.'

As the World-Honored One said, 'The preceptor and others should grant them ordination and upasampadā.' The bhikshus did not know how to grant them ordination and upasampadā. The Buddha said, 'Whoever wishes to renounce the household life may go to a teacher of their choice. The teacher should then inquire about any obstacles to ordination. If the person is pure and without obstacles, they may be accepted at will. After accepting them, they should be given the Three Refuges and the Five Training Precepts, making them an upāsaka (upāsaka) and protecting their precepts (śīla). (Here, 'protecting,' in Sanskrit is 'saṃvara (saṃvara),' which translates as 'guarding.' By upholding the protection of the Refuges and Precepts, they are prevented from falling into the three lower realms. The old translation is 'discipline.'

儀，乃當義譯，云是律法儀式。若但云護，恐學者未詳，故兩俱存。《明瞭論》已譯為護，即是戒體無表色也)，如是應授。先教求出家者令禮敬已，在本師前蹲踞合掌，教作是語：

「『阿遮利耶存念！我某甲始從今日乃至命存，歸依佛陀兩足中尊、歸依達摩離欲中尊、歸依僧伽諸眾中尊。』如是三說。師云：『奧箄迦。』(譯云好，或云爾。亦是方便義，由此聖教為善方便，能趣涅槃至安隱處)答云：『娑度。』(譯為善，凡是作法了時及隨時白事皆如是作。若不說者，得越法罪。梵漢任說，已下諸文但云好、善，皆可準此或云，后語同前)次授五學處，教云：『汝隨我語。』(準如聖教及以相承，並悉隨師說受戒語，無有師說，直問能不？戒事非輕，無容造次)『阿遮利耶存念！如諸聖阿羅漢，乃至命存，不殺生、不偷盜、不欲邪行、不虛誑語、不飲諸酒。我某甲始從今日乃至命存，不殺生、不偷盜、不欲邪行、不虛誑語、不飲諸酒亦如是，此即是我五支學處，是諸聖阿羅漢之所學處，我當隨學隨作隨持。』如是三說。『愿阿遮利耶證知，我是鄔波索迦歸依三寶受五學處。』師云：『好。』答云：『善。』次請鄔波馱耶(譯為親教師，言和上者，乃是西方時俗語，非是典語。然諸經律梵本皆云鄔波馱耶也

【現代漢語翻譯】現代漢語譯本：『儀』，應當義譯，說是律法儀式。如果只說『護』，恐怕學習的人不詳細瞭解，所以兩者都保留。《明瞭論》已經翻譯為『護』，就是戒體無表色啊)，應當這樣授予。先教求出家的人禮敬完畢，在本師面前蹲踞合掌，教他說這樣的話：『阿遮利耶（Achariya，譯為導師，親教師）存念！我某甲從今天開始直到生命結束，歸依佛陀（Buddha）兩足中尊、歸依達摩（Dharma，佛法）離欲中尊、歸依僧伽（Sangha，僧團）諸眾中尊。』這樣說三遍。師父說：『奧箄迦（Ompika）。』(翻譯為『好』，或者說『爾』。也是方便的意思，因為這個聖教是好的方便，能夠趨向涅槃到達安穩的地方)回答說：『娑度（Sadhu）。』(翻譯為『善』，凡是做法事完畢以及隨時稟告事情都這樣做。如果不說，就犯了越法的罪。梵語漢語任憑說，以下的文章只說『好』、『善』，都可以照此辦理，或者說，後面的話和前面一樣)接著授予五學處，教導說：『你跟著我說。』(按照聖教以及相傳的規矩，都隨著師父說受戒的話，沒有師父說，直接問能不能做到？戒的事情不是小事，不能隨便)『阿遮利耶（Achariya）存念！像各位聖阿羅漢（Arhat），直到生命結束，不殺生、不偷盜、不邪淫、不妄語、不飲酒。我某甲從今天開始直到生命結束，不殺生、不偷盜、不邪淫、不妄語、不飲酒也像他們一樣，這就是我的五支學處，是各位聖阿羅漢（Arhat）所學習的地方，我應當隨之學習、隨之實踐、隨之堅持。』這樣說三遍。『愿阿遮利耶（Achariya）證明知道，我是鄔波索迦（Upasaka，近事男）歸依三寶受五學處。』師父說：『好。』回答說：『善。』接著請鄔波馱耶（Upadhyaya，譯為親教師，說和尚，是西方當時的俗語，不是典籍用語。但是各經律的梵文字都說鄔波馱耶（Upadhyaya）)

【English Translation】 English version: 'I', should be translated according to its meaning, saying it is a ritual of the law. If only 'protection' is said, it is feared that the learners will not understand in detail, so both are retained. The 'Ming Liao Lun' has already been translated as 'protection', which is the non-manifested form of the precepts), it should be conferred in this way. First, teach the one seeking ordination to pay respects, then squat and join palms before the preceptor, and teach them to say these words: 'Achariya (Achariya, translated as teacher, close teacher), be mindful! I, so-and-so, from today until the end of my life, take refuge in the Buddha (Buddha), the most honored among bipeds, take refuge in the Dharma (Dharma, the Buddha's teachings), the most honored among those free from desire, take refuge in the Sangha (Sangha, monastic community), the most honored among all assemblies.' Say this three times. The teacher says: 'Ompika (Ompika).' (Translated as 'good', or 'so be it'. It also means expedient, because this holy teaching is a good expedient, able to lead to Nirvana and reach a place of peace) Answer: 'Sadhu (Sadhu).' (Translated as 'well', whenever a ritual is completed and whenever reporting matters, it is done in this way. If it is not said, one commits the offense of transgressing the law. It is up to you to speak in Sanskrit or Chinese, the following texts only say 'good', 'well', all can be handled accordingly, or say, the following words are the same as the previous ones) Next, confer the five training precepts, teaching: 'You follow my words.' (According to the holy teachings and the transmitted rules, all follow the teacher in saying the precepts, without the teacher speaking, directly asking if one can do it? The matter of precepts is not a small matter, it cannot be done casually) 'Achariya (Achariya), be mindful! Like all the holy Arhats (Arhat), until the end of their lives, do not kill, do not steal, do not engage in sexual misconduct, do not lie, do not drink intoxicants. I, so-and-so, from today until the end of my life, do not kill, do not steal, do not engage in sexual misconduct, do not lie, do not drink intoxicants, just like them, this is my five-branched training, it is what all the holy Arhats (Arhat) learn, I should follow it in learning, follow it in practice, follow it in upholding.' Say this three times. 'May Achariya (Achariya) know and witness that I am Upasaka (Upasaka, a male lay follower) taking refuge in the Three Jewels and receiving the five training precepts.' The teacher says: 'Good.' Answer: 'Well.' Next, invite Upadhyaya (Upadhyaya, translated as close teacher, saying 'Heshang', is a common term of the West at that time, not a classical term. However, the Sanskrit texts of all sutras and vinayas all say Upadhyaya (Upadhyaya))

)。教云：『阿遮利耶(譯為軌範師)存念！我某甲今請阿遮利耶為鄔波馱耶，愿阿遮利耶為我作鄔波馱耶。由阿遮利耶為鄔波馱耶故，我當出家。』如是三說。后語同前，至第三番，應言：『由鄔波馱(亭夜反)耶為鄔波馱耶故(由近師位，故重言耳)。』次請一苾芻為白眾者，彼應問本師云：『所有障法並已問未？』答言：『已問。』若問者善；若不問而白者，得越法罪。次為白眾，一切僧伽當須盡集，或巡房告知。次將至眾中致禮敬已，在上座前蹲踞合掌，作如是語：

「『大德僧伽聽！此某甲從苾芻某甲希求出家，在俗白衣未落鬢髮，愿于善說法律出家近圓成苾芻性，此某甲若剃鬢髮披法服已，起正信心，舍家趣非家，某甲為鄔波馱耶，僧伽為與某甲出家不？』(此乃但是以言白事，不是羯磨單白)眾咸言：『若遍凈者，應與出家。』俱問者善；如不問者，得越法罪。

「次為請苾芻看剃髮者，彼便盡剃，其人後悔。」佛言：「應留頂上少發。問曰：『除爾頂髻不？』若言：『不。』者，應言：『隨汝意去。』若言：『除。』者，應可剃除。次與洗浴，若寒與湯、熱授冷水。次與著裙，當須撿察，恐是無根、二根及根不全等。」時有苾芻露形撿察，彼生愧恥，佛言：「不應露體而為撿察，爲著裙

【現代漢語翻譯】現代漢語譯本：

教導說：『阿遮利耶（譯為軌範師）請您記住！我某甲現在請阿遮利耶作為我的鄔波馱耶（親教師），愿阿遮利耶為我做鄔波馱耶。因為阿遮利耶作為我的鄔波馱耶的緣故，我將要出家。』這樣說三遍。後面的話與前面相同，到第三遍時，應該說：『因為鄔波馱耶作為鄔波馱耶的緣故（因為親近師父的地位，所以重複說）。』接下來請一位比丘作為向大眾稟告的人，他應該問本師說：『所有障礙出家的法都已經問過了嗎？』回答說：『已經問過了。』如果提問者善於提問；如果不提問就稟告大眾，就會犯越法罪。接下來向大眾稟告，所有僧伽都必須全部聚集，或者巡視房間告知。然後帶到大眾中致以禮敬，在上座面前蹲踞合掌，這樣說：

『大德僧伽請聽！這位某甲從比丘某甲那裡希望出家，還是在家的白衣，還沒有剃掉頭髮，希望在善說的法律中出家，圓滿成就比丘的身份，這位某甲如果剃掉頭髮，披上法服之後，生起真正的信心，捨棄家庭走向非家庭的生活，某甲作為他的鄔波馱耶，僧伽是否同意給某甲出家？』（這只是用語言稟告事情，不是羯磨單白）大眾都說：『如果清凈沒有異議，就應該允許他出家。』一起提問是好的；如果不提問，就會犯越法罪。

接下來請比丘來看剃頭的人，他便全部剃掉頭髮，這個人後悔了。」佛說：「應該留下頭頂上少許頭髮。問：『除去你的頂髻嗎？』如果說：『不。』，就應該說：『隨你的意願去吧。』如果說：『除去。』，就應該可以剃除。接下來給他洗浴，如果寒冷就給熱水，炎熱就給冷水。接下來給他穿裙子，應當仔細檢查，恐怕是無根、二根以及根不全等。」當時有比丘裸露身體檢查，那個人感到羞愧，佛說：「不應該裸露身體進行檢查，應該穿著裙子 English version:

It is taught: 'Ācārya (translated as preceptor), please remember! I, so-and-so, now request Ācārya to be my Upādhyāya (close teacher), may Ācārya be my Upādhyāya. Because Ācārya is my Upādhyāya, I will renounce the household life.' Say this three times. The following words are the same as before, until the third time, one should say: 'Because Upādhyāya is Upādhyāya (because of the position of close teacher, it is repeated).' Next, request a Bhikṣu to be the one who informs the Sangha. He should ask the preceptor: 'Have all the obstructive dharmas been asked about?' Answer: 'They have been asked.' If the questioner is skilled; if he informs the Sangha without asking, he commits the offense of transgressing the Dharma. Next, inform the Sangha, all the Sangha must gather completely, or go around the rooms to inform them. Then, bring him to the Sangha to pay respects, squatting with palms together in front of the senior monk, and say as follows:

'Venerable Sangha, please listen! This so-and-so seeks renunciation from Bhikṣu so-and-so, still a layman who has not shaved his hair, hoping to renounce the household life in the well-spoken law and discipline, to fully accomplish the nature of a Bhikṣu. If this so-and-so shaves his hair and puts on the Dharma robes, then generates true faith, abandoning the household life to go to the non-household life, with so-and-so as his Upādhyāya, does the Sangha grant so-and-so renunciation?' (This is only informing the matter with words, not a Karma single announcement) The Sangha all say: 'If he is pure and without objection, he should be granted renunciation.' It is good to ask together; if one does not ask, one commits the offense of transgressing the Dharma.

Next, request a Bhikṣu to watch the shaver, who then shaves all the hair, and the person regrets it.' The Buddha said: 'A little hair should be left on the top of the head. Ask: 'Remove your topknot?' If he says: 'No,' then one should say: 'Go as you wish.' If he says: 'Remove,' then it should be shaved off. Next, give him a bath, give him hot water if it is cold, and cold water if it is hot. Next, give him a skirt to wear, and it must be carefully inspected, lest he be without roots, have two roots, or have incomplete roots, etc.' At that time, a Bhikṣu exposed his body for inspection, and the person felt ashamed. The Buddha said: 'One should not expose the body for inspection, one should wear a skirt 阿遮利耶 (Ācārya): Preceptor 鄔波馱耶 (Upādhyāya): Close teacher 苾芻 (Bhikṣu): Buddhist monk 僧伽 (Sangha): Buddhist monastic community 羯磨 (Karma): Formal act of the Sangha

【English Translation】 It is taught: 'Ācārya (translated as preceptor), please remember! I, so-and-so, now request Ācārya to be my Upādhyāya (close teacher), may Ācārya be my Upādhyāya. Because Ācārya is my Upādhyāya, I will renounce the household life.' Say this three times. The following words are the same as before, until the third time, one should say: 'Because Upādhyāya is Upādhyāya (because of the position of close teacher, it is repeated).' Next, request a Bhikṣu to be the one who informs the Sangha. He should ask the preceptor: 'Have all the obstructive dharmas been asked about?' Answer: 'They have been asked.' If the questioner is skilled; if he informs the Sangha without asking, he commits the offense of transgressing the Dharma. Next, inform the Sangha, all the Sangha must gather completely, or go around the rooms to inform them. Then, bring him to the Sangha to pay respects, squatting with palms together in front of the senior monk, and say as follows: 'Venerable Sangha, please listen! This so-and-so seeks renunciation from Bhikṣu so-and-so, still a layman who has not shaved his hair, hoping to renounce the household life in the well-spoken law and discipline, to fully accomplish the nature of a Bhikṣu. If this so-and-so shaves his hair and puts on the Dharma robes, then generates true faith, abandoning the household life to go to the non-household life, with so-and-so as his Upādhyāya, does the Sangha grant so-and-so renunciation?' (This is only informing the matter with words, not a Karma single announcement) The Sangha all say: 'If he is pure and without objection, he should be granted renunciation.' It is good to ask together; if one does not ask, one commits the offense of transgressing the Dharma. Next, request a Bhikṣu to watch the shaver, who then shaves all the hair, and the person regrets it.' The Buddha said: 'A little hair should be left on the top of the head. Ask: 'Remove your topknot?' If he says: 'No,' then one should say: 'Go as you wish.' If he says: 'Remove,' then it should be shaved off. Next, give him a bath, give him hot water if it is cold, and cold water if it is hot. Next, give him a skirt to wear, and it must be carefully inspected, lest he be without roots, have two roots, or have incomplete roots, etc.' At that time, a Bhikṣu exposed his body for inspection, and the person felt ashamed. The Buddha said: 'One should not expose the body for inspection, one should wear a skirt Ācārya (Ācārya): Preceptor Upādhyāya (Upādhyāya): Close teacher Bhikṣu (Bhikṣu): Buddhist monk Sangha (Sangha): Buddhist monastic community Karma (Karma): Formal act of the Sangha

時應可私視，勿令彼覺。次授縵條教其頂受，爲著衣已，師應為請苾芻與受求寂律儀護者，教禮敬已，應在二師前，蹲踞合掌，教作是語：『(二師可相近坐，令弟子執親教師袈裟角。親見西方，行法如是)阿遮利耶存念！我某甲始從今日乃至命存，歸依佛陀兩足中尊、歸依達摩離欲中尊、歸依僧伽諸眾中尊。彼薄伽梵釋迦牟尼、釋迦師子、釋迦大王、如知應正等覺，彼既出家，我當隨出。在俗容儀我已棄捨，出家形相我今受持，我因事至說親教師名，親教師名某甲。』如是三說。師云：『好。』答云：『善。』次授十學處，教云：『汝隨我語。』

「『阿遮利耶存念！如諸聖阿羅漢乃至命存，不殺生、不偷盜、不淫慾、不虛誑語、不飲諸酒、不歌舞作樂、不香鬘涂彩、不坐高床大床、不非時食、不受畜金銀。我某甲始從今日乃至命存，不殺生、不偷盜、不淫慾、不虛誑語、不飲諸酒、不歌舞作樂、不香鬘涂彩、不坐高床大床、不非時食、不受畜金銀亦如是。此即是我十支學處。是諸聖阿羅漢之所學處，我當隨學隨作隨持。』如是三說。『愿阿遮利耶證知，我是求寂，我因事至說鄔波馱耶名，鄔波馱耶名某甲。』師云：『好。』答云：『善！』『汝已善受十學處竟，當供養三寶親近二師，學問誦經勤修三業，勿

【現代漢語翻譯】現代漢語譯本：這時，應該私下察看情況，不要讓他們察覺。然後授予縵條（māntiáo，一種袈裟），教他頂戴受持，穿好衣服后，師父應該請比丘（bǐqiū，佛教出家男眾）來為他授予沙彌（qiúsì，佛教出家男子最初階段）的律儀和護法，教他禮敬之後，應該在兩位師父面前，蹲踞合掌，教他說這樣的話：『（兩位師父可以坐得近一些，讓弟子執持親教師的袈裟角。面向西方，行法就是這樣）阿遮利耶（āzhēlíyé，梵語，意為軌範師）請記住！我某甲（mǒu jiǎ，代指受戒者）從今天開始直到生命終結，皈依佛陀（fótuó，覺悟者）兩足中至尊、皈依達摩（dámó，佛法）離欲中至尊、皈依僧伽（sēngqié，僧團）諸眾中至尊。那位薄伽梵（bóqiéfàn，世尊）釋迦牟尼（shìjiāmóuní，佛教創始人）、釋迦師子（shìjiāshīzi，釋迦族的獅子）、釋迦大王（shìjiādàwáng，釋迦族的大王），如知應正等覺（rúzhīyīngzhèngděngjué，如實知曉一切法並達到正等覺悟的人），他既然已經出家，我也應當跟隨出家。在家的容貌我已經拋棄，出家的形象我現在受持，我因為有事要說親教師的名字，親教師的名字是某甲。』這樣說三遍。師父說：『好。』回答說：『善。』然後授予十學處（shíxuéchù，沙彌應遵守的十條戒律），教導說：『你跟隨我說。』『阿遮利耶（āzhēlíyé，梵語，意為軌範師）請記住！如諸位聖阿羅漢（āluóhàn，斷除一切煩惱，達到涅槃境界的聖者）直到生命終結，不殺生、不偷盜、不淫慾、不虛誑語、不飲諸酒、不歌舞作樂、不香鬘涂彩、不坐高床大床、不非時食、不受畜金銀。我某甲（mǒu jiǎ，代指受戒者）從今天開始直到生命終結，不殺生、不偷盜、不淫慾、不虛誑語、不飲諸酒、不歌舞作樂、不香鬘涂彩、不坐高床大床、不非時食、不受畜金銀也像他們一樣。這就是我的十支學處。是諸位聖阿羅漢所學習之處，我應當跟隨學習、跟隨做、跟隨持守。』這樣說三遍。『愿阿遮利耶（āzhēlíyé，梵語，意為軌範師）證明，我是求寂（qiúsì，佛教出家男子最初階段），我因為有事要說鄔波馱耶（wūbōtuóyé，梵語，意為親教師）的名字，鄔波馱耶（wūbōtuóyé，梵語，意為親教師）的名字是某甲。』師父說：『好。』回答說：『善！』『你已經很好地接受了十學處，應當供養三寶（sānbǎo，佛、法、僧），親近兩位師父，學習經文，勤奮修行身、口、意三業，不要……』

【English Translation】 English version: At this time, one should observe privately, without letting them notice. Then, bestow the māntiáo (a type of kasaya robe), instructing him to receive it on his head. After he has put on the robe, the teacher should invite a bhiksu (Buddhist monk) to bestow the novice precepts and protection. After instructing him to pay respects, he should squat with palms together in front of the two teachers, and teach him to say these words: 『(The two teachers may sit close together, letting the disciple hold the corner of the preceptor's kasaya. Facing west, the practice is thus) Acariya (Sanskrit, meaning teacher), please remember! I, so-and-so, from today until the end of my life, take refuge in the Buddha (Buddha, the awakened one), the most honored among the two-legged; take refuge in the Dharma (Dharma, the teachings), the most honored among the detached; take refuge in the Sangha (Sangha, the monastic community), the most honored among the assemblies. That Bhagavan (Bhagavan, the World-Honored One), Shakyamuni (Shakyamuni, the founder of Buddhism), the Lion of the Shakyas (Shakya, the clan of the Buddha), the Great King of the Shakyas (Shakya, the clan of the Buddha), the one who knows and sees, the rightly self-awakened one, since he has renounced the world, I shall follow him in renunciation. I have abandoned the appearance of a householder, and I now uphold the appearance of a renunciate. Because I have cause to speak the name of my preceptor, my preceptor's name is so-and-so.』 Say this three times. The teacher says: 『Good.』 He replies: 『Excellent.』 Then, bestow the ten precepts (shiksha-pada, the ten precepts for novices), instructing him: 『You follow my words.』『Acariya (Sanskrit, meaning teacher), please remember! As the noble Arhats (Arhats, enlightened beings who have attained Nirvana) until the end of their lives, do not kill, do not steal, do not engage in unchastity, do not lie, do not drink intoxicants, do not sing and dance and make music, do not use garlands and perfumes, do not sit on high or large beds, do not eat at unseasonable times, do not accept gold and silver. I, so-and-so, from today until the end of my life, do not kill, do not steal, do not engage in unchastity, do not lie, do not drink intoxicants, do not sing and dance and make music, do not use garlands and perfumes, do not sit on high or large beds, do not eat at unseasonable times, do not accept gold and silver, just like them. These are my ten branches of training. These are the trainings of the noble Arhats, I shall follow them in learning, follow them in practice, follow them in upholding.』 Say this three times. 『May the Acariya (Sanskrit, meaning teacher) know that I am a novice (sramanera). Because I have cause to speak the name of my Upadhyaya (Upadhyaya, preceptor), my Upadhyaya's (Upadhyaya, preceptor) name is so-and-so.』 The teacher says: 『Good.』 He replies: 『Excellent!』『You have well received the ten precepts, you should make offerings to the Triple Gem (Triratna, Buddha, Dharma, Sangha), be close to the two teachers, study the scriptures, diligently cultivate the three karmas of body, speech, and mind, do not...』

為放逸。』

「若年滿二十可授近圓，師應為求三衣及缽、濾水羅、臥敷具，為請羯磨師、屏教師，併入壇場。諸苾芻眾既和集已，或五眾或十眾，令受戒者偏露右肩脫革屣，一一皆須三遍禮敬。然敬有二種：一謂五輪至地(謂是額輪、二手掌輪、二膝輪)，二謂兩手執師腨足任行。於一既致敬已，應請鄔波馱耶。若先是鄔波馱耶或是阿遮利耶者，隨時稱說。若先非二師者，應云：『大德。』或云：『尊者。』若請軌範師者，類此應為。當具威儀，作如是語：『鄔波馱耶存念！我某甲今請鄔波馱耶為鄔波馱耶，愿鄔波馱耶為我作鄔波馱耶。由鄔波馱耶為鄔波馱耶故，當受近圓(此謂先是十戒親教師)。』如是三說，后語同前。即于眾中在親教師前，師與守持三衣，應如是教：

「『鄔波馱耶存念！我某甲，此僧伽胝(譯為復衣)，我今守持，已作成衣，是所受用。』如是三說，余同前。『鄔波馱耶存念！我某甲，此嗢怛羅僧伽(譯為上衣)，我今守持，已作成衣，是所受用。』如是三說，后語同前。『鄔波馱耶存念！我某甲，此安怛婆娑(譯為內衣)，我今守持，已作成衣，是所受用。』如是三說，后語同前。若是未浣染，未割截物，若絹若布權充衣數者，應如是守持：

「『鄔波馱耶存念！我某

【現代漢語翻譯】現代漢語譯本：『如果放縱懈怠，就是放逸。』

『如果年齡滿二十歲可以授予近圓戒（Upasampada，比丘戒），師父應該為他準備三衣（Tricivara，比丘所穿的三種袈裟）及缽（Patra，比丘的食器）、濾水羅（Parissavana，過濾水的器具）、臥具（ বিছানা，睡覺用的鋪蓋），併爲他邀請羯磨師（Karmacarya，戒律儀式的執行者）、屏教師（Rahoguru，私下指導的老師），以及進入壇場（Mandala，舉行儀式的場所）。諸位比丘聚集完畢后，無論是五眾（Pancavarga，五位比丘）還是十眾（Dasavarga，十位比丘），都要讓受戒者袒露右肩，脫掉革屣（鞋子），一一都要三遍禮敬。然而禮敬有兩種：一種是五輪至地（五輪指的是額頭、雙手掌、雙膝），另一種是雙手握住師父的小腿並跟隨行走。在對其中一種表達敬意后，應該迎請鄔波馱耶（Upadhyaya，親教師）。如果之前是鄔波馱耶或是阿遮利耶（Acarya，軌範師），就隨時稱呼。如果之前不是這兩位師父，應該說：『大德。』或者說：『尊者。』如果迎請軌範師，也應該這樣。應當具足威儀，這樣說：『鄔波馱耶存念！我某甲現在迎請鄔波馱耶為鄔波馱耶，愿鄔波馱耶為我作鄔波馱耶。因為鄔波馱耶為鄔波馱耶的緣故，應當受近圓戒（這是指之前是十戒親教師的情況）。』這樣說三遍，後面的話和前面一樣。然後在眾人之中，在親教師面前，師父給予並守持三衣，應該這樣教導：

『鄔波馱耶存念！我某甲，這件僧伽胝（Sanghati，譯為復衣），我現在守持，已經做成衣，是所受用。』這樣說三遍，其餘和前面一樣。『鄔波馱耶存念！我某甲，這件嗢怛羅僧伽（Uttarasanaga，譯為上衣），我現在守持，已經做成衣，是所受用。』這樣說三遍，後面的話和前面一樣。『鄔波馱耶存念！我某甲，這件安怛婆娑（Antarvasa，譯為內衣），我現在守持，已經做成衣，是所受用。』這樣說三遍，後面的話和前面一樣。如果是未洗染、未裁剪的物品，無論是絲綢還是布匹，權且充當衣物，應該這樣守持：

『鄔波馱耶存念！我某』

【English Translation】 English version: 'To be unrestrained is negligence.'

'If someone is twenty years old and eligible to receive Upasampada (full ordination), the teacher should procure for him the Tricivara (three robes), Patra (alms bowl), Parissavana (water strainer), and bedding. He should also invite the Karmacarya (ordination master) and Rahoguru (private instructor), and prepare the Mandala (ordination platform). Once the Bhiksu Sangha (community of monks) has assembled, whether it be a Pancavarga (group of five monks) or a Dasavarga (group of ten monks), the candidate should expose his right shoulder, remove his leather sandals, and prostrate three times to each. There are two types of prostration: one is with the five points touching the ground (the forehead, two hands, and two knees), and the other is holding the teacher's calves and following him. After showing respect in one of these ways, the Upadhyaya (preceptor) should be invited. If he was previously the Upadhyaya or Acarya (instructor), he should be addressed accordingly. If he was neither, he should be addressed as 'Venerable Sir' or 'Reverend One.' The same applies when inviting the Acarya. He should be dignified and say: 'Upadhyaya, be mindful! I, so-and-so, now invite the Upadhyaya to be my Upadhyaya. May the Upadhyaya act as my Upadhyaya. Because the Upadhyaya is my Upadhyaya, I should receive Upasampada (this is said if he was previously the teacher of the ten precepts).' This should be said three times, with the latter part the same as before. Then, in the assembly, in front of the preceptor, the teacher gives and holds the three robes, instructing as follows:

'Upadhyaya, be mindful! I, so-and-so, this Sanghati (outer robe), I now hold, having made it into a robe, it is for my use.' This should be said three times, the rest as before. 'Upadhyaya, be mindful! I, so-and-so, this Uttarasanaga (upper robe), I now hold, having made it into a robe, it is for my use.' This should be said three times, the latter part the same as before. 'Upadhyaya, be mindful! I, so-and-so, this Antarvasa (inner robe), I now hold, having made it into a robe, it is for my use.' This should be said three times, the latter part the same as before. If it is unwashed, undyed, or uncut material, whether silk or cloth, temporarily serving as a robe, it should be held as follows:

'Upadhyaya, be mindful! I, so-'

甲，此衣我今守持，當作九條僧伽胝衣兩長一短。若無障難，我當浣染割截縫刺，是所受用。』如是三說，后語同前，余衣準此(所有著衣法式，如下尼五衣中具注)。次可擎缽總呈大眾，恐太小、太大及白色等。若是好者，大眾咸云：『好缽。』若不言者，得越法罪。然後守持應置左手，張右手掩缽口上，教云：『鄔波馱耶存念！我某甲，此波怛羅是大仙器、是乞食器，我今守持，常用食故。』如是三說，后語同前。次應安在見處離聞處，教其一心合掌向眾虔誠而立。其羯磨師應問眾中：『誰先受請？當於屏處教示某甲。』彼受請者答云：『我某甲。』次問：『汝某甲，能于屏處教示某甲，某甲為鄔波馱耶不？』彼應答言：『我能。』

「次羯磨。師應作單白：

「『大德僧伽聽！此苾芻某甲，能于屏處教示某甲，某甲為鄔波馱耶。若僧伽時至聽者，僧伽應許僧伽今差苾芻某甲作屏教師，當於屏處教示某甲，某甲為鄔波馱耶。白如是。』次屏教師將至屏處，教禮敬已，蹲踞合掌，作如是語：『具壽！汝聽，此是汝真誠時、實語時，我今少有問汝，汝應以無畏心，若有言有、若無言無，不得虛誑語。汝是丈夫不？』答言：『是。』『汝年滿二十未？』答言：『滿。』『汝三衣缽具不？』答言：『具。』『

【現代漢語翻譯】現代漢語譯本：『甲，這件僧伽胝衣（Samghati，九條衣）我現在受持，將它做成兩長一短的九條衣。如果沒有障礙，我將洗滌、染色、裁剪、縫製，並使用它。』這樣說三遍，後面的話與前面相同，其餘的衣服也按照這個準則（所有穿衣的法式，在下面的比丘尼五衣中詳細說明）。接下來可以舉起缽，向大眾展示，以防太小、太大以及是白色等。如果是好的缽，大眾都說：『好缽。』如果不說，就犯了越法罪。然後受持，應該放在左手上，張開右手蓋住缽口，教導說：『鄔波馱耶（Upadhyaya，親教師）存念！我某甲，這個波怛羅（Patra，缽）是大仙的器具、是乞食器，我現在受持，因為經常用它來食用。』這樣說三遍，後面的話與前面相同。接下來應該安放在看得見的地方，遠離喧鬧的地方，教導他一心合掌，面向大眾虔誠地站立。羯磨師（Karma Master，授戒阿阇黎）應該問大眾：『誰先接受邀請？應當在隱蔽的地方教導某甲。』被邀請的人回答說：『我某甲。』接著問：『你某甲，能在隱蔽的地方教導某甲，使某甲成為鄔波馱耶（Upadhyaya，親教師）嗎？』他應該回答說：『我能。』『接下來是羯磨（Karma，作法）。羯磨師應該作單白：『大德僧伽（Sangha，僧團）聽！這位比丘某甲，能于屏處教示某甲，某甲為鄔波馱耶（Upadhyaya，親教師）。若僧伽時至聽者，僧伽應許僧伽今差苾芻某甲作屏教師，當於屏處教示某甲，某甲為鄔波馱耶（Upadhyaya，親教師）。白如是。』接下來屏教師帶到隱蔽的地方，教導禮敬完畢后，蹲踞合掌，這樣說：『具壽（Ayushman，對受尊敬者的稱呼）！你聽著，現在是你真誠的時候、說實話的時候，我現在稍微問你一些問題，你應該以無畏的心，如果有就說有、如果沒有就說沒有，不得說虛妄的話。你是大丈夫嗎？』回答說：『是。』『你年滿二十歲了嗎？』回答說：『滿。』『你的三衣缽都齊全嗎？』回答說：『齊全。』

【English Translation】 English version: 'A, this Samghati (nine-striped robe) I now uphold, and will make it into a nine-striped robe, two long and one short. If there are no obstacles, I will wash, dye, cut, and sew it, and use it.' Say this three times, repeating the same words each time. The same principle applies to other robes (all the rules for wearing robes are detailed in the Bhikshuni's five robes below). Next, the bowl can be held up and presented to the Sangha (community), in case it is too small, too large, or white, etc. If it is a good bowl, the Sangha should all say: 'Good bowl.' If they do not speak, they commit the offense of transgressing the Dharma. Then, upholding it, it should be placed on the left hand, with the right hand open and covering the mouth of the bowl, teaching: 'Upadhyaya (preceptor), be mindful! I, so-and-so, this Patra (bowl) is the vessel of the great sage, a begging bowl, I now uphold it, because I often use it for eating.' Say this three times, repeating the same words each time. Next, it should be placed in a visible place, away from noisy places, teaching him to single-mindedly join his palms and stand reverently facing the Sangha. The Karma Master (ordination master) should ask the Sangha: 'Who will first accept the invitation? They should instruct so-and-so in a secluded place.' The one who is invited should answer: 'I, so-and-so.' Then ask: 'You, so-and-so, can you instruct so-and-so in a secluded place, making so-and-so an Upadhyaya (preceptor)?' He should answer: 'I can.' 'Next is the Karma (procedure). The Karma Master should make a single announcement: 'Venerable Sangha (community), listen! This Bhikshu (monk), so-and-so, can instruct so-and-so in a secluded place, making so-and-so an Upadhyaya (preceptor). If the Sangha is ready to listen, the Sangha should allow the Sangha to now appoint Bhikshu so-and-so as the secluded instructor, to instruct so-and-so in a secluded place, making so-and-so an Upadhyaya (preceptor). The announcement is thus.' Next, the secluded instructor takes him to a secluded place, teaches him to pay respects, squats down, joins his palms, and says: 'Ayushman (respected one), listen, this is your time for sincerity, your time for truthfulness. I will now ask you a few questions, you should answer with a fearless heart, if there is, say there is, if there is not, say there is not, you must not speak falsely. Are you a man?' Answer: 'Yes.' 'Are you twenty years old yet?' Answer: 'Yes.' 'Are your three robes and bowl complete?' Answer: 'Complete.'

汝父母在不？』若言：『在。』者，『聽汝出家不？』答言：『聽。』若言：『死。』者，更不須問。『汝非奴不？』『汝非王臣不？』『汝非王家毒害人不？』『汝非賊不？』『汝非黃門不？』『汝非污苾芻尼不？』『汝非殺父不？』『汝非殺母不？』『汝非殺阿羅漢不？』『汝非破和合僧伽不？』『汝非噁心出佛身血不？』『汝非外道不？』(現是外道)『汝非趣外道不？』(先已出家，還歸外道，更復重來)『汝非賊住不？』『汝非別住不？』『汝非不共住不？』(先犯重人)『汝非化人不？』『汝非負債不？』若言：『有。』者，應可問言：『汝能受近圓已還彼債不？』言：『能。』者善。若言：『不能。』者，『汝可問彼，許者方來。』『汝非先出家不？』若言：『不。』者善。如言：『我曾出家。』者，『汝不於四他勝中隨有犯不？』『汝歸俗時善舍學處不？』答言：『犯重。』『隨汝意去。』若言：『無犯。』者善。問言：『汝名字何？』『我名某甲。』『汝鄔波馱耶字何？』答云：『我因事至說鄔波馱耶名，鄔波馱耶名某甲。』『又汝應聽！丈夫身中有如是病：謂癩病、癭病、癬疥、皰瘡、皮白、痶瘓、頭上無發、惡瘡、下漏、諸塊、水腫、欬嗽、喘氣、咽喉乾燥、暗風、癲狂、形無血色、噎噦嘔逆

【現代漢語翻譯】現代漢語譯本：『你的父母健在嗎？』如果他說：『健在。』，就問：『他們允許你出家嗎？』回答說：『允許。』如果他說：『已經去世。』，就不需要再問了。『你不是奴隸吧？』『你不是國王的臣屬吧？』『你不是被王家通緝的罪犯吧？』『你不是盜賊吧？』『你不是閹人吧？』『你沒有玷污過比丘尼吧？』『你沒有殺害父親吧？』『你沒有殺害母親吧？』『你沒有殺害阿羅漢吧？』『你沒有破壞僧團的和合吧？』『你沒有惡意地使佛陀流血吧？』『你不是外道徒吧？』（現在是外道徒）『你沒有傾向於外道吧？』（先前已經出家，又返回外道，現在又重新回來）『你不是盜賊潛伏在僧團中吧？』『你不是正在別住懺悔期間吧？』『你不是不與僧團共同生活的人吧？』（先前犯過重罪的人）『你不是變化人吧？』『你沒有負債吧？』如果他說：『有。』，就應該問：『你能在受具足戒后償還那些債務嗎？』回答說：『能。』，那就好。如果他說：『不能。』，『你可以去問債主，得到允許后再來。』『你先前沒有出家過吧？』如果他說：『沒有。』，那就好。如果他說：『我曾經出家過。』，『你沒有在四種他勝法中犯過任何一種吧？』『你還俗的時候是否妥善地捨棄了學處？』回答說：『犯過重罪。』『隨你的意願離開吧。』如果他說：『沒有犯過。』，那就好。問：『你的名字是什麼？』『我的名字是某甲（姓名佔位符）。』『你的鄔波馱耶（親教師）的名字是什麼？』回答說：『我因為有事才說鄔波馱耶的名字，鄔波馱耶的名字是某甲（姓名佔位符）。』『還有，你應該聽著！男子身上有這樣的疾病：比如癩病（麻風病），癭病（甲狀腺腫大），癬疥（面板病），皰瘡（膿皰瘡），皮白（白癜風），痶瘓（半身不遂），頭上沒有頭髮（禿頂），惡瘡（惡性潰瘍），下漏（痔瘡或瘺管），諸塊（腫瘤），水腫（浮腫），咳嗽（咳嗽），喘氣（呼吸困難），咽喉乾燥（咽喉乾燥），暗風（中風），癲狂（精神錯亂），形無血色（貧血），噎噦嘔逆（呃逆嘔吐）。』現代漢語譯本：現代漢語譯本：現代漢語譯本：現代漢語譯本：現代漢語譯本：

【English Translation】 English version: 『Are your parents alive?』 If he says, 『Yes,』 then ask, 『Do they allow you to renounce the world?』 If he answers, 『Yes,』 that's good. If he says, 『They are deceased,』 then there is no need to ask further. 『Are you not a slave?』『Are you not a subject of the king?』『Are you not a person wanted by the royal family for causing harm?』『Are you not a thief?』『Are you not a eunuch?』『Have you not defiled a Bhikkhuni (nun)?』『Have you not killed your father?』『Have you not killed your mother?』『Have you not killed an Arhat (one who has attained Nirvana)?』『Have you not broken the harmony of the Sangha (monastic community)?』『Have you not maliciously drawn blood from the body of the Buddha?』『Are you not a follower of other religions?』 (currently a follower of other religions) 『Are you not inclined towards other religions?』 (previously renounced, returned to other religions, and now comes back again) 『Are you not a thief dwelling in the Sangha?』『Are you not undergoing separate probation (for a serious offense)?』『Are you not someone who does not live in communion with the Sangha?』 (someone who previously committed a serious offense) 『Are you not a transformed being?』『Are you not in debt?』 If he says, 『Yes,』 then you should ask, 『Can you repay those debts after receiving full ordination?』 If he answers, 『Yes,』 that's good. If he says, 『No,』 then 『You can ask the creditor, and come back after receiving permission.』『Have you not previously renounced the world?』 If he says, 『No,』 that's good. If he says, 『I have previously renounced the world,』 then 『Have you not committed any of the four Parajikas (defeats)?』『When you returned to lay life, did you properly relinquish the precepts?』 If he answers, 『Committed a serious offense,』 then 『Go as you please.』 If he says, 『Did not commit any offense,』 that's good. Ask, 『What is your name?』『My name is so-and-so (placeholder for name).』『What is the name of your Upadhyaya (preceptor)?』 He answers, 『I only mention the name of the Upadhyaya because of the matter at hand; the name of the Upadhyaya is so-and-so (placeholder for name).』『Furthermore, you should listen! Men have such diseases in their bodies: such as leprosy (skin disease), goiter (swelling of the thyroid gland), scabies (skin infection), pustules (small blisters), leucoderma (skin condition), hemiplegia (paralysis), baldness (hair loss), malignant sores (ulcers), fistula (abnormal connection), tumors (growth), edema (swelling), cough (coughing), asthma (breathing difficulty), dry throat (throat dryness), stroke (sudden loss of function), epilepsy (seizures), anemia (lack of blood), hiccups and vomiting (involuntary spasms).』 English version: English version: English version: English version: English version:

、諸痔、麻疬、瘇腳、吐血、癰痤、下痢、壯熱、脅痛、骨節煩疼、及諸瘧病、風黃、痰癊、總集三病、常熱病、鬼病、聾盲、瘖啞、短小、𤼣躄、支節不具，汝無如是諸病及余病不？』答言：『無。』『汝某甲聽！如我今于屏處問汝，然諸苾芻于大眾中亦當問汝。汝于彼處以無畏心，若有言有、若無言無，還應實答。汝且住此，未喚莫來。』其師前行半路向眾而立，應作是語：『大德僧伽聽！彼某甲，我于屏處已正教示，問其障法，某甲為鄔波馱耶。為聽來不？』合衆咸言：『若遍凈者應可喚來。』咸言者善，如不言者，犯越法罪(五天壇場安在寺中閑處，但唯方丈，四邊磚壘可高二尺，內邊基高五寸，僧于上坐，中有小制底高與人齊，傍開小門得容出入。其求受戒人立在壇外，其屏教師于屏處問不令眾見，不同此方皆在戒場內令眾共睹，此即全乖隱屏之義。既問障法已，可教其人別立壇外，師即前行半路遙白眾知，此是言白，元非羯磨，西方親見其事，聞者勿致疑情)。應遙喚來。既至眾中，令于上座前蹲踞合掌。致禮敬已，乞受近圓，教作是語：『大德僧伽聽！我某甲今因事至說鄔波馱耶名，我從鄔波馱耶某甲，求受近圓。我某甲今從僧伽乞受近圓，我因事至說鄔波馱耶名，某甲為鄔波馱耶。愿大德僧伽授我近

【現代漢語翻譯】現代漢語譯本：『諸如痔瘡、麻風病、惡瘡、腳部腫脹、吐血、癰疽、下痢、高燒、脅痛、骨節煩疼，以及各種瘧疾病、黃疸病、痰飲病、總集三種疾病、常發熱病、鬼病、耳聾眼盲、瘖啞、身材矮小、攣跛、肢體不全等，你沒有這些疾病以及其他疾病吧？』回答說：『沒有。』『你某甲聽著！就像我現在在隱蔽處問你一樣，各位比丘在大眾中也應當這樣問你。你在那裡要以無畏的心，有就說有，沒有就說沒有，如實回答。你先待在這裡，沒有叫你不要過來。』他的老師走到半路，面向大眾站立，應當這樣說：『大德僧伽聽著！這位某甲，我已經在隱蔽處正確地教導了他，問了他的障礙法，某甲是他的鄔波馱耶（親教師）。可以讓他過來嗎？』大眾都說：『如果清凈沒有障礙，就應該叫他過來。』大家都說好，如果有人不說話，就犯了越法罪（五天壇場安放在寺院的空閑地方，只是一個方形的場地，四邊用磚壘起來，大約高二尺，裡面的地基高五寸，僧人在上面坐著，中間有一個小的制底（佛塔），高度與人齊平，旁邊開一個小門可以讓人出入。求受戒的人站在壇外，屏教師在隱蔽處提問，不讓大眾看見，不像這裡都在戒場內讓大眾一起觀看，這完全違背了隱蔽的意義。問完障礙法后，可以教這個人另外站在壇外，老師就走到半路遙遙地告訴大眾，這是言白，原本不是羯磨（僧團的決議），我在西方親眼所見，聽到的人不要產生懷疑）。應當遠遠地叫他過來。到了大眾中后，讓他跪在上座前，合掌。行禮完畢后，請求受近圓戒，教他這樣說：『大德僧伽聽著！我某甲現在因為有事說出鄔波馱耶（親教師）的名字，我從鄔波馱耶某甲那裡，請求受近圓戒。我某甲現在從僧伽（僧團）這裡乞求受近圓戒，我因為有事說出鄔波馱耶（親教師）的名字，某甲是我的鄔波馱耶（親教師）。愿大德僧伽授予我近圓戒。

【English Translation】 English version: 'Do you have such diseases as hemorrhoids, leprosy, malignant sores, swollen feet, hematemesis, carbuncles, diarrhea, high fever, chest pain, painful joints, and various malarial diseases, jaundice, phlegm, the combination of three diseases, chronic fever, demonic possession, deafness and blindness, muteness, shortness of stature, crippled limbs, incomplete limbs? Do you not have these diseases and other diseases?' He answers: 'No.' 'You, so-and-so, listen! Just as I am now questioning you in private, the Bhikshus should also question you in the assembly. There, you should answer truthfully with a fearless heart, saying 'yes' if it is so, and 'no' if it is not so. You stay here for now, and do not come unless you are called.' His teacher walks halfway and stands facing the assembly, and should say: 'Venerable Sangha, listen! This so-and-so, I have properly instructed him in private, and asked him about the obstructing Dharmas. So-and-so is his Upadhyaya (preceptor). May he come?' The assembly all says: 'If he is pure and without obstacles, he should be called.' If everyone says 'good', but if someone does not speak, he commits the offense of transgressing the Dharma (the ordination platform in the Five Indias is placed in a quiet place in the temple, simply a square area, with bricks piled up on four sides, about two feet high, with a base inside five inches high. The monks sit on it, and in the middle there is a small stupa, the height of a person, with a small door on the side for people to enter and exit. The person seeking ordination stands outside the platform, and the private teacher asks questions in private, not allowing the assembly to see, unlike here where everyone watches together in the ordination hall, which completely violates the meaning of privacy. After asking about the obstructing Dharmas, the person can be instructed to stand separately outside the platform, and the teacher then walks halfway and informs the assembly from afar. This is a statement, not originally a Karma (resolution of the Sangha). I have seen it with my own eyes in the West, and those who hear it should not have doubts). He should be called from afar. After arriving in the assembly, he is made to kneel before the senior monk, with palms together. After paying respects, he requests to receive the Upasampada ordination, and is taught to say: 'Venerable Sangha, listen! I, so-and-so, now state the name of my Upadhyaya (preceptor) because of this matter. I request to receive the Upasampada ordination from Upadhyaya so-and-so. I, so-and-so, now beg to receive the Upasampada ordination from the Sangha (community). I state the name of my Upadhyaya (preceptor) because of this matter. So-and-so is my Upadhyaya (preceptor). May the Venerable Sangha grant me the Upasampada ordination.'

圓，攝受拔濟我，教示哀愍我。是能愍者，愿哀愍故。』如是三說。

「次令至羯磨師前，若以磚或以物裹草稕支雙足跟，十指踞地，蹲踞合掌。其羯磨師應作單白，問其障法。

「『大德僧伽聽！此某甲從鄔波馱耶某甲，求受近圓。此某甲今從僧伽乞受近圓，某甲為鄔波馱耶。若僧伽時至聽者，僧伽應許我于眾中撿問某甲所有障法，某甲為鄔波馱耶。白如是。』次問障法，如上應知。次作白四羯磨：『大德僧伽聽！此某甲從鄔波馱耶某甲，求受近圓。是丈夫年滿二十，三衣缽具。某甲自言遍凈，無諸障法。此某甲今從僧伽乞受近圓，某甲為鄔波馱耶。若僧伽時至聽者，僧伽應許僧伽今與某甲受近圓，某甲為鄔波馱耶。白如是。』次作羯磨。

「『大德僧伽聽！此某甲從鄔波馱耶某甲，求受近圓。是丈夫年滿二十，三衣缽具，某甲自言遍凈，無諸障法。此某甲今從僧伽乞受近圓，某甲為鄔波馱耶。僧伽今與某甲受近圓，某甲為鄔波馱耶。若諸具壽聽與某甲受近圓某甲為鄔波馱耶者默然，若不許者說。此是初羯磨。』如是三說。『僧伽已與某甲受近圓，某甲為鄔波馱耶竟，僧伽已聽許，由其默然故，我今如是持。』作法了時，即應量影。」

苾芻足度，其影便過，佛言：「應作商矩度之。」彼

【現代漢語翻譯】現代漢語譯本：『請諸位大德慈悲，攝受、拔濟我，教導、哀憐我。您是能夠憐憫者，愿因憐憫的緣故（幫助我）。』像這樣說三遍。

『然後讓他到羯磨師（Karma Master）面前，如果用磚頭或用東西包裹草墊支撐雙腳腳跟，十個腳趾著地，蹲著合掌。羯磨師應該作單白（simple announcement），詢問他是否有障礙之法。

『大德僧伽（Sangha，僧團）聽著！此某甲（name of the person）從鄔波馱耶（Upadhyaya，親教師）某甲處，請求受近圓（upasampada，比丘戒）。此某甲現在從僧伽乞求受近圓，某甲是他的鄔波馱耶。如果僧伽認為時機已到，願意聽者，僧伽應允許我在大眾中檢查詢問某甲所有的障礙之法，某甲是他的鄔波馱耶。稟白如是。』然後詢問障礙之法，如上文所說應該知道。然後作白四羯磨（formal act of declaration）：『大德僧伽聽著！此某甲從鄔波馱耶某甲處，請求受近圓。他是丈夫，年滿二十歲，三衣（tricivara，比丘的三件袈裟）缽（bowl）具足。某甲自稱清凈，沒有各種障礙之法。此某甲現在從僧伽乞求受近圓，某甲是他的鄔波馱耶。如果僧伽認為時機已到，願意聽者，僧伽應允許僧伽現在與某甲受近圓，某甲是他的鄔波馱耶。稟白如是。』然後作羯磨。

『大德僧伽聽著！此某甲從鄔波馱耶某甲處，請求受近圓。他是丈夫，年滿二十歲，三衣缽具足，某甲自稱清凈，沒有各種障礙之法。此某甲現在從僧伽乞求受近圓，某甲是他的鄔波馱耶。僧伽現在與某甲受近圓，某甲是他的鄔波馱耶。如果諸位具壽（respected elders）聽許與某甲受近圓，某甲是他的鄔波馱耶的，請默然，如果不允許的，請說出來。這是初羯磨。』像這樣說三遍。『僧伽已經與某甲受近圓，某甲是他的鄔波馱耶完畢，僧伽已經聽許，由於他們的默然，我今如是奉持。』作法完畢時，就應該測量影子。」

比丘的腳的長度，他的影子就超過了（標準），佛說：『應該用商矩（shangqu，一種測量工具）來測量它。』

【English Translation】 English version: 『Please, venerable ones, have compassion, receive and deliver me, teach and have mercy on me. You are the compassionate ones, may you, out of compassion, (help me).』 Thus, say this three times.

『Then, have him go before the Karma Master. If using bricks or something to wrap a grass mat to support both heels, with ten toes on the ground, squatting and with palms together. The Karma Master should make a simple announcement, asking about any obstructive dharmas.

『Venerable Sangha (community) listen! This so-and-so (name of the person) from Upadhyaya (preceptor) so-and-so, requests to receive upasampada (higher ordination). This so-and-so now begs from the Sangha to receive upasampada, so-and-so is his Upadhyaya. If the Sangha deems it the right time, those who are willing to listen, the Sangha should allow me to examine and ask so-and-so about all obstructive dharmas, so-and-so is his Upadhyaya. The announcement is thus.』 Then ask about obstructive dharmas, as mentioned above, it should be known. Then perform the four Karma announcements: 『Venerable Sangha listen! This so-and-so from Upadhyaya so-and-so, requests to receive upasampada. He is a man, fully twenty years old, with the three robes (tricivara) and bowl complete. So-and-so declares himself pure, without any obstructive dharmas. This so-and-so now begs from the Sangha to receive upasampada, so-and-so is his Upadhyaya. If the Sangha deems it the right time, those who are willing to listen, the Sangha should allow the Sangha to now grant so-and-so upasampada, so-and-so is his Upadhyaya. The announcement is thus.』 Then perform the Karma.

『Venerable Sangha listen! This so-and-so from Upadhyaya so-and-so, requests to receive upasampada. He is a man, fully twenty years old, with the three robes and bowl complete, so-and-so declares himself pure, without any obstructive dharmas. This so-and-so now begs from the Sangha to receive upasampada, so-and-so is his Upadhyaya. The Sangha now grants so-and-so upasampada, so-and-so is his Upadhyaya. If the venerable elders agree to grant so-and-so upasampada, so-and-so is his Upadhyaya, please remain silent; if not, please speak. This is the first Karma.』 Thus, say this three times. 『The Sangha has already granted so-and-so upasampada, so-and-so is his Upadhyaya, the Sangha has already agreed, due to their silence, I now uphold it thus.』 When the procedure is completed, the shadow should be measured.」

The length of the Bhikshu's (monk) foot, his shadow then exceeds (the standard), the Buddha said: 『It should be measured with a shangqu (a measuring tool).』

皆不解何謂商矩？佛言：「可取細籌長二尺許，折一頭四指，豎置日中度影長短，是謂商矩。一一商矩所量之影，皆悉名為一人，此影才長齊四指時，看自身影與身相似。若有增減，準此應思(故《僧祇律》云：一人、二人影者，比來人皆不識)。量影訖時應告彼云：『汝在食前近圓，或在食後影長爾許。若一指、二指、一人半人、二人、三人等。』如其在夜，或是晝陰，即可準酌告之，謂是初更、夜半乃至天明等。次後宜應告知時節差別。」彼皆不知時節有幾？佛言：「有五時差別：一、冬時，二、春時，三、雨時，四、終時，五、長時。言冬時者，有四月，謂從九月十六日至正月十五日。言春時者，亦有四月，謂從正月十六日至五月十五日。言雨時者，有一月，謂從五月十六日至六月十五日。言終時者，謂六月十六日一日一夜是。言長時者，有三月欠一日一夜，謂從六月十七日至九月十五日(此是西方眾僧要法，若不解者即非苾芻，但為比來未翻，致令聞者不悟。此謂佛家密教與俗有殊，若至西國，他問不知，人皆見笑，不同支那記月而已)。

「次當爲說四依法。

「『汝某甲聽！此四依法是諸世尊如知應正等覺所知所見，為諸苾芻受近圓者說是依法，所謂依此善說法律出家近圓成苾芻性。云何為

【現代漢語翻譯】現代漢語譯本他們都不明白什麼是商矩（測量日影的工具）？佛說：『可以取一根細竹籌，大約二尺長，將其一頭折起四指的長度，豎立在陽光下測量影子的長短，這就叫做商矩。每一個商矩所測量的影子，都可稱為一個人。當影子長度恰好是四指時，觀察自身的影子是否與自身相似。如果影子有增加或減少，就以此為標準來思考。（所以《僧祇律》中說：一人、二人的影子，來的人都不認識）。測量完影子后，應該告訴他：『你在飯前接近正午，或在飯後影子這麼長。』比如一指、二指、一人半、二人、三人等等。』如果是在夜晚，或是白天陰天，就可以酌情告訴他，說是初更、半夜乃至天亮等等。之後應該告訴他時節的差別。』他們都不知道時節有幾種？佛說：『有五種時節的差別：一、冬時，二、春時，三、雨時，四、終時，五、長時。』所說的冬時，有四個月，從九月十六日到正月十五日。所說的春時，也有四個月，從正月十六日到五月十五日。所說的雨時，有一個月，從五月十六日到六月十五日。所說的終時，是六月十六日的一日一夜。所說的長時，有三個月差一日一夜，從六月十七日到九月十五日（這是西方僧眾重要的法則，如果不理解就不是苾芻（bhiksu，比丘），只是因為以前沒有翻譯，導致聽的人不明白。這說明佛家的秘密教義與世俗不同，如果到了西國，別人問你不知道，會被人嘲笑，不能像支那（China，中國）那樣只記錄月份而已）。』

『接下來應當為你們講說四依法。』

『你某甲聽著！這四依法是諸世尊如知應正等覺所知所見，為諸苾芻（bhiksu，比丘）受近圓者說是依法，所謂依此善說法律出家近圓成苾芻（bhiksu，比丘）性。什麼是四依法呢？』

【English Translation】 English version They did not understand what 'shang ju' (商矩, a tool for measuring shadows) was. The Buddha said: 'You can take a thin bamboo stick, about two chi (尺, a unit of length) long, fold one end to the length of four fingers, and stand it upright in the sun to measure the length of the shadow. This is called 'shang ju'. Each shadow measured by the 'shang ju' can be called one person. When the shadow is exactly four fingers long, observe whether your own shadow is similar to yourself. If there is an increase or decrease in the shadow, use this as a standard to consider. (Therefore, the 'Sanghaji Law' says: people do not recognize the shadows of one or two people). After measuring the shadow, you should tell him: 'You are near noon before the meal, or the shadow is so long after the meal.' For example, one finger, two fingers, one and a half people, two people, three people, etc. If it is at night, or a cloudy day, you can tell him at your discretion, saying it is the first watch, midnight, or even dawn, etc. After that, you should tell him the difference between the seasons.' They did not know how many seasons there were. The Buddha said: 'There are five seasonal differences: first, winter; second, spring; third, rainy season; fourth, the end of the season; and fifth, the long season.' The so-called winter season has four months, from the sixteenth day of the ninth month to the fifteenth day of the first month. The so-called spring season also has four months, from the sixteenth day of the first month to the fifteenth day of the fifth month. The so-called rainy season has one month, from the sixteenth day of the fifth month to the fifteenth day of the sixth month. The so-called end of the season is one day and one night on the sixteenth day of the sixth month. The so-called long season is three months minus one day and one night, from the seventeenth day of the sixth month to the fifteenth day of the ninth month (This is an important rule for Western monks. If you do not understand it, you are not a Bhiksu (苾芻, a Buddhist monk), but because it has not been translated before, those who hear it do not understand. This shows that the secret teachings of Buddhism are different from the secular world. If you go to the West and others ask you and you do not know, you will be laughed at. You cannot just record the months like in China (支那, China)).'

'Next, I should tell you about the Four Reliances.'

'You, so-and-so, listen! These Four Reliances are known and seen by all the World Honored Ones, the Truly Knowing, Rightly Enlightened Ones. They are the Dharma spoken for those Bhiksus (苾芻, a Buddhist monk) who receive ordination, so that they can leave home and become Bhiksus (苾芻, a Buddhist monk) by relying on this well-spoken law. What are the Four Reliances?'

四？

「『汝某甲聽！一、糞掃衣，是清凈物易可求得。苾芻依此，于善法律出家近圓成苾芻性。汝某甲始從今日乃至命存，用糞掃衣而自支濟，生欣樂不？』答言：『欣樂。』『若得長利絁絹縵條，小帔大帔輕紗纻布或諸雜物，若更得清凈衣，若從眾得、若從別人得，汝於斯等隨可受之，知量受用不？』答言：『受用。』

「『汝某甲聽！二、常乞食，是清凈食易可求得。苾芻依此，于善法律出家近圓成苾芻性。汝某甲始從今日乃至命存，以常乞食而自支濟，生欣樂不？』答言：『欣樂。』『若得長利飯粥飲等，若僧次請食、若別請食、若僧常食、若常別施食(梵雲泥得，譯為常施，有別施主，施僧錢物作無盡食，每日次第令僧家作好食以供一人，乃至有日月來不許斷絕。西方在寺多有，此地人不知聞，若不能作食供乳亦好)、八日十四日十五日食，若更得清凈食，若從眾得、若從別人得，汝於斯等隨可受之，知量受用不？』答言：『受用。』

「『汝某甲聽！三、樹下敷具，是清凈物易可求得。苾芻依此，于善法律出家近圓成苾芻性。汝某甲始從今日乃至命存，于樹下敷具而自支濟，生欣樂不？』答言：『欣樂。』『若得長利房舍、樓閣、或居坎窟、草苫、板覆，堪得經行。若更得清凈處所、

【現代漢語翻譯】現代漢語譯本四？

『你，某甲（指代受戒者）聽著！一、穿糞掃衣，這是清凈的物品，容易得到。比丘（佛教出家男眾）依靠這個，在良好的法律中出家，接近圓滿成就比丘的品性。你，某甲，從今天開始直到生命結束，用糞掃衣來維持生活，感到快樂嗎？』回答說：『快樂。』『如果得到上好的絁絹（一種絲織品）、縵條（一種絲織品）、小帔（一種披肩）、大帔（一種披肩）、輕紗、纻布（苧麻布）或者各種雜物，如果又得到清凈的衣服，無論是從僧眾那裡得到，還是從別人那裡得到，你對於這些東西，可以隨意接受，知道節制地使用嗎？』回答說：『知道節制地使用。』

『你，某甲聽著！二、經常乞食，這是清凈的食物，容易得到。比丘依靠這個，在良好的法律中出家，接近圓滿成就比丘的品性。你，某甲，從今天開始直到生命結束，以經常乞食來維持生活，感到快樂嗎？』回答說：『快樂。』『如果得到上好的飯、粥、飲料等，如果是僧眾輪流請食、如果是特別邀請的請食、如果是僧眾的常食、如果是特別施捨的食物（梵文叫泥得（Nide），翻譯為常施，有特別的施主，施捨給僧眾錢物作為無盡的食物，每天依次讓僧家做好食物來供養一個人，甚至有很長時間都不允許斷絕。西方寺廟裡有很多這樣的做法，這裡的人不知道，如果不能做食物，供養乳製品也好）、八日、十四日、十五日的食物，如果又得到清凈的食物，無論是從僧眾那裡得到，還是從別人那裡得到，你對於這些東西，可以隨意接受，知道節制地使用嗎？』回答說：『知道節制地使用。』

『你，某甲聽著！三、樹下作為住處，這是清凈的物品，容易得到。比丘依靠這個，在良好的法律中出家，接近圓滿成就比丘的品性。你，某甲，從今天開始直到生命結束，在樹下作為住處來維持生活，感到快樂嗎？』回答說：『快樂。』『如果得到上好的房舍、樓閣、或者居住在洞穴里、草屋裡、木板覆蓋的住所，可以用來經行。如果又得到清凈的處所、

【English Translation】 English version Four?

'You, so-and-so (referring to the one receiving the precepts), listen! First, wearing robes made of discarded cloth (Fensao Yi), this is a pure item that is easy to obtain. A Bhikshu (Buddhist ordained male) relies on this, ordaining in the good Dharma and Vinaya, approaching the complete attainment of the Bhikshu nature. You, so-and-so, from today until the end of your life, will you sustain yourself by wearing robes made of discarded cloth, and find joy in it?' The answer is: 'I will find joy.' 'If you obtain superior Shijuan (a type of silk fabric), Mantiao (a type of silk fabric), small Pi (a type of shawl), large Pi (a type of shawl), light gauze, Zhubu (ramie cloth), or various miscellaneous items, and if you also obtain pure clothing, whether obtained from the Sangha (Buddhist monastic community) or from others, will you accept these things as you wish, and use them with moderation?' The answer is: 'I will use them with moderation.'

'You, so-and-so, listen! Second, always begging for food, this is pure food that is easy to obtain. A Bhikshu relies on this, ordaining in the good Dharma and Vinaya, approaching the complete attainment of the Bhikshu nature. You, so-and-so, from today until the end of your life, will you sustain yourself by always begging for food, and find joy in it?' The answer is: 'I will find joy.' 'If you obtain superior rice, porridge, drinks, etc., whether it is food offered in turn by the Sangha, whether it is food offered by special invitation, whether it is the Sangha's regular food, whether it is food offered by special donors (Sanskrit: Nide, translated as constant offering, where special donors offer money and goods to the Sangha as inexhaustible food, daily arranging for the Sangha to prepare good food to offer to one person, even for a long time without interruption. There are many such practices in Western temples, but people here do not know about it; if you cannot prepare food, offering dairy products is also good), food on the eighth, fourteenth, and fifteenth days of the month, and if you also obtain pure food, whether obtained from the Sangha or from others, will you accept these things as you wish, and use them with moderation?' The answer is: 'I will use them with moderation.'

'You, so-and-so, listen! Third, using the base of a tree as dwelling, this is a pure item that is easy to obtain. A Bhikshu relies on this, ordaining in the good Dharma and Vinaya, approaching the complete attainment of the Bhikshu nature. You, so-and-so, from today until the end of your life, will you sustain yourself by using the base of a tree as dwelling, and find joy in it?' The answer is: 'I will find joy.' 'If you obtain superior houses, pavilions, or dwelling in caves, thatched huts, or dwellings covered with boards, suitable for walking meditation. If you also obtain pure places,

若從眾得、若從別人得，汝於斯等隨可受之，知量受用不？』答言：『受用。』

「『汝某甲聽！四、陳棄藥，是清凈物易可求得。苾芻依此，于善法律出家近圓成苾芻性。汝某甲始從今日乃至命存，用陳棄藥而自支濟，生欣樂不？』答言：『欣樂。』『若得長利酥油、糖蜜、根莖、枝葉、花果等藥時及更藥、七日盡壽。若更得清凈藥、若從眾得、若從別人得，汝於斯等隨可受之，知量受用不？』答言：『受用。』

「次說四墮落法：『汝某甲聽！有此四法，是諸世尊如知應正等覺所知所見，為諸苾芻受近圓者說墮落法。苾芻於此四中，隨一一事若有犯者，隨當犯時，便非苾芻、非沙門、非釋迦子，失苾芻性。此便墮落斷沒輪迴，為他所勝不可重收。譬如斬截多羅樹頭，更不能生增長高大，苾芻亦爾。云何為四？汝某甲聽！是諸世尊如知應正等覺所知所見，以無量門毀諸欲法，說欲是染、欲是潤澤、欲是愛著、欲是居家、欲是羈絆、欲是耽樂，是可斷除、是可吐盡、可厭息滅、是冥闇事。汝某甲始從今日，不應輒以染心視諸女人，何況共行不凈行事。具壽！如世尊說：「若復苾芻與諸苾芻同得學處，不捨學處，學羸不自說，作不凈行兩交會法，乃至共傍生，于如是事苾芻犯者，隨當作時，便非苾芻、非沙

【現代漢語翻譯】現代漢語譯本『如果從僧團獲得，或者從其他人獲得，你對於這些東西都可以接受，並且知道適量使用嗎？』回答說：『可以接受使用。』『你某甲（指受戒者）聽著！四、陳棄藥，這是容易獲得的清凈之物。比丘依靠這些，在善良的法律中出家，接近圓滿成就比丘的品性。你某甲從今天開始直到生命結束，用陳棄藥來維持生計，感到高興嗎？』回答說：『高興。』『如果得到更好的利益，如酥油、糖蜜、根莖、枝葉、花果等藥物，或者更換藥物，七天或者直到壽命終結。如果再得到清凈的藥物，或者從僧團獲得，或者從其他人獲得，你對於這些東西都可以接受，並且知道適量使用嗎？』回答說：『可以接受使用。』『接下來宣說四種墮落法：『你某甲聽著！有這四種法，是諸位世尊如實知曉、應正覺悟所知所見的，為那些接受近圓戒的比丘宣說的墮落之法。比丘如果在這四種法中，無論觸犯了哪一種，在觸犯的當下，就不是比丘、不是沙門（指修行者）、不是釋迦牟尼的弟子，喪失了比丘的品性。這就墮落、斷絕、沉沒輪迴，被其他事物所勝，無法重新恢復。譬如砍斷多羅樹的樹頭，就再也不能生長、增高、長大，比丘也是這樣。哪四種呢？你某甲聽著！是諸位世尊如實知曉、應正覺悟所知所見的，用無量的方法來毀壞各種慾望之法，說慾望是染污、慾望是滋潤、慾望是愛戀執著、慾望是居家生活、慾望是束縛、慾望是沉溺享樂，是可以斷除的、是可以吐盡的、可以厭惡止息的、是黑暗的事情。你某甲從今天開始，不應該輕易地以染污的心去看待各種女人，更何況一起做不凈的性行為。具壽（對受戒者的尊稱）！如世尊所說：『如果比丘們共同遵守學處，不捨棄學處，學習懈怠不坦白說明，做出不凈的性行為，兩種性器官交合的行為，乃至與畜生髮生性行為，對於這樣的事情，比丘一旦觸犯，在觸犯的當下，就不是比丘、不是沙門、非釋迦子，喪失比丘的品性。這就墮落、斷絕、沉沒輪迴，被其他事物所勝，無法重新恢復。譬如砍斷多羅樹的樹頭，就再也不能生長、增高、長大，比丘也是這樣。』你某甲聽著！這就是第一種墮落之法。』

【English Translation】 English version 'Whether obtained from the Sangha (community of monks), or obtained from others, are you able to accept these things as they come, and know to use them in moderation?' He answers: 'I am able to accept and use them.' 'You, so-and-so (referring to the one receiving ordination), listen! Four, discarded medicines, these are pure things that are easily obtained. A Bhikshu (monk) relies on these, having left home in the good Dharma (teachings) and Vinaya (discipline), approaching the perfection of the Bhikshu nature. You, so-and-so, from today until the end of your life, will use discarded medicines to sustain yourself, are you happy with this?' He answers: 'I am happy.' 'If you obtain greater benefits, such as ghee (clarified butter), honey, sugar, roots, stems, leaves, flowers, fruits, and other medicines, or change medicines, for seven days or until the end of your life. If you obtain pure medicines again, whether obtained from the Sangha, or obtained from others, are you able to accept these things as they come, and know to use them in moderation?' He answers: 'I am able to accept and use them.' 'Next, the four defeats are declared: 'You, so-and-so, listen! There are these four things, which the Buddhas (Enlightened Ones) truly know, rightly awakened, known and seen, declared as defeats for those Bhikshus who have received higher ordination. If a Bhikshu commits any one of these four, at the moment of committing it, he is no longer a Bhikshu, not a Shramana (ascetic), not a son of Shakyamuni (Buddha), and loses the Bhikshu nature. This is a fall, a severance, a sinking into Samsara (cycle of rebirth), overcome by others, and cannot be recovered. Just as if the head of a Tala tree (palmyra palm) is cut off, it can no longer grow, increase, or become tall, so too is the Bhikshu. What are the four? You, so-and-so, listen! The Buddhas, as they truly know, rightly awakened, known and seen, with immeasurable means destroy the laws of desire, saying that desire is defilement, desire is moisture, desire is attachment, desire is the household life, desire is bondage, desire is indulgence, it is to be cut off, it is to be vomited out, it is to be厭惡止息 (disgusted and ceased), it is a matter of darkness. You, so-and-so, from today onwards, should not lightly look at women with a defiled mind, let alone engage in impure sexual acts together. Venerable One (addressing the one being ordained)! As the Buddha said: 'If Bhikshus together observe the precepts, do not abandon the precepts, are lazy in learning and do not confess, engage in impure sexual acts, the act of two sexual organs joining, even with an animal, if a Bhikshu commits such an act, at the moment of committing it, he is no longer a Bhikshu, not a Shramana, not a son of Shakyamuni, and loses the Bhikshu nature. This is a fall, a severance, a sinking into Samsara, overcome by others, and cannot be recovered. Just as if the head of a Tala tree is cut off, it can no longer grow, increase, or become tall, so too is the Bhikshu.' You, so-and-so, listen! This is the first defeat.'

門、非釋迦子、失苾芻性。此便墮落斷沒輪迴，為他所勝不可重收。」汝從今日於此欲法，不應故犯，當生厭離殷重防護，起怖畏心諦察勤修，作不放逸。汝於是事能不作不？』答言：『不作。』

「『汝某甲聽！是諸世尊如知應正等覺所知所見，以無量門毀不與取，離不與取稱揚讚歎是勝妙事。汝某甲始從今日，乃至麻糠他不與物，不以賊心而故竊取，何況五磨灑若過五磨灑(西方撿問諸部律中皆同此名，斷其重罪，不云五錢。此是貝齒，計八十個名一磨灑，大數總有四百貝齒，一時離處方是犯盜，元不據錢。若譯為五錢者，全乖本文。故存梵語，通塞廣如余說)。具壽！如世尊說：「若復苾芻若在聚落、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、若訶責言：『咄男子！汝是賊，癡、無所知，作如是盜。』于如是事苾芻犯者，隨當作時，便非苾芻、非沙門、非釋迦子，失苾芻性，此便墮落斷沒輪迴，為他所勝不可重收。」汝從今日於此盜法不得故犯，當生厭離，殷重防護起怖畏心，諦察勤修作不放逸。汝於是事能不作不？』答言：『不作。』

「『汝某甲聽！是諸世尊如知應正等覺所知所見，以無量門毀於害命，于離害命稱揚讚歎是勝妙事。汝某甲始從今日，乃

【現代漢語翻譯】現代漢語譯本：『某甲，你聽著！諸位世尊如實知曉、正確覺悟，他們所知所見，用無數種方式譴責邪淫，讚揚遠離邪淫是殊勝美好的事情。你某甲從今天開始，乃至與母、女、姐妹、親族婦女，或出家婦女，或已婚婦女，乃至非人婦女，都不得行淫。具壽！正如世尊所說：『如果有比丘在聚落或空閑處，與女人交合，哪怕只是短暫的交合，如芝麻大小的時間。』當他行淫時，如果有人看見，就會說：『這個男子沒有沙門（Śrāmaṇa）的道理，自稱是行梵行的人，卻行不凈之行。』對於這樣的事情，比丘一旦犯了，當下就不是比丘、不是沙門（Śrāmaṇa）、不是釋迦子（Śākyaputra），喪失了比丘的資格。這便會墮落、斷絕善根、沉沒于輪迴，被其他所勝，無法重新獲得資格。』你從今天開始，對於這種淫慾之法，不應該故意違犯，應當生起厭惡遠離之心，慇勤鄭重地防護，生起恐懼畏懼之心，仔細觀察勤奮修行，做到不放逸。對於這件事，你能不做嗎？』回答說：『不做。』

『某甲，你聽著！諸位世尊如實知曉、正確覺悟，他們所知所見，用無數種方式譴責不與取（Adattādāna，偷盜），讚揚遠離不與取（Adattādāna，偷盜）是殊勝美好的事情。你某甲從今天開始，乃至麻糠這樣微小的東西，他人不給你的東西，都不能以盜竊的心去故意偷取，更何況是五磨灑（Pañcamāṣaka，古代印度的一種貨幣單位，此處指價值）。超過五磨灑（Pañcamāṣaka，古代印度的一種貨幣單位，此處指價值）。具壽！正如世尊所說：『如果有比丘在聚落或空閑處，偷盜他人之物，當他偷盜時，如果國王、大臣抓住他，或者殺了他，或者捆綁驅逐他，或者呵斥他說：『你這男子！你是賊，愚癡無知，做出這樣的偷盜行為。』對於這樣的事情，比丘一旦犯了，當下就不是比丘、不是沙門（Śrāmaṇa）、不是釋迦子（Śākyaputra），喪失了比丘的資格，這便會墮落、斷絕善根、沉沒于輪迴，被其他所勝，無法重新獲得資格。』你從今天開始，對於這種偷盜之法，不得故意違犯，應當生起厭惡遠離之心，慇勤鄭重地防護，生起恐懼畏懼之心，仔細觀察勤奮修行，做到不放逸。對於這件事，你能不做嗎？』回答說：『不做。』

『某甲，你聽著！諸位世尊如實知曉、正確覺悟，他們所知所見，用無數種方式譴責殺害生命，讚揚遠離殺害生命是殊勝美好的事情。你某甲從今天開始，乃至

【English Translation】 English version: 『You, so-and-so, listen! The World-Honored Ones, as those who know and are rightly and completely awakened, with what is known and seen, condemn unchaste conduct in countless ways, and praise and extol the excellence of abstaining from unchaste conduct. You, so-and-so, from this day forward, shall not engage in sexual intercourse even with mother, daughter, sister, female relatives, or ordained women, or married women, or even non-human women. Venerable one! As the World-Honored One said: 『If a Bhikṣu (monk) in a village or a secluded place engages in sexual intercourse with a woman, even for a brief moment, as small as a sesame seed.』 When he engages in sexual intercourse, if someone sees it, they will say: 『This man has no qualities of a Śrāmaṇa (ascetic), claiming to be practicing Brahmacharya (celibacy), yet engages in impure conduct.』 Regarding such matters, if a Bhikṣu (monk) commits such an act, he is immediately no longer a Bhikṣu (monk), not a Śrāmaṇa (ascetic), not a Śākyaputra (son of Śākya), and loses the status of a Bhikṣu (monk). He will then fall, sever his roots of goodness, sink into Saṃsāra (cycle of rebirth), be overcome by others, and cannot regain his status.』 From this day forward, you should not intentionally violate this law of sexual misconduct, but should generate aversion and detachment, diligently protect yourself with great care, cultivate a sense of fear and dread, carefully observe and diligently practice, and be diligent. Can you refrain from doing this?』 He answers: 『I will not.』

『You, so-and-so, listen! The World-Honored Ones, as those who know and are rightly and completely awakened, with what is known and seen, condemn taking what is not given (Adattādāna, stealing) in countless ways, and praise and extol the excellence of abstaining from taking what is not given (Adattādāna, stealing). You, so-and-so, from this day forward, shall not intentionally steal even something as small as sesame or chaff, anything that is not given to you, let alone five Māṣakas (Pañcamāṣaka, an ancient Indian currency unit, referring to value here). More than five Māṣakas (Pañcamāṣaka, an ancient Indian currency unit, referring to value here). Venerable one! As the World-Honored One said: 『If a Bhikṣu (monk) in a village or a secluded place steals something that is not given to him, when he steals, if the king or a minister catches him, or kills him, or binds and banishes him, or rebukes him, saying: 『You man! You are a thief, foolish and ignorant, committing such an act of theft.』 Regarding such matters, if a Bhikṣu (monk) commits such an act, he is immediately no longer a Bhikṣu (monk), not a Śrāmaṇa (ascetic), not a Śākyaputra (son of Śākya), and loses the status of a Bhikṣu (monk). He will then fall, sever his roots of goodness, sink into Saṃsāra (cycle of rebirth), be overcome by others, and cannot regain his status.』 From this day forward, you should not intentionally violate this law of stealing, but should generate aversion and detachment, diligently protect yourself with great care, cultivate a sense of fear and dread, carefully observe and diligently practice, and be diligent. Can you refrain from doing this?』 He answers: 『I will not.』

『You, so-and-so, listen! The World-Honored Ones, as those who know and are rightly and completely awakened, with what is known and seen, condemn harming life in countless ways, and praise and extol the excellence of abstaining from harming life. You, so-and-so, from this day forward, even

至蚊蟻不應故心而斷其命，何況於人若人胎。具壽！如世尊說：「若復苾芻，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：『咄男子！何用此罪累不凈惡活為？汝今寧死，死勝生。』隨自心念，以余言說勸贊令死，彼因死者，于如是事苾芻犯者，隨當作時，便非苾芻、非沙門、非釋迦子，失苾芻性，此便墮落斷沒輪迴，為他所勝不可重收。」汝從今日於此殺法不得故犯，當生厭離，殷重防護，諦察勤修作不放逸。汝於是事能不作不？』答言：『不作。』

「『汝某甲聽！是諸世尊如知應正等覺所知所見，以無量門毀於妄語，于離妄語稱揚讚歎是勝妙事。汝某甲始從今日，乃至戲笑不應故心而為妄語，何況實無上人法說言已有。具壽！如世尊說：「若復苾芻，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：『我實不知不見言知言見，虛誑妄語。』除增上慢，或言：『我證四諦理。』或言：『天龍鬼神來共我語、得無常等想、得四禪四空六神通八解脫。證四聖果。』于如是事苾芻犯者，隨當作時，便非苾芻、非沙門、非釋迦子，失苾芻性，此便墮落斷沒輪迴，為他所勝不可重收。

【現代漢語翻譯】現代漢語譯本：即使對於蚊子和螞蟻，也不應該故意動念去斷絕它們的生命，更何況是人或者人的胚胎。具壽（Bhikkhu，比丘的尊稱）！正如世尊所說：『如果有個比丘，無論是人還是人的胚胎，故意親手斷絕其生命，或者遞刀給別人，或者自己持刀，或者找人持刀，如果勸說死亡、讚美死亡，說：『唉，男子！要這充滿罪惡、污穢不堪的活著有什麼用呢？你現在寧願去死，死了勝過活著。』隨著自己的心念，用其他言語勸說讚美讓他去死，那個人因此而死，對於這樣的事情，比丘一旦觸犯，當下就不是比丘、不是沙門（Śrāmaṇa，出家求道者）、不是釋迦（Śākya，釋迦牟尼佛的姓氏）的弟子，失去比丘的身份，這就墮落、斷絕、沉沒于輪迴之中，被其他所勝，無法重新恢復。』你從今天開始，對於這種殺生的行為，不得故意觸犯，應當生起厭惡遠離之心，認真防護，仔細觀察勤奮修行，做到不放逸。你對於這件事能夠不做嗎？』回答說：『不做。』

『你某甲聽著！這些世尊如實知曉應正等覺所知所見，用無數種方法毀斥虛妄的言語，對於遠離虛妄的言語，稱揚讚歎這是殊勝美妙的事情。你某甲從今天開始，乃至開玩笑的時候，也不應該故意動念而說謊，更何況實際上沒有證得上人法（指超凡脫俗的境界）卻說自己已經證得。具壽！正如世尊所說：『如果有個比丘，實際上沒有知、沒有遍知，自己沒有得到上人法、寂靜聖者的殊勝證悟的智慧見解和安樂的住處，卻說我知道、我見到。他在其他時候，無論別人問還是不問，爲了自我清凈的緣故，這樣說：『我實際上不知不見卻說知說見，這是虛假的謊言。』除非是增上慢（Adhimāna，未證言證），或者說：『我證悟了四諦（catvāri-āryasatyāni，佛教基本教義）。』或者說：『天龍（deva-nāga，天神和龍）、鬼神來和我說話，得到了無常等想，得到了四禪（dhyāna，禪定）四空（ārūpya，無色定）六神通（ṣaṭ-abhijñā，超自然能力）八解脫（aṣṭa-vimokṣa，從束縛中解脫）。證得了四聖果（catvāri-phala，聲聞乘的四種果位）。』對於這樣的事情，比丘一旦觸犯，當下就不是比丘、不是沙門、不是釋迦的弟子，失去比丘的身份，這就墮落、斷絕、沉沒于輪迴之中，被其他所勝，無法重新恢復。

【English Translation】 English version: One should not intentionally take the life of even mosquitoes and ants, let alone humans or human fetuses. Venerable Sir (Bhikkhu)! As the World Honored One said: 'If a Bhikkhu intentionally takes the life of a person or a human fetus, either by his own hand, or by handing a knife to another, or by holding the knife himself, or by seeking someone to hold the knife, if he encourages death, praises death, saying: 'Alas, man! What is the use of this sinful, impure, evil life? It is better for you to die now; death is better than life.' According to his own thoughts, with other words, he encourages and praises death, and that person dies because of it, if a Bhikkhu commits such an offense, at the moment of committing it, he is no longer a Bhikkhu, not a Śrāmaṇa (ascetic), not a son of Śākya (the clan name of the Buddha), he loses the nature of a Bhikkhu, and he falls, is cut off, and sinks into Saṃsāra (cycle of rebirth), is overcome by others, and cannot be recovered.' From today onwards, you must not intentionally commit this act of killing, you should generate aversion and detachment, diligently protect yourself, carefully observe and diligently cultivate, and practice non-negligence. Can you not do this?' He replies: 'I will not do it.'

'You, so-and-so, listen! These World Honored Ones, as they truly know, with Right and Complete Enlightenment, know and see, and with countless methods, they denounce false speech, and with regard to abstaining from false speech, they praise and extol it as a supreme and wonderful thing. You, so-and-so, from today onwards, even in jest, you should not intentionally speak falsely, let alone claim to have attained the Dharma (teachings) of superior beings when you have not actually attained it. Venerable Sir! As the World Honored One said: 'If a Bhikkhu, in reality, does not know, does not fully know, and has not attained the Dharma of superior beings, the peaceful and holy, the supreme realization of wisdom, insight, and the dwelling in bliss, yet says, 'I know, I see.' At another time, whether asked or not asked, for the sake of self-purification, he says: 'I did not know or see, but I said I knew and saw; it was a false and lying statement.' Except for Adhimāna (false claim of attainment), or saying: 'I have realized the Four Noble Truths (catvāri-āryasatyāni).' Or saying: 'Devas (gods) and Nāgas (serpent deities), ghosts and spirits come and speak with me, I have attained the perception of impermanence, etc., I have attained the four Dhyānas (meditative states), the four Ārūpyas (formless realms), the six Abhijñās (supernatural powers), the eight Vimokṣas (liberations). I have attained the four Phalas (fruits of the path).' If a Bhikkhu commits such an offense, at the moment of committing it, he is no longer a Bhikkhu, not a Śrāmaṇa, not a son of Śākya, he loses the nature of a Bhikkhu, and he falls, is cut off, and sinks into Saṃsāra, is overcome by others, and cannot be recovered.

」汝從今日于妄語法不得故犯，當生厭離，殷重防護諦察勤修，作不放逸。汝於是事能不作不？』答言：『不作。』

「次說沙門四種所應作法。『汝某甲聽！是諸世尊如知應正等覺所知所見，為諸苾芻受近圓者說沙門四種所應作法。云何為四？汝某甲聽！始從今日若他罵不應返罵，他瞋不應返瞋，他調不應返調，他打不應返打，有如是等惱亂起時，汝能攝心不返報不？』答言：『不報。』『汝某甲聽！汝先摽心有所希望，作如是念：「我當何時得於世尊善說法律出家近圓成苾芻性？」汝已出家，今受近圓，得好如法親教師及軌範師等，和合僧伽秉白四羯磨，文無差舛，極善安住。如余苾芻，雖滿百夏所應學者，汝亦修學；汝所學者，彼亦同然，同得學處，同說戒經。汝從今日當於是處起敬奉心，不應厭離，于親教師應生父想，師于汝處亦生子想，乃至命存侍養瞻病，共相看問，起慈愍心至老至死。又于同梵行所上中下座，常生敬重隨順恭勤，而為共住讀誦禪思，修諸善業；于蘊處界、十二緣生、十力等法，應求解了，勿舍善軛，離諸懈怠，未得求得、未解求解、未證求證，乃至獲得阿羅漢果究竟涅槃。我今為汝于要略事舉其大綱，余未知者，當於二師及同學親友善應咨問。又於半月說戒經時，自當聽受。準教

【現代漢語翻譯】現代漢語譯本：『從今天開始，你不得故意犯妄語，應當厭惡並遠離它，認真防護，仔細觀察，勤奮修行，做到不放逸。關於這件事，你能不做嗎？』回答說：『不做。』

『接下來宣說沙門四種應當做的事情。』『你某甲（指受戒者）聽著！諸位世尊如實知曉、正確覺悟所知所見，為受過具足戒的比丘宣說沙門四種應當做的事情。什麼是四種呢？你某甲聽著！從今天開始，如果別人辱罵你，你不應該反罵；別人嗔恨你，你不應該反嗔；別人調戲你，你不應該反調戲；別人毆打你，你不應該反毆打。當有像這樣的惱亂發生時，你能收攝內心不反報嗎？』回答說：『不反報。』『你某甲聽著！你先前心中有所期望，想著：『我應當什麼時候才能在世尊善說的法律中出家，受具足戒，成就比丘的身份呢？』你已經出家，現在受了具足戒，得到了好的如法的親教師和軌範師等，和合的僧伽秉持白四羯磨（通過四次羯磨法來確認），文字沒有差錯，極其妥善地安住。像其他的比丘一樣，即使是滿了百年的戒臘，他們所應該學習的，你也同樣修學；你所學習的，他們也同樣學習，共同得到學處，共同宣說戒經。從今天開始，你應當在這個地方生起恭敬奉獻的心，不應該厭惡並遠離它，對於親教師應該生起父親一樣的想法，老師對於你也應該生起兒子一樣的想法，乃至生命存在的時候，侍奉供養，照看疾病，互相看望詢問，生起慈悲憐憫的心，直到年老死去。又對於同梵行（一起修行的同伴）的上座、中座、下座，常常生起敬重，隨順恭敬勤勉，而一起居住，讀誦禪思，修習各種善業；對於蘊、處、界、十二緣起、十力等法，應該求解明白，不要捨棄善的軛（指修行），遠離各種懈怠，沒有得到的求得，沒有理解的求理解，沒有證悟的求證悟，乃至獲得阿羅漢果，究竟涅槃。我現在為你把重要的事，舉出它的綱要，其餘不知道的，應當向二位老師以及同學親友好好請教。又在半月誦說戒經的時候，自己應當聽受。按照教導。

【English Translation】 English version: 'From today onwards, you must not deliberately commit false speech; you should detest and distance yourself from it, diligently protect yourself, carefully observe, and diligently cultivate, practicing non-negligence. Regarding this matter, can you refrain from doing it?' The answer is: 'I will refrain.'

'Next, I will explain the four duties that a Śrāmaṇa (ascetic) should perform.' 'You, so-and-so (referring to the one receiving the precepts), listen! The World Honored Ones, having truly known and correctly awakened to what should be known and seen, speak to the Bhikṣus (monks) who have received full ordination about the four duties that a Śrāmaṇa should perform. What are the four? You, so-and-so, listen! From today onwards, if others insult you, you should not retaliate with insults; if others are angry with you, you should not retaliate with anger; if others mock you, you should not retaliate with mockery; if others strike you, you should not retaliate with strikes. When such disturbances arise, can you restrain your mind and not retaliate?' The answer is: 'I will not retaliate.' 'You, so-and-so, listen! You previously had a hope in your heart, thinking: 'When will I be able to leave home in the well-spoken Dharma (teachings) of the World Honored One, receive full ordination, and attain the status of a Bhikṣu?' You have already left home and now received full ordination, obtaining good and lawful preceptors and teachers, etc., and the harmonious Saṃgha (community) upholds the white four Karmas (procedures for formal acts), the text is without error, and you are dwelling extremely well. Like other Bhikṣus, even those with a hundred years of monastic age, what they should learn, you should also cultivate; what you learn, they also learn, together obtaining the training rules, together reciting the Prātimokṣa (code of monastic discipline). From today onwards, you should generate a respectful and devoted mind in this place, and you should not detest and distance yourself from it. Towards your preceptor, you should generate the thought of a father, and the teacher should also generate the thought of a son towards you, even to the extent of serving and caring for illnesses as long as life exists, mutually visiting and inquiring, generating a compassionate mind until old age and death. Furthermore, towards the senior, middle, and junior members of the Saṃgha (those practicing the same holy life), constantly generate respect, follow along with reverence and diligence, and dwell together, reciting, meditating, and cultivating various good deeds; regarding the Skandhas (aggregates), Āyatanas (sense bases), Dhātus (elements), Twelve Nidānas (links of dependent origination), Ten Powers (of a Buddha), etc., you should seek to understand them, do not abandon the yoke of goodness (referring to practice), distance yourself from all laziness, seek what has not been obtained, seek to understand what has not been understood, seek to realize what has not been realized, until you attain Arhatship (liberation) and ultimate Nirvāṇa (cessation). I am now giving you the main points of the important matters, and for what you do not know, you should properly inquire from your two teachers and fellow practitioners. Also, when the Prātimokṣa is recited every half month, you should listen to it yourself. According to the teachings.'

勤修。』為說頌曰：

「『汝于最勝教，　　具足受尸羅；　　至心當奉持，　　無障身難得。　　端正者出家，　　清凈者圓具；　　實語者所說，　　正覺之所知。』

「『汝某甲已受近圓竟，勿為放逸，當謹奉行。』令在前而去。」

根本說一切有部百一羯磨卷第一大正藏第 24 冊 No. 1453 根本說一切有部百一羯磨

根本說一切有部百一羯磨卷第二

三藏法師義凈奉　制譯

爾時具壽鄔波離請世尊曰：「大德！如世尊說：『大世主喬答彌，由其愛樂八敬法故，便是出家及受近圓成苾芻尼性。』者，大德！余苾芻尼眾欲遣如何？」佛告鄔波離：「余苾芻尼若先出家未受近圓，可隨次第如常應作。若有在俗女人發心欲求出家者，隨情詣一苾芻尼處，尼即應問所有障法。若遍凈者，隨意攝受。既攝受已，授與三歸併五學處，成鄔波斯迦律儀護(此言護者，梵云三跋羅，譯為擁護，由受歸戒護，使不落三塗。舊云律儀，乃當義譯，云是律法儀式。若但云護，恐學者未詳，故二俱存。《明瞭論》中已譯為護)。如是應授。先教求出家者令禮敬已，在本師前雙膝著地低頭合掌，教作是語：

「『阿遮利耶存念！我某甲始從今日乃至命存，歸依佛陀兩足中

【現代漢語翻譯】現代漢語譯本：『精進修行。』為他說偈頌說：『你對於最殊勝的教法，完全地受持了戒律（尸羅，śīla，指戒律）；應當至誠地奉行，沒有障礙的身體難以獲得。容貌端正的人出家，清凈的人圓滿具足（指受比丘戒或比丘尼戒）；真實語者所說的話，是正覺者（指佛陀）所知曉的。』『你某甲已經受了近圓戒（指比丘戒或比丘尼戒）完畢，不要放逸，應當謹慎奉行。』讓他走在前面離去。根本說一切有部百一羯磨卷第一大正藏第 24 冊 No. 1453 根本說一切有部百一羯磨根本說一切有部百一羯磨卷第二三藏法師義凈奉　制譯這時，具壽鄔波離（Upāli）請問世尊說：『大德！如世尊所說：『大世主喬答彌（Gotamī），由於她喜愛並遵守八敬法，因此得以出家並受近圓戒，成為比丘尼。』那麼，大德！其餘的比丘尼眾應該如何處理？』佛告訴鄔波離：『其餘的比丘尼，如果先出家但尚未受近圓戒，可以按照次第如常進行。如果有在家的女子發心想要出家，可以隨意前往一位比丘尼處，比丘尼應當詢問她是否有出家的障礙。如果一切清凈，就可以隨意接納。接納之後，授予三歸依和五學處，使她成為具有鄔波斯迦（Upāsaka，指在家男居士或女居士）戒律的護持者（此處的『護』，梵文是Samvara（三跋羅），翻譯為『擁護』，通過受持歸戒來保護，使之不墮入三惡道。舊譯為『律儀』，是意義上的翻譯，指的是律法儀式。如果只說『護』，恐怕學者不清楚，所以兩者都保留。《明瞭論》中已經翻譯為『護』）。應當這樣授予。先教導求出家者禮敬之後，在本師面前雙膝跪地，低頭合掌，教她說這樣的話：『阿遮利耶（Ācārya，指軌範師）請記住！我某甲從今天開始直到生命終結，歸依佛陀兩足中……』

【English Translation】 English version: 『Diligently cultivate.』 He spoke the following verse for him: 『You, in the most excellent teaching, have fully received the precepts (śīla); You should sincerely uphold them, for a body without obstacles is difficult to obtain. Those with upright features renounce, those who are pure are fully ordained (referring to receiving Bhikṣu or Bhikṣuṇī ordination); What the speaker of truth speaks, is known by the Perfectly Awakened One (Buddha).』『You, so-and-so, having completed the Upasampadā (higher ordination), do not be negligent, you should diligently practice.』 He ordered him to go ahead and depart. Mūlasarvāstivāda-vinaya-karmavastu, Volume 1 Taishō Tripiṭaka, Volume 24, No. 1453, Mūlasarvāstivāda-vinaya-karmavastu Mūlasarvāstivāda-vinaya-karmavastu, Volume 2 Translated under Imperial Order by the Tripiṭaka Master Yijing At that time, the Venerable Upāli asked the World-Honored One: 『Venerable Sir! As the World-Honored One said: 『Mahāprajāpatī Gautamī, because of her love and adherence to the Eight Garudhammas (eight weighty rules), was able to renounce and receive Upasampadā, becoming a Bhikṣuṇī.』 Venerable Sir! What should be done with the rest of the Bhikṣuṇī Sangha?』 The Buddha told Upāli: 『If the remaining Bhikṣuṇīs have renounced but have not yet received Upasampadā, they may proceed in order as usual. If there is a laywoman who aspires to renounce, she may freely go to a Bhikṣuṇī, who should ask her about any obstacles to ordination. If she is completely pure, she may be accepted at will. After accepting her, she should be given the Three Refuges and the Five Precepts, making her a protector with the Upāsaka (layman or laywoman) precepts (here, 『protector,』 in Sanskrit is Samvara, translated as 『to protect,』 using the refuge precepts to protect her from falling into the three evil realms. The old translation 『rules of conduct』 is a translation of the meaning, referring to the rituals of the precepts. If only 『protector』 is said, scholars may not understand, so both are retained. In the Nyāyānusāraśāstra, it has already been translated as 『protector』). This is how it should be given. First, teach the one seeking ordination to pay respects, then kneel on both knees before the preceptor, lower her head, and join her palms, teaching her to say these words: 『Ācārya (teacher), please remember! I, so-and-so, from this day forth until the end of my life, take refuge in the Buddha, the best among two-legged beings…』

尊、歸依達摩離欲中尊、歸依僧伽諸眾中尊。』如是三說。師云：『奧箄迦(譯為好)。』答云：『娑度(譯為善。並已注如前)。』次授五學處，教云：『汝隨我語。

「『阿遮利耶存念！如諸聖阿羅漢乃至命存不殺生、不偷盜、不欲邪行、不虛誑語、不飲諸酒。我某甲始從今日乃至命存，不殺生、不偷盜、不欲邪行、不虛誑語、不飲諸酒亦如是，此即是我五支學處。是諸聖阿羅漢之所學處，我當隨學隨作隨持。』如是三說。『愿阿遮利耶證知，我是鄔波斯迦，歸依三寶受五學處。』師云：『好。』答云：『善。』次請鄔波馱耶(譯為親教師。言和上者，乃是西方時俗語，非是典語。然諸經律梵本，皆云鄔波馱耶)。教云：

「『阿遮利耶(譯為軌範師)存念！我某甲今請阿遮利耶為鄔波馱耶，愿阿遮利耶為我作鄔波馱耶，由阿遮利耶為鄔波馱耶故，我當出家。』如是三說，后語同前，至第三番應言『由鄔波馱耶為鄔波馱耶故(由近師位故重言耳)。』

「次請一苾芻尼為白眾者，彼應問本師云：『所有障法並已問未？』答言：『已問。』若問者善，若不問而白者，得越法罪。次為白眾，一切僧伽當須盡集，或巡房告知。次將至眾中致禮敬已，在上座前，雙膝著地低頭合掌，作如是語：『苾芻尼

【現代漢語翻譯】現代漢語譯本：『皈依佛陀，至尊！皈依法，離欲至尊！皈依僧伽，諸眾至尊！』如此重複三次。師父說：『奧箄迦（Okāsa，譯為好）。』回答說：『娑度（Sādhu，譯為善，如前已注）。』接著傳授五學處，教導說：『你隨我語。』『阿遮利耶（Ācariya，譯為軌範師）存念！如諸聖阿羅漢乃至生命存在期間，不殺生、不偷盜、不邪淫、不妄語、不飲酒。我某甲從今日起乃至生命存在期間，不殺生、不偷盜、不邪淫、不妄語、不飲酒，亦如是。此即是我五支學處。是諸聖阿羅漢所學之處，我當隨學、隨作、隨持。』如此重複三次。『愿阿遮利耶證知，我是鄔波斯迦（Upāsaka，譯為近事男），皈依三寶，受五學處。』師父說：『好。』回答說：『善。』接著請鄔波馱耶（Upādhyāya，譯為親教師。和上，乃是西方時俗語，非是典語。然諸經律梵本，皆云鄔波馱耶）。教導說：『阿遮利耶（Ācariya，譯為軌範師）存念！我某甲今請阿遮利耶為鄔波馱耶，愿阿遮利耶為我作鄔波馱耶，由阿遮利耶為鄔波馱耶故，我當出家。』如此重複三次，后語同前，至第三番應言『由鄔波馱耶為鄔波馱耶故（由近師位故重言耳）。』『接著請一位比丘尼作為白眾者，她應該問本師說：『所有障法都已經問過了嗎？』回答說：『已經問過了。』如果提問者做得好，如果不提問就稟告大眾，就犯了越法罪。接著為大眾稟告，一切僧伽都必須全部聚集，或者巡房告知。接著帶到大眾中致以禮敬，在上座前，雙膝跪地，低頭合掌，這樣說：『比丘尼…』

【English Translation】 English version: 'I take refuge in the Buddha, the supreme! I take refuge in the Dharma, the supreme in detachment! I take refuge in the Sangha, the supreme among the assemblies!' Say this three times. The teacher says: 'Okāsa (meaning 'good').' The answer is: 'Sādhu (meaning 'well,' as noted before).' Then impart the five precepts, teaching: 'You follow my words.' 'Ācariya (teacher) be mindful! Like all the noble Arhats, until the end of their lives, they do not kill, do not steal, do not engage in sexual misconduct, do not lie, and do not drink intoxicants. I, so-and-so, from today until the end of my life, will not kill, will not steal, will not engage in sexual misconduct, will not lie, and will not drink intoxicants, just like them. These are my five branches of training. These are the trainings of the noble Arhats, which I will follow, practice, and uphold.' Say this three times. 'May Ācariya know that I am a Upāsaka (layman), taking refuge in the Three Jewels and receiving the five precepts.' The teacher says: 'Good.' The answer is: 'Well.' Then invite the Upādhyāya (preceptor. The term 'Heshang' is a common term in the West, not a classical term. However, in the Sanskrit versions of the sutras and vinayas, it is always Upādhyāya). Teach: 'Ācariya (teacher) be mindful! I, so-and-so, now invite Ācariya to be my Upādhyāya. May Ācariya be my Upādhyāya. Because Ācariya is my Upādhyāya, I will renounce the world.' Say this three times, the following words are the same as before, until the third time, you should say 'Because Upādhyāya is my Upādhyāya (repeated because of the position of the close teacher).' 'Then invite a Bhikkhuni (nun) to be the one who informs the Sangha. She should ask the teacher: 'Have all the obstructing factors been asked about?' The answer is: 'They have been asked.' If the questioner does well, if she informs the Sangha without asking, she commits a transgression. Then inform the Sangha, all the Sangha must gather completely, or inform them by going from room to room. Then bring her to the assembly and pay respects, kneeling on both knees before the senior monk, bowing her head and joining her palms, saying: 'Bhikkhuni...'

僧伽聽！此某甲從苾芻尼某甲，希求出家，在俗白衣比未落髮，愿于善說法律出家近圓成苾芻尼性。此某甲若剃髮披法服已，起正信心，舍家趣非家，某甲為鄔波馱耶。苾芻尼僧伽為與某甲出家不？』(此乃但是以言白事，不是羯磨單白)合衆咸言：『若遍凈者，應與出家。』俱問者善，如不問者，得越法罪。次為請苾芻尼作剃髮者。」

彼便盡剃，其人後悔，佛言：「應留頂上少發。問曰：『除爾頂發不？』若言：『不。』者，應言：『隨汝意去。』若言：『除。』者，應可剃除。次與洗浴，若寒與湯、熱授冷水。次與著裙，當須撿察，恐是無根、二根及根不全等。」

時苾芻尼露形撿察，彼生愧恥，佛言：「不應露體而為撿察，爲著裙時，應可私視，勿令彼覺。次授縵條教其頂受，爲著衣已，師應為請苾芻尼與受求寂女律儀護者，教禮敬已，應在二師前，雙膝著地低頭合掌，教作是語：(二師可相近坐，令弟子執親教師袈裟角。親見西方行法如是)『阿遮利耶存念！我某甲始從今日乃至命存，歸依佛陀兩足中尊、歸依達摩離欲中尊、歸依僧伽諸眾中尊，彼薄伽梵釋迦牟尼、釋迦師子、釋迦大王、如知應正等覺，彼既出家，我當隨出，在俗容儀我已棄捨，出家形相我今受持。我因事至說親教師名，親教

【現代漢語翻譯】現代漢語譯本：『僧團聽著！這位某甲（指名）從比丘尼某甲（指名）處，希望出家，在尚未落髮的在家白衣身份時，愿在善說法律中出家，最終圓滿成為比丘尼。這位某甲如果剃髮、披上法服后，生起真正的信心，捨棄家庭走向非家庭的生活，某甲（指比丘尼）作為她的鄔波馱耶（Upadhyaya，親教師）。比丘尼僧團是否同意為某甲出家？』（這只是用語言陳述事情，不是羯磨單白）大家一致說：『如果清凈，就應該允許她出家。』一起詢問者是好的，如果不詢問，就犯了越法罪。接下來為她請求比丘尼作為剃髮者。

然後剃掉所有頭髮，如果這個人後悔了，佛說：『應該在頭頂上留少許頭髮。』問：『剃掉你的頂發了嗎？』如果回答：『沒有。』，就應該說：『隨你的意願離開吧。』如果回答：『剃掉了。』，就應該可以剃掉。接下來給她洗浴，如果寒冷就給熱水，如果炎熱就給冷水。接下來給她穿裙子，應當仔細檢查，恐怕是無根（指無性生殖器）、二根（指雙性生殖器）以及生殖器不全等情況。

當時，比丘尼裸露身體進行檢查，她感到羞愧，佛說：『不應該裸露身體進行檢查，在穿裙子的時候，應該可以私下觀察，不要讓她察覺。』接下來授予縵條（一種僧侶用品），教她如何用頭頂接受，穿好衣服后，親教師應該為她請求比丘尼，授予求寂女（Sramaneri，沙彌尼）的律儀護持者，教她禮敬后，應該在兩位親教師面前，雙膝跪地，低頭合掌，教她說這樣的話：（兩位親教師可以坐在一起，讓弟子拿著親教師的袈裟角。親眼看到西方行法是這樣的）『阿遮利耶（Acariya，阿阇梨）請存念！我某甲從今天開始直到生命終結，歸依佛陀（Buddha），兩足中至尊、歸依達摩（Dharma），離欲中至尊、歸依僧伽（Sangha），諸眾中至尊，那位薄伽梵（Bhagavan）釋迦牟尼（Sakyamuni）、釋迦師子（Sakya Simha）、釋迦大王（Sakya Raja）、如知應正等覺，他既然已經出家，我應當跟隨出家，在家的容儀我已經拋棄，出家的形相我現在受持。我因事至說親教師的名字，親教

【English Translation】 English version: 『Sangha, listen! This so-and-so (naming the person) from Bhikkhuni so-and-so (naming the Bhikkhuni), desires to renounce the world. As a layperson in white robes, before shaving her head, she wishes to ordain in the well-spoken Dharma and Vinaya, ultimately becoming a fully ordained Bhikkhuni. If this so-and-so, after shaving her head and donning the Dharma robes, develops genuine faith, abandoning her home to pursue the homeless life, so-and-so (referring to the Bhikkhuni) will be her Upadhyaya (preceptor). Does the Bhikkhuni Sangha consent to ordain so-and-so?』 (This is merely a verbal statement, not a Karma single motion). Everyone unanimously says: 『If she is pure, she should be allowed to ordain.』 It is good to inquire together; if one does not inquire, one commits a transgression. Next, request a Bhikkhuni to be the one who shaves her head.

Then shave off all her hair. If the person regrets it, the Buddha said: 『Some hair should be left on the top of the head.』 Ask: 『Have your head hairs been removed?』 If she says: 『No,』 then you should say: 『Leave according to your wishes.』 If she says: 『Yes,』 then it should be shaved off. Next, give her a bath; if it is cold, give her hot water; if it is hot, give her cold water. Next, give her a skirt to wear, and it should be carefully inspected, lest she be without roots (referring to asexual organs), have two roots (referring to hermaphroditic organs), or have incomplete organs.

At that time, the Bhikkhunis were inspecting her body nakedly, and she felt ashamed. The Buddha said: 『One should not inspect the body nakedly; when putting on the skirt, one should be able to observe privately, without her noticing.』 Next, give her the 'man-tiao' (a type of monastic cloth) and teach her how to receive it on her head. After she has put on her clothes, the preceptor should request the Bhikkhunis to grant her the precepts of a Sramaneri (novice nun) and protect her. After teaching her to pay respects, she should kneel on both knees before the two preceptors, lower her head, and join her palms, teaching her to say these words: (The two preceptors can sit close together, letting the disciple hold the corner of the preceptor's robe. I have personally seen the Western practice like this) 『Acariya (teacher), please remember! I, so-and-so, from this day until the end of my life, take refuge in the Buddha, the most honored among two-legged beings; take refuge in the Dharma, the most honored among those free from desire; take refuge in the Sangha, the most honored among all assemblies. That Bhagavan Sakyamuni, Sakya Simha, Sakya Raja, the one who knows and sees, the rightly enlightened one, since he has already renounced the world, I should follow him in renunciation. I have already abandoned the conduct of a householder, and I now uphold the appearance of a renunciant. Because of this matter, I speak the name of my preceptor, my precep-

師名某甲。』如是三說。師云：『好。』答云：『善。』

「次授十學處，教云：『汝隨我語。

「『阿遮利耶存念！如諸聖阿羅漢，乃至命存不殺生、不偷盜、不淫慾、不虛誑語、不飲諸酒、不歌舞作樂、不香鬘涂彩、不坐高床大床、不非時食、不受畜金銀。我某甲始從今日乃至命存，不殺生、不偷盜、不淫慾、不虛誑語、不飲諸酒、不歌舞作樂、不香鬘涂彩、不坐高床大床、不非時食、不受畜金銀亦如是，此即是我十支學處。是諸聖阿羅漢之所學處，我當隨學隨作隨持。』如是三說。『愿阿遮利耶證知，我是求寂女，我因事至說鄔波馱耶名，鄔波馱耶名某甲。』師云：『好。』答云：『善。』『汝已善受十學處竟，當供養三寶，親近二師，學問誦經勤修三業，勿為放逸。』

「若是曾嫁女年滿十二、若童女年滿十八(應可臨時隨事稱說，下皆準此)，應與六法、六隨法，二年令學。應如是與。先敷座已鳴犍稚，言白復周，苾芻尼僧伽隨應盡集，極少須滿十二人。于壇場中，令求寂女致禮敬已，在上座前，雙膝著地低頭合掌，作如是語：

「『大德尼僧伽聽！我求寂女某甲，年滿十八，我因事至說鄔波馱耶名，我從鄔波馱耶某甲，於二年內乞學六法、六隨法。我某甲今從苾芻尼僧伽，於二

【現代漢語翻譯】現代漢語譯本：師父的名字叫某甲。』這樣重複三次。師父說：『好。』回答說：『善。』

『接下來傳授十條學處，教導說：『你跟著我說。』

『阿遮利耶（Achariya，導師）請記住！如同諸位聖阿羅漢（Arahan，斷盡煩惱的聖者），乃至生命存在期間，不殺生、不偷盜、不淫慾、不妄語、不飲酒、不歌舞作樂、不用香鬘塗飾、不坐高床大床、不非時而食、不接受和儲蓄金銀。我某甲從今天開始，乃至生命存在期間，不殺生、不偷盜、不淫慾、不妄語、不飲酒、不歌舞作樂、不用香鬘塗飾、不坐高床大床、不非時而食、不接受和儲蓄金銀也像他們一樣，這就是我的十條學處。是諸位聖阿羅漢所學習之處，我應當跟隨學習、跟隨實踐、跟隨堅持。』這樣重複三次。『愿阿遮利耶知道，我是求寂女（seeking ordination），我因為有事才說鄔波馱耶（Upajjhaya，親教師）的名字，鄔波馱耶的名字叫某甲。』師父說：『好。』回答說：『善。』『你已經很好地接受了十條學處，應當供養三寶（Buddha, Dharma, Sangha，佛、法、僧），親近兩位老師，學習經文，勤奮修行身、口、意三業，不要放逸。』

『如果是曾經出嫁的女子年滿十二歲，如果是童女年滿十八歲（應該可以臨時根據情況稱說，下文都照此辦理），應該給予六法、六隨法，用兩年時間讓她學習。應該這樣給予。先鋪設座位，然後敲擊犍稚（Ghandi，一種法器），用言語稟告並重復說明，比丘尼僧伽（Bhikkhuni Sangha，比丘尼僧團）應該根據情況全部聚集，最少也必須滿十二人。在壇場中，讓求寂女行禮敬拜之後，在上座面前，雙膝跪地，低頭合掌，這樣說：』

『大德尼僧伽請聽！我求寂女某甲，年滿十八歲，我因為有事才說鄔波馱耶的名字，我從鄔波馱耶某甲那裡，在兩年內請求學習六法、六隨法。我某甲現在從比丘尼僧伽這裡，在二

【English Translation】 English version: The teacher's name is Moujia. 'Say this three times. The teacher says, 'Good.' The answer is, 'Excellent.'

'Next, impart the ten precepts, teaching, 'You follow my words.'

'Achariya (Achariya, teacher), please remember! Like all the noble Arahan (Arahan, enlightened beings who have eradicated all defilements), until life exists, do not kill, do not steal, do not engage in sexual activity, do not lie, do not drink intoxicants, do not sing and dance and make music, do not use fragrant garlands and paints, do not sit on high and large beds, do not eat at improper times, do not accept and store gold and silver. I, Moujia, from today until life exists, will not kill, will not steal, will not engage in sexual activity, will not lie, will not drink intoxicants, will not sing and dance and make music, will not use fragrant garlands and paints, will not sit on high and large beds, will not eat at improper times, and will not accept and store gold and silver, just like them. These are my ten precepts. These are the practices of the noble Arahan, and I shall follow, practice, and uphold them.' Say this three times. 'May Achariya know that I am a female novice (seeking ordination), and I only mention the name of Upajjhaya (Upajjhaya, preceptor) because of certain circumstances. The name of Upajjhaya is Moujia.' The teacher says, 'Good.' The answer is, 'Excellent.' 'You have well received the ten precepts. You should make offerings to the Triple Gem (Buddha, Dharma, Sangha), be close to the two teachers, study the scriptures, diligently cultivate the three karmas of body, speech, and mind, and do not be negligent.'

'If she is a woman who has been married and is twelve years old, or if she is a virgin and is eighteen years old (it should be possible to say this temporarily according to the circumstances, and the following should be handled accordingly), she should be given the six rules and the six secondary rules, and she should be allowed to study for two years. It should be given in this way. First, set up the seat, then strike the Ghandi (Ghandi, a kind of dharma instrument), and report and repeat the explanation in words. The Bhikkhuni Sangha (Bhikkhuni Sangha, the community of nuns) should gather according to the situation, and at least twelve people must be present. In the altar, after the female novice has performed the ceremony of reverence, in front of the senior monk, kneel on both knees, lower her head, and put her palms together, saying: '

'Venerable Bhikkhuni Sangha, please listen! I, the female novice Moujia, am eighteen years old. I only mention the name of Upajjhaya because of certain circumstances. From Upajjhaya Moujia, I request to study the six rules and the six secondary rules within two years. I, Moujia, now from the Bhikkhuni Sangha, in two

年內乞學六法、六隨法。我因事至說鄔波馱耶名，某甲為鄔波馱耶。愿苾芻尼僧伽授我於二年內學六法、六隨法，攝受拔濟我，教示哀愍我。是能慜者，愿哀慜故。』如是三說。次一苾芻尼秉白二羯磨：

「『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

【現代漢語翻譯】現代漢語譯本：『我（求寂女）今年要學習六法（Siksa，戒律），六隨法（Anusiksa，隨順戒律的修行）。因為一些原因，我要說明我的鄔波馱耶（Upadhyaya，親教師）的名字，某甲（姓名）是我的鄔波馱耶。希望比丘尼僧伽（Bhiksuni-sangha，比丘尼僧團）允許我在兩年內學習六法、六隨法，攝受我，救拔我，教導我，憐憫我。如果能夠憐憫我，希望因為憐憫的緣故允許我。』這樣說三遍。然後一位比丘尼主持稟白兩次羯磨（Karma，儀式）：『大德比丘尼僧伽請聽！這位求寂女某甲，年滿十八歲，某甲是她的鄔波馱耶，現在從比丘尼僧伽這裡請求在兩年內學習六法、六隨法。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比丘尼僧伽現在允許求寂女某甲，年滿十八歲，在兩年內學習六法、六隨法，某甲是她的鄔波馱耶。稟白如上。』接著進行羯磨：『大德比丘尼僧伽請聽！這位求寂女某甲，年滿十八歲，某甲是她的鄔波馱耶。現在從比丘尼僧伽這裡請求在兩年內學習六法、六隨法，某甲是她的鄔波馱耶。比丘尼僧伽現在允許求寂女某甲，年滿十八歲，在兩年內學習六法、六隨法，某甲是她的鄔波馱耶。如果各位具壽（長老）聽許允許求寂女某甲，年滿十八歲，在兩年內學習六法、六隨法，某甲是她的鄔波馱耶的，就保持沉默；如果不允許的，請說出來。』『比丘尼僧伽已經允許求寂女某甲，年滿十八歲，在兩年內學習六法、六隨法，某甲是她的鄔波馱耶。比丘尼僧伽已經聽許，因為大家保持沉默，所以我現在這樣堅持。』『接下來應該告訴她：『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，不得與男子同住一處；第五，不得做媒嫁之事；第六，不得隱瞞比丘尼的重罪。』總結的偈頌說：

【English Translation】 English version: 『I (the Siksamana) request to learn the six Siksa (precepts), and the six Anusiksa (trainings that accord with the precepts) within this year. Because of certain reasons, I must state the name of my Upadhyaya (preceptor), so-and-so (name) is my Upadhyaya. May the Bhiksuni-sangha (community of nuns) grant me permission to learn the six Siksa and six Anusiksa within two years, accept me, rescue me, teach me, and have compassion on me. If you are able to have compassion, I hope you will grant me permission out of compassion.』 Say this three times. Then one Bhiksuni presides and announces two Karmas (formal acts): 『Venerable Bhiksuni-sangha, listen! This Siksamana (probationary nun) so-and-so, is eighteen years old, and so-and-so is her Upadhyaya. Now she requests from the Bhiksuni-sangha to learn the six Siksa and six Anusiksa within two years. If the Bhiksuni-sangha deems it the right time and is willing to listen, then the Bhiksuni-sangha should grant permission for the Bhiksuni-sangha to now allow the Siksamana so-and-so, who is eighteen years old, to learn the six Siksa and six Anusiksa within two years, with so-and-so as her Upadhyaya. The announcement is as such.』 Then proceed with the Karma: 『Venerable Bhiksuni-sangha, listen! This Siksamana so-and-so, is eighteen years old, and so-and-so is her Upadhyaya. Now she requests from the Bhiksuni-sangha to learn the six Siksa and six Anusiksa within two years, with so-and-so as her Upadhyaya. The Bhiksuni-sangha now grants permission for the Siksamana so-and-so, who is eighteen years old, to learn the six Siksa and six Anusiksa within two years, with so-and-so as her Upadhyaya. If the venerable ones agree to grant permission for the Siksamana so-and-so, who is eighteen years old, to learn the six Siksa and six Anusiksa within two years, with so-and-so as her Upadhyaya, then remain silent; if you do not agree, please speak.』『The Bhiksuni-sangha has already granted permission for the Siksamana so-and-so, who is eighteen years old, to learn the six Siksa and six Anusiksa within two years, with so-and-so as her Upadhyaya. The Bhiksuni-sangha has listened and granted permission, because everyone remained silent, I now uphold it as such.』『Next, you should tell her: 『You, so-and-so, listen! From today onwards, you should learn the six Siksa: First, you must not walk alone on the road; second, you must not cross the river alone; third, you must not touch the body of a man; fourth, you must not live in the same place with a man; fifth, you must not engage in matchmaking; sixth, you must not conceal a Bhiksuni's serious offense.』 The summarizing verse says:

：

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！我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。

「若二年內於六法、六隨法已修學訖，可授近圓，師應為求五衣及缽、濾水羅、臥敷具，為請作羯磨尼、屏教師併入壇場諸苾芻尼，既和集已，極少須滿十二人。諸苾芻尼先可授其凈行本法，皆令三遍禮敬。然敬有二種：一謂五輪至地(謂是額輪、二手掌輪、二膝輪也)，二謂兩手執師腨足。於此二中任行其一。既致敬已，應請鄔波馱耶。若先是鄔波馱耶或是阿遮利耶者，隨時稱說；若先非二師者，應云：『大德！』或云：『尊者！』若請軌範師，類斯應作，當具威儀，作如是語：『鄔波馱耶存念！我某甲今請鄔波馱耶為鄔波馱耶，愿鄔波馱耶為我作鄔波馱耶，由鄔波馱耶為鄔波馱耶故，當受近圓(此謂先是受十戒親教師)。』如是三說，后語同前。即于眾中在親教師前，師與守持五衣

【現代漢語翻譯】現代漢語譯本：不只是在修行道路上，不只是爲了渡過生死之河，不故意去觸碰男子，不與男子同住，不參與媒妁嫁娶之事，不包庇尼姑所犯的嚴重罪行。

再說：『你某甲（指受戒者）聽著！我從今天開始應當學習六隨法：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，不得開墾挖掘未開發的土地；第四，不得故意砍斷生長著的草木；第五，不應該不經允許就接受食物並食用；第六，不應該吃曾經被觸碰過的食物。』

總結偈語說：

不拿取金銀等物，不剃除隱秘處的毛髮，不開墾挖掘未開發的土地，不毀壞生長著的草木，不未經允許接受食物並食用，曾經被觸碰過的食物不應該吃。

如果在兩年內對於六法、六隨法已經修學完畢，可以授予近圓戒（比丘尼戒），授戒的阿阇黎（Acharya，導師）應該為她準備五衣（比丘尼的五種袈裟）及缽（patra，食器）、濾水羅（濾水器）、臥具，為她請求羯磨尼（Karmadani，羯磨阿阇黎）、屏教師（教授隱秘戒律的老師）以及進入壇場的各位比丘尼，聚集在一起后，最少需要滿十二人。各位比丘尼首先可以授予她凈行本法（沙彌尼戒），都讓她三遍禮敬。然而禮敬有兩種：一種是五輪著地（五輪指的是額頭、雙手掌、雙膝），另一種是雙手執持阿阇黎的腳踝。在這兩種方式中任選一種。行禮完畢后，應該迎請鄔波馱耶（Upadhyaya，親教師）。如果之前是鄔波馱耶或者是阿遮利耶，隨時稱呼；如果之前不是這兩位老師，應該說：『大德！』或者說：『尊者！』如果迎請軌範師（教授威儀的老師），也應該這樣做，應當具足威儀，說這樣的話：『鄔波馱耶存念！我某甲現在迎請鄔波馱耶為鄔波馱耶，愿鄔波馱耶為我作鄔波馱耶，因為鄔波馱耶的緣故，我將要受近圓戒（比丘尼戒）（這是指之前是受過十戒的親教師）。』這樣說三遍，後面的話和前面一樣。然後在眾人之中，在親教師面前，老師給予守護五衣

【English Translation】 English version: Not only on the path of practice, not only to cross the river of life and death, not intentionally touching men, not living with men, not participating in matchmaking and marriage affairs, not covering up serious offenses committed by nuns.

Furthermore, say: 'You, so-and-so (referring to the one receiving the precepts), listen! From today onwards, I should learn the six following laws: First, one must not take possession of one's own gold and silver; second, one must not shave the hair of the private parts; third, one must not cultivate and excavate undeveloped land; fourth, one must not intentionally cut off living plants and trees; fifth, one should not receive and eat food without permission; sixth, one should not eat food that has been touched before.'

The summary verse says:

Do not take gold and silver, do not shave the hair of the private parts, do not cultivate and excavate undeveloped land, do not destroy living plants and trees, do not receive and eat food without permission, food that has been touched before should not be eaten.

If within two years the six laws and six following laws have been studied and practiced, one can be granted the full ordination (Bhikkhuni precepts). The Acharya (Acharya, teacher) should prepare for her the five robes (the five kasayas of a Bhikkhuni) and bowl (patra, eating utensil), water filter, and bedding. Request the Karmadani (Karmadani, Karma Acharya), the secret teacher (teacher who teaches secret precepts), and the Bhikkhunis who will enter the altar. After gathering together, at least twelve people are needed. The Bhikkhunis can first grant her the pure conduct precepts (Sramaneri precepts), and have her pay respects three times. There are two types of respect: one is with the five wheels touching the ground (the five wheels refer to the forehead, palms of both hands, and both knees), and the other is holding the Acharya's ankles with both hands. Choose one of these two methods. After paying respects, one should invite the Upadhyaya (Upadhyaya, preceptor). If previously the Upadhyaya or Acharya, address them accordingly; if previously not these two teachers, one should say: 'Venerable Sir!' or 'Reverend Sir!' If inviting the disciplinarian (teacher who teaches deportment), one should do the same, with proper deportment, saying these words: 'Upadhyaya, be mindful! I, so-and-so, now invite the Upadhyaya to be my Upadhyaya, may the Upadhyaya be my Upadhyaya, because of the Upadhyaya, I will receive the full ordination (Bhikkhuni precepts) (this refers to the preceptor who previously gave the ten precepts).' Say this three times, the following words are the same as before. Then, among the assembly, in front of the preceptor, the teacher gives the five robes to protect

，應如是教：

「『鄔波馱耶存念！我某甲，此僧伽胝(譯為復衣)我今守持，已作成衣，是所受用。』如是三說，后語同前。下之四衣皆須別持，準此應說：『嗢怛僧羅伽(譯為上衣)、安怛娑婆(譯為內衣)、厥蘇洛迦(譯為下裙)、僧腳崎(譯為掩腋[打-丁+親]衣)。』若是未浣染、未割截物、若絹若布權充衣數者，應如是守持：『鄔波馱耶存念！我某甲，此衣我今守持，當作九條僧伽胝衣，兩長一短。若無障難，我當浣染割截縫刺，是所受用。』如是三說，后語同前，余衣準此。(此五衣者尼所要用，三衣如舊，餘二須論。厥蘇洛迦，正譯名篅，意取形狀立目，即是尼之下裙，長四肘、寬二肘，兩頭縫合，入中抬上，過齊后掩，系以腰絳在踝上二指，此是西方尼眾著裙之儀。唯此一裙更無餘服，以是暖地充事長道，不同寒國重數須多。舊云厥修羅或云祇修羅者，皆訛也。僧腳崎者，即是此方覆膊，更長一肘，正當其量，用掩肩腋。佛制恐污三衣，先用通覆兩肩，然後于上通披法服，繞頸令急，編𢂁紐于肩頭，其𢂁紐與衫𢂁相似。衣總覆身，元不露髆，雙手下出，斂在胸前，同阿育王像。乃至禮敬三寶，及受大戒、啖食之儀，曾不輒許露出胸髆。尼在寺時法皆如是，僧亦同此。然啖食禮拜之時，僧便

【現代漢語翻譯】現代漢語譯本：應該這樣教導：

『鄔波馱耶（Upadhyaya，譯為親教師）存念！我某甲，這件僧伽胝（Sanghati，譯為復衣）我現在受持，已經做成衣服，是所受用。』這樣說三遍，後面的話與前面相同。下面的四件衣服都要分別受持，按照這個準則應該說：『嗢怛僧羅伽（Uttarasanga，譯為上衣）、安怛娑婆（Antarvasa，譯為內衣）、厥蘇洛迦（Kusulaka，譯為下裙）、僧腳崎（Samkakshika，譯為掩腋衣）。』如果是沒有洗染、沒有割截的物品，無論是絹還是布，權且充當衣服的數量，應該這樣受持：『鄔波馱耶存念！我某甲，這件衣服我現在受持，將要做成九條的僧伽胝衣，兩長一短。如果沒有障礙，我將洗染、割截、縫刺，是所受用。』這樣說三遍，後面的話與前面相同，其餘的衣服按照這個準則。（這五件衣服是比丘尼所需要用的，三衣如舊，其餘兩件需要討論。厥蘇洛迦，正確的譯名是篅，意思是取其形狀而立名，就是比丘尼的下裙，長四肘、寬二肘，兩頭縫合，從中間抬起，過齊后掩蓋，用腰帶繫在腳踝上二指的位置，這是西方比丘尼穿裙子的儀制。只有這一條裙子，沒有其他的衣服，因為這裡是溫暖的地方，足夠應付長途跋涉，不同於寒冷的地方需要多件衣服。舊時所說的厥修羅或者祇修羅，都是訛誤的。僧腳崎，就是此地的覆膊，更長一肘，正好是那個尺寸，用來掩蓋肩膀和腋下。佛制定這個是爲了防止弄髒三衣，先用它來覆蓋兩肩，然後在上面通披法服，繞頸令其緊貼，將鈕釦編結在肩頭，這個鈕釦與衫紐相似。衣服完全覆蓋身體，原本不露出肩膀，雙手從下面伸出，合攏在胸前，與阿育王像相同。乃至禮敬三寶，以及受大戒、吃飯的儀制，都不允許露出胸膛。比丘尼在寺廟時，一切法事都是這樣，比丘也一樣。然而在吃飯禮拜的時候，比丘便

【English Translation】 English version: It should be taught as follows:

'Upadhyaya (teacher) be mindful! I, so-and-so, now hold this Sanghati (outer robe), having already made it into a garment, it is for my use.' Say this three times, and the following words are the same as before. The following four garments must each be held separately, according to this principle, one should say: 'Uttarasanga (upper robe), Antarvasa (inner robe), Kusulaka (lower skirt), Samkakshika (underarm covering).' If it is an unwashed, undyed, uncut item, whether silk or cloth, temporarily serving as a garment, it should be held as follows: 'Upadhyaya be mindful! I, so-and-so, now hold this garment, which I will make into a nine-striped Sanghati robe, two long and one short. If there are no obstacles, I will wash, dye, cut, and sew it, it is for my use.' Say this three times, and the following words are the same as before, the remaining garments according to this principle. (These five garments are what the Bhikkhuni (nun) needs, the three robes as before, the remaining two need discussion. Kusulaka, the correct translation is 'skirt', the meaning is taken from its shape to establish the name, which is the Bhikkhuni's lower skirt, four cubits long and two cubits wide, the two ends are sewn together, lifted from the middle, covering past the waist, tied with a waistband two fingers above the ankle, this is the Western Bhikkhuni's custom of wearing a skirt. There is only this one skirt, no other garments, because this is a warm place, sufficient for long journeys, unlike cold countries where many garments are needed. The old saying of Kusalaka or Kusulaka are both corruptions. Samkakshika, is the underarm covering, one cubit longer, exactly that size, used to cover the shoulders and armpits. The Buddha established this to prevent soiling the three robes, first using it to cover both shoulders, and then universally draping the Dharma robe over it, wrapping it tightly around the neck, braiding the buttons on the shoulders, the buttons are similar to shirt buttons. The garment completely covers the body, originally not exposing the shoulders, the hands extend from below, folded in front of the chest, the same as the Ashoka statue. Even in reverence to the Triple Gem, and the ceremony of receiving the great precepts, and eating, it is never allowed to expose the chest. When the Bhikkhuni is in the temple, all Dharma matters are like this, the Bhikkhu (monk) is the same. However, at the time of eating and worship, the Bhikkhu then

露髆，五天皆爾。不見僧尼披覆髆者。若在寺中無帶𢂁紐法，由㲲布輕澀肩頭不墮。此方絹滑施帶胸前，自是一家容儀，非關佛所制則，但由先來翻譯傳授不體其義，云僧祇支，複道覆肩衣。然覆肩衣者，即僧腳崎，喚作僧祇支，乃是傳言不正。此二元是一物，強復施其兩名。祇支似帶，本音覆肩，律無斯目。又此方古舊祇支亦非本樣，合是厥蘇洛迦而縵偏開一邊事當下裙也。此等非直名有參差著用，亦未閑其軌，略注大綱，廣如余處。自非親觀西國，誰復委的元由？設有見此告言改者，萬中有一，即但三衣之類也。既而雷同，執舊不肯隨新，斯乃知而故為違教之愆，誰代矣)。

「次可擎缽總呈大眾，恐太小、太大及白色等。若是好者，大眾咸云：『好缽。』不言者，得越法罪。然後守持，應置左手、張右手掩缽口上，教云：『鄔波馱耶存念！我某甲，此波怛羅是大仙器，是乞食器，我今守持，常用食故。』如是三說，后語同前。

「次應安在見處離聞處，教其一心合掌向眾虔誠而立。其羯磨尼應問：『眾中誰先受請當於屏處教示某甲？』彼受請者答言：『我某甲。』次問：『汝某甲能于屏處教示某甲，某甲為鄔波馱耶不？』彼應答言：『我能。』次羯磨尼應作單白：

「『大德尼僧伽聽！此苾

【現代漢語翻譯】現代漢語譯本：

關於露肩（露髆）：在印度（五天）都是這樣的。沒有看到僧尼披著遮蓋肩膀的衣物。如果在寺廟中沒有帶子和鈕釦的規定，因為㲲布輕且澀，所以不會從肩頭滑落。而漢地（此方）的絹很滑，用帶子繫在胸前，這只是一種本地的儀容習慣，與佛陀制定的規則無關。只是因為先前的翻譯和傳授沒有理解其真正的含義，將『僧祇支』（Samghati，一種僧侶的覆肩衣）又說成是『覆肩衣』。然而，所謂的『覆肩衣』，實際上就是『僧腳崎』（Samkaksha，腋下衣），稱之為『僧祇支』，這是傳言不正確。這兩者原本是一件東西，卻強行給它兩個名字。『祇支』類似於帶子，其本意是『覆肩』，但在戒律中沒有這個條目。而且，漢地古代的『祇支』也不是原來的樣子，應該是一種『厥蘇洛迦』（Kussulaka，一種內衣），只是將邊緣偏開一邊，作為下裙使用。這些不僅是名稱上有差異，使用上也不瞭解其規範。這裡只是簡略地註釋一個大概，詳細的解釋在其他地方。如果不是親自去西國觀察，誰又能知道其原本的由來呢？即使有人看到這些並告知要改正，一萬人中也難有一個人聽從，就像三衣（袈裟、僧伽梨、安陀會）的例子一樣。最終還是雷同，固執地堅持舊的，不肯跟隨新的，這就是明知故犯違背教義的過錯，誰能代替承擔呢？接下來，應該把缽（Patra，僧侶的食器）全部呈給大眾看，以免有太小、太大或者白色的缽。如果是好的缽，大眾應該都說：『好缽。』如果不說話，就犯了越法的罪過。然後，受戒者應該拿著缽，用左手托著，張開右手蓋在缽口上，教導者說：『鄔波馱耶（Upadhyaya，親教師）存念！我某甲，這個波怛羅（Patra）是大仙的器具，是乞食器，我現在守持它，爲了經常用它來吃飯。』這樣說三遍，後面的話和前面一樣。接下來，應該安置他在一個能看見的地方，遠離喧鬧的地方，教導他一心合掌，面向大眾虔誠地站立。羯磨尼（Karmadani，授戒阿阇梨）應該問：『大眾中誰先接受請求，在隱蔽的地方教導某甲？』被請求的人回答說：『我某甲。』接著問：『你某甲能在隱蔽的地方教導某甲，某甲作為鄔波馱耶（Upadhyaya）嗎？』他應該回答說：『我能。』接著，羯磨尼應該作單白（宣佈）：『大德尼僧伽（Bhikshuni Sangha，比丘尼僧團）聽！這位比丘……』

【English Translation】 English version:

Regarding exposing the shoulders (露髆, lu bo): It is like this in India (Five Indias). One does not see monks or nuns wearing clothes that cover the shoulders. If there are no rules about belts and buttons in the temple, the 㲲 cloth is light and rough, so it will not fall off the shoulders. However, the silk in Han lands (此方, ci fang) is slippery, and belts are tied in front of the chest. This is just a local custom of appearance and has nothing to do with the rules established by the Buddha. It is only because previous translations and transmissions did not understand its true meaning, calling 『Samghati』 (僧祇支, seng qi zhi, a monk's shoulder-covering garment) also 『shoulder-covering garment』 (覆肩衣, fu jian yi). However, the so-called 『shoulder-covering garment』 is actually 『Samkaksha』 (僧腳崎, seng jiao qi, an underarm garment), calling it 『Samghati』 is an incorrect transmission. These two were originally the same thing, but they were forcibly given two names. 『Ghichi』 (祇支) is similar to a belt, and its original meaning is 『shoulder covering,』 but there is no such item in the precepts. Moreover, the ancient 『Ghichi』 in Han lands is not the original form either; it should be a 『Kussulaka』 (厥蘇洛迦, jue su luo jia, an undergarment), but with the edge opened to one side and used as a lower skirt. These are not only different in name, but also do not understand their norms in use. This is just a brief note of an outline; detailed explanations are elsewhere. If one does not personally observe in the Western countries, who can know its original origin? Even if someone sees these and tells them to correct it, it is difficult for one in ten thousand to listen, just like the example of the three robes (袈裟, kasaya; 僧伽梨, samghati; 安陀會, antarvasa). In the end, they are all the same, stubbornly adhering to the old and unwilling to follow the new. This is the fault of knowingly violating the teachings, who can bear it on their behalf? Next, all the bowls (Patra, 波怛羅, bo da la, a monk's eating utensil) should be presented to the assembly, lest there be bowls that are too small, too large, or white. If the bowls are good, the assembly should all say, 'Good bowl.' If they do not speak, they commit the sin of transgressing the Dharma. Then, the novice should hold the bowl, supporting it with the left hand and covering the mouth of the bowl with the open right hand. The instructor teaches, 'Upadhyaya (鄔波馱耶, wu bo tuo ye, preceptor), be mindful! I, so-and-so, this Patra (波怛羅) is the utensil of the great sage, it is a begging bowl. I now hold it, for the sake of eating regularly.' Say this three times, and the following words are the same as before. Next, he should be placed in a visible place, away from noisy places, and taught to stand sincerely facing the assembly with his palms together. The Karmadani (羯磨尼, jie mo ni, ordination master) should ask, 'Who in the assembly will first accept the request to instruct so-and-so in a secluded place?' The person being requested answers, 'I, so-and-so.' Then ask, 'Can you, so-and-so, instruct so-and-so in a secluded place, so-and-so as Upadhyaya (鄔波馱耶)?' He should answer, 'I can.' Then, the Karmadani should make a single announcement: 'Venerable Bhikshuni Sangha (比丘尼僧伽, bi qiu ni seng qie, nun community), listen! This Bhikshu (比丘, bi qiu, monk)...'

芻尼某甲能于屏處教示某甲，某甲為鄔波馱耶。若苾芻尼僧伽時至聽者，苾芻尼僧伽應許苾芻尼僧伽今差苾芻尼某甲作屏教師，當於屏處教示某甲，某甲為鄔波馱耶。白如是。』

「次屏教尼將至屏處教禮敬已，如上威儀，作如是語：『汝某甲聽！此是汝真誠時、實語時，我今少有問汝，汝應以無畏心，若有言有、若無言無，不得作虛誑語。汝是女人不？』答言：『是。』『汝年滿二十未？』(若曾嫁女者問：『汝年滿十四未？』)答言：『滿。』『汝五衣缽具不？』答言：『具。』『汝父母在不？』若言：『在。』者，『聽汝出家不？』答言：『聽。』若言：『死。』者，更不須問。『汝夫主在不？』若有、若無隨時教答。『汝非婢不？』『汝非宮人不？』若言：『是。』者，應問：『國主聽汝不？』『汝非王家毒害人不？』『汝非賊不？』『汝非憂愁損心不？』『汝非小道、無道、二道、合道不？』『汝非身常流血及無血不？』『汝非黃門不？』『汝非污苾芻不？』『汝非殺父不？』『汝非殺母不？』『汝非殺阿羅漢不？』『汝非破和合僧伽不？』『汝非噁心出佛身血不？』『汝非外道不？』(現是外道)『汝非趣外道不？』(先已出家，還歸外道，更復重來)『汝非賊住不？』『汝非別住不？』『汝非不

【現代漢語翻譯】現代漢語譯本：如果某位芻尼（bhiksuni，比丘尼）能夠在隱蔽的地方教導某位比丘尼，那麼這位比丘尼就是她的鄔波馱耶（upadhyaya，親教師）。如果比丘尼僧伽（bhiksuni-sangha，比丘尼僧團）認為時機成熟，聽取意見后，比丘尼僧伽應該允許某位比丘尼作為屏教師，在隱蔽的地方教導某位比丘尼，這位比丘尼就是她的鄔波馱耶。就這樣稟告。

接下來，屏教尼（負責在隱蔽處教導的比丘尼）將受教者帶到隱蔽的地方，教導她禮敬，按照上述威儀，這樣說：『你某甲聽著！現在是你真誠、說實話的時候，我有一些問題要問你，你應該以無畏的心回答，如果有的就說有，沒有的就說沒有，不得說虛假的話。你是女人嗎？』回答說：『是。』『你年滿二十歲了嗎？』（如果曾經嫁過人的，問：『你年滿十四歲了嗎？』）回答說：『滿了。』『你的五衣和缽都齊全了嗎？』回答說：『齊全。』『你的父母健在嗎？』如果回答說：『健在。』，就問：『他們允許你出家嗎？』回答說：『允許。』如果回答說：『去世了。』，就不需要再問了。『你的丈夫健在嗎？』無論有或沒有，都隨時教她如何回答。『你不是奴婢吧？』『你不是宮人吧？』如果回答說：『是。』，就應該問：『國主允許你出家嗎？』『你不是王家的仇人吧？』『你不是賊人吧？』『你不是因為憂愁而心神受損的人吧？』『你不是小道、無道、二道、合道之人吧？』『你不是身體經常流血或沒有血的人吧？』『你不是黃門（閹人）吧？』『你沒有玷污過比丘吧？』『你沒有殺過父親吧？』『你沒有殺過母親吧？』『你沒有殺過阿羅漢（arhat，已證悟者）吧？』『你沒有破壞僧伽（sangha，僧團）的和合吧？』『你沒有惡意使佛陀（Buddha）流血吧？』『你不是外道（非佛教徒）吧？』（現在是外道）『你沒有趣向外道吧？』（先前已經出家，又還俗成為外道，現在又重新出家）『你不是賊住（以盜竊為生）的人吧？』『你不是別住（被僧團處罰，單獨居住）的人吧？』『你不是不...

【English Translation】 English version: If a certain bhiksuni (nun) is able to instruct a certain bhiksuni in a secluded place, then that bhiksuni is her upadhyaya (preceptor). If the bhiksuni-sangha (community of nuns) deems it the right time and after listening, the bhiksuni-sangha should permit a certain bhiksuni to act as a screen teacher, to instruct a certain bhiksuni in a secluded place, and that bhiksuni is her upadhyaya. The announcement should be made thus.

Next, the screen-teaching nun (the nun responsible for teaching in seclusion) brings the one to be taught to a secluded place, instructs her in reverence, and following the aforementioned decorum, speaks thus: 'You, so-and-so, listen! This is the time for your sincerity and truthfulness. I have a few questions to ask you, and you should answer with a fearless heart. If it is so, say it is so; if it is not, say it is not. You must not speak falsely. Are you a woman?' She answers: 'Yes.' 'Are you twenty years of age or older?' (If she has been married, ask: 'Are you fourteen years of age or older?') She answers: 'I am.' 'Do you have your five robes and bowl complete?' She answers: 'I do.' 'Are your parents alive?' If she says: 'They are,' then ask: 'Do they permit you to renounce?' She answers: 'They do.' If she says: 'They are deceased,' then no further questions are needed. 'Is your husband alive?' Whether he is or is not, instruct her how to answer accordingly. 'Are you not a slave?' 'Are you not a palace woman?' If she says: 'I am,' then you should ask: 'Does the ruler permit you to renounce?' 'Are you not a royal enemy?' 'Are you not a thief?' 'Are you not someone whose mind is damaged by sorrow?' 'Are you not someone of the lesser path, no path, two paths, or combined path?' 'Are you not someone who constantly bleeds or has no blood?' 'Are you not a eunuch?' 'Have you not defiled a bhikshu (monk)?' 'Have you not killed your father?' 'Have you not killed your mother?' 'Have you not killed an arhat (enlightened being)?' 'Have you not disrupted the harmony of the sangha (community)?' 'Have you not maliciously drawn blood from the Buddha?' 'Are you not a follower of other paths (non-Buddhist)?' (Currently a follower of other paths) 'Have you not turned to other paths?' (Previously ordained, then returned to other paths, and now re-ordaining) 'Are you not living as a thief?' 'Are you not living separately (undergoing penance)?' 'Are you not un...

共住不？』(先犯重人)『汝非化人不？』『汝非負債不？』若言：『有。』者，應可問言：『汝能受近圓已，還彼債不？』言能者善。若言不能者，汝可問：『彼許者方來。』『汝非先出家不？』若言不者善。如言：『我曾出家。』者，報云：『汝去！無尼歸俗重許出家。』『汝名字何？』答：『名某甲。』『汝鄔波馱耶字何。』答云：『我因事至說鄔波馱耶名，鄔波馱耶名某甲。』『又汝應聽！女人身中有如是病：謂癩病、癭病、癬疥、皰瘡、皮白、痶瘓、頭上無發、惡瘡下漏、諸塊水腫、咳嗽喘氣、咽喉乾燥、闇風癲狂、形無血色、噎噦嘔逆、諸痔麻疬瘇腳。吐血、癰痤、下痢、壯熱、脅痛、骨節煩疼，及諸瘧病、風黃、痰癊，總集三病、常熱病、鬼病、聾盲、瘖啞、矬小、𤼣躄，支節不具，汝無如是諸病及余病不？』答言：『無。』『汝某甲聽！如我今于屏處問汝，然諸苾芻尼在於大眾中亦當問汝。汝于彼處以無畏心，若有言有、若無言無，還應實答。汝且住此，未喚莫來。』

「次屏教師前行半路向眾而立，應作是語：『大德尼僧伽聽！彼某甲，我于屏處已正教示，問其障法，某甲為鄔波馱耶。為聽來不？』合衆咸言：『若遍凈者，應可喚來。』咸言者善。如不言者，招越法罪(其壇場法式。及威儀

【現代漢語翻譯】現代漢語譯本『你是否與他人共同居住？』（如果對方是曾犯重罪的人）『你不是變化人吧？』『你沒有欠債吧？』如果回答說：『有。』，就應該問：『你能在受具足戒后償還債務嗎？』如果回答能，那就好。如果回答不能，你可以問：『債主允許你出家嗎？』『你以前沒有出家過吧？』如果回答沒有，那就好。如果回答：『我曾經出家過。』，就告訴她：『你離開吧！不允許已經還俗的比丘尼再次出家。』『你叫什麼名字？』回答：『我叫某甲。』『你的鄔波馱耶（親教師）叫什麼名字？』回答說：『因為有事才說鄔波馱耶的名字，鄔波馱耶的名字叫某甲。』『你還要聽著！女人身中可能有這樣的疾病：比如癩病、癭病、癬疥、皰瘡、面板變白、痶瘓（半身不遂）、頭上沒有頭髮、惡瘡下流膿水、身體有腫塊水腫、咳嗽喘氣、咽喉乾燥、闇風癲狂（類似癲癇）、臉色蒼白、噎噦嘔吐、各種痔瘡麻風病、瘇腳（腳部腫脹）、吐血、癰痤（毒瘡）、下痢、高燒、脅痛、骨節煩疼，以及各種瘧疾、風黃病、痰癊病，總集三種疾病、常年發熱的病、鬼病、聾啞、瘖啞、身材矮小、𤼣躄（手腳殘疾），肢體不全，你沒有這些疾病以及其他疾病吧？』回答說：『沒有。』『你某甲聽著！我現在在屏處問你，之後比丘尼們在大眾中也會問你。你在那時要以無畏的心，如果有就說有，如果沒有就說沒有，如實回答。你先待在這裡，沒有叫你不要過來。』『接下來，屏教師走到一半路程，面向大眾站立，應該這樣說：『大德尼僧伽（比丘尼僧團）聽著！我已經在屏處對某甲進行了教導，詢問了她是否有出家障礙，某甲的鄔波馱耶是某甲。是否允許她前來？』大眾應該一起回答：『如果清凈沒有障礙，就應該叫她前來。』一起回答就好。如果不回答，就會犯越法罪（關於壇場的法式以及威儀）。』

【English Translation】 English version 'Are you cohabiting?' (to someone who has committed a serious offense) 'Are you not a transformation being?' 'Are you not in debt?' If the answer is 'Yes,' then you should ask: 'Can you repay the debt after receiving full ordination?' If the answer is yes, that's good. If the answer is no, you can ask: 'Does the creditor allow you to ordain?' 'Have you not been ordained before?' If the answer is no, that's good. If the answer is: 'I have been ordained before,' then tell her: 'Leave! A Bhikkhuni (female monastic) who has returned to lay life is not allowed to ordain again.' 'What is your name?' Answer: 'My name is so-and-so.' 'What is the name of your Upadhyaya (preceptor)?' Answer: 'I am only mentioning the Upadhyaya's name because it is necessary, the Upadhyaya's name is so-and-so.' 'And you should listen! There may be such diseases in a woman's body: such as leprosy, goiter, ringworm and scabies, blisters, white skin patches, hemiplegia, no hair on the head, festering sores with discharge, lumps and edema, coughing and wheezing, dry throat, epilepsy, pale complexion, hiccups and vomiting, various hemorrhoids and leprosy, swollen feet, spitting blood, carbuncles, diarrhea, high fever, chest pain, joint pain, and various malarial diseases, jaundice, phlegm, a combination of three diseases, chronic fever, spirit possession, deafness and blindness, muteness, dwarfism, crippled limbs, incomplete limbs, do you not have such diseases and other diseases?' Answer: 'No.' 'You, so-and-so, listen! I am now asking you in private, but the Bhikkhunis will also ask you in the assembly later. At that time, you should answer truthfully with a fearless heart, if there is, say there is, if there is not, say there is not. You stay here for now, do not come unless you are called.' 'Next, the screen teacher walks halfway and stands facing the assembly, and should say: 'Venerable Bhikkhuni Sangha (community of nuns), listen! I have already instructed so-and-so in private, and asked her about any obstacles to ordination, so-and-so's Upadhyaya is so-and-so. Is it permitted for her to come forward?' The assembly should answer together: 'If she is pure and without obstacles, she should be called forward.' It is good if they answer together. If they do not answer, a transgression will be committed (regarding the rules and regulations of the ordination platform and the proper conduct).'

進止，並如大僧已論，審觀應作)。應遙喚來。既至眾中令于上座前，如上威儀，當乞受凈行本法，教作是語：『大德尼僧伽聽！我某甲今因事至說鄔波馱耶名，我從鄔波馱耶某甲，求受近圓。我某甲今從苾芻尼僧伽乞受凈行本法，我因事至說鄔波馱耶名，某甲為鄔波馱耶。愿苾芻尼僧伽授我凈行本法，攝受拔濟我、教示哀愍我。是能愍者，愿哀愍故。』如是三說。次令至羯磨師前，雙膝著地，坐小褥子，低頭合掌虔誠而住(女人坐法，與男不同，作小褥子，可方一尺厚三寸，才得支坐，偏居帖膝、低頭合掌，西方受戒法皆如是)。其羯磨師應作單白，問其障法：

「『大德尼僧伽聽！此某甲從鄔波馱耶某甲求受近圓，此某甲今從苾芻尼僧伽乞受凈行本法，某甲為鄔波馱耶。若苾芻尼僧伽時至聽者，苾芻尼僧伽應許我于眾中撿問某甲所有障法，某甲為鄔波馱耶。白如是。』

「次問障法，如上應知。當作白二羯磨：『大德尼僧伽聽！此某甲從鄔波馱耶某甲求受近圓，是女人年滿二十，五衣缽具，父母夫主悉皆聽許(有無之事，如前問知)。苾芻尼僧伽已與二年學六法、六隨法，此於二年已學六法、六隨法，某甲自言遍凈無諸障法。此某甲今從苾芻尼僧伽乞受凈行本法，某甲為鄔波馱耶。若苾芻尼僧伽時至

【現代漢語翻譯】現代漢語譯本：

（關於進退行止，應如大僧已經討論過的，仔細觀察是否應該進行）。應該遠遠地叫她過來。等到她來到大眾中，讓她在上座前，如前述的威儀一樣，應當請求接受凈行本法，教她說這樣的話：『大德尼僧伽（比丘尼僧團）聽！我某甲因為有事，所以說我的鄔波馱耶（親教師）的名字，我從鄔波馱耶某甲處，請求受近圓戒（比丘尼戒）。我某甲現在從比丘尼僧伽乞求接受凈行本法，我因為有事，所以說鄔波馱耶的名字，某甲是我的鄔波馱耶。愿比丘尼僧伽授予我凈行本法，攝受、救拔、教示、憐憫我。是能憐憫者，愿您因為憐憫的緣故。』這樣說三遍。然後讓她到羯磨師（授戒和尚）前，雙膝跪地，坐在小墊子上，低頭合掌，虔誠地站立（女人的坐法，與男子不同，用小墊子，大約一尺見方，三寸厚，才能支撐坐下，偏著身子貼著膝蓋、低頭合掌，西方受戒的規矩都是這樣）。羯磨師應當作單白，詢問她的障法：

『大德尼僧伽聽！這位某甲從鄔波馱耶某甲處請求受近圓戒，這位某甲現在從比丘尼僧伽乞求接受凈行本法，某甲是她的鄔波馱耶。如果比丘尼僧伽認為時機已到，可以聽取，比丘尼僧伽應該允許我在大眾中檢查詢問某甲所有的障法，某甲是她的鄔波馱耶。稟白完畢。』

『接下來詢問障法，如前所述應該知道的。應當作白二羯磨（兩次表決）：『大德尼僧伽聽！這位某甲從鄔波馱耶某甲處請求受近圓戒，這位女子年滿二十歲，五衣缽具足，父母和丈夫都允許（有沒有這些情況，如前面詢問所知）。比丘尼僧伽已經給予她二年學習六法、六隨法的時間，她在這二年裡已經學習了六法、六隨法，某甲自己說清凈沒有各種障法。這位某甲現在從比丘尼僧伽乞求接受凈行本法，某甲是她的鄔波馱耶。如果比丘尼僧伽認為時機已到』

【English Translation】 English version:

(Regarding advancing and retreating, it should be as the great Sangha has already discussed, carefully observing whether it should be done). She should be called from afar. When she arrives in the assembly, let her, before the senior monk, with the same demeanor as before, request to receive the fundamental precepts of pure conduct, teaching her to say these words: 'Venerable Bhikkhuni Sangha (community of nuns), listen! I, so-and-so, because of this matter, state the name of my Upadhyaya (preceptor), I request to receive full ordination (Bhikkhuni precepts) from Upadhyaya so-and-so. I, so-and-so, now request from the Bhikkhuni Sangha to receive the fundamental precepts of pure conduct, I, because of this matter, state the name of the Upadhyaya, so-and-so is my Upadhyaya. May the Bhikkhuni Sangha grant me the fundamental precepts of pure conduct, embrace, rescue, teach, and have compassion on me. You who are capable of compassion, may you do so out of compassion.' Say this three times. Then let her go before the Karmacharya (ordination master), kneeling on both knees, sitting on a small cushion, bowing her head, joining her palms, and standing reverently (the way women sit is different from men, using a small cushion, about one foot square and three inches thick, to support the sitting, leaning to the side with knees together, bowing the head and joining the palms, the ordination customs in the West are all like this). The Karmacharya should make a single announcement, asking about her obstructive factors:

'Venerable Bhikkhuni Sangha, listen! This so-and-so requests to receive full ordination from Upadhyaya so-and-so, this so-and-so now requests from the Bhikkhuni Sangha to receive the fundamental precepts of pure conduct, so-and-so is her Upadhyaya. If the Bhikkhuni Sangha deems the time is right to listen, the Bhikkhuni Sangha should allow me to examine and inquire in the assembly about all the obstructive factors of so-and-so, so-and-so is her Upadhyaya. The announcement is made.'

'Next, inquire about the obstructive factors, as should be known from above. A double Karmavachana (two motions) should be made: 'Venerable Bhikkhuni Sangha, listen! This so-and-so requests to receive full ordination from Upadhyaya so-and-so, this woman is twenty years old, has the five robes and bowl complete, and her parents and husband have all given permission (whether these conditions exist, as known from the previous inquiry). The Bhikkhuni Sangha has given her two years to study the six dharmas and six following dharmas, she has studied the six dharmas and six following dharmas for these two years, so-and-so herself says she is pure and has no obstructive factors. This so-and-so now requests from the Bhikkhuni Sangha to receive the fundamental precepts of pure conduct, so-and-so is her Upadhyaya. If the Bhikkhuni Sangha deems the time is right'

聽者，苾芻尼僧伽應許苾芻尼僧伽今與某甲受凈行本法，某甲為鄔波馱耶。白如是。』次作羯磨：

「『大德尼僧伽聽！此某甲從鄔波馱耶某甲求受近圓，是女人年滿二十，五衣缽具，父母夫主悉皆聽許。苾芻尼僧伽已與二年學六法、六隨法，此於二年已學六法六隨法，某甲自言遍凈無諸障法。此某甲今從苾芻尼僧伽乞受凈行本法，某甲為鄔波馱耶。苾芻尼僧伽今與某甲凈行本法，某甲為鄔波馱耶。若諸具壽聽與某甲受凈行本法，某甲為鄔波馱耶者默然；若不許者說。』『苾芻尼僧伽已與某甲受凈行本法，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。』

「次當爲請作羯磨苾芻，及請諸苾芻入壇場者，二部僧伽隨應盡集，苾芻極少須滿十人、尼十二人。教受近圓者令三遍禮眾。禮有二種，如前已說，于僧必須致禮，尼眾執腨亦得。禮訖，向上座前雙膝著地合掌而住，教乞近圓，應云：

「『二部僧伽聽！我某甲今因事至說鄔波馱耶名，我從鄔波馱耶某甲求受近圓。我某甲今從二部僧伽乞受近圓，我因事至說鄔波馱耶名，某甲為鄔波馱耶。愿二部僧伽授我近圓，攝受拔濟我，教示哀愍我。是能愍者，愿哀愍故。』如是三說。

「次令至羯磨師所，如前威儀，師作單白，問

【現代漢語翻譯】現代漢語譯本：聽者，比丘尼僧團應允許比丘尼僧團現在給予某甲（此處指接受凈行本法的女性）受凈行本法，某甲為鄔波馱耶（Upadhyaya，親教師）。如是稟白。』然後進行羯磨（Karma，儀式）：『大德比丘尼僧團請聽！此某甲從鄔波馱耶某甲處求受近圓（Upasampada，受具足戒），此女人年滿二十，五衣缽具足，父母和丈夫都已聽許。比丘尼僧團已經給予二年學習六法、六隨法，此人於二年內已學習六法六隨法，某甲自稱已經清凈，沒有諸種障礙之法。此某甲現在從比丘尼僧團乞求受凈行本法，某甲為鄔波馱耶。比丘尼僧團現在給予某甲凈行本法，某甲為鄔波馱耶。如果各位具壽（Ayushman，對僧人的尊稱）同意給予某甲受凈行本法，某甲為鄔波馱耶，就請默然；如果不同意，請說出來。』『比丘尼僧團已經給予某甲受凈行本法，某甲為鄔波馱耶完畢。比丘尼僧團已經聽許，因為大家默然的緣故，我現在如是奉持。』『接下來應當為請求作羯磨的比丘，以及邀請諸位比丘進入壇場的人，二部僧伽（比丘僧團和比丘尼僧團）應根據情況全部聚集，比丘最少需要滿十人，比丘尼十二人。教導受近圓者令其三遍禮拜大眾。禮拜有兩種，如前已說，對於僧眾必須致禮，尼眾執持衣角也可以。禮拜完畢，向上座（長老）前雙膝著地，合掌而住，教導乞求近圓，應該說：『二部僧伽請聽！我某甲現在因為有事，所以說出鄔波馱耶的名字，我從鄔波馱耶某甲處求受近圓。我某甲現在從二部僧伽乞求受近圓，我因為有事，所以說出鄔波馱耶的名字，某甲為鄔波馱耶。愿二部僧伽授予我近圓，攝受救拔我，教導憐憫我。是能憐憫者，愿因為憐憫的緣故。』如是說三遍。『接下來令其到羯磨師（Karma師，主持儀式的僧人）處，如前面的威儀，師作單白，詢問。

【English Translation】 English version: 'Listeners, the Bhikshuni Sangha (community of nuns) should grant the Bhikshuni Sangha's permission to now give to so-and-so (referring to the woman receiving the basic precepts of pure conduct) the basic precepts of pure conduct, with so-and-so as the Upadhyaya (preceptor). Report thus.' Then perform the Karma (ceremony): 'Venerable Bhikshuni Sangha, please listen! This so-and-so seeks Upasampada (full ordination) from Upadhyaya so-and-so. This woman is twenty years old, possesses the five robes and bowl, and has the permission of her parents and husband. The Bhikshuni Sangha has already given her two years to learn the six dharmas and six following dharmas. This person has already learned the six dharmas and six following dharmas in these two years. So-and-so declares herself to be pure and without any obstructing dharmas. This so-and-so now begs from the Bhikshuni Sangha to receive the basic precepts of pure conduct, with so-and-so as the Upadhyaya. The Bhikshuni Sangha now gives so-and-so the basic precepts of pure conduct, with so-and-so as the Upadhyaya. If the venerable ones (Ayushman, term of respect for monks/nuns) agree to give so-and-so the basic precepts of pure conduct, with so-and-so as the Upadhyaya, then be silent; if you do not agree, then speak.' 'The Bhikshuni Sangha has given so-and-so the basic precepts of pure conduct, with so-and-so as the Upadhyaya. The Bhikshuni Sangha has agreed, because of their silence, I now uphold it thus.' 'Next, one should request the Bhikshu (monk) who will perform the Karma, and those who invite the Bhikshus to enter the altar. The two Sanghas (Bhikshu and Bhikshuni Sanghas) should gather as appropriate, with a minimum of ten Bhikshus and twelve Bhikshunis. Instruct the one receiving Upasampada to bow to the assembly three times. There are two types of bowing, as previously mentioned. One must pay respects to the Sangha, and the nuns may also hold the hem of their robes. After bowing, kneel on both knees before the senior monk (Elder), join palms, and remain there, instructing them to beg for Upasampada, saying: 'Listen, O two Sanghas! I, so-and-so, now state the name of my Upadhyaya because of this matter. I seek Upasampada from Upadhyaya so-and-so. I, so-and-so, now beg for Upasampada from the two Sanghas. I state the name of my Upadhyaya because of this matter, so-and-so is my Upadhyaya. May the two Sanghas grant me Upasampada, embrace and deliver me, teach and have compassion on me. As those who are capable of compassion, may you have compassion on me.' Say this three times. 'Next, lead her to the Karma master (the monk presiding over the ceremony), with the same demeanor as before. The master makes a single announcement, asking:

其障法，應如是說：

「『二部僧伽聽！此某甲從鄔波馱耶某甲求受近圓，此某甲今從二部僧伽乞受近圓，某甲為鄔波馱耶。若二部僧伽時至聽者，二部僧伽應許我今對二部僧伽問其障法，某甲為鄔波馱耶。白如是。』

「次問障法，如上應知。次作白四羯磨，應云：『二部僧伽聽！此某甲從鄔波馱耶某甲求受近圓，是女人年滿二十，五衣缽具，父母夫主悉皆聽許。苾芻尼僧伽已與二年學六法、六隨法，此某甲已於二年學六法、六隨法，苾芻尼僧伽已與作凈行本法。此女已能承事尼眾稱悅其心，清凈奉行，于尼眾中無有愆失。此某甲今從二部僧伽乞受近圓，某甲為鄔波馱耶。若二部僧伽時至聽者，二部僧伽應許二部僧伽今與某甲受近圓，某甲為鄔波馱耶。白如是。』次作羯磨：

「『二部僧伽聽！此某甲從鄔波馱耶某甲求受近圓，是女人年滿二十，五衣缽具，父母夫主悉皆聽許。苾芻尼僧伽已與二年學六法、六隨法，此某甲已於二年學六法、六隨法，苾芻尼僧伽已與作凈行本法。此女已能承事尼眾，稱悅其心，清凈奉行，于尼眾中無有愆失。此某甲今從二部僧伽乞受近圓，某甲為鄔波馱耶。二部僧伽今與某甲受近圓，某甲為鄔波馱耶。若二部僧伽聽與某甲受近圓，某甲為鄔波馱耶者默然；若不許者

【現代漢語翻譯】現代漢語譯本：關於遮障法的說法，應當這樣說：

『二部僧伽（僧團）聽著！這位某甲從鄔波馱耶（親教師）某甲處請求受近圓戒（比丘戒），這位某甲現在從二部僧伽乞求受近圓戒，某甲是鄔波馱耶。如果二部僧伽認為時機已到，願意聽取，二部僧伽應允許我現在對二部僧伽詢問她的遮障法，某甲是鄔波馱耶。稟白如上。』

接著詢問遮障法，如前面所說應當知曉。然後進行白四羯磨（四次表決），應該這樣說：『二部僧伽聽著！這位某甲從鄔波馱耶某甲處請求受近圓戒，這位女子年滿二十歲，五衣缽具足，父母和丈夫都已允許。比丘尼僧伽已經給予她二年學習六法、六隨法，這位某甲已經於二年內學習了六法、六隨法，比丘尼僧伽已經為她做了凈行本法。這位女子已經能夠承事尼眾，使她們心生歡喜，清凈奉行，在尼眾中沒有過失。這位某甲現在從二部僧伽乞求受近圓戒，某甲是鄔波馱耶。如果二部僧伽認為時機已到，願意聽取，二部僧伽應允許二部僧伽現在給予某甲受近圓戒，某甲是鄔波馱耶。稟白如上。』然後進行羯磨：

『二部僧伽聽著！這位某甲從鄔波馱耶某甲處請求受近圓戒，這位女子年滿二十歲，五衣缽具足，父母和丈夫都已允許。比丘尼僧伽已經給予她二年學習六法、六隨法，這位某甲已經於二年內學習了六法、六隨法，比丘尼僧伽已經為她做了凈行本法。這位女子已經能夠承事尼眾，使她們心生歡喜，清凈奉行，在尼眾中沒有過失。這位某甲現在從二部僧伽乞求受近圓戒，某甲是鄔波馱耶。二部僧伽現在給予某甲受近圓戒，某甲是鄔波馱耶。如果二部僧伽聽許給予某甲受近圓戒，某甲是鄔波馱耶的就默然；如果不允許就……』

【English Translation】 English version: Regarding the obstructive dharmas, it should be spoken thus:

'Listen, Sangha (community) of both orders! This so-and-so requests ordination (Upasampada) from Upadhyaya (preceptor) so-and-so. This so-and-so now begs for ordination from the Sangha of both orders, so-and-so being the Upadhyaya. If the Sangha of both orders deems the time appropriate and is willing to listen, the Sangha of both orders should permit me now to ask about her obstructive dharmas before the Sangha of both orders, so-and-so being the Upadhyaya. Such is the announcement.'

Next, the obstructive dharmas should be asked about, as it should be known from above. Then, the white four karmas (four motions) should be performed, saying: 'Listen, Sangha of both orders! This so-and-so requests ordination from Upadhyaya so-and-so. This woman is twenty years old, possesses the five robes and bowl, and has the permission of her parents and husband. The Bhikshuni (nun) Sangha has given her two years to learn the six dharmas and six following dharmas. This so-and-so has learned the six dharmas and six following dharmas for two years. The Bhikshuni Sangha has performed the pure conduct fundamental dharma for her. This woman is able to serve the nuns, pleasing their hearts, purely practicing, and has no faults among the nuns. This so-and-so now begs for ordination from the Sangha of both orders, so-and-so being the Upadhyaya. If the Sangha of both orders deems the time appropriate and is willing to listen, the Sangha of both orders should permit the Sangha of both orders now to grant ordination to so-and-so, so-and-so being the Upadhyaya. Such is the announcement.' Then perform the karma:

'Listen, Sangha of both orders! This so-and-so requests ordination from Upadhyaya so-and-so. This woman is twenty years old, possesses the five robes and bowl, and has the permission of her parents and husband. The Bhikshuni Sangha has given her two years to learn the six dharmas and six following dharmas. This so-and-so has learned the six dharmas and six following dharmas for two years. The Bhikshuni Sangha has performed the pure conduct fundamental dharma for her. This woman is able to serve the nuns, pleasing their hearts, purely practicing, and has no faults among the nuns. This so-and-so now begs for ordination from the Sangha of both orders, so-and-so being the Upadhyaya. The Sangha of both orders now grants ordination to so-and-so, so-and-so being the Upadhyaya. If the Sangha of both orders agrees to grant ordination to so-and-so, so-and-so being the Upadhyaya, let them be silent; if they do not permit it, then...'

說。此是初羯磨。』如是三說。『二部僧伽已與某甲受近圓，某甲為鄔波馱耶竟。二部僧伽已聽許，由其默然故，我今如是持。』次應量影並告五時，準苾芻法作。次當爲說三依法：

「『汝某甲聽！此三依法，是諸世尊如知應正等覺所知所見，為諸苾芻尼受近圓者說是依法，所謂依此善說法律出家近圓成苾芻尼性。云何為三？汝某甲聽。一、糞掃衣是清凈物，易可求得，苾芻尼依此于善說法律出家近圓成苾芻尼性。汝某甲始從今日乃至命存，用糞掃衣而自支濟，生欣樂不？』答言：『欣樂。』『若得長利絁絹縵條，小帔大帔輕紗纻布或諸雜物，若更得清凈衣，若從眾得、若從別人得，汝於斯等隨可受之，知量受用不？』答言：『受用。』

「『汝某甲聽！二、常乞食，是清凈食，易可求得，苾芻尼依此于善說法律出家近圓成苾芻尼性。汝某甲始從今日乃至命存，以常乞食而自支濟，生欣樂不？』答言：『欣樂。』『若得長利飯粥飲等，若僧次請食、若別請食、若僧常食、若常別施食、八日十四日十五日食，若更得清凈食，若從眾得、若從別人得，汝於斯等隨可受之，知量受用不？』答言：『受用。』

「『汝某甲聽！三、陳棄藥，是清凈物，易可求得，苾芻尼依此于善說法律出家近圓成苾芻尼性

【現代漢語翻譯】現代漢語譯本：說：『這是初次羯磨。』像這樣說三次。『二部僧伽（指比丘僧團和比丘尼僧團）已經允許某甲受近圓戒（upasampadā，比丘或比丘尼受具足戒），某甲為鄔波馱耶（upādhyāya，親教師）完畢。二部僧伽已經聽許，因為他們默然不語，我現在就這樣接受。』接下來應該測量影子並告知五時，按照比丘的規定去做。然後應當為她說三種依法：『你某甲聽著！這三種依法，是諸位世尊如實知曉、應正等覺所知所見的，爲了讓那些受近圓戒的比丘尼說是依法，就是說依靠這善說的法律出家，受近圓戒，成為比丘尼。什麼是三種依法呢？你某甲聽著。第一，糞掃衣是清凈的物品，容易得到，比丘尼依靠這善說的法律出家，受近圓戒，成為比丘尼。你某甲從今天開始直到生命結束，用糞掃衣來維持生活，感到快樂嗎？』回答說：『快樂。』『如果得到上好的絁絹縵條，小帔大帔輕紗纻布或者各種雜物，如果再得到清凈的衣服，如果是從僧團得到、或者從別人得到，你對於這些東西可以隨意接受，知道分寸地使用嗎？』回答說：『使用。』『你某甲聽著！第二，經常乞食，是清凈的食物，容易得到，比丘尼依靠這善說的法律出家，受近圓戒，成為比丘尼。你某甲從今天開始直到生命結束，以經常乞食來維持生活，感到快樂嗎？』回答說：『快樂。』『如果得到上好的飯粥飲等，如果是僧團依次請食、或者特別邀請的食物、或者僧團的常食、或者經常特別佈施的食物、八日十四日十五日的食物，如果再得到清凈的食物，如果是從僧團得到、或者從別人得到，你對於這些東西可以隨意接受，知道分寸地使用嗎？』回答說：『使用。』『你某甲聽著！第三，陳棄藥，是清凈的物品，容易得到，比丘尼依靠這善說的法律出家，受近圓戒，成為比丘尼。

【English Translation】 English version: Say: 'This is the first karma (羯磨, kamma, an act or deed).』 Say this three times. 'The two Sanghas (僧伽, saṃgha, monastic community, referring to both the Bhikkhu and Bhikkhuni Sanghas) have granted ordination (upasampadā) to so-and-so, and so-and-so has completed being the Upadhyaya (鄔波馱耶, upādhyāya, preceptor). The two Sanghas have listened and permitted, and because of their silence, I now hold it as such.』 Next, one should measure the shadow and announce the five times, acting according to the Bhikkhu rules. Next, one should speak the three supports: 'You, so-and-so, listen! These three supports are known and seen by the World Honored Ones, the Truly Awakened Ones, and are spoken as supports for Bhikkhunis receiving ordination, namely, relying on this well-spoken Dharma and Vinaya (法律, law and discipline) to leave home, receive ordination, and become a Bhikkhuni. What are the three? You, so-and-so, listen. First, robes made from discarded rags (糞掃衣, paṃsukūla) are pure and easily obtained. Bhikkhunis rely on this well-spoken Dharma and Vinaya to leave home, receive ordination, and become a Bhikkhuni. You, so-and-so, from today until the end of your life, will you sustain yourself with robes made from discarded rags and find joy in it?』 Answer: 『I will find joy.』『If you obtain superior benefits such as silk cloths, small and large shawls, light gauze, ramie cloth, or various other items, or if you obtain pure robes from the Sangha or from others, will you accept them as you see fit and use them with moderation?』 Answer: 『I will use them.』 'You, so-and-so, listen! Second, constantly begging for food (乞食, piṇḍapāta) is pure food and easily obtained. Bhikkhunis rely on this well-spoken Dharma and Vinaya to leave home, receive ordination, and become a Bhikkhuni. You, so-and-so, from today until the end of your life, will you sustain yourself by constantly begging for food and find joy in it?』 Answer: 『I will find joy.』『If you obtain superior benefits such as rice porridge and drinks, food offered in turn by the Sangha, specially invited food, the Sangha's regular food, or food regularly given as alms, food on the eighth, fourteenth, and fifteenth days of the month, or if you obtain pure food from the Sangha or from others, will you accept them as you see fit and use them with moderation?』 Answer: 『I will use them.』 'You, so-and-so, listen! Third, medicine made from discarded substances (陳棄藥) is pure and easily obtained. Bhikkhunis rely on this well-spoken Dharma and Vinaya to leave home, receive ordination, and become a Bhikkhuni.

。汝某甲始從今日乃至命存，用陳棄藥而自支濟，生欣樂不？』答言：『欣樂。』『若得長利酥油、糖蜜、根莖葉、花果等藥時，及更藥、七日、盡壽，若更得清凈藥，若從眾得、若別人得，汝於斯等隨可受之，知量受用不？』答言：『受用。』(尼無獨在樹下住法，是故但有三種依止)

「次說八墮落法：

「『汝某甲聽！有此八法，是諸世尊如知應正等覺所知所見，為諸苾芻尼受近圓者說墮落法。諸苾芻尼，於此八中隨一一事若有犯者，隨當犯時，便非苾芻尼、非沙門尼、非釋迦女，失苾芻尼性，此便墮落斷沒輪迴，為他所勝不可重收。譬如斬截多羅樹頭，不更能生增長高大，苾芻尼亦爾。云何為八？

「『汝某甲聽！是諸世尊如知應正等覺所知所見，以無量門毀諸欲法，說欲是染、欲是潤澤、欲是愛著、欲是居家、欲是羈絆、欲是耽樂，是可斷除、是可吐盡、可厭息滅、是冥暗事。汝某甲始從今日，不應輒以染心視諸男子，何況共行不凈行事。』『汝某甲聽！如世尊說：「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。于如是事，苾芻尼犯者，隨當作時，便非苾芻尼、非沙門尼、非釋迦女，失苾芻尼性，此便墮落斷沒輪迴，為他所勝不可重收。

【現代漢語翻譯】現代漢語譯本：『你某甲（指受戒者）從今天開始直到生命終結，使用被丟棄的藥物來維持生活，感到快樂嗎？』回答說：『快樂。』『如果得到長利酥油、糖蜜、根莖葉、花果等藥物時，以及其他藥物、七日藥、盡壽藥，如果再得到清凈藥，無論是從僧眾處得到還是從別人處得到，你對於這些藥物都能適量接受和使用嗎？』回答說：『接受使用。』（比丘尼不能獨自住在樹下，所以只有三種依止）

『接下來宣說八墮落法：』

『你某甲聽著！有這八種法，是諸世尊如實知曉、應正覺悟所知所見的，為那些受過近圓戒的比丘尼宣說的墮落法。諸位比丘尼，在這八種法中，如果犯了任何一種，從犯戒的那一刻起，便不再是比丘尼、不是沙門尼、不是釋迦女，喪失了比丘尼的身份，這就叫做墮落、斷絕、沉沒輪迴，被其他所勝，無法重新恢復。譬如砍斷多羅樹的樹頭，不能再重新生長、增高長大，比丘尼也是這樣。哪八種呢？』

『你某甲聽著！是諸世尊如實知曉、應正覺悟所知所見的，用無量法門來毀壞各種慾望之法，說慾望是染污、慾望是潤澤、慾望是愛戀執著、慾望是居家生活、慾望是束縛、慾望是耽於享樂，這些都是可以斷除的、可以吐盡的、可以厭惡息滅的、是黑暗的事情。你某甲從今天開始，不應該隨便以染污的心去看待男子，更何況是共同行不凈的行為。』『你某甲聽著！正如世尊所說：「如果比丘尼和比丘尼共同遵守學處，不捨棄學處、學戒羸弱不自己說出來，行不凈行，兩性交合的行為，乃至與傍生髮生關係。對於這樣的事情，比丘尼一旦觸犯，從犯戒的那一刻起，便不再是比丘尼、不是沙門尼、不是釋迦女，喪失了比丘尼的身份，這就叫做墮落、斷絕、沉沒輪迴，被其他所勝，無法重新恢復。」』

【English Translation】 English version: 'You, so-and-so (referring to the one receiving the precepts), from today until the end of your life, will you be happy to sustain yourself by using discarded medicines?' The answer is: 'Happy.' 'If you obtain medicines such as long-term ghee, honey, sugar, roots, stems, leaves, flowers, and fruits, as well as other medicines, seven-day medicines, and lifetime medicines, and if you further obtain pure medicines, whether obtained from the Sangha or from others, will you accept and use these medicines appropriately?' The answer is: 'I will accept and use them.' (Nuns are not allowed to live alone under trees, so there are only three supports.)

'Next, the eight defeat (Parajika) offenses are explained:'

'You, so-and-so, listen! These eight things are known and seen by the Tathagatas, the rightly enlightened ones, and are declared as defeat offenses for nuns who have received full ordination. If any nun commits any one of these eight offenses, from the moment of the offense, she is no longer a nun, not a Shramanerika, not a daughter of Shakya, and loses her status as a nun. This is called defeat, severance, sinking into samsara, being overcome by others, and cannot be recovered. Just as cutting off the top of a Talas tree, it can no longer grow, increase, or become tall, so too is the nun. What are the eight?'

'You, so-and-so, listen! These are known and seen by the Tathagatas, the rightly enlightened ones, who destroy all forms of desire with immeasurable means, saying that desire is defilement, desire is moisture, desire is attachment, desire is a household life, desire is a bondage, desire is indulgence, which can be cut off, can be vomited out, can be厭惡息滅, and is a matter of darkness. You, so-and-so, from today onwards, should not casually look at men with a defiled mind, let alone engage in impure conduct together.' 'You, so-and-so, listen! As the World Honored One said: "If a nun shares the same precepts with other nuns, does not abandon the precepts, and does not declare her weakness in learning the precepts, and engages in impure conduct, the act of sexual intercourse, even with an animal. If a nun commits such an act, from the moment of the offense, she is no longer a nun, not a Shramanerika, not a daughter of Shakya, and loses her status as a nun. This is called defeat, severance, sinking into samsara, being overcome by others, and cannot be recovered."'

」汝從今日於此欲法不應故犯，當生厭離，殷重防護起怖畏心，諦察勤修作不放逸，汝於是事能不作不？』答言：『不作。』

「『汝某甲聽！是諸世尊如知應正等覺所知所見，以無量門毀不與取，離不與取稱揚讚歎是勝妙事。汝某甲始從今日，乃至麻糠他不與物，不以賊心而故竊取，何況五磨灑若過五磨灑(磨灑是數名，有八十貝齒，元非是錢，廣如前注)。』『汝某甲聽！如世尊說：「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，若主、若大臣，若捉、若殺、若縛驅擯、若訶責言：『咄女子！汝是賊，癡、無所知，作如是盜。』于如是事，苾芻尼犯者，隨當作時，便非苾芻尼、非沙門尼、非釋迦女，失苾芻尼性，此便墮落斷沒輪迴，為他所勝不可重收。」汝從今日於此盜法不得故犯，當生厭離，殷重防護起怖畏心，諦察勤修作不放逸。汝於是事能不作不？』答言：『不作。』

「『汝某甲聽！是諸世尊如知應正等覺所知所見，以無量門毀於害命，于離害命稱揚讚歎是勝妙事。汝某甲始從今日，乃至蚊蟻不應故心而斷其命，何況於人、若人胎。汝某甲聽！如世尊說：「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

【現代漢語翻譯】現代漢語譯本『你從今天起，對於此法（指不邪淫戒）不應故意違犯，應當生起厭離之心，殷重地防護，生起怖畏之心，仔細觀察，勤奮修行，做到不放逸。你對於這件事能做到不做嗎？』回答說：『能做到。』『你某甲（受戒者的名字）聽著！諸位世尊如實知曉應正等覺所知所見，以無量法門來呵斥不與而取（偷盜），遠離不與而取，稱揚讚歎這是殊勝美妙的事情。你某甲從今天開始，乃至麻糠這樣微小的東西，他人不給你的東西，都不要以盜竊的心去故意偷取，更何況是五磨灑若（一種古代的貨幣單位）超過五磨灑若的東西（磨灑是數名，有八十貝齒，原本不是錢，詳細情況如前面的註釋）。』『你某甲聽著！如世尊所說：『如果比丘尼在村落或空閑的地方，偷取他人不給的東西。當她偷盜時，如果物主、大臣，捉住她、殺死她、捆綁驅逐她、或者呵斥她說：『你這女子！你是賊，愚癡無知，做出這樣的偷盜行為。』對於這樣的事情，比丘尼一旦犯了，當她做這件事的時候，就不是比丘尼、不是沙門尼、不是釋迦女，失去比丘尼的身份，這便是墮落、斷絕、沉沒輪迴，被其他所勝，不可重新恢復。』你從今天起，對於此盜法不得故意違犯，應當生起厭離之心，殷重地防護，生起怖畏之心，仔細觀察，勤奮修行，做到不放逸。你對於這件事能做到不做嗎？』回答說：『能做到。』『你某甲聽著！諸位世尊如實知曉應正等覺所知所見，以無量法門來呵斥殺害生命，遠離殺害生命，稱揚讚歎這是殊勝美妙的事情。你某甲從今天開始，乃至蚊蟻都不應該故意去斷絕它們的生命，更何況是人，或者人的胎兒。你某甲聽著！如世尊所說：『如果比丘尼故意親手殺害人或者人的胎兒，或者拿刀給別人，或者自己拿刀，或者尋找拿刀的人，或者勸說死亡、讚美死亡，言語上說：『你這女子！為什麼……』

【English Translation】 English version 『From today onwards, regarding this precept (referring to the precept against sexual misconduct), you should not deliberately violate it. You should generate a sense of revulsion, diligently protect yourself, cultivate a sense of fear, carefully observe, and diligently practice without negligence. Can you refrain from doing this?』 The answer is: 『I can.』『You, so-and-so (the name of the person receiving the precepts), listen! The World Honored Ones, as those who truly know, the rightly enlightened ones, with their knowledge and vision, have in countless ways condemned taking what is not given (stealing). They praise and extol the virtue of abstaining from taking what is not given as a supreme and wonderful thing. You, so-and-so, from today onwards, even something as small as hemp or chaff, anything that is not given to you, do not intentionally steal it with a thieving mind, let alone five 'mashas' (an ancient currency unit) or more than five 'mashas' (masha is a numerical term, with eighty cowrie shells, originally not money, as detailed in the previous notes).』『You, so-and-so, listen! As the World Honored One said: 『If a Bhikshuni, whether in a village or a secluded place, takes something that is not given with a thieving mind. When she steals, if the owner, or a minister, catches her, kills her, binds and banishes her, or rebukes her, saying: 『You woman! You are a thief, foolish and ignorant, committing such theft.』 Regarding such matters, if a Bhikshuni commits such an act, at the moment she does it, she is no longer a Bhikshuni, not a Shramanerika, not a daughter of Shakya, she loses her Bhikshuni status. This is falling, severance, sinking into samsara, being overcome by others, and cannot be recovered.』 From today onwards, you must not deliberately violate this precept against stealing. You should generate a sense of revulsion, diligently protect yourself, cultivate a sense of fear, carefully observe, and diligently practice without negligence. Can you refrain from doing this?』 The answer is: 『I can.』『You, so-and-so, listen! The World Honored Ones, as those who truly know, the rightly enlightened ones, with their knowledge and vision, have in countless ways condemned harming life. They praise and extol the virtue of abstaining from harming life as a supreme and wonderful thing. You, so-and-so, from today onwards, you should not intentionally take the life of even a mosquito or an ant, let alone a human being, or a human fetus. You, so-and-so, listen! As the World Honored One said: 『If a Bhikshuni intentionally kills a human being or a human fetus with her own hand, or gives a knife to another, or holds a knife herself, or seeks someone to hold a knife, or encourages death, praising death, saying: 『You woman! Why...』

用此罪累不凈惡活為？汝今寧死，死勝生。』隨自心念，以余言說勸贊令死。彼因死者，于如是事苾芻尼犯者，隨當作時，便非苾芻尼、非沙門尼、非釋迦女，失苾芻尼性。此便墮落斷沒輪迴，為他所勝不可重收。」汝從今日於此殺法不得故犯，當生厭離，殷重防護，諦察勤修作不放逸。汝於是事能不作不？』答言：『不作。』

「『汝某甲聽！是諸世尊如知應正等覺所知所見，以無量門毀於妄語，于離妄語稱揚讚歎是勝妙事。汝某甲始從今日，乃至戲笑不應故心而為妄語，何況實無上人法說言已有。汝某甲聽！如世尊說：「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：『我實不知不見，言知言見，虛誑妄語。』除增上慢，或言：『我證四諦理。』或言：『天龍鬼神來共我語。得無常等想、得四禪四空六神通八解脫、證四聖果。』于如是事苾芻尼犯者，隨當作時，便非苾芻尼、非沙門尼、非釋迦女，失苾芻尼性，此便墮落斷沒輪迴，為他所勝不可重收。」汝從今日于妄語法不得故犯，當生厭離，殷重防護，諦察勤修作不放逸。汝於是事能不作不？』答言：『不作。』

「『汝某甲聽！如世尊說：「若復苾芻

【現代漢語翻譯】現代漢語譯本：『你（某甲）聽著！爲了這種罪惡的、不潔凈的、令人厭惡的生活，你現在寧願去死，死亡勝過這樣的生存。』隨從自己的心念，用其他言語勸說讚歎他人去死。如果有人因此而死，那麼對於這種行為，比丘尼（Bhikkhuni，佛教女性出家人）觸犯了，當她這樣做的時候，她就不再是比丘尼、不再是沙門尼（Sramanerika，沙彌尼，佛教女性出家預備者）、不再是釋迦女（Sakyan daughter，釋迦牟尼佛的女兒，指佛教徒），失去了比丘尼的身份。這就會墮落、斷絕、沉沒于輪迴之中，被其他所勝，無法重新獲得（比丘尼身份）。你從今天起，對於這種殺人的行為，不得故意觸犯，應當生起厭惡遠離之心，慇勤地防護，仔細地觀察，勤奮地修行，做到不放逸。你對於這件事，能夠不做嗎？』回答說：『不做。』

『你（某甲）聽著！正如諸位世尊如實知曉應正等覺所知所見，用無量的方法來毀斥妄語，對於遠離妄語稱揚讚歎，認為這是殊勝美妙的事情。你（某甲）從今天開始，乃至開玩笑的時候，都不應該故意說妄語，更何況實際上沒有證得上人法（superior human qualities，超凡的品質）卻說自己已經證得。你（某甲）聽著！正如世尊所說：『如果比丘尼實際上沒有知，沒有遍知，自己知道沒有得到上人法、寂靜聖者的殊勝證悟智見安樂住，卻說自己知道，自己見到。她在其他時候，無論被問還是不被問，爲了自我清凈的緣故，這樣說：『我實際上不知道，沒有見到，卻說知道，說見到，這是虛假的妄語。』除非是增上慢（exaggerated ego，過度的我慢），或者說：『我證得了四諦理（Four Noble Truths，佛教四聖諦）。』或者說：『天龍鬼神來和我說話。』得到了無常等想（impermanence，無常的觀念）、得到了四禪四空（Four Dhyanas and Four Formless Realms，四禪定和四空定）、六神通（Six Supernormal Powers，六種神通）、八解脫（Eight Deliverances，八種解脫）、證得了四聖果（Four stages of enlightenment，四種聖果）。對於這種行為，比丘尼觸犯了，當她這樣做的時候，她就不再是比丘尼、不再是沙門尼、不再是釋迦女，失去了比丘尼的身份，這就會墮落、斷絕、沉沒于輪迴之中，被其他所勝，無法重新獲得（比丘尼身份）。』你從今天起，對於妄語的行為，不得故意觸犯，應當生起厭惡遠離之心，慇勤地防護，仔細地觀察，勤奮地修行，做到不放逸。你對於這件事，能夠不做嗎？』回答說：『不做。』

『你（某甲）聽著！正如世尊所說：「如果比丘

【English Translation】 English version: 'You (so-and-so) listen! For what is this sinful, impure, and abominable life lived? You should rather die now; death is better than such a life.' Following one's own thoughts, using other words to persuade and praise causing death. If someone dies because of this, then for such an act, the Bhikkhuni (Buddhist nun) commits an offense, and when she does this, she is no longer a Bhikkhuni, no longer a Sramanerika (novice nun), no longer a Sakyan daughter (daughter of the Sakya clan, referring to a Buddhist), and loses her Bhikkhuni status. This will lead to falling, severance, and sinking in the cycle of rebirth, being overcome by others, and impossible to regain (Bhikkhuni status). From today onwards, you must not intentionally commit this act of killing, and you should generate aversion and detachment, diligently protect yourself, carefully observe, and diligently cultivate without negligence. Can you not do this?' The answer is: 'I will not do it.'

'You (so-and-so) listen! Just as the World Honored Ones truly know what should be known by the Perfectly Enlightened Ones, they use countless methods to denounce false speech, and they praise and extol the abandonment of false speech as a supreme and wonderful thing. You (so-and-so), from today onwards, even in jest, should not intentionally utter false speech, let alone claim to have attained superior human qualities (superior human qualities) when you have not. You (so-and-so) listen! As the World Honored One said: 'If a Bhikkhuni actually has no knowledge, no complete knowledge, and knows that she has not attained superior human qualities, the peaceful and holy superior realization of wisdom, insight, and joyful abiding, but says that she knows and sees. At other times, whether asked or not, for the sake of self-purification, she says: 'I actually do not know, do not see, but I said I know, I said I see; this is false and untrue.' Except for exaggerated ego (exaggerated ego), or saying: 'I have realized the Four Noble Truths (Four Noble Truths).' Or saying: 'Gods, dragons, and spirits come and speak with me.' Having attained the perception of impermanence (impermanence), having attained the Four Dhyanas and Four Formless Realms (Four Dhyanas and Four Formless Realms), the Six Supernormal Powers (Six Supernormal Powers), the Eight Deliverances (Eight Deliverances), and having realized the Four stages of enlightenment (Four stages of enlightenment). For such an act, the Bhikkhuni commits an offense, and when she does this, she is no longer a Bhikkhuni, no longer a Sramanerika, no longer a Sakyan daughter, and loses her Bhikkhuni status. This will lead to falling, severance, and sinking in the cycle of rebirth, being overcome by others, and impossible to regain (Bhikkhuni status).' From today onwards, you must not intentionally commit the act of false speech, and you should generate aversion and detachment, diligently protect yourself, carefully observe, and diligently cultivate without negligence. Can you not do this?' The answer is: 'I will not do it.'

'You (so-and-so) listen! As the World Honored One said: 'If a Bhikkhuni'

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。于如是事苾芻尼犯者，隨當作時，非苾芻尼。」乃至諦察勤修作不放逸。汝於是事能不作不？』答言：『不作。』

「『汝某甲聽！如世尊說：「若復苾芻尼自有染心，共染心男子，掉舉戲笑，共期現相，同處往來，在可行非處縱身而臥，於是八事共相領受，于如是事苾芻尼犯者，隨當作時，非苾芻尼。」乃至諦察勤修作不放逸。汝於是事能不作不？』答言：『不作。』

「『汝某甲聽！如世尊說：「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。』于如是事苾芻尼犯者，隨當說時，非苾芻尼。」乃至諦察勤修作不放逸。汝於是事能不作不？』答言：『不作。』

「『汝某甲聽！如世尊說：「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。

【現代漢語翻譯】現代漢語譯本『你（某甲）如果自己有淫染之心，與有同樣淫染之心的男子，從眼睛以下到膝蓋以上，產生享受快樂的想法，身體互相摩擦，甚至極度摩擦。對於這樣的事情，比丘尼（Bhikkhuni，佛教女出家人）一旦犯了，當下就不是比丘尼。』要仔細觀察，勤奮修行，做到不放逸。你對於這件事能不能不做？』回答說：『不做。』『你（某甲）聽著！正如世尊（釋迦牟尼佛的尊稱）所說：『如果比丘尼自己有淫染之心，與有同樣淫染之心的男子，嬉戲打鬧，互相約定見面，同處往來，在不該躺臥的地方放縱身體而臥，對於這八件事互相接受，對於這樣的事情，比丘尼一旦犯了，當下就不是比丘尼。』要仔細觀察，勤奮修行，做到不放逸。你對於這件事能不能不做？』回答說：『不做。』『你（某甲）聽著！正如世尊所說：『如果比丘尼事先知道其他比丘尼犯了他勝罪（Parajika，佛教戒律中最嚴重的罪行，犯者立即喪失比丘尼資格），卻不曾說出。在她死後、還俗后、或者離開后，才說：『尼眾（Bhikkhuni Sangha，比丘尼僧團）應該知道，我先前就知道這位比丘尼犯了他勝罪。』對於這樣的事情，比丘尼一旦說出，當下就不是比丘尼。』要仔細觀察，勤奮修行，做到不放逸。你對於這件事能不能不做？』回答說：『不做。』『你（某甲）聽著！正如世尊所說：『如果比丘尼知道其他比丘（Bhikkhu，佛教男出家人）和合僧伽（Sangha，僧團）已經對他做了舍置羯磨（Ukkhepaniya-kamma，一種僧團的懲罰措施，暫時取消其僧人資格），比丘尼眾也對他做了不禮敬法（Anabhisamachara，禁止比丘尼向其禮敬）。那位比丘在僧伽處表現出恭敬的樣子，希望得到救濟，自己在界內請求解除舍置法。這位比丘尼對比丘說：『聖者（Ayya，對出家人的尊稱）！不要在眾人面前表現出恭敬的樣子，希望得到救濟，自己在界內請求解除舍置法，我為你供給衣缽以及其他資具，全部讓你沒有缺乏，你應該安心讀誦修行。』這時，其他比丘尼告訴這位比丘尼說：『你難道不知道僧團已經對這個人做了舍置羯磨，比丘尼眾也對他做了不禮敬法。』

【English Translation】 English version 『If you (so-and-so) have lustful thoughts and share those thoughts with a man who also has lustful thoughts, and from the eyes down to the knees, you experience pleasure and your bodies rub against each other, even to the point of extreme contact. If a Bhikkhuni (Buddhist nun) commits such an act, she is no longer a Bhikkhuni from the moment she does it.』 You must carefully observe, diligently practice, and be mindful. Can you refrain from doing this?』 She answers: 『I will not.』『Listen, you (so-and-so)! As the Blessed One (a respectful title for the Buddha) said: 『If a Bhikkhuni has lustful thoughts and shares those thoughts with a man who also has lustful thoughts, and they engage in frivolous play and laughter, arrange to meet, go to the same places, and lie down unrestrained in inappropriate places, and they mutually accept these eight things, if a Bhikkhuni commits such an act, she is no longer a Bhikkhuni from the moment she does it.』 You must carefully observe, diligently practice, and be mindful. Can you refrain from doing this?』 She answers: 『I will not.』『Listen, you (so-and-so)! As the Blessed One said: 『If a Bhikkhuni knows beforehand that another Bhikkhuni has committed a Parajika (the most serious offense in Buddhist monastic rules, resulting in immediate expulsion), but does not reveal it. Only after that Bhikkhuni has died, disrobed, or left the order, does she say: 『The Bhikkhuni Sangha (the community of Bhikkhunis) should know that I knew beforehand that this Bhikkhuni had committed a Parajika.』 If a Bhikkhuni does such a thing, she is no longer a Bhikkhuni from the moment she speaks.』 You must carefully observe, diligently practice, and be mindful. Can you refrain from doing this?』 She answers: 『I will not.』『Listen, you (so-and-so)! As the Blessed One said: 『If a Bhikkhuni knows that the Sangha (the monastic community) has performed an Ukkhepaniya-kamma (a formal act of suspension) against a Bhikkhu (Buddhist monk), and the Bhikkhuni Sangha has also imposed Anabhisamachara (non-reverence) upon him, and that Bhikkhu shows respect in the Sangha, seeking help, and within the boundary requests the lifting of the suspension. That Bhikkhuni says to the Bhikkhu: 『Venerable (Ayya, a term of respect for monastics)! Do not show respect in public, seeking help, and do not request the lifting of the suspension within the boundary. I will provide you with robes, alms bowl, and other necessities, ensuring you lack nothing. You should peacefully recite the scriptures and meditate.』 Then, the other Bhikkhunis say to this Bhikkhuni: 『Do you not know that the Sangha has performed an Ukkhepaniya-kamma against this person, and the Bhikkhuni Sangha has imposed Anabhisamachara upon him?』

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。汝今應舍此隨從事。』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，苾芻尼于如是事隨當作時非苾芻尼。」乃至諦察勤修作不放逸。汝於是事能不作不？』答言：『不作。』」

攝頌曰：

尼有八他勝，　　四同於苾芻，　余觸染男期，　　覆罪隨僧棄。

「次應為說八尊敬法。

「『汝某甲聽！此八尊敬法，是諸世尊如知應正等覺所知所見，為苾芻尼制尊敬法，是可修行不應違越，諸苾芻尼乃至命存應勤修學。云何為八(梵云窶嚕達磨，窶嚕是尊義、重義、師義、所恭敬義。此字既含多義，為此比來譯者科隨其一，于理皆得也)？汝某甲聽！如世尊說：「一者諸苾芻尼應從苾芻求受近圓，成苾芻尼性。」此是世尊為苾芻尼制初敬法，是可修行不應違越，諸苾芻尼乃至命存應勤修學。二者諸苾芻尼半月半月應從苾芻求請教授尼人。三者無苾芻處不應安居。四者若見苾芻犯過不應詰責。五者不瞋訶苾芻。六者老苾芻尼應禮敬年少苾芻。七者應在二部眾中半月行摩那[卑*也]。八者應往苾芻處為隨意事。此等八法是可修行，不應違越。諸苾芻尼乃至命存，應勤修學。

【現代漢語翻譯】現代漢語譯本：『那位比丘尼應該懷著謙卑的心，在僧團的界限內請求解除舍置法；你們就應該供給她衣服、缽等物品，不要讓她有所缺乏。你現在應該捨棄這種隨從他人的行為。』當比丘尼們這樣勸諫時，捨棄這種行為是好的。如果不捨棄，就應該再三懇切地勸諫，按照教導責問她，讓她捨棄這件事。捨棄是好的；如果不捨棄，比丘尼在這種情況下所做的事情就不是比丘尼所應做的。』乃至要仔細觀察，勤奮修行，做到不放逸。你對於這件事能夠不做嗎？』回答說：『不做。』

總結偈：

比丘尼有八他勝罪（Parajika，最重的罪），四種與比丘相同，其餘的是觸控被染污的男子，約定（一同犯戒），隱瞞罪行，以及隨僧團被驅逐。

『接下來應該為她說八敬法（Garudhamma，八項尊敬的規則）。』

『你某甲聽著！這八敬法，是諸位世尊如實知曉、應正等覺所知所見的，為比丘尼制定的尊敬法，是可以修行而不應該違背的，各位比丘尼乃至生命存在都應該勤奮修學。什麼是八敬法（Garudhamma，窶嚕是尊義、重義、師義、所恭敬義。此字既含多義，為此比來譯者科隨其一，于理皆得也）呢？你某甲聽著！正如世尊所說：「一者，諸位比丘尼應該從比丘處求受具足戒（Upasampada），成為比丘尼。」這是世尊為比丘尼制定的第一個敬法，是可以修行而不應該違背的，各位比丘尼乃至生命存在都應該勤奮修學。二者，諸位比丘尼每半個月應該從比丘處請求教授尼人。三者，沒有比丘的地方不應該安居。四者，如果看到比丘犯錯不應該詰責。五者，不要嗔恨訶責比丘。六者，年長的比丘尼應該禮敬年輕的比丘。七者，應該在兩個僧團中每半個月行摩那埵（Manatta，一種贖罪的儀式）。八者，應該前往比丘處處理隨意事。這些八法是可以修行的，不應該違背。各位比丘尼乃至生命存在，都應該勤奮修學。

【English Translation】 English version: 'That Bhikshuni should, with a humble mind, within the boundary of the Sangha, request the abandonment of the laying-aside practice; you should then provide her with robes, alms bowls, and other necessities, ensuring she lacks nothing. You should now abandon this following-after behavior.' When the Bhikshunis advise in this way, it is good to abandon it. If she does not abandon it, she should be earnestly advised again and again, questioned according to the teachings, and made to abandon this matter. It is good to abandon it; if she does not abandon it, what the Bhikshuni does in such a situation is not what a Bhikshuni should do.' And so on, observing carefully and diligently cultivating non-negligence. Are you able not to do this?' She answers: 'I will not do it.'"

Summary Verse:

Nuns have eight defeats (Parajika, the gravest offenses), four are the same as Bhikshus, the rest are touching a defiled man, making an agreement (to jointly violate precepts), concealing offenses, and being expelled along with the Sangha.

'Next, the Eight Garudhammas (rules of respect) should be explained to her.'

'You, so-and-so, listen! These Eight Garudhammas, are known and seen by the World Honored Ones, who are truly enlightened, and are the rules of respect established for Bhikshunis, which can be practiced and should not be violated. All Bhikshunis should diligently study them for as long as they live. What are the Eight Garudhammas (Garudhamma, Garu means respect, importance, teacher, and being revered. Since this word contains multiple meanings, translators have historically chosen one of them, and all are reasonable)? You, so-and-so, listen! As the World Honored One said: "Firstly, all Bhikshunis should seek full ordination (Upasampada) from Bhikshus and become Bhikshunis." This is the first rule of respect established by the World Honored One for Bhikshunis, which can be practiced and should not be violated. All Bhikshunis should diligently study it for as long as they live. Secondly, all Bhikshunis should request instruction from Bhikshus for the nuns every half month. Thirdly, they should not reside where there are no Bhikshus. Fourthly, if they see a Bhikshu committing an offense, they should not rebuke him. Fifthly, they should not be angry and scold Bhikshus. Sixthly, older Bhikshunis should pay respect to younger Bhikshus. Seventhly, they should practice Manatta (a penance ritual) in both Sanghas every half month. Eighthly, they should go to the Bhikshus' place for discretionary matters. These eight rules can be practiced and should not be violated. All Bhikshunis should diligently study them for as long as they live.'

』」

攝頌曰：

近圓從苾芻、　　半月請教授、　依苾芻坐夏、　　見過不應言、　不瞋訶禮少、　　意喜兩眾中、　隨意對苾芻，　　斯名八敬法。

「次說沙門尼四種所應作法。

「『汝某甲聽！是諸世尊如知應正等覺所知所見，為苾芻尼受近圓者說沙門尼四種所應作法。云何為四？

「『汝某甲聽！始從今日若他罵不應返罵、他瞋不應返瞋、他調不應返調、他打不應返打，有如是等惱亂起時，汝能攝心降伏瞋慢不返報不？』答言：『不報。』『汝某甲聽！汝先摽心有所希望，作如是念：「我當何時得於世尊善說法律出家近圓成苾芻尼性？」汝已出家，今受近圓，得好如法親教師及軌範師等，和合僧伽秉白四羯磨，文無差舛，極善安住。如余苾芻尼眾，雖滿百夏，所應學者汝亦修學；汝所學者，彼亦同然，同得學處，同說戒經。汝從今日當於是處起敬奉心，不應厭離，于親教師應生母想，師于汝處亦生女想，乃至命存侍養瞻病共相看問，起慈愍心至老至死。又于同梵行所上中下座，常生敬重隨順恭勤而為共住，讀誦禪思修諸善業，于蘊處界、十二緣生、十力等法，應求解了，勿舍善軛，離諸懈怠，未得求得、未解求解、未證求證，乃至獲得阿羅漢果究竟涅槃。我今為汝，于

【現代漢語翻譯】現代漢語譯本：

《攝頌》說：

『受具足戒從比丘（Bhikkhu，佛教僧侶），半月請教教授，依靠比丘坐夏安居，見過錯不應說，不嗔怒訶責禮敬少，內心歡喜兩僧團中，隨意對比丘，這稱為八敬法。』

『接下來講述沙門尼（Śrāmaṇerī，沙彌尼）四種應當做的法。

『你某甲聽著！是諸位世尊如實知曉應正等覺所知所見，為比丘尼（Bhikkhunī，比丘尼）受具足戒者說沙門尼四種應當做的法。哪四種呢？』

『你某甲聽著！從今天開始如果他人辱罵不應還罵、他人嗔怒不應還嗔怒、他人調戲不應還調戲、他人毆打不應還毆打，有如此等等惱亂生起時，你能夠收攝內心降伏嗔慢不報復嗎？』回答說：『不報復。』『你某甲聽著！你先前立下心願有所希望，這樣想：「我應當何時才能在世尊善說的法律中出家受具足戒成為比丘尼？」你已經出家，現在受具足戒，得到好的如法親教師（Upādhyāya）及軌範師（Ācārya）等，和合僧伽秉持白四羯磨（Caturtha-karma，四次羯磨），文字沒有差錯，極其安穩。如其餘比丘尼眾，即使滿了百夏（Vassa，雨季安居期），所應學習的你也應修學；你所學習的，她們也同樣如此，同樣得到學處（Śikṣāpada，戒條），同樣宣說戒經（Prātimokṣa，波羅提木叉）。你從今天開始應當在這個地方生起敬奉之心，不應厭離，對於親教師應當生起母親的想法，老師對於你也要生起女兒的想法，乃至生命存在都要侍奉供養瞻視疾病互相看望詢問，生起慈悲憐憫之心直到老死。又對於同梵行（Sabrahmacārī，同修）所的上中下座，常常生起敬重隨順恭敬勤勉而共同居住，讀誦禪思修習各種善業，對於蘊處界（Skandha-āyatana-dhātu，五蘊、十二處、十八界）、十二緣生（Dvādaśāṅga-pratītyasamutpāda，十二因緣）、十力（Daśabala，如來十力）等法，應當求解明瞭，不要捨棄善的軛，遠離各種懈怠，未得到的求得、未理解的求理解、未證悟的求證悟，乃至獲得阿羅漢果（Arhat，阿羅漢）究竟涅槃。我現在為你，于』

【English Translation】 English version:

The Collection Verse says:

'Taking full ordination from a Bhikkhu (Buddhist monk), requesting instruction every half-month, Relying on a Bhikkhu for the summer retreat, not speaking of faults seen, Not being angry, scolding, or showing little respect, being joyful in both Sanghas, Speaking freely to a Bhikkhu, this is called the Eight Respectful Dharmas.'

'Next, I will speak of the four duties that a Śrāmaṇerī (novice nun) should perform.'

'You, so-and-so, listen! These are the things known and seen by the World Honored Ones, the Truly Awakened Ones, who teach the four duties that a Śrāmaṇerī should perform when a Bhikkhunī (nun) receives full ordination. What are the four?'

'You, so-and-so, listen! From today onwards, if others scold you, you should not scold back; if others are angry with you, you should not be angry back; if others tease you, you should not tease back; if others hit you, you should not hit back. When such disturbances arise, can you restrain your mind, subdue anger and pride, and not retaliate?' The answer is: 'I will not retaliate.' 'You, so-and-so, listen! You previously made a vow and had a hope, thinking, "When will I be able to leave home in the well-spoken Dharma and Vinaya of the World Honored One and receive full ordination to become a Bhikkhunī?" You have already left home and are now receiving full ordination, having obtained good and lawful preceptors (Upādhyāya) and teachers (Ācārya), and the harmonious Sangha has upheld the White Fourth Karma (Caturtha-karma), the words are without error, and you are dwelling extremely well. Like the other Bhikkhunī Sanghas, even if they have completed a hundred Vassas (rain retreats), you should also study what they should study; what you study, they should also study, obtaining the same training rules (Śikṣāpada) and reciting the same Prātimokṣa (precepts). From today onwards, you should generate a respectful mind in this place and not be disgusted. Towards the preceptor, you should have the thought of a mother, and the teacher should also have the thought of a daughter towards you, and even until life exists, you should serve, support, care for the sick, and visit each other, generating a compassionate mind until old age and death. Also, towards the senior, middle, and junior members of the same Brahmacārī (spiritual practitioners), you should always generate respect, compliance, reverence, and diligence, and live together, reciting, meditating, and cultivating various good deeds. Regarding the Skandha-āyatana-dhātu (aggregates, sense bases, and elements), Dvādaśāṅga-pratītyasamutpāda (twelve links of dependent origination), Daśabala (ten powers of a Tathagata), and other Dharmas, you should seek to understand them clearly, do not abandon the yoke of goodness, stay away from all laziness, seek what has not been obtained, seek to understand what has not been understood, seek to realize what has not been realized, until you obtain Arhat (worthy one) and ultimately Nirvana. Now, for you, in』

要略事舉其大綱，余未知者，當於二師及同學親友善應咨問。又於半月說戒經時，自當聽受準教勤修。』為說頌曰：

「『汝于最勝教，　　具足受尸羅；　　至心當奉持，　　無障身難得。　　端正者出家，　　清凈者圓具；　　實語者所說，　　正覺之所知。

「『汝某甲已受近圓竟，勿為放逸，當謹奉行。』令在前而去。」

根本說一切有部百一羯磨卷第二大正藏第 24 冊 No. 1453 根本說一切有部百一羯磨

根本說一切有部百一羯磨卷第三

三藏法師義凈奉　制譯

畜門徒白二

如世尊說：「若苾芻尼滿十二夏，欲畜門徒，應從苾芻尼僧伽乞畜門徒羯磨。應如是乞：敷座席、鳴犍稚，言白既周，諸苾芻尼集，極少滿十二人，彼苾芻尼向上座前致敬已，蹲踞合掌，作如是白：

「『大德尼僧伽聽！我某甲滿十二夏，欲畜門徒。我某甲今從苾芻尼僧伽乞畜門徒法，愿苾芻尼僧伽與我某甲滿十二夏畜門徒法。是能愍者，愿哀愍故。』第二、第三亦如是說。次一苾芻尼作白羯磨，應如是作：

「『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

【現代漢語翻譯】現代漢語譯本：『你需要簡要地瞭解其主要綱要，對於其他你不知道的事情，應當向你的老師、同學、親友請教。並且在半月誦戒時，應當聽受並按照教導勤奮修行。』然後為他說頌：『你于最殊勝的教法中，具足受持了戒律；應當至誠地奉行，沒有障礙的身體難以獲得。端正的人出家，清凈的人圓滿具足；真實語者所說，為正覺者所知。『你某甲已經受了近圓戒完畢，不要放逸，應當謹慎奉行。』令他在前面走。』

根本說一切有部百一羯磨卷第二大正藏第 24 冊 No. 1453 根本說一切有部百一羯磨

根本說一切有部百一羯磨卷第三

三藏法師義凈奉　制譯

畜門徒白二

如世尊說：『如果比丘尼（Bhiksuni，女性出家人）滿了十二個雨季，想要收養門徒，應當從比丘尼僧伽（Bhiksuni Sangha，比丘尼僧團）請求收養門徒的羯磨（Karma，儀式）。應當這樣請求：鋪設座位，敲擊犍稚（Ghandi，一種法器），陳述完畢后，各位比丘尼聚集，最少要滿十二人，那位比丘尼向上座前致敬后，蹲踞合掌，這樣陳述：

『大德尼僧伽聽！我某甲滿了十二個雨季，想要收養門徒。我某甲現在從比丘尼僧伽請求收養門徒的法，愿比丘尼僧伽授予我某甲滿了十二個雨季收養門徒的法。如果是能憐憫者，愿因為哀愍的緣故。』第二、第三次也這樣說。然後一位比丘尼作白羯磨，應當這樣做：

『大德尼僧伽聽！這位比丘尼某甲滿了十二個雨季，想要收養門徒。這位某甲現在從比丘尼僧伽請求收養門徒的法。如果比丘尼僧伽時機成熟允許的話，比丘尼僧伽應當允許比丘尼僧伽

【English Translation】 English version: 『You should briefly understand its main outlines, and for other things you do not know, you should consult your teachers, classmates, relatives, and friends. Also, during the half-monthly recitation of the precepts, you should listen and diligently practice according to the teachings.』 Then he spoke the following verse for him: 『You, in the most supreme teaching, have fully received the precepts; you should sincerely uphold them, as a body without obstacles is difficult to obtain. The upright one renounces the household life, the pure one is fully ordained; what the truthful one speaks is known by the perfectly enlightened one.』『You, so-and-so, have completed the near ordination, do not be negligent, you should carefully practice it.』 Let him go ahead.』

Fundamental Sarvastivada Vinaya-matrika-karma, Volume 2 Taisho Tripitaka Volume 24, No. 1453, Fundamental Sarvastivada Vinaya-matrika-karma

Fundamental Sarvastivada Vinaya-matrika-karma, Volume 3

Translated by Tripitaka Master Yijing under Imperial Decree

Adopting a Disciple: First and Second Announcement

As the World Honored One said: 『If a Bhiksuni (Bhiksuni, female monastic) has completed twelve years since ordination and wishes to adopt a disciple, she should request the Karma (Karma, ritual) for adopting a disciple from the Bhiksuni Sangha (Bhiksuni Sangha, community of Bhiksunis). She should request it in this way: spread out the seats, strike the Ghandi (Ghandi, a percussion instrument), and after the announcement is complete, the Bhiksunis gather, with a minimum of twelve people. That Bhiksuni, after paying respects to the senior Bhiksuni, kneels and joins her palms, and states as follows:

『Venerable Bhiksuni Sangha, listen! I, so-and-so, have completed twelve years since ordination and wish to adopt a disciple. I, so-and-so, now request the Dharma for adopting a disciple from the Bhiksuni Sangha. May the Bhiksuni Sangha grant me, so-and-so, who has completed twelve years since ordination, the Dharma for adopting a disciple. If you are compassionate, may you do so out of compassion.』 The second and third times are also stated in the same way. Then, one Bhiksuni performs the announcement Karma, which should be done as follows:

『Venerable Bhiksuni Sangha, listen! This Bhiksuni, so-and-so, has completed twelve years since ordination and wishes to adopt a disciple. This so-and-so now requests the Dharma for adopting a disciple from the Bhiksuni Sangha. If the Bhiksuni Sangha is ready and willing, the Bhiksuni Sangha should grant the Bhiksuni Sangha

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。』既得法已，應畜門徒，勿致疑惑。」

尼畜無限門徒白二

「若苾芻尼欲畜無限門徒者，應從苾芻尼僧伽乞畜無限門徒法。如是應乞：言白既周，敷座席、鳴犍稚，作前方便，乃至合掌作如是白：『大德尼僧伽聽！我苾芻尼某甲欲畜無限門徒。我某甲今從苾芻尼僧伽乞畜無限門徒法，愿苾芻尼僧伽與我某甲畜無限門徒法。是能愍者，愿哀愍故。』第二、第三亦如是說。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

【現代漢語翻譯】現代漢語譯本現在，要給予某甲（指特定的比丘尼）滿十二年的畜門徒法（允許收徒的資格）。先稟告如下：『大德尼僧伽（比丘尼僧團）聽！這位比丘尼某甲已經滿了十二年，想要收養門徒。現在某甲從比丘尼僧伽請求畜門徒法。比丘尼僧伽現在要給予某甲滿十二年的畜門徒法。如果各位具壽（對僧人的尊稱）同意給予某甲滿十二年的畜門徒法，就請默然，如果不同意就請說出來。』『比丘尼僧伽已經給予某甲滿十二年的畜門徒法完畢。比丘尼僧伽已經聽許，因為大家默然的緣故，我現在就這樣接受。』既然得到了這個資格，就應該收養門徒，不要再有疑惑。

尼畜無限門徒白二（比丘尼請求收養無限數量門徒的兩次宣告）

『如果比丘尼想要收養無限數量的門徒，應該從比丘尼僧伽請求畜無限門徒法。應該這樣請求：稟告完畢后，鋪設座位、敲擊犍稚（寺院中用以集眾的法器），做好前面的準備工作，乃至合掌這樣稟告：『大德尼僧伽聽！我比丘尼某甲想要收養無限數量的門徒。我某甲現在從比丘尼僧伽請求畜無限門徒法，希望比丘尼僧伽能夠給予我某甲畜無限門徒法。希望能夠慈悲憐憫我。』第二次、第三次也像這樣說。然後由一位比丘尼作白羯磨（宣告和決議）：『大德尼僧伽聽！這位比丘尼某甲想要收養無限數量的門徒，現在某甲從比丘尼僧伽請求畜無限門徒法。如果比丘尼僧伽認為時機已到並且同意，比丘尼僧伽就應該允許比丘尼僧伽現在給予某甲畜無限門徒法。稟告完畢。』接著進行羯磨：『大德尼僧伽聽！這位比丘尼某甲想要收養無限數量的門徒，現在某甲從比丘尼僧伽請求畜無限門徒法。比丘尼僧伽現在要給予某甲畜無限門徒法。如果各位具壽同意給予某甲畜無限門徒法，就請默然，如果不同意就請說出來。

【English Translation】 English version Now, regarding granting the 'chuk mentu fa' (permission to accept disciples) for someone, 'Moujia' (a specific Bhikshuni), who has completed twelve years. The announcement is as follows: 『Venerable Bhikshuni Sangha (community of Bhikshunis), listen! This Bhikshuni, 'Moujia', has completed twelve years and wishes to accept disciples. Now, 'Moujia' requests the 'chuk mentu fa' from the Bhikshuni Sangha. The Bhikshuni Sangha will now grant 'Moujia' the 'chuk mentu fa' for completing twelve years. If any of the 'Jushou' (venerable ones, a respectful term for monks/nuns) agree to grant 'Moujia' the 'chuk mentu fa' for completing twelve years, please remain silent; if you disagree, please speak up.』『The Bhikshuni Sangha has completed granting 'Moujia' the 'chuk mentu fa' for completing twelve years. The Bhikshuni Sangha has consented, and because of everyone's silence, I now accept it as such.』 Now that this qualification has been obtained, one should accept disciples and have no further doubts.

'Ni chu wu xian mentu bai er' (Two announcements for a Bhikshuni requesting to accept an unlimited number of disciples)

『If a Bhikshuni wishes to accept an unlimited number of disciples, she should request the 'chuk wu xian mentu fa' (permission to accept an unlimited number of disciples) from the Bhikshuni Sangha. The request should be made as follows: After the announcement is completed, prepare the seating, strike the 'jian zhi' (a temple instrument used to gather the community), complete the preliminary preparations, and then, with palms together, announce as follows: 『Venerable Bhikshuni Sangha, listen! I, the Bhikshuni 'Moujia', wish to accept an unlimited number of disciples. I, 'Moujia', now request the 'chuk wu xian mentu fa' from the Bhikshuni Sangha, hoping that the Bhikshuni Sangha will grant me, 'Moujia', the 'chuk wu xian mentu fa'. I hope you will have compassion on me.』 The second and third times, say it in the same way. Then, one Bhikshuni performs the 'bai karma' (announcement and resolution): 『Venerable Bhikshuni Sangha, listen! This Bhikshuni, 'Moujia', wishes to accept an unlimited number of disciples. Now, 'Moujia' requests the 'chuk wu xian mentu fa' from the Bhikshuni Sangha. If the Bhikshuni Sangha deems the time appropriate and agrees, the Bhikshuni Sangha should permit the Bhikshuni Sangha to now grant 'Moujia' the 'chuk wu xian mentu fa'. The announcement is complete.』 Next, perform the 'karma': 『Venerable Bhikshuni Sangha, listen! This Bhikshuni, 'Moujia', wishes to accept an unlimited number of disciples. Now, 'Moujia' requests the 'chuk wu xian mentu fa' from the Bhikshuni Sangha. The Bhikshuni Sangha will now grant 'Moujia' the 'chuk wu xian mentu fa'. If any of the 'Jushou' agree to grant 'Moujia' the 'chuk wu xian mentu fa', please remain silent; if you disagree, please speak up.

。』『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。』若苾芻尼既得法已，隨意多畜，勿致疑惑。」

不離僧伽胝白二

「若苾芻老朽無力，或復身病無所堪能，其僧伽胝衣重大不能持行者，此苾芻應從僧伽乞不離僧伽胝衣法。應如是乞：作前方便，下至四人，于壇場內，彼苾芻偏露右肩、脫革屣，向上座前蹲踞合掌隨應致敬，作如是白：(須知西方入眾，元不著鞋履，此云遣脫，意在深防，若有著來皆須脫去，如其有病隨時準量)

「『大德僧伽聽！我苾芻某甲老朽無力，或復身病無所堪能，僧伽胝衣重大不能持行。我苾芻某甲今從僧伽乞不離僧伽胝衣法，愿大德僧伽與我某甲不離僧伽胝衣法。是能愍者，愿哀愍故。』第二、第三亦如是說。次一苾芻作白羯磨，應如是作：

「『大德僧伽聽！此苾芻某甲老朽無力，或復身病無所堪能，僧伽胝衣重大不能持行。此某甲今從僧伽乞不離僧伽胝衣法。若僧伽時至聽者，僧伽應許僧伽今與某甲不離僧伽胝衣法。白如是。』

「『大德僧伽聽！此苾芻某甲老朽無力，或復身病無所堪能，僧伽胝衣重大不能持行。苾芻某甲今從僧伽乞不離僧伽胝衣法，僧伽今與某甲不離僧伽胝衣法。若諸具壽聽與某甲不離

【現代漢語翻譯】現代漢語譯本：『比丘尼僧團已經允許某甲（比丘尼的名字）蓄養無限的門徒，法事完畢。比丘尼僧團已經聽許，因為她們保持沉默，所以我現在這樣堅持。』如果比丘尼已經得到允許，可以隨意多蓄門徒，不要產生疑惑。」

不離僧伽胝衣的請求和授予

「如果比丘年老體衰，或者身患疾病，無力承擔，他的僧伽胝衣（一種袈裟）太重，無法攜帶行走，這位比丘應該向僧團請求不離僧伽胝衣的許可。應該這樣請求：做好準備工作，至少有四個人在場，在壇場內，這位比丘袒露右肩，脫掉鞋子，向上座面前蹲踞合掌，按照適當的禮節致敬，這樣稟告：（須知西方進入僧團，原本不穿鞋子，這裡說脫掉，意在深深防範，如果穿著來的都必須脫掉，如果生病了，可以隨時酌情處理）

『大德僧團請聽！我比丘某甲（比丘的名字）年老體衰，或者身患疾病，無力承擔，僧伽胝衣太重，無法攜帶行走。我比丘某甲現在向僧團請求不離僧伽胝衣的許可，愿大德僧團允許我某甲不離僧伽胝衣。是能憐憫者，愿因為憐憫的緣故。』第二次、第三次也這樣說。然後一位比丘進行白羯磨（一種宣告儀式），應該這樣做：

『大德僧團請聽！這位比丘某甲（比丘的名字）年老體衰，或者身患疾病，無力承擔，僧伽胝衣太重，無法攜帶行走。這位某甲現在向僧團請求不離僧伽胝衣的許可。如果僧團時機成熟，聽取了請求，僧團應該允許僧團現在允許某甲不離僧伽胝衣。宣告完畢。』

『大德僧團請聽！這位比丘某甲（比丘的名字）年老體衰，或者身患疾病，無力承擔，僧伽胝衣太重，無法攜帶行走。比丘某甲現在向僧團請求不離僧伽胝衣的許可，僧團現在允許某甲不離

【English Translation】 English version: 『The Bhikshuni Sangha (community of nuns) has already permitted so-and-so (name of the Bhikshuni) to accumulate unlimited disciples, the Dharma event is completed. The Bhikshuni Sangha has already permitted it, because of their silence, I now uphold it in this way.』 If a Bhikshuni has already obtained permission, she may freely accumulate many disciples, do not have doubts.」

Requesting and Granting Permission to Not Separate from the Sanghati

「If a Bhikshu (monk) is old and feeble, or is sick and unable to cope, and his Sanghati (a type of robe) is too heavy to carry, this Bhikshu should request from the Sangha (monastic community) the permission to not separate from the Sanghati. He should request in this way: make the preliminary preparations, with at least four people present, within the altar area, this Bhikshu should expose his right shoulder, remove his shoes, squat before the senior monk with palms together, and pay respects according to the appropriate etiquette, and report as follows: (It should be known that in the West, when entering the Sangha, they originally do not wear shoes, here it says to remove them, the intention is to deeply prevent, if they come wearing them, they must be removed, if they are sick, it can be handled at any time according to the circumstances)

『Venerable Sangha, please listen! I, the Bhikshu so-and-so (name of the Bhikshu), am old and feeble, or am sick and unable to cope, and the Sanghati is too heavy to carry. I, the Bhikshu so-and-so, now request from the Sangha the permission to not separate from the Sanghati, may the Venerable Sangha grant me, so-and-so, the permission to not separate from the Sanghati. As one who is compassionate, may it be out of compassion.』 The second and third times are also said in this way. Then one Bhikshu performs the white karma (a declaration ritual), it should be done in this way:

『Venerable Sangha, please listen! This Bhikshu so-and-so (name of the Bhikshu) is old and feeble, or is sick and unable to cope, and the Sanghati is too heavy to carry. This so-and-so now requests from the Sangha the permission to not separate from the Sanghati. If the Sangha's time is right, and they have heard the request, the Sangha should permit the Sangha to now permit so-and-so to not separate from the Sanghati. The declaration is complete.』

『Venerable Sangha, please listen! This Bhikshu so-and-so (name of the Bhikshu) is old and feeble, or is sick and unable to cope, and the Sanghati is too heavy to carry. The Bhikshu so-and-so now requests from the Sangha the permission to not separate from the Sanghati, the Sangha now permits so-and-so to not separate from

僧伽胝衣法者默然，若不許者說。』『僧伽已與某甲不離僧伽胝衣法竟。僧伽已聽許，由其默然故，我今如是持。』若苾芻既得法已，可持上下二衣隨意遊行，勿致疑惑。如苾芻既爾，苾芻尼準此應與。」

次明結界法

如世尊說：「汝諸苾芻可於住處應須結界。」時諸苾芻不知界有幾種？應云何結？佛言：「界有二種：一者小界、二者大界，可於大界摽相內無妨難處安小界場。舊住諸苾芻應共觀小界四方，久住標相。如東方墻相、或樹、或柵、土封、豎石、釘橛，南西北方摽相隨事準知。既知相已，言白復周，作前方便，乃至眾須盡集，舊住諸苾芻共稱小界四方久住摽相已，令一苾芻作白羯磨，應如是作：

「『大德僧伽聽！今於此處所有舊住苾芻共稱小界四方久住標相，東方某相，乃至北方某相。若僧伽時至聽者，僧伽應許僧伽今於此相域內結作小界場。白如是。』

「『大德僧伽聽！今於此處所有舊住苾芻共稱小界四方久住摽相，東方某相，乃至北方某相。僧伽今於此相域內結作小界場。若諸具壽聽於此相域內結作小界場者默然，若不許者說。』『僧伽已於此相域內結作小界場竟。僧伽已聽許，由其默然故，我今如是持。』」

次明結大界法

「舊住諸苾芻先共觀大界四

{ "translations": [ "現代漢語譯本：持有僧伽胝衣（Samghati，一種僧侶的袈裟）的規矩是保持沉默，如果不同意就說出來。』『僧團已經允許某甲持有僧伽胝衣的規矩了。僧團已經聽許，因為大家保持沉默，我現在就這樣遵行。』如果比丘（Bhiksu，男性出家人）已經獲得了這個規矩，就可以隨意持有上下兩件僧衣，不要有疑惑。比丘尼（Bhiksuni，女性出家人）也應該按照這個規矩來做。」, "", "下面說明結界的方法", "", "正如世尊所說：『你們這些比丘應該在居住的地方結界。』當時，比丘們不知道界有幾種？應該如何結界？佛說：『界有兩種：一種是小界，一種是大界。可以在大界的標誌範圍內，在沒有妨礙的地方設定小界場。』以前居住的比丘應該一起觀察小界的四方，長久居住的標誌。例如東方的墻壁、樹木、柵欄、土堆、豎立的石頭、木樁等，南北西方的標誌也應該根據實際情況來確定。知道標誌后，要稟告並重復說明，做好準備工作，直到所有人都到齊。以前居住的比丘一起說明小界四方長久居住的標誌后，讓一位比丘作白羯磨（白，宣佈；羯磨，業，指僧團的議事程式），應該這樣做：", "", "『大德僧伽（Sangha，僧團）聽著！現在這裡所有以前居住的比丘一起說明小界四方長久居住的標誌，東方是某某標誌，乃至北方是某某標誌。如果僧伽認為時機已到，可以聽取，僧伽應該允許僧伽現在在這個標誌區域內結成小界場。稟告完畢。』", "", "『大德僧伽聽著！現在這裡所有以前居住的比丘一起說明小界四方長久居住的標誌，東方是某某標誌，乃至北方是某某標誌。僧伽現在在這個標誌區域內結成小界場。如果各位具壽（G具壽，對年長出家者的尊稱）同意在這個標誌區域內結成小界場，就保持沉默，如果不同意就說出來。』『僧伽已經在這個標誌區域內結成小界場了。僧伽已經聽許，因為大家保持沉默，我現在就這樣遵行。』", "", "下面說明結大界的方法", "", "以前居住的比丘先一起觀察大界的四方" ], "english_translations": [ "English version: The rule for holding the Samghati (a type of robe worn by monks) is to remain silent; if you disagree, speak up. 'The Sangha (monastic community) has already permitted so-and-so to hold the rule of the Samghati. The Sangha has already heard and permitted it, because everyone remains silent, I now follow it in this way.' If a Bhiksu (male monastic) has already obtained this rule, he can freely hold the upper and lower robes, without any doubt. Bhiksuni (female monastic) should also follow this rule accordingly.", "", "Next, explaining the method of establishing boundaries (結界).", "", "As the World Honored One (世尊) said: 'You Bhiksus should establish boundaries in the places where you reside.' At that time, the Bhiksus did not know how many kinds of boundaries there were? How should they establish boundaries? The Buddha said: 'There are two kinds of boundaries: one is the small boundary, and the other is the large boundary. You can set up a small boundary field within the markers of the large boundary, in a place where there is no obstruction.' The Bhiksus who have lived there for a long time should observe the four directions of the small boundary together, the markers of long-term residence. For example, the wall in the east, or trees, or fences, earthen mounds, standing stones, stakes, etc. The markers in the south, west, and north should also be determined according to the actual situation. After knowing the markers, you must report and repeat the explanation, prepare the work, until everyone is present. After the Bhiksus who have lived there for a long time together explain the markers of long-term residence in the four directions of the small boundary, let one Bhiksu perform the White Karma (白羯磨, announcement of monastic procedures), which should be done as follows:", "", "'Venerable Sangha, listen! Now all the Bhiksus who have lived here for a long time together explain the markers of long-term residence in the four directions of the small boundary, the east is such-and-such marker, and the north is such-and-such marker. If the Sangha thinks the time has come, it can listen, and the Sangha should allow the Sangha to establish a small boundary field within this marker area now. The report is complete.'", "", "'Venerable Sangha, listen! Now all the Bhiksus who have lived here for a long time together explain the markers of long-term residence in the four directions of the small boundary, the east is such-and-such marker, and the north is such-and-such marker. The Sangha is now establishing a small boundary field within this marker area. If all the venerable ones (具壽, a term of respect for senior monks) agree to establish a small boundary field within this marker area, remain silent; if you disagree, speak up.' 'The Sangha has already established a small boundary field within this marker area. The Sangha has already heard and permitted it, because everyone remains silent, I now follow it in this way.'", "", "Next, explaining the method of establishing a large boundary.", "", "The Bhiksus who have lived there for a long time should first observe the four directions of the large boundary together." ] }

方久住標相，如東方墻相，或樹、或柵籬、土封、豎石、釘橛，南西北方準上應知。既稱相已，敷座席、鳴犍稚，作前方便，眾皆盡集。舊住諸苾芻共稱大界四方標相。眾知相已，令一苾芻作白羯磨，應如是作：

「『大德僧伽聽！今於此處所有舊住苾芻共稱大界四方久住標相，東方某相，乃至北方某相。若僧伽時至聽者，僧伽應許僧伽今於此相域內結作一褒灑陀同住處法僧伽大界，從阿蘭若至斯住處，於此除村及村勢分。白如是。』次作羯磨：

「『大德僧伽聽！今於此處所有舊住苾芻共稱大界四方久住標相，東方某相，乃至北方某相。僧伽今於此相域內結作一褒灑陀同住處法僧伽大界，從阿蘭若至斯住處，於此除村及村勢分。若諸具壽聽於此相域內結作一褒灑陀同住處法僧伽大界，從阿蘭若至斯住處，於此除村及村勢分者默然；若不許者說。』『僧伽已於此相域內結作一褒灑陀同住處法僧伽大界竟。僧伽已聽許，由其默然故，我今如是持。』

「若於此住處，僧伽已結大界竟，此中所有苾芻應集一處為褒灑陀及隨意事，並作一切單白、白二、白四羯磨。若眾不集，作法不成，得越法罪。又于大界相域上結作苾芻不失衣界。應如是結：作前方便，令一苾芻先作白，方為羯磨。」

結不失衣

【現代漢語翻譯】現代漢語譯本：首先要確定長久存在的邊界標誌，例如東邊的墻壁，或者樹木、柵欄、土堆、豎立的石頭、木樁等，南、西、北方的標誌也應按照上述方法確認。確定邊界標誌后，鋪設座位，敲擊犍稚（一種法器），做好準備工作，讓所有僧眾都聚集起來。原先住在這裡的比丘（佛教出家人）共同指出大界的四個方向的標誌。僧眾瞭解標誌后，讓一位比丘作白羯磨（一種宣告儀式），應該這樣做：『大德僧伽（僧團）聽！現在這裡所有原先居住的比丘共同指出大界的四個方向長久存在的標誌，東方是某某標誌，乃至北方是某某標誌。如果僧伽認為時機已到可以聽取，僧伽應該允許僧伽現在在這個標誌範圍之內結作一個說戒（褒灑陀）的共同居住處，作為法僧伽的大界，從阿蘭若（寂靜處）到這個居住處，這裡排除村莊以及村莊的影響範圍。宣告如上。』接下來作羯磨（正式決議）：『大德僧伽聽！現在這裡所有原先居住的比丘共同指出大界的四個方向長久存在的標誌，東方是某某標誌，乃至北方是某某標誌。僧伽現在在這個標誌範圍之內結作一個說戒的共同居住處，作為法僧伽的大界，從阿蘭若到這個居住處，這裡排除村莊以及村莊的影響範圍。如果各位具壽（對比丘的尊稱）同意在這個標誌範圍之內結作一個說戒的共同居住處，作為法僧伽的大界，從阿蘭若到這個居住處，這裡排除村莊以及村莊的影響範圍的，請保持沉默；如果不同意的，請說出來。』『僧伽已經在這個標誌範圍之內結作一個說戒的共同居住處，作為法僧伽的大界完畢。僧伽已經聽取並允許，因為大家保持沉默，我現在這樣記住。』如果在這個居住處，僧伽已經結成大界完畢，這裡所有的比丘應該聚集在一處進行說戒以及隨意事（僧團事務），並且進行一切單白羯磨、白二羯磨、白四羯磨。如果僧眾不聚集，作法就不能成立，會犯越法罪。又在大界的標誌範圍之上結作比丘不失衣界（確保比丘在界內不會失去袈裟）。應該這樣做：做好準備工作，讓一位比丘先作白，然後才進行羯磨。結不失衣界

【English Translation】 English version: First, permanently established boundary markers should be identified, such as an eastern wall, or trees, fences, earthen mounds, standing stones, stakes, etc. The southern, western, and northern markers should be identified in the same way. Once the boundary markers are identified, seating should be arranged, the ghaṇṭā (a bell-like instrument) should be struck, and preliminary preparations should be made so that all the Saṅgha (Buddhist monastic community) can gather. The resident Bhikṣus (Buddhist monks) should jointly point out the markers of the four directions of the great boundary. Once the Saṅgha knows the markers, a Bhikṣu should perform a jñapti-karma (a formal announcement), which should be done as follows: 『Venerable Saṅgha, listen! Now, all the resident Bhikṣus here jointly point out the long-standing markers of the four directions of the great boundary: the eastern marker is such-and-such, and so on to the northern marker is such-and-such. If the Saṅgha deems it the right time to listen, the Saṅgha should permit the Saṅgha to now establish within this marked area a poṣadha (confession and recitation of monastic rules) and a common dwelling place, as the great boundary of the Dharma-Saṅgha, from the araṇya (secluded place) to this dwelling place, excluding villages and their sphere of influence. The announcement is as such.』 Next, perform the karma (formal act): 『Venerable Saṅgha, listen! Now, all the resident Bhikṣus here jointly point out the long-standing markers of the four directions of the great boundary: the eastern marker is such-and-such, and so on to the northern marker is such-and-such. The Saṅgha now establishes within this marked area a poṣadha and a common dwelling place, as the great boundary of the Dharma-Saṅgha, from the araṇya to this dwelling place, excluding villages and their sphere of influence. If the venerable ones agree to establish within this marked area a poṣadha and a common dwelling place, as the great boundary of the Dharma-Saṅgha, from the araṇya to this dwelling place, excluding villages and their sphere of influence, let them remain silent; if they do not agree, let them speak.』『The Saṅgha has now completed the establishment of a poṣadha and a common dwelling place within this marked area, as the great boundary of the Dharma-Saṅgha. The Saṅgha has listened and permitted it, because they remained silent, I now remember it as such.』 If, in this dwelling place, the Saṅgha has completed the establishment of the great boundary, all the Bhikṣus here should gather in one place for the poṣadha and the saṁghakṛtya (business of the Saṅgha), and perform all the single jñapti-karmas, jñapti-dvitiya-karmas, and jñapti-caturtha-karmas. If the Saṅgha does not gather, the act cannot be established, and a transgression will be committed. Furthermore, above the marked area of the great boundary, the Bhikṣus should establish the acīvaraviprayoga-sīmā (boundary within which robes are not lost). It should be established as follows: make preliminary preparations, and have a Bhikṣu first make the jñapti, and then perform the karma. Establishing the acīvaraviprayoga-sīmā (boundary within which robes are not lost)

界白二

「『大德僧伽聽！於此住處和合僧伽先共結作一褒灑陀同住處法僧伽大界。若僧伽時至聽者，僧伽應許僧伽今於此大界上結作苾芻不失衣界。白如是。』

「『大德僧伽聽！於此住處和合僧伽先共結作一褒灑陀同住處法僧伽大界。僧伽今於此大界上結作苾芻不失衣界。若諸具壽聽於此大界上結作苾芻不失衣界者默然，若不許者說。』『僧伽已於此大界上結作苾芻不失衣界竟。僧伽已聽許，由其默然故，我今如是持。』若僧伽已結不失衣界竟，唯將上下二衣界外遊行，無離衣咎。若須解大界者，應以白四羯磨解。于大界上敷座席、鳴犍稚，眾若不集極少至四。苾芻應先作白，方為羯磨。」

解大小界白四

「『大德僧伽聽！於此住處和合僧伽先共結作一褒灑陀同住處法僧伽大界。若僧伽時至聽者，僧伽應許僧伽今解大界。白如是。』『大德僧伽聽！於此住處和合僧伽先共結作一褒灑陀同住處法僧伽大界，僧伽今解此大界。若諸具壽聽解此大界者默然，若不許者說。此是初羯磨。』第二、第三亦如是說。『僧伽已解大界竟。僧伽已聽許，由其默然故，我今如是持。』如其小界欲須解時，應以白四羯磨解。于小界壇場中，敷座席、鳴犍稚，下至四苾芻。應先作白，方為羯磨。

「『

【現代漢語翻譯】現代漢語譯本界白二

『大德僧伽（Sangha，僧團）聽！在此住處和合僧伽（Sangha，僧團）先共同結作一個褒灑陀（Posadha，布薩）同住處法僧伽大界。如果僧伽（Sangha，僧團）認為時機已到，並且聽眾準備好了，僧伽（Sangha，僧團）應該允許僧伽（Sangha，僧團）現在於此大界上結作苾芻（Bhikkhu，比丘）不失衣界。稟白如是。』

『大德僧伽（Sangha，僧團）聽！在此住處和合僧伽（Sangha，僧團）先共同結作一個褒灑陀（Posadha，布薩）同住處法僧伽大界。僧伽（Sangha，僧團）現在於此大界上結作苾芻（Bhikkhu，比丘）不失衣界。如果各位具壽（Ayasmant，長老）同意在此大界上結作苾芻（Bhikkhu，比丘）不失衣界，請保持沉默；如果不同意，請說出來。』『僧伽（Sangha，僧團）已經在此大界上結作苾芻（Bhikkhu，比丘）不失衣界完畢。僧伽（Sangha，僧團）已經聽許，因為大家保持沉默，我現在這樣理解。』如果僧伽（Sangha，僧團）已經結不失衣界完畢，僅僅將上下二衣放在界外，沒有離衣的過失。如果需要解除大界，應該以白四羯磨（Jnapti-caturtha-karma，四次宣告羯磨）解除。在大界上鋪設座位、敲擊犍稚（ghanta，鐘），即使大眾不能聚集，至少也要有四位。苾芻（Bhikkhu，比丘）應該先作稟白，然後才進行羯磨（karma，羯磨）。』

解大小界白四

『大德僧伽（Sangha，僧團）聽！在此住處和合僧伽（Sangha，僧團）先共同結作一個褒灑陀（Posadha，布薩）同住處法僧伽大界。如果僧伽（Sangha，僧團）認為時機已到，並且聽眾準備好了，僧伽（Sangha，僧團）應該允許僧伽（Sangha，僧團）現在解除大界。稟白如是。』『大德僧伽（Sangha，僧團）聽！在此住處和合僧伽（Sangha，僧團）先共同結作一個褒灑陀（Posadha，布薩）同住處法僧伽大界，僧伽（Sangha，僧團）現在解除此大界。如果各位具壽（Ayasmant，長老）同意解除此大界，請保持沉默；如果不同意，請說出來。這是初羯磨（karma，羯磨）。』第二、第三也像這樣說。『僧伽（Sangha，僧團）已經解除大界完畢。僧伽（Sangha，僧團）已經聽許，因為大家保持沉默，我現在這樣理解。』如果小界需要解除時，應該以白四羯磨（Jnapti-caturtha-karma，四次宣告羯磨）解除。在小界的壇場中，鋪設座位、敲擊犍稚（ghanta，鐘），至少要有四位苾芻（Bhikkhu，比丘）。應該先作稟白，然後才進行羯磨（karma，羯磨）。』

『

【English Translation】 English version The Second Announcement on Boundaries

『Venerable Sangha (Sangha, monastic community), listen! The Sangha (Sangha, monastic community) dwelling here in harmony has previously established a great boundary of the Sangha (Sangha, monastic community) for the purpose of the Posadha (Posadha, fortnightly observance) and common dwelling. If it is the Sangha's (Sangha, monastic community) time and the listeners are ready, the Sangha (Sangha, monastic community) should permit the Sangha (Sangha, monastic community) to now establish within this great boundary a boundary where a Bhikkhu (Bhikkhu, monk) does not lose his robes. This is the announcement.』

『Venerable Sangha (Sangha, monastic community), listen! The Sangha (Sangha, monastic community) dwelling here in harmony has previously established a great boundary of the Sangha (Sangha, monastic community) for the purpose of the Posadha (Posadha, fortnightly observance) and common dwelling. The Sangha (Sangha, monastic community) now establishes within this great boundary a boundary where a Bhikkhu (Bhikkhu, monk) does not lose his robes. If those venerable ones agree to the establishment of a boundary within this great boundary where a Bhikkhu (Bhikkhu, monk) does not lose his robes, let them remain silent; if they do not agree, let them speak.』『The Sangha (Sangha, monastic community) has completed the establishment of a boundary within this great boundary where a Bhikkhu (Bhikkhu, monk) does not lose his robes. The Sangha (Sangha, monastic community) has agreed, because of their silence, I understand it thus.』 If the Sangha (Sangha, monastic community) has completed the establishment of a boundary where robes are not lost, there is no fault of being without robes if only the upper and lower robes are outside the boundary. If it is necessary to dissolve the great boundary, it should be dissolved with a Jnapti-caturtha-karma (Jnapti-caturtha-karma, motion with three announcements). Seats should be arranged on the great boundary, the ghanta (ghanta, bell) should be sounded, and even if the assembly is not complete, there should be at least four. The Bhikkhu (Bhikkhu, monk) should first make an announcement, and then perform the karma (karma, act).』

The Fourfold Announcement for Dissolving Large and Small Boundaries

『Venerable Sangha (Sangha, monastic community), listen! The Sangha (Sangha, monastic community) dwelling here in harmony has previously established a great boundary of the Sangha (Sangha, monastic community) for the purpose of the Posadha (Posadha, fortnightly observance) and common dwelling. If it is the Sangha's (Sangha, monastic community) time and the listeners are ready, the Sangha (Sangha, monastic community) should permit the Sangha (Sangha, monastic community) to now dissolve the great boundary. This is the announcement.』『Venerable Sangha (Sangha, monastic community), listen! The Sangha (Sangha, monastic community) dwelling here in harmony has previously established a great boundary of the Sangha (Sangha, monastic community) for the purpose of the Posadha (Posadha, fortnightly observance) and common dwelling, and the Sangha (Sangha, monastic community) now dissolves this great boundary. If those venerable ones agree to the dissolution of this great boundary, let them remain silent; if they do not agree, let them speak. This is the first karma (karma, act).』 The second and third are also spoken in the same way. 『The Sangha (Sangha, monastic community) has completed the dissolution of the great boundary. The Sangha (Sangha, monastic community) has agreed, because of their silence, I understand it thus.』 If a small boundary needs to be dissolved, it should be dissolved with a Jnapti-caturtha-karma (Jnapti-caturtha-karma, motion with three announcements). In the altar of the small boundary, seats should be arranged, the ghanta (ghanta, bell) should be sounded, and there should be at least four Bhikkhus (Bhikkhu, monks). An announcement should first be made, and then the karma (karma, act) should be performed.』

『

大德僧伽聽！於此住處和合僧伽先共結作小界場。若僧伽時至聽者，僧伽應許僧伽今共解此小界場。白如是。』『大德僧伽聽！於此住處和合僧伽先共結作小界場，僧伽今共解此小界場。若諸具壽聽解此小界場者默然，若不許者說。此是初羯磨。』第二、第三亦如是說。『僧伽已解小界場竟。僧伽已聽許，由其默然故，我今如是持。』若欲小界大界一時雙結及一時雙解者，其舊住諸苾芻眾，先安小界四方標相，先定東方墻相，或樹柵籬、土封、豎石、釘橛，南西北方亦復如是。次定大界四方標相，如前小界準知。于兩界上，集二僧伽，各敷座席、鳴犍稚，言白復周眾既集已，令一苾芻應稱小界四方標相，先從東方某相，乃至北方某相。既稱相已，次稱大界四方標相，先從東方某相，乃至北方某相。既稱大界相已，其秉法苾芻於二界上，或以床或枮席等壓兩界上，應先作白，方為羯磨。

「『大德僧伽聽！今於此處所有舊住苾芻共稱小界四方久住標相，東方某相，乃至北方某相；共稱大界四方久住標相，東方某相，乃至北方某相。若僧伽時至聽者，僧伽應許僧伽今於此相域內結作小界場。僧伽今於此相域內結作一褒灑陀同住處法僧伽大界，從阿蘭若至斯住處，於此除村及村勢分。白如是。』次作羯磨：

「

【現代漢語翻譯】現代漢語譯本：『諸位大德僧眾請聽！在此處安住的和合僧團，先前共同結作了小界場（用於舉行受戒等儀式的較小區域）。如果僧團認為時機已到，請聽著，僧團應當允許僧團現在共同解除這個小界場。稟白如是。』『諸位大德僧眾請聽！在此處安住的和合僧團，先前共同結作了小界場，僧團現在共同解除這個小界場。如果各位具壽（對出家人的尊稱）聽了，允許解除這個小界場，就保持沉默；如果不允許，請說出來。這是第一次羯磨（通過僧團會議作出的決議）。』『第二次、第三次也像這樣說。』『僧團已經解除小界場完畢。僧團已經聽許，因為大家保持沉默的緣故，我現在就這樣接受。』如果想要小界和大界（更大的區域）同時結界或同時解界，那麼原先住在這裡的各位比丘（出家男子），先要安立小界四方的標誌，先確定東方以墻為標誌，或者以樹、柵欄、籬笆、土堆、豎立的石頭、木樁為標誌，南方、西方、北方也像這樣確定。然後確定大界四方的標誌，像前面小界的做法一樣。在兩個界上，聚集兩個僧團，各自鋪設座位、敲擊犍稚（一種法器），稟告並告知大眾已經聚集完畢，讓一位比丘應當稱說小界四方的標誌，先從東方某某標誌，直到北方某某標誌。稱說標誌完畢后，接著稱說大界四方的標誌，先從東方某某標誌，直到北方某某標誌。稱說大界的標誌完畢后，負責秉持佛法的比丘在兩個界上，或者用床或者枮席（坐具）等壓在兩個界上，應當先作稟白，然後才進行羯磨。『諸位大德僧眾請聽！現在於此處所有的舊住比丘共同稱說小界四方長久存在的標誌，東方某某標誌，直到北方某某標誌；共同稱說大界四方長久存在的標誌，東方某某標誌，直到北方某某標誌。如果僧團認為時機已到，請聽著，僧團應當允許僧團現在在這個標誌區域內結作小界場。僧團現在在這個標誌區域內結作一個舉行布薩（佛教的齋戒儀式）和共同居住的法僧伽大界，從阿蘭若（寂靜處）到這個住處，在這裡排除村莊以及村莊的影響範圍。稟白如是。』接著進行羯磨：

【English Translation】 English version: 『Venerable Sangha, listen! The harmonious Sangha residing in this place has previously jointly established a small boundary (small area for ordination and other rituals). If the Sangha deems the time appropriate, listen, the Sangha should permit the Sangha to now jointly dissolve this small boundary. I report thus.』『Venerable Sangha, listen! The harmonious Sangha residing in this place has previously jointly established a small boundary, and the Sangha is now jointly dissolving this small boundary. If those venerable ones (term of respect for monks) hear and permit the dissolution of this small boundary, remain silent; if you do not permit it, please speak. This is the first Karma (resolution made through Sangha assembly).』『The second and third times are spoken in the same way.』『The Sangha has completed the dissolution of the small boundary. The Sangha has permitted it, and because of your silence, I now accept it as such.』 If one wishes to establish or dissolve a small boundary and a large boundary (larger area) simultaneously, the original resident Bhikshus (ordained men) must first establish the markers for the four directions of the small boundary, first determining the eastern marker as a wall, or a tree, fence, hedge, earthen mound, upright stone, or stake; the southern, western, and northern directions are determined in the same way. Then determine the markers for the four directions of the large boundary, following the same procedure as for the small boundary. At both boundaries, gather two Sanghas, each laying out seats and striking the Ghandi (a type of percussion instrument), reporting and informing the assembly that it has gathered. Have a Bhikshu announce the markers for the four directions of the small boundary, starting from the eastern marker and proceeding to the northern marker. After announcing the markers, then announce the markers for the four directions of the large boundary, starting from the eastern marker and proceeding to the northern marker. After announcing the markers for the large boundary, the Bhikshu upholding the Dharma should place a bed or a rush mat, etc., on both boundaries, first making a report before proceeding with the Karma. 『Venerable Sangha, listen! Now, all the original resident Bhikshus in this place jointly announce the long-standing markers for the four directions of the small boundary, the eastern marker being such and such, and proceeding to the northern marker; jointly announce the long-standing markers for the four directions of the large boundary, the eastern marker being such and such, and proceeding to the northern marker. If the Sangha deems the time appropriate, listen, the Sangha should permit the Sangha to now establish a small boundary within this marked area. The Sangha now establishes within this marked area a large boundary for the Dharma Sangha for holding Uposatha (Buddhist day of observance) and residing together, from the Aranya (quiet place) to this residence, excluding villages and the sphere of influence of villages. I report thus.』 Next, proceed with the Karma:

『大德僧伽聽！今於此處所有舊住苾芻共稱小界四方久住標相，東方某相，乃至北方某相；共稱大界四方久住標相，東方某相，乃至北方某相。僧伽今於此相域內結作小界場，於此相域內結作一褒灑陀同住處法僧伽大界。從阿蘭若至斯住處，於此除村及村勢分。若諸具壽聽於此相域內結作小界場，於此相域內結作一褒灑陀同住處法僧伽大界，從阿蘭若至斯住處，於此除村及村勢分者默然；若不許者說。』『僧伽已於此相域內結作小界場，於此相域內結作一褒灑陀同住處法僧伽大界竟。僧伽已聽許，由其默然故，我今如是持。』次後諸苾芻眾從座起，向大界中同集一處，依大界相域內結作苾芻不失衣界，以白二羯磨同前而結。若欲兩界一時雙解者，應二界上集二僧伽，敷座席作前方便。其秉法者于兩界上，以牀蓆枮等壓之，應先作白，方為羯磨：

「『大德僧伽聽！於此住處和合僧伽先共結作一褒灑陀同住處法僧伽大界並結小界場。若僧伽時至聽者，僧伽應許僧伽今解大界及解小界場。白如是。』

「『大德僧伽聽！於此住處和合僧伽先共結作一褒灑陀同住處法僧伽大界並小界場，僧伽今解此大界及解小界場。若諸具壽聽解此大界及解小界場者默然，若不許者說。此是初羯磨。』第二、第三亦如是說。『僧

【現代漢語翻譯】現代漢語譯本：『大德僧伽（僧團）聽著！現在於此處，所有舊住的比丘（佛教出家人）共同指認小界的四方長久存在的標誌，東方是什麼標誌，乃至北方是什麼標誌；共同指認大界的四方長久存在的標誌，東方是什麼標誌，乃至北方是什麼標誌。僧伽現在於此標誌區域內結作小界場，於此標誌區域內結作一個說戒（褒灑陀）的共同居住處，作為法僧伽的大界。從遠離人煙的處所（阿蘭若）到這個居住處，在這裡排除村莊以及村莊的影響範圍。如果各位長老認為可以於此標誌區域內結作小界場，於此標誌區域內結作一個說戒的共同居住處，作為法僧伽的大界，從遠離人煙的處所到這個居住處，在這裡排除村莊以及村莊的影響範圍，就保持沉默；如果不允許，就請說出來。』『僧伽已經於此標誌區域內結作小界場，於此標誌區域內結作一個說戒的共同居住處，作為法僧伽的大界完畢。僧伽已經聽許，因為大家保持沉默的緣故，我現在就這樣記住。』此後，各位比丘眾從座位上起身，向大界中一同聚集在一處，依靠大界的標誌區域內結作比丘不丟失袈裟的界限，用白二羯磨（一種佛教儀式）像之前那樣結界。如果想要兩個界限同時解除，應該在兩個界限上聚集兩個僧伽，鋪設座位，做好之前的準備工作。負責主持儀式的僧人，在兩個界限上，用床、坐席、木樁等壓住，應該先進行宣告，然後才進行羯磨：『大德僧伽聽著！在這個居住處，和合的僧伽先前共同結作一個說戒的共同居住處，作為法僧伽的大界，並且結作小界場。如果僧伽認為時機已到，可以聽許，僧伽應該允許僧伽現在解除大界並且解除小界場。宣告如上。』『大德僧伽聽著！在這個居住處，和合的僧伽先前共同結作一個說戒的共同居住處，作為法僧伽的大界並且結作小界場，僧伽現在解除這個大界並且解除小界場。如果各位長老認為可以解除這個大界並且解除小界場，就保持沉默，如果不允許，就請說出來。這是第一次羯磨。』第二次、第三次也像這樣說。『僧

【English Translation】 English version: 『Venerable Sangha (monastic community), listen! Now, in this place, all the long-dwelling Bhikshus (Buddhist monks) together identify the long-standing markers of the small boundary in the four directions, such as what the marker is in the east, and so on, up to what the marker is in the north; together they identify the long-standing markers of the great boundary in the four directions, such as what the marker is in the east, and so on, up to what the marker is in the north. The Sangha now establishes a small boundary area within this marked region, and within this marked region establishes a single Uposatha (recitation of monastic rules) common dwelling place, as the great boundary of the Dharma-Sangha. From the wilderness (Aranya) to this dwelling place, excluding villages and the influence of villages. If the venerable ones agree to establish a small boundary area within this marked region, and within this marked region to establish a single Uposatha common dwelling place, as the great boundary of the Dharma-Sangha, from the wilderness to this dwelling place, excluding villages and the influence of villages, let them remain silent; if they do not agree, let them speak.』『The Sangha has now completed the establishment of a small boundary area within this marked region, and within this marked region the establishment of a single Uposatha common dwelling place, as the great boundary of the Dharma-Sangha. The Sangha has agreed, because of their silence, I now remember it thus.』 After this, the assembly of Bhikshus rises from their seats, gathers together in one place within the great boundary, and relying on the marked region of the great boundary, establishes the boundary within which the Bhikshus do not lose their robes, using the white two-fold Karma (a type of Buddhist ceremony) as before to establish the boundary. If one wishes to dissolve both boundaries simultaneously, two Sanghas should be gathered on the two boundaries, seats should be laid out, and the preliminary preparations should be made. The monk in charge of the ceremony should press down on the two boundaries with beds, mats, stakes, etc., and should first make the announcement, and then perform the Karma: 『Venerable Sangha, listen! In this dwelling place, the harmonious Sangha previously jointly established a single Uposatha common dwelling place, as the great boundary of the Dharma-Sangha, and also established a small boundary area. If the Sangha deems the time has come and agrees, the Sangha should permit the Sangha to now dissolve the great boundary and dissolve the small boundary area. The announcement is as above.』『Venerable Sangha, listen! In this dwelling place, the harmonious Sangha previously jointly established a single Uposatha common dwelling place, as the great boundary of the Dharma-Sangha, and also established a small boundary area, the Sangha now dissolves this great boundary and dissolves the small boundary area. If the venerable ones agree to dissolve this great boundary and dissolve this small boundary area, let them remain silent, if they do not agree, let them speak. This is the first Karma.』 The second and third times are also spoken in this way. 『Sang

伽已解大界及解小界場竟。僧伽已聽許，由其默然故，我今如是持。』」

具壽鄔波離請世尊曰：「大德！不作法界，齊何名界？」佛言：「若諸苾芻在村住者，齊墻柵內並外勢分，應集一處為長凈事及作隨意，單白、白二，乃至白四悉皆應作。若不集者，作法不成，得別住罪。」

「大德！無村之處：蘭若、空田，齊何名界？」佛言：「周圍各齊一俱盧舍，諸有苾芻應集一處，於此界內為長凈事，乃至白四羯磨悉皆得作。若不集者，作法不成，得越法罪(不作法界者，謂不作法結。舊云自然者，非)。」

具壽鄔波離請世尊曰：「大德！如世尊說：『汝諸苾芻應結大界。』諸苾芻眾未知結界齊幾許來名為大界？」佛言：「結大界者，得齊兩瑜膳那半(言瑜膳那者，既無正翻義，當東夏一驛可三十餘里。舊云由旬者，訛略。若準西國俗法，四俱盧舍為一瑜膳那，計一俱盧舍可有八里，即是當其三十二里。若準內教，八俱盧舍為一瑜膳那，一俱盧舍有五百弓，弓有一步數。準其步數才一里半余，將八倍之當十二里，此乃不充一驛。親驗當今西方瑜膳那，可有一驛，故今皆作一驛翻之，庶無遠滯。然則那爛陀寺南向王舍城有五俱盧舍，計其里數可一驛余耳)。」

「大德！若過兩瑜膳那半得為界

【現代漢語翻譯】現代漢語譯本：『僧團已經完成了大界和解小界場的儀式。僧團已經聽許，因為他們保持沉默，我現在就這樣遵行。』

具壽鄔波離請問世尊：『世尊，如果不設立法界，那麼什麼範圍可以稱為界呢？』佛說：『如果比丘們住在村莊里，以墻壁柵欄以內以及外圍的勢力範圍為界限，應該聚集在一處進行長凈儀式和作隨意儀式，單白羯磨、白二羯磨，乃至白四羯磨都可以進行。如果不聚集，那麼作法就不成立，會犯別住罪。』

『世尊，如果沒有村莊的地方，比如蘭若（遠離人煙的處所）、空曠的田野，那麼什麼範圍可以稱為界呢？』佛說：『周圍各一俱盧舍（古代印度長度單位）的範圍，所有比丘應該聚集在一處，在這個界內進行長凈儀式，乃至白四羯磨都可以進行。如果不聚集，那麼作法就不成立，會犯越法罪（不作法界，就是不作法結。舊譯為自然，是不正確的）。』

具壽鄔波離請問世尊：『世尊，正如您所說：『你們比丘應該結大界。』各位比丘不知道結界的範圍多大才能稱為大界？』佛說：『結大界，可以達到兩瑜膳那半（瑜膳那，沒有確切的翻譯，相當於東夏的一個驛站，大約三十多里。舊譯為由旬，是訛誤的。如果按照西國的習俗，四俱盧舍為一瑜膳那，一俱盧舍大約有八里，那麼一瑜膳那相當於三十二里。如果按照內教，八俱盧舍為一瑜膳那，一俱盧舍有五百弓，一弓有一步的長度。按照這個步數計算，一俱盧舍才一里半多，八倍之後才十二里，這還不夠一個驛站的距離。親身驗證現在西方的瑜膳那，大約有一個驛站的距離，所以現在都翻譯成一個驛站，這樣才不會有太大的偏差。如此說來，那爛陀寺南向王舍城有五俱盧舍，計算其里數大約一個驛站多一點）。』

『世尊，如果超過兩瑜膳那半的範圍，還能作為界嗎？』

【English Translation】 English version: 'The Sangha has completed the defining of the great boundary and the dissolving of the small boundary field. The Sangha has consented, because of their silence, I now uphold it in this way.'

The Venerable Upali asked the World-Honored One: 'Venerable Sir, if a boundary is not established, what extent is called a boundary?' The Buddha said: 'If the Bhikshus reside in a village, the area within the walls and fences, including the surrounding influential area, should be gathered in one place for the Poṣadha (long purification) ceremony and the Pravāraṇā (invitation) ceremony. Single announcement, announcement with two readings, and even announcement with four readings can all be performed. If they do not gather, the procedure is not valid, and the offense of separate dwelling is incurred.'

'Venerable Sir, in places without villages, such as āranyas (secluded places) and empty fields, what extent is called a boundary?' The Buddha said: 'Within a circumference of one krosha (ancient Indian unit of distance) each, all Bhikshus should gather in one place. Within this boundary, the Poṣadha ceremony and even the announcement with four karmas can all be performed. If they do not gather, the procedure is not valid, and the offense of transgression is incurred (not establishing a Dharma boundary means not establishing a Dharma bond. The old translation as 'natural' is incorrect).'

The Venerable Upali asked the World-Honored One: 'Venerable Sir, as you said: 'You Bhikshus should establish a great boundary.' The Bhikshus do not know how large an area must be to be called a great boundary?' The Buddha said: 'Establishing a great boundary can extend to two and a half yojanas (yojana, there is no exact translation, equivalent to a post station in Dongxia, about thirty li. The old translation as 'yojana' is an error. According to the customs of Western countries, four krosas are one yojana, and one krosha is about eight li, so one yojana is equivalent to thirty-two li. According to the inner teachings, eight krosas are one yojana, and one krosha has five hundred bows, and one bow has a step length. According to this step length, one krosha is only one and a half li, and eight times that is only twelve li, which is not enough for a post station. Personal verification shows that the yojana in the West today is about the distance of a post station, so now it is translated as a post station, so that there will be no major discrepancies. Thus, Nalanda Temple facing south to Rajagriha is five krosas, and the number of li is about a little more than one post station).'

'Venerable Sir, if it exceeds two and a half yojanas, can it still be considered a boundary?'

不？」佛言：「但齊兩瑜膳那半，是其界分。」「大德！向下齊何名為大界？」佛言：「至水名之為界。」「大德！向下兩瑜膳那半外方至水者，亦名界不？」佛言：「但兩瑜膳那半，是其界分。」「大德！向上齊何名為大界？」佛言：「若界內有樹，界至樹抄；界內有墻，界至墻頭，此名為界。」「大德！兩瑜膳那半外方至樹杪墻頭者，此亦界不？」佛言：「但齊兩瑜膳那半，是其界分。」「大德！若界內有山齊何名界？」佛言：「上至於水。」「大德！兩瑜膳那半外方至水者，亦名界不？」佛言：「兩瑜膳那半為定量故。」

具壽鄔波離請世尊曰：「大德！頗得不解前界、后更重結，得成界不？」佛言：「不得。」「大德！頗得以界入余界不？」佛言：「不得。」「大德！界有幾種不相涉入？」佛言：「界有四種。云何為四？謂小界場、現停水處、苾芻界、苾芻尼界。此皆不入亦不得重結。」「大德！頗得以界而圍余界不？」佛言：「不得，除現停水處、小界場、苾芻尼界。」「大德！有幾法失大界？」佛言：「有五。云何為五？一者一切僧伽悉皆轉根；二者一切僧伽決舍而去；三者一切僧伽悉皆還俗；四者一切僧伽同時命過；五者一切僧伽作法而解。」「大德！頗得以一樹為二三四住處界標相不？」佛言

【現代漢語翻譯】現代漢語譯本『不？』佛說：『但以兩瑜繕那（Yojana，印度長度單位）半為界限。』『大德！向下到哪裡稱為大界？』佛說：『到水為止稱為界。』『大德！向下超過兩瑜繕那半以外，直到水的地方，也稱為界嗎？』佛說：『但以兩瑜繕那半為界限。』『大德！向上到哪裡稱為大界？』佛說：『如果界內有樹，界限到樹梢；界內有墻，界限到墻頭，這稱為界。』『大德！超過兩瑜繕那半以外，直到樹梢墻頭的地方，也算是界嗎？』佛說：『但以兩瑜繕那半為界限。』『大德！如果界內有山，到哪裡算界限？』佛說：『上到水為止。』『大德！超過兩瑜繕那半以外，直到水的地方，也算是界嗎？』佛說：『以兩瑜繕那半為定量。』

具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）請問世尊說：『大德！可以不解除之前的界限，之後又重新結界，這樣能成為界嗎？』佛說：『不可以。』『大德！可以把一個界併入另一個界嗎？』佛說：『不可以。』『大德！有幾種界是互不相干的？』佛說：『有四種界。哪四種？就是小界場、現停水處、比丘（Bhikkhu，佛教出家男眾）界、比丘尼（Bhikkhuni，佛教出家女眾）界。這些都不能併入，也不能重新結界。』『大德！可以用一個界來包圍另一個界嗎？』佛說：『不可以，除了現停水處、小界場、比丘尼界。』『大德！有幾種情況會失去大界？』佛說：『有五種。哪五種？一是所有僧伽（Sangha，佛教僧團）都轉根（改變信仰）；二是所有僧伽都決定捨棄離開；三是所有僧伽都還俗；四是所有僧伽同時去世；五是所有僧伽依法解除界限。』『大德！可以用一棵樹作為兩三個或四個住處的界標嗎？』佛說：

【English Translation】 English version 'No?' The Buddha said, 'But two and a half Yojanas (Yojana, a unit of distance in ancient India) is the boundary.' 'Venerable Sir, what is called a great boundary downwards?' The Buddha said, 'Up to the water is called the boundary.' 'Venerable Sir, beyond two and a half Yojanas downwards, up to the water, is that also called a boundary?' The Buddha said, 'But two and a half Yojanas is the boundary.' 'Venerable Sir, what is called a great boundary upwards?' The Buddha said, 'If there is a tree within the boundary, the boundary extends to the treetop; if there is a wall within the boundary, the boundary extends to the top of the wall, this is called the boundary.' 'Venerable Sir, beyond two and a half Yojanas, up to the treetop or the top of the wall, is that also a boundary?' The Buddha said, 'But two and a half Yojanas is the boundary.' 'Venerable Sir, if there is a mountain within the boundary, where is the boundary?' The Buddha said, 'Up to the water.' 'Venerable Sir, beyond two and a half Yojanas, up to the water, is that also a boundary?' The Buddha said, 'Two and a half Yojanas is the fixed measure.'

The Venerable Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the Vinaya) asked the Blessed One, 'Venerable Sir, is it possible to establish a boundary without dissolving the previous boundary, and then re-establish it, so that it becomes a boundary?' The Buddha said, 'It is not possible.' 'Venerable Sir, is it possible to include one boundary within another boundary?' The Buddha said, 'It is not possible.' 'Venerable Sir, how many kinds of boundaries are there that do not overlap?' The Buddha said, 'There are four kinds of boundaries. What are the four? They are the small boundary area, the place where water is currently standing, the Bhikkhu (Bhikkhu, a Buddhist monk) boundary, and the Bhikkhuni (Bhikkhuni, a Buddhist nun) boundary. These cannot be included and cannot be re-established.' 'Venerable Sir, is it possible to surround one boundary with another boundary?' The Buddha said, 'It is not possible, except for the place where water is currently standing, the small boundary area, and the Bhikkhuni boundary.' 'Venerable Sir, how many conditions cause the loss of a great boundary?' The Buddha said, 'There are five. What are the five? First, all the Sangha (Sangha, the Buddhist monastic community) change their faith; second, all the Sangha decide to abandon and leave; third, all the Sangha disrobe; fourth, all the Sangha pass away at the same time; fifth, all the Sangha dissolve the boundary according to the Dharma.' 'Venerable Sir, is it possible to use one tree as a boundary marker for two, three, or four dwelling places?' The Buddha said:

：「得，應取其樹，各據一邊。」「大德！頗得以佛世尊足僧伽數，為秉羯磨不？」佛言：「不得。由佛陀寶體別故。」「大德！如世尊說：『有凈地、不凈地。』未知云何名為凈地？云何名不凈地耶？」佛言：「正法住世已來，此有凈地及不凈地。若正法隱沒之後，悉皆成凈。」「若如是者，云何名為正法住？云何名正法隱沒？」佛言：「有秉羯磨者、有順教行者，既有能秉法人及有行人，此則名為正法住世。若不作羯磨及無順教行者，名為正法隱沒。」「大德！頗得以界越余界不？」佛言：「不得。」「若如是者，有幾處不應越？」佛言：「有五處。云何為五？一小界場；二現停水處；三苾芻界；四苾芻尼界；五二界中間。」「大德！若如是者有水之處得通結界不？」佛言：「若諸河間有橋樑者，得通結界，異此便非。」「大德！橋樑若破，得齊幾時不失界耶？」佛言：「得齊七日不作舍心，我當料理此橋。如不爾者，其界便失。」「大德！正結界時，其秉法者忽然身死，成結界不？」佛言：「不成，若稱界方相作羯磨者已秉多分，雖覆命終得成結界。若稱相已羯磨少分，不成結界，應須更結。若苾芻尼界，準此應知。」

「大德！頗有得一白、一羯磨、一秉事人，應四處作羯磨不？」佛言：「得四界各安

【現代漢語翻譯】現代漢語譯本：『好的，應當各自選取一棵樹，佔據一邊。』『大德（對有德長老的尊稱）！能否以佛世尊的足數（指達到一定數量的比丘）來舉行羯磨（佛教儀式）呢？』佛說：『不可以。因為佛陀的寶體是獨特的。』『大德！如世尊所說：『有凈地、不凈地。』不知道什麼是凈地？什麼是不凈地呢？』佛說：『正法住世以來，才有凈地和不凈地。如果正法隱沒之後，一切都成為凈地。』『如果這樣，什麼叫做正法住世？什麼叫做正法隱沒？』佛說：『有舉行羯磨的人、有遵循教導修行的人，既有能夠秉持佛法的人，又有修行的人，這就叫做正法住世。如果不舉行羯磨，也沒有遵循教導修行的人，就叫做正法隱沒。』『大德！能否跨越一個界限到另一個界限呢？』佛說：『不可以。』『如果這樣，有哪幾處不應該跨越呢？』佛說：『有五處。哪五處呢？一是小界場；二是現有停水的地方；三是比丘界；四是比丘尼界；五是兩個界限的中間。』『大德！如果這樣，有水的地方可以連通結界嗎？』佛說：『如果河流之間有橋樑，就可以連通結界，否則就不行。』『大德！橋樑如果損壞，可以多久不失去界限呢？』佛說：『可以有七天不放棄修繕橋樑的念頭，想著要修理這座橋。如果不這樣，界限就失去了。』『大德！正在結界的時候，主持結界的人忽然去世，結界能成功嗎？』佛說：『不能成功，如果稱量界限方位，舉行羯磨的人已經主持了大部分，即使去世也能成功結界。如果稱量方位后只舉行了少部分羯磨，就不能成功結界，應該重新結界。如果是比丘尼界，也應該照此辦理。』『大德！是否可以有一個白法（宣佈）、一個羯磨、一個秉事人，在四個地方舉行羯磨呢？』佛說：『可以在四個界限各自安立。』

【English Translation】 English version: 'Very well, each should take a tree and occupy one side.' 'Venerable Sir! Can we use the number of monks equivalent to the Blessed One's (Buddha's) feet to perform the Karma (Buddhist ritual)?' The Buddha said, 'No. Because the Blessed One's body is unique.' 'Venerable Sir! As the Blessed One said, 'There are pure lands and impure lands.' I do not know what is called a pure land and what is called an impure land?' The Buddha said, 'Since the Proper Dharma has resided in the world, there have been pure lands and impure lands. If the Proper Dharma disappears, everything becomes pure.' 'If so, what is called the Proper Dharma residing in the world? What is called the Proper Dharma disappearing?' The Buddha said, 'There are those who perform Karma, and those who follow the teachings and practice. Since there are those who can uphold the Dharma and those who practice, this is called the Proper Dharma residing in the world. If Karma is not performed and there are no followers of the teachings and practice, it is called the Proper Dharma disappearing.' 'Venerable Sir! Can one boundary be crossed into another boundary?' The Buddha said, 'No.' 'If so, in how many places should one not cross?' The Buddha said, 'There are five places. What are the five? First, a small boundary area; second, a place where water is currently stagnant; third, a Bhikshu (monk) boundary; fourth, a Bhikshuni (nun) boundary; fifth, the middle of two boundaries.' 'Venerable Sir! If so, can boundaries be connected where there is water?' The Buddha said, 'If there are bridges between rivers, boundaries can be connected; otherwise, they cannot.' 'Venerable Sir! If a bridge is broken, for how long can the boundary be maintained?' The Buddha said, 'For seven days, if there is no intention to abandon the bridge and there is a thought to repair it. If not, the boundary is lost.' 'Venerable Sir! If the person performing the boundary ritual suddenly dies during the boundary establishment, is the boundary established?' The Buddha said, 'It is not established. If the person measuring the boundary and performing the Karma has already performed the majority of it, even if they die, the boundary is established. If they have measured the boundary but performed only a small part of the Karma, the boundary is not established and should be re-established. The same applies to the Bhikshuni boundary.' 'Venerable Sir! Can there be one announcement, one Karma, and one person in charge, performing Karma in four places?' The Buddha said, 'Each can be established in the four boundaries.'

三人。其秉法者，或以牀蓆枮板等壓四界上，然後秉法。此之一人得應四界成其足數。若有五人，法事四界各安四人；十人事，四界各安九人；二十人事，四界各須十九人。但有如斯羯磨，以一秉法人應此四界，一切應秉。復有五種僧伽為秉羯磨者。何者為五？一者四人僧伽；二者五人僧伽；三者十人僧伽；四者二十人僧伽；五者過此。若住處有四人者，應作一切羯磨，唯除隨意、近圓、二十眾中出罪，余皆得作。若住處有五人者，唯除中國近圓、二十眾中出罪，余皆得作。若住處有十人僧伽者，唯除出罪，余皆得作。若住處有二十僧伽及以過者，應秉一切羯磨，勿致疑惑。」若苾芻尼小界、大界及不失衣界，若解、若結，作法、非作法，方相限域與大苾芻法同，準彼應為故不重出。

具壽鄔波離請世尊曰：「大德！說波羅底木叉戒經，總有幾種？」佛言：「有五種。云何為五？一者說序，余以常聞告知(梵云褒灑陀者，褒灑是長養義，陀是清凈洗濯義，意欲令其半月半月憶所作罪，對無犯者說露其罪，冀改前愆。一則遮現在之更為，二則懲未來之慢法，為此咸須並集聽別解脫經，令善法而增茂，住持之本斯其上歟，豈同堂頭禮懺而已哉！此乃但是泛兼俗侶，斂粗相而標心。若據法徒、未足蠲其罪責。舊云布薩

【現代漢語翻譯】現代漢語譯本關於秉持戒律的人數，有些人會用床、蓆子、木板等壓在四個邊界上，然後在邊界內秉持戒律。這樣一個人可以算作應在四個邊界上的人數，使其達到規定的數量。如果有五個人，就在法事的四個邊界上各安排四個人；如果有十個人做法事，四個邊界上各安排九個人；如果有二十個人做法事，四個邊界上各需要十九個人。只要有這樣的羯磨（Karma，業），就可以由一個秉持戒律的人代表這四個邊界，一切都應如此秉持。還有五種僧伽（Sangha，僧團）可以秉持羯磨。哪五種呢？第一種是四人僧伽；第二種是五人僧伽；第三種是十人僧伽；第四種是二十人僧伽；第五種是超過二十人的僧伽。如果居住的地方有四個人，可以做一切羯磨，除了隨意羯磨（Pavarana，自恣）、近圓戒（Upasampada，比丘戒）和二十人僧團中出罪羯磨（expulsion from the Sangha），其餘都可以做。如果居住的地方有五個人，除了中國地區的近圓戒和二十人僧團中出罪羯磨，其餘都可以做。如果居住的地方有十人僧伽，除了出罪羯磨，其餘都可以做。如果居住的地方有二十人僧伽或更多，應該秉持一切羯磨，不要產生疑惑。」如果比丘尼的小界、大界和不失衣界，無論是解界還是結界，作法還是非作法，方相（direction）和限域（boundary）都與大比丘的規定相同，參照他們的做法即可，所以不再重複說明。

具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）請問世尊說：「大德！您所說的波羅底木叉戒經（Pratimoksha，戒經），總共有幾種？」佛說：「有五種。是哪五種呢？第一種是說序（introduction），其餘的用常聽到的方式告知。（梵語云褒灑陀（Posadha），褒灑是長養的意思，陀是清凈洗濯的意思，意思是希望他們每半個月憶念自己所犯的罪過，對沒有犯戒的人說出自己的罪過，希望改正以前的過錯。一是阻止現在繼續犯錯，二是懲戒未來輕慢佛法的行為，因此大家都需要聚集在一起聽別解脫經（Pratimoksha Sutra），使善法得以增長茂盛，住持佛法的根本就在於此，難道僅僅是像堂頭禮懺那樣嗎！那只是泛泛地兼顧俗人，收斂粗俗的表相而標榜內心。如果按照佛法來說，還不足以免除他們的罪責。舊譯為布薩（Posadha）。

【English Translation】 English version Regarding the number of people upholding the Dharma, some would press down on the four boundaries with beds, mats, wooden boards, etc., and then uphold the Dharma within those boundaries. One person could be counted as being present at all four boundaries, thus fulfilling the required number. If there are five people, arrange four people at each of the four boundaries for the Dharma practice; if ten people are doing the Dharma practice, arrange nine people at each of the four boundaries; if twenty people are doing the Dharma practice, each of the four boundaries requires nineteen people. As long as there is such Karma (Karma, action), one person upholding the Dharma can represent these four boundaries, and everything should be upheld in this way. There are also five types of Sangha (Sangha, monastic community) that can uphold Karma. What are the five? The first is a Sangha of four people; the second is a Sangha of five people; the third is a Sangha of ten people; the fourth is a Sangha of twenty people; and the fifth is a Sangha of more than twenty people. If there are four people residing in a place, they can perform all Karma, except for Pavarana (Pavarana, self-surrender), Upasampada (Upasampada, full ordination), and expulsion from the Sangha (expulsion from the Sangha) in a Sangha of twenty. If there are five people residing in a place, they can perform all Karma except for Upasampada in the Chinese region and expulsion from the Sangha in a Sangha of twenty. If there is a Sangha of ten people residing in a place, they can perform all Karma except for expulsion from the Sangha. If there is a Sangha of twenty or more residing in a place, they should uphold all Karma without any doubt.' If the small boundary, large boundary, and non-loss-of-robe boundary of the Bhikshunis (Bhikshuni, female monastic), whether dissolving or establishing the boundary, whether according to the Dharma or not, the direction and boundary are the same as those of the great Bhikshus (Bhikshu, male monastic), and they should be followed accordingly, so they are not repeated.

The Venerable Upali (Upali, one of the ten great disciples of the Buddha, foremost in discipline) asked the World Honored One, 'Great Virtue! How many kinds of Pratimoksha (Pratimoksha, code of monastic discipline) are there in total?' The Buddha said, 'There are five kinds. What are the five? The first is the introduction, and the rest are informed in the usual way. (The Sanskrit word Posadha (Posadha) means 'nourishing' and 'purifying washing,' meaning that they should remember the sins they have committed every half month, confess their sins to those who have not violated the precepts, and hope to correct their past mistakes. One is to prevent the continuation of present mistakes, and the other is to punish future disrespect for the Dharma. Therefore, everyone needs to gather together to listen to the Pratimoksha Sutra (Pratimoksha Sutra), so that good Dharma can grow and flourish, and the foundation of upholding the Dharma lies in this. Is it merely like repentance in the hall! That is only a general consideration of the laity, restraining crude appearances and emphasizing the mind. According to the Dharma, it is not enough to absolve them of their sins. The old translation is Posadha (Posadha).'

者，訛)。二者說序及四波羅市迦法竟，余以常聞告知。三者說序乃至十三僧伽伐尸沙法竟，余以常聞告知。四者說序乃至二不定法，余以常聞告知。五者說序乃至終。」

爾時世尊，於十五日褒灑陀時，于苾芻眾中就座而坐，告諸苾芻曰：「夜分已過，可為長凈。」於時有一苾芻從座而起，偏露右肩虔誠合掌，作如是語：「大德！于某房內有一苾芻，身有病苦，此欲如何？」佛言：「可應取彼欲凈。」時諸苾芻不知誰當合取？佛言：「一人取一、一人取二、一人取多，乃至但能于大眾中稱說其名，隨意多取。」佛言：「與欲凈人所有行法，我今當說。諸與欲凈苾芻先偏露右肩脫革屣，致敬已蹲踞合掌，作如是說：『具壽存念！今僧伽十四日為褒灑陀，我苾芻某甲亦十四日為褒灑陀。我某甲自陳遍凈無諸障法，為病患因緣故，彼如法僧事，我今與欲清凈。此所陳事，當爲我說。』第二、第三亦如是說。」

「大德！又復與欲凈苾芻有病不能起坐，以身表業而與欲凈，此得成不？」佛言：「斯成善與欲凈。以口表業與欲凈者善與欲凈。如其病人身表語表並不能者，諸有苾芻咸應總就病人處，或舁病人將入眾中。若不爾者，作法不成，得別住罪。」

如世尊說：「諸取欲凈苾芻所有行法，我今當說。時

【現代漢語翻譯】現代漢語譯本：『者，訛)。二者說序及四波羅市迦法竟，余以常聞告知。三者說序乃至十三僧伽伐尸沙法竟，余以常聞告知。四者說序乃至二不定法，余以常聞告知。五者說序乃至終。』爾時世尊（Bhagavan，受尊敬者），於十五日褒灑陀（Poṣadha，布薩日）時，于苾芻（Bhikṣu，比丘）眾中就座而坐，告諸苾芻曰：『夜分已過，可為長凈（Pāriśuddhi，清凈）』。於時有一苾芻從座而起，偏露右肩虔誠合掌，作如是語：『大德（Bhadanta，尊者）！于某房內有一苾芻，身有病苦，此欲如何？』佛言：『可應取彼欲凈（Chandapāriśuddhi，意欲清凈）。』時諸苾芻不知誰當合取？佛言：『一人取一、一人取二、一人取多，乃至但能于大眾中稱說其名，隨意多取。』佛言：『與欲凈人所有行法，我今當說。諸與欲凈苾芻先偏露右肩脫革屣，致敬已蹲踞合掌，作如是說：『具壽（Āyuṣmat，有壽者）存念！今僧伽（Saṃgha，僧團）十四日為褒灑陀，我苾芻某甲亦十四日為褒灑陀。我某甲自陳遍凈無諸障法，為病患因緣故，彼如法僧事，我今與欲清凈。此所陳事，當爲我說。』第二、第三亦如是說。『大德！又復與欲凈苾芻有病不能起坐，以身表業而與欲凈，此得成不？』佛言：『斯成善與欲凈。以口表業與欲凈者善與欲凈。如其病人身表語表並不能者，諸有苾芻咸應總就病人處，或舁病人將入眾中。若不爾者，作法不成，得別住罪。』如世尊說：『諸取欲凈苾芻所有行法，我今當說。時

【English Translation】 English version: 'That, is an error). The second speaks of the introduction and the four Pārājika (the four defeats) laws are finished, the rest is told by what is usually heard. The third speaks of the introduction up to the thirteen Saṃghāvaśeṣa (formal meeting) laws are finished, the rest is told by what is usually heard. The fourth speaks of the introduction up to the two Aniyata (undetermined) laws, the rest is told by what is usually heard. The fifth speaks of the introduction up to the end.' At that time, the World-Honored One (Bhagavan, The Blessed One), on the fifteenth day of Poṣadha (Uposatha, day of observance), sat in the midst of the Bhikṣu (monk) assembly and said to the Bhikṣus: 'The night has passed, it is time for Pāriśuddhi (purification).' At that time, a Bhikṣu arose from his seat, bared his right shoulder, reverently joined his palms, and said: 'Venerable Sir (Bhadanta, venerable one)! There is a Bhikṣu in a certain room who is suffering from illness, what should be done?' The Buddha said: 'One should obtain his Chandapāriśuddhi (consent and purity).' At that time, the Bhikṣus did not know who should obtain it. The Buddha said: 'One person can take one, one person can take two, one person can take many, even if they can only say his name in the assembly, they can take as many as they wish.' The Buddha said: 'I will now speak of all the practices of those who give Chandapāriśuddhi. Those Bhikṣus who give Chandapāriśuddhi should first bare their right shoulder, remove their leather sandals, pay respects, squat down, join their palms, and say: 'Venerable Sir (Āyuṣmat, long-lived one), be mindful! Today the Saṃgha (community) is observing Poṣadha on the fourteenth day, and I, Bhikṣu so-and-so, am also observing Poṣadha on the fourteenth day. I, so-and-so, declare myself to be completely pure and without any obstructing factors. Because of the illness, I now give my consent and purity to the lawful Saṃgha business. Please speak this declared matter on my behalf.' The second and third times should also be said in the same way.' 'Venerable Sir! Furthermore, if a Bhikṣu who is giving Chandapāriśuddhi is ill and unable to rise and sit, and gives Chandapāriśuddhi through bodily expression, is this valid?' The Buddha said: 'This is a valid giving of Chandapāriśuddhi. Giving Chandapāriśuddhi through verbal expression is a valid giving of Chandapāriśuddhi. If the sick person is unable to express himself through body or speech, all the Bhikṣus should gather at the sick person's place, or carry the sick person into the assembly. If not, the procedure is not valid, and one incurs a separate dwelling offense.' As the World-Honored One said: 'I will now speak of all the practices of those Bhikṣus who receive Chandapāriśuddhi. At that time

此苾芻受欲凈已，不急走、不跳躑、不越坑、不在欄楯危險之處，于寺中閣道之上不應一步而蹈兩階、不躡兩梯桄、不向界外、不乘空、不睡眠、不入定。復有二種鄙事：一謂無慚，二謂懶惰。如說波羅底木叉時，作如是語：『不來諸苾芻說欲及清凈。』其持欲凈者，應對比坐或就別人作如是說：『大德存念！于某房中苾芻某甲身嬰病苦，今僧伽十四日為褒灑陀，彼苾芻某甲亦十四日為褒灑陀，彼苾芻某甲自陳遍凈無諸障法，為病患因緣故，如法僧事與欲清凈。彼所陳事，我今具說。』若更有餘緣隨時稱說，若不爾者，作法不成，得別住罪。」

具壽鄔波離請世尊曰：「大德！其持欲凈苾芻既受欲凈已便即命終，成持欲凈不？」佛言：「不成，應更取欲。」「大德！其持欲凈苾芻若自言：『我是求寂。』或云：『我是俗人。』或云：『是別住人。』此併成持欲凈不？」佛言：「不成持欲凈。」「若在路或至眾中，其持欲凈者忽然身死，成持欲凈不？」佛言：「不成，應更取欲。諸與欲凈苾芻授受之式，如是應知。于中別者，若於作褒灑陀，應云與欲清凈；若非褒灑陀，自余羯磨等，但與其欲不須清凈，若二俱作，欲凈皆與。」

具壽鄔波離請世尊曰：「大德！如有住處，唯一苾芻獨身居止，至長凈日，此

【現代漢語翻譯】現代漢語譯本：這位比丘在接受了『欲』和『清凈』之後，不應急速行走、跳躍、跨越坑洞，也不應在欄桿等危險之處行走。在寺院的樓閣通道上，不應一步跨兩級臺階，不應踩在兩個梯子的橫木上，不應面向寺院邊界之外，不應在空中（指高處）行走，不應睡覺，不應入定。還有兩種卑劣的行為：一是無慚愧心，二是懶惰。當宣說《波羅提木叉》（Patimoksha，戒律）時，應這樣說：『未到場的比丘們，請表達你們的『欲』和『清凈』。』那些持有『欲』和『清凈』的比丘，應該對比而坐，或者向其他人這樣說：『大德請注意！在某房間里的比丘某甲，身患疾病，現在僧團在十四日舉行布薩（褒灑陀，Posadha），那位比丘某甲也參與十四日的布薩，那位比丘某甲自稱已經完全清凈，沒有障礙之法。因為生病的原因，如法地進行僧事，並表達『欲』和『清凈』。他所陳述的事情，我現在全部說出。』如果還有其他原因，應隨時陳述。如果不是這樣，作法不成，會得到別住罪。

具壽鄔波離（Upali）請問世尊說：『大德！持有『欲』和『清凈』的比丘，在接受了『欲』和『清凈』之後，立即命終，這樣算完成持有『欲』和『清凈』嗎？』佛說：『不算完成，應該重新接受『欲』。』『大德！持有『欲』和『清凈』的比丘，如果自己說：『我是沙彌（求寂）。』或者說：『我是俗人。』或者說：『我是別住之人。』這些情況算完成持有『欲』和『清凈』嗎？』佛說：『不算完成持有『欲』和『清凈』。』『如果在路上或者在人群中，持有『欲』和『清凈』的比丘突然身亡，這樣算完成持有『欲』和『清凈』嗎？』佛說：『不算完成，應該重新接受『欲』。給予『欲』和『清凈』的比丘，授予和接受的儀式，應該這樣理解。其中不同的是，如果在舉行布薩時，應該說給予『欲』和『清凈』；如果不是布薩，而是其他的羯磨（Kamma，業）等，只需要給予『欲』，不需要『清凈』。如果兩者都做，『欲』和『清凈』都要給予。』

具壽鄔波離請問世尊說：『大德！如果有一個住處，只有一位比丘獨自居住，到了長凈日，此

【English Translation】 English version: When this Bhikshu has received the 'desire' and 'purity', he should not walk quickly, jump, leap over pits, or be in dangerous places such as railings. On the elevated walkways of the monastery, he should not step on two steps at once, not step on two rungs of a ladder, not face outside the boundary, not walk in the air (referring to high places), not sleep, and not enter into Samadhi (定, meditative absorption). There are also two kinds of despicable things: one is shamelessness, and the other is laziness. When reciting the Patimoksha (波羅底木叉, code of monastic discipline), one should say: 'Those Bhikshus who have not come, express your 'desire' and 'purity'.' Those who hold 'desire' and 'purity' should sit opposite each other or say to others: 'Venerable ones, be mindful! In a certain room, Bhikshu so-and-so is suffering from illness. Now the Sangha (僧伽, monastic community) is holding the Posadha (褒灑陀, fortnightly recitation of monastic rules) on the fourteenth day, and that Bhikshu so-and-so is also participating in the Posadha on the fourteenth day. That Bhikshu so-and-so declares himself completely pure, without any obstructing Dharmas (法, teachings). Because of the illness, he is lawfully conducting the Sangha's affairs and expressing 'desire' and 'purity'. I am now stating all that he has declared.' If there are other reasons, they should be stated at any time. If not, the procedure is not valid, and one will incur a separate dwelling offense.

The Venerable Upali (鄔波離) asked the World Honored One: 'Venerable One! If a Bhikshu holding 'desire' and 'purity' dies immediately after receiving 'desire' and 'purity', is it considered that he has completed holding 'desire' and 'purity'?' The Buddha said: 'It is not considered completed; 'desire' should be received again.' 'Venerable One! If a Bhikshu holding 'desire' and 'purity' says: 'I am a Shramanera (求寂, novice monk),' or says: 'I am a layman,' or says: 'I am a person undergoing separate dwelling,' are these cases considered to have completed holding 'desire' and 'purity'?' The Buddha said: 'It is not considered to have completed holding 'desire' and 'purity'.' 'If on the road or in a crowd, a Bhikshu holding 'desire' and 'purity' suddenly dies, is it considered to have completed holding 'desire' and 'purity'?' The Buddha said: 'It is not considered completed; 'desire' should be received again.' The manner of giving and receiving the 'desire' and 'purity' of Bhikshus should be understood in this way. The difference is that if a Posadha is being held, one should say that 'desire' and 'purity' are being given; if it is not a Posadha, but other Karmas (羯磨, actions) etc., only 'desire' needs to be given, not 'purity'. If both are being done, both 'desire' and 'purity' should be given.'

The Venerable Upali asked the World Honored One: 'Venerable One! If there is a dwelling where only one Bhikshu resides alone, and the day of the long purification arrives, this

欲如何？」佛言：「若至長凈時，於一閑靜處，以新瞿摩涂拭灑掃，敷座席鳴犍稚，作前方便竟，自誦少多經。次向高迥處，四顧觀望。若見有苾芻來，既慰問已，告言：『具壽！今日僧伽長凈，仁可共來一處為長凈事。』若無來者，時此苾芻應居本座，心念口言作如是說：『今十四日僧伽長凈，我苾芻某甲於十四日亦為長凈。我苾芻某甲于諸障法自陳遍凈，我今且為守持長凈，若於后時遇和合眾而為長凈，滿諸戒聚故。』第二、第三亦如是說。若一住處有二苾芻，至長凈時並悉同前次第作已，然須對首更互作法。若一住處有三苾芻，還復同前更互作法。若一住處滿四苾芻者，應可如法為長凈事，不合取欲凈。若一住處有五苾芻或復過此，應可如法廣為長凈。若有因緣，聽一人與欲凈。如十五日褒灑陀時，若苾芻憶所犯罪，應可共余清凈苾芻如法悔除罪已，方為長凈。又十五日褒灑陀時，若苾芻于罪有疑，此苾芻應向解三藏苾芻處問，請除疑罪，如法說悔，方為長凈。又十五日褒灑陀時，若苾芻于其眾中憶所犯罪時，此苾芻應于其罪且心念守持，云：『今僧伽十五日為長凈，我苾芻某甲亦十五日為長凈。我苾芻某甲今于眾中憶所犯罪，我某甲于所犯罪自心守持，若僧伽長凈已后，對清凈苾芻我當如法說除其罪。』又十

【現代漢語翻譯】現代漢語譯本『應該如何做？』佛說：『如果到了長凈日，在一個安靜的地方，用新鮮的瞿摩（牛糞）塗抹灑掃，鋪設座位，敲擊犍稚（一種法器），做好前行準備后，自己誦讀一些經文。然後向高處遠望，四處觀察。如果看到有比丘（佛教出家人）來，慰問之後，告訴他：『具壽（對出家人的尊稱）！今日僧伽（僧團）長凈，您可以一起來進行長凈儀式。』如果沒有比丘來，這位比丘應該留在座位上，心中默唸，口中說：『今天是十四日僧伽長凈日，我比丘某甲也在十四日進行長凈。我比丘某甲對於所有障礙修行的法，都已懺悔清凈，我現在暫時守護長凈，如果在以後遇到和合的僧眾一起進行長凈，就能圓滿所有的戒律。』第二次、第三次也這樣說。如果一個住處有兩位比丘，到了長凈日，都按照前面的次第做好準備，然後需要互相面對面地進行儀式。如果一個住處有三位比丘，也和前面一樣，互相進行儀式。如果一個住處有四位比丘，就可以如法地進行長凈儀式，不需要接受『欲凈』（缺席許可）。如果一個住處有五位或更多的比丘，就可以如法地廣泛進行長凈儀式。如果有特殊原因，可以允許一個人給予『欲凈』。如同十五日布薩（佛教的齋戒日）時，如果比丘回憶起自己所犯的罪，應該和清凈的比丘一起如法地懺悔，消除罪業后，才能進行長凈。又在十五日布薩時，如果比丘對自己的罪行有疑問，這位比丘應該向精通三藏（佛教經典）的比丘請教，消除疑慮，如法懺悔，才能進行長凈。又在十五日布薩時，如果比丘在僧眾中回憶起自己所犯的罪，這位比丘應該暫時在心中記住這個罪，說：『現在僧伽在十五日進行長凈，我比丘某甲也在十五日進行長凈。我比丘某甲現在在僧眾中回憶起自己所犯的罪，我某甲對於所犯的罪，在心中記住，如果僧伽長凈結束后，我會向清凈的比丘如法地懺悔消除這個罪。』又十

【English Translation】 English version 『How should it be done?』 The Buddha said, 『When it is time for the Uposatha ( 長凈, Observance Day), in a quiet place, smear and sweep with fresh Goma (瞿摩, cow dung), spread out the seat, strike the Ghandi (犍稚, a type of percussion instrument), and after completing the preliminary preparations, recite some scriptures. Then, look around from a high place. If you see a Bhikshu (苾芻, Buddhist monk) coming, after greeting him, tell him: 『Venerable Sir! Today is the Sangha (僧伽, monastic community)'s Uposatha, you may come together to perform the Uposatha.』 If no one comes, then this Bhikshu should remain in his seat, thinking in his mind and speaking with his mouth, saying: 『Today is the fourteenth day of the Sangha's Uposatha, I, Bhikshu so-and-so, am also performing the Uposatha on the fourteenth day. I, Bhikshu so-and-so, have confessed and purified myself of all obstructing Dharmas (障法, teachings). I am now temporarily upholding the Uposatha, and if I later encounter a harmonious Sangha to perform the Uposatha, I will fulfill all the precepts.』 The second and third times should also be said in the same way. If there are two Bhikshus in one dwelling place, when it is time for the Uposatha, they should both make preparations in the same order as before, and then they must perform the ritual face to face with each other. If there are three Bhikshus in one dwelling place, they should also perform the ritual with each other in the same way as before. If there are four Bhikshus in one dwelling place, they should perform the Uposatha according to the Dharma (如法, the law), and it is not appropriate to take 'Parishuddhi (欲凈, absent permission)'. If there are five or more Bhikshus in one dwelling place, they should perform the Uposatha extensively according to the Dharma. If there is a special reason, one person may be allowed to give 'Parishuddhi'. As on the fifteenth day of Posadha (褒灑陀, Buddhist Sabbath), if a Bhikshu remembers a crime he has committed, he should confess and eliminate the crime with the pure Bhikshus according to the Dharma, and then perform the Uposatha. Also, on the fifteenth day of Posadha, if a Bhikshu has doubts about his crime, this Bhikshu should ask a Bhikshu who understands the Tripitaka (三藏, Buddhist scriptures), eliminate the doubts, confess according to the Dharma, and then perform the Uposatha. Also, on the fifteenth day of Posadha, if a Bhikshu remembers a crime he has committed in the Sangha, this Bhikshu should temporarily keep the crime in mind, saying: 『Now the Sangha is performing the Uposatha on the fifteenth day, and I, Bhikshu so-and-so, am also performing the Uposatha on the fifteenth day. I, Bhikshu so-and-so, now remember the crime I have committed in the Sangha, and I, so-and-so, will keep the crime in mind. After the Sangha has completed the Uposatha, I will confess and eliminate the crime to the pure Bhikshu according to the Dharma.』 Also ten

五日褒灑陀時，若苾芻在於眾中於所犯罪心懷疑惑時，此苾芻應于其罪且為心念守持，云：『今僧伽十五日為長凈，我苾芻某甲亦十五日為長凈，我某甲憶所犯罪，心有疑惑。我某甲於此疑罪自心守持，僧伽長凈已后，向解三藏苾芻處問請決疑罪，我當如法悔除。』若說別解脫戒經，苾芻在於座上憶所犯罪，及已疑罪，同前次第自心念守持，后對清凈苾芻，當如法說罪。」

根本說一切有部百一羯磨卷第三大正藏第 24 冊 No. 1453 根本說一切有部百一羯磨

根本說一切有部百一羯磨卷第四

三藏法師義凈奉　制譯

褒灑陀一切僧伽有罪單白

「若十五日褒灑陀時，一切僧伽悉皆有犯，然無一人能向余住處對清凈苾芻如法說悔，可令我等對彼苾芻如法悔除其罪。一切僧伽但為單白羯磨而作長凈，後向余住處當說其罪。次作單白，應如是作：

「『大德僧伽聽！今僧伽十五日作褒灑陀，於此住處一切僧伽悉皆有犯，然無一人能向余住處對清凈苾芻說除其罪，可令僧伽對彼苾芻如法說悔。若僧伽時至聽者，僧伽應許僧伽今作單白羯磨為褒灑陀，後向余住處當如法除罪。白如是。』作斯事已，方為長凈，不應廢闕。若不爾者，得越法罪。

「若十五日褒灑陀

【現代漢語翻譯】現代漢語譯本五日布薩（褒灑陀）時，如果比丘（苾芻）在僧團（眾中）中對自己所犯的戒律心懷疑惑，這位比丘（苾芻）應該對這個罪過在心中默唸並守持，說：『現在僧團（僧伽）在十五日舉行長凈儀式，我比丘（苾芻）某甲也參與十五日長凈儀式，我某甲回憶起自己所犯的罪過，心中有所疑惑。我某甲對於這個疑惑的罪過在心中守持，在僧團（僧伽）長凈儀式結束后，向精通三藏的比丘（苾芻）請教，以解決疑惑，我應當如法懺悔消除罪過。』如果宣說別解脫戒經時，比丘（苾芻）在座位上回憶起自己所犯的罪過，以及已經疑惑的罪過，同樣按照之前的順序在心中默唸並守持，之後面對清凈的比丘（苾芻），應當如法地說出罪過。」

《根本說一切有部百一羯磨》卷第三大正藏第24冊 No. 1453 《根本說一切有部百一羯磨》

《根本說一切有部百一羯磨》卷第四

三藏法師義凈奉敕譯

布薩（褒灑陀）一切僧團（僧伽）有罪單白

『如果十五日布薩（褒灑陀）時，整個僧團（僧伽）都犯了戒，但是沒有一個人能夠向其他住處的清凈比丘（苾芻）如法地說出並懺悔，可以讓我等向那位比丘（苾芻）如法地懺悔消除罪過。整個僧團（僧伽）只需進行單白羯磨（一種宣告儀式）來完成長凈儀式，之後再向其他住處說出罪過。接下來進行單白，應該這樣做：』

『大德僧團（僧伽）請聽！現在僧團（僧伽）在十五日舉行布薩（褒灑陀），在這個住處整個僧團（僧伽）都犯了戒，但是沒有一個人能夠向其他住處的清凈比丘（苾芻）說出並消除罪過，可以允許僧團（僧伽）向那位比丘（苾芻）如法地說出懺悔。如果僧團（僧伽）時機成熟並同意，僧團（僧伽）應該允許現在進行單白羯磨（一種宣告儀式）來完成布薩（褒灑陀），之後再向其他住處如法地消除罪過。宣告完畢。』完成這件事後，才能進行長凈儀式，不應該廢棄或遺漏。如果不這樣做，就會犯越法罪。

『如果十五日布薩（褒灑陀）

【English Translation】 English version On the fifth day of Posadha (褒灑陀), if a Bhikshu (苾芻) in the Sangha (眾中) has doubts about an offense he has committed, this Bhikshu (苾芻) should hold the offense in his mind, saying: 'Now the Sangha (僧伽) is performing the purification ceremony on the fifteenth day, and I, Bhikshu (苾芻) so-and-so, am also participating in the purification ceremony on the fifteenth day. I, so-and-so, recall the offense I have committed and have doubts in my mind. I, so-and-so, hold this doubtful offense in my mind, and after the Sangha (僧伽) purification ceremony is completed, I will consult a Bhikshu (苾芻) who is proficient in the Tripitaka (三藏) to resolve my doubts, and I shall repent and eliminate the offense according to the Dharma.' If the Pratimoksha Sutra (別解脫戒經) is being recited, and the Bhikshu (苾芻) remembers the offense he has committed, as well as the doubtful offense, while sitting in his seat, he should hold it in his mind in the same order as before, and then confess the offense to a pure Bhikshu (苾芻) according to the Dharma."

The Third Volume of the Mulasarvastivada Vinaya-Matrika (根本說一切有部百一羯磨) Taisho Tripitaka Volume 24, No. 1453, Mulasarvastivada Vinaya-Matrika (根本說一切有部百一羯磨)

The Fourth Volume of the Mulasarvastivada Vinaya-Matrika (根本說一切有部百一羯磨)

Translated by the Tripitaka Master Yijing (義凈) under Imperial Decree

Confession of Offenses by the Entire Sangha (僧伽) during Posadha (褒灑陀)

'If on the fifteenth day of Posadha (褒灑陀), the entire Sangha (僧伽) has committed offenses, but no one is able to confess and repent to a pure Bhikshu (苾芻) in another dwelling place according to the Dharma, let us confess and eliminate the offenses to that Bhikshu (苾芻) according to the Dharma. The entire Sangha (僧伽) only needs to perform a single announcement Karma (單白羯磨) to complete the purification ceremony, and then confess the offenses to another dwelling place. Next, make a single announcement, which should be done as follows:'

'Venerable Sangha (僧伽), please listen! Now the Sangha (僧伽) is holding Posadha (褒灑陀) on the fifteenth day. In this dwelling place, the entire Sangha (僧伽) has committed offenses, but no one is able to confess and eliminate the offenses to a pure Bhikshu (苾芻) in another dwelling place. May the Sangha (僧伽) be allowed to confess repentance to that Bhikshu (苾芻) according to the Dharma. If the Sangha (僧伽) is ready and agrees, the Sangha (僧伽) should allow the single announcement Karma (單白羯磨) to be performed now to complete Posadha (褒灑陀), and then eliminate the offenses in another dwelling place according to the Dharma. The announcement is complete.' After completing this matter, the purification ceremony can be performed, and it should not be abandoned or omitted. If this is not done, a transgression will be committed.

'If on the fifteenth day of Posadha (褒灑陀)

時，一切僧伽于罪有疑，然無一人能向余住處就解三藏苾芻請決疑罪，可令我等對彼苾芻決除疑罪。一切僧伽但作單白羯磨為褒灑陀，後向余住處請除疑已，當如法除罪。應如是作。

「『大德僧伽聽！今僧伽十五日為褒灑陀，於此住處一切僧伽于罪有疑，然無一人能向余住處，就解三藏苾芻請決疑罪，可令僧伽對彼苾芻決除其罪。若僧伽時至聽者，僧伽應許僧伽今作單白羯磨為褒灑陀，後向余住處請決疑已，當如法除罪。白如是。』作單白已方為長凈。若不爾者，得越法罪。」

具壽鄔波離請世尊曰：「大德！有苾芻犯罪，頗得對有犯罪人說悔罪不？」佛言：「不合。」「若如是者對何人說悔？」佛言：「對非同分者，說除其罪。」「大德！云何同分罪？云何非同分罪？」佛言：「波羅市迦望波羅市迦為同分，望余非同分；僧伽伐尸沙望僧伽伐尸沙為同分，望余非同分；波逸底迦乃至突色訖里多，準上應知。」

褒灑陀單白

「若諸苾芻有犯罪者，至褒灑陀時，既作如上法已，應說波羅底木叉戒經。既說序已，應作單白羯磨，應如是作：『大德僧伽聽！今僧伽黑月十四日作褒灑陀。若僧伽時至聽者，僧伽應許僧伽今作褒灑陀，說波羅底木叉戒經。白如是。』次應說戒(上來是大僧作法；若

【現代漢語翻譯】現代漢語譯本：當時，所有的僧伽（Samgha，僧團）對罪行有所懷疑，但是沒有一個人能夠去其他住處，向精通三藏（Tripiṭaka，佛教經典）的比丘（bhikṣu，出家男眾）請教以解決罪行的疑惑，可以讓我們大家一起向那位比丘請教，以消除罪行的疑惑。所有的僧伽只需做一個單白羯磨（jñapti-karma，宣告羯磨）來進行褒灑陀（Poṣadha，布薩），之後再去其他住處請求解除疑惑，然後依法懺悔罪行。應該這樣做。『大德僧伽聽！現在僧伽在十五日進行褒灑陀，在這個住處所有的僧伽對罪行有所懷疑，但是沒有一個人能夠去其他住處，向精通三藏的比丘請教以解決罪行的疑惑，可以讓僧伽一起向那位比丘請教，以消除罪行。如果僧伽認為時機已到，請允許僧伽現在做一個單白羯磨來進行褒灑陀，之後再去其他住處請求解決疑惑，然後依法懺悔罪行。宣告如上。』做了單白羯磨之後才能進行長凈（Pāṭimokkha，波羅提木叉）。如果不這樣做，就會犯越法罪。具壽鄔波離（Upāli，佛陀十大弟子之一，持戒第一）請問世尊說：『大德！如果有比丘犯了罪，可以向同樣犯了罪的人說悔罪嗎？』佛說：『不可以。』『如果這樣，應該向什麼人說悔罪呢？』佛說：『向非同分者說，以消除罪行。』『大德！什麼是同分罪？什麼是非同分罪？』佛說：『犯波羅市迦（Pārājika，斷頭罪）的人，以波羅市迦為同分，以其他罪為非同分；犯僧伽伐尸沙（Saṃghāvaśeṣa，僧殘罪）的人，以僧伽伐尸沙為同分，以其他罪為非同分；犯波逸底迦（Pāyantika，單墮罪）乃至突色訖里多（Duṣkṛta，惡作罪），依此類推，應該知道。』褒灑陀單白『如果各位比丘有犯罪的，到了褒灑陀的時候，做了如上的法事之後，應該宣說波羅底木叉戒經（Pāṭimokkha-sutra，戒經）。宣說了序言之後，應該做單白羯磨，應該這樣做：『大德僧伽聽！現在僧伽在黑月十四日進行褒灑陀。如果僧伽認為時機已到，請允許僧伽現在進行褒灑陀，宣說波羅底木叉戒經。宣告如上。』接下來應該說戒（以上是大僧的作法；如果

【English Translation】 English version: At that time, all the Samgha (community of monks) had doubts about offenses, but no one was able to go to another residence to consult a bhikṣu (monk) who was versed in the Tripiṭaka (the three baskets of Buddhist scriptures) to resolve their doubts about offenses. It would be good if we could all together consult that bhikṣu to eliminate our doubts about offenses. All the Samgha should just perform a single jñapti-karma (motion) for the Poṣadha (observance day), and then go to another residence to request the resolution of doubts, and then confess their offenses according to the Dharma. It should be done like this. 'Venerable Samgha, listen! Now the Samgha is performing the Poṣadha on the fifteenth day. In this residence, all the Samgha have doubts about offenses, but no one is able to go to another residence to consult a bhikṣu who is versed in the Tripiṭaka to resolve their doubts about offenses. It would be good if the Samgha could all together consult that bhikṣu to eliminate their offenses. If the Samgha deems it the right time, please allow the Samgha to now perform a single jñapti-karma for the Poṣadha, and then go to another residence to request the resolution of doubts, and then confess their offenses according to the Dharma. The announcement is as such.' Only after performing the single jñapti-karma can the Pāṭimokkha (recitation of precepts) be performed. If not, one will commit a transgression. The venerable Upāli (one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the World-Honored One: 'Venerable One! If a bhikṣu has committed an offense, is it permissible to confess the offense to someone who has also committed an offense?' The Buddha said: 'It is not permissible.' 'If so, to whom should one confess?' The Buddha said: 'Confess to someone who is not of the same category of offense, in order to eliminate the offense.' 'Venerable One! What is an offense of the same category? What is an offense of a different category?' The Buddha said: 'One who has committed a Pārājika (defeat) considers a Pārājika as the same category, and other offenses as a different category; one who has committed a Saṃghāvaśeṣa (formal meeting) considers a Saṃghāvaśeṣa as the same category, and other offenses as a different category; for those who have committed a Pāyantika (expiation) and even a Duṣkṛta (wrongdoing), it should be understood accordingly.' Single Announcement for Poṣadha 'If any bhikṣus have committed offenses, when it is time for the Poṣadha, after performing the above-mentioned procedures, they should recite the Pāṭimokkha-sutra (code of monastic discipline). After reciting the introduction, they should perform a single jñapti-karma, which should be done as follows: 'Venerable Samgha, listen! Now the Samgha is performing the Poṣadha on the fourteenth day of the dark month. If the Samgha deems it the right time, please allow the Samgha to now perform the Poṣadha and recite the Pāṭimokkha-sutra. The announcement is as such.' Next, the precepts should be recited (the above is the procedure for the great Samgha; if

有苾芻尼作法，準事應為)。」

褒灑陀時不來白二

若長凈時，復非結界，有癲狂苾芻不能與欲、不堪扶舁，佛言：「應作羯磨，令眾無犯，應如是作。若有餘事不得來集，準此應為。

「『大德僧伽聽！彼苾芻某甲癲狂病發，不能與欲、不堪扶舁，僧伽今與作病患羯磨，令眾無犯。若僧伽時至聽者，僧伽應許僧伽今與苾芻某甲病患羯磨。白如是。』羯磨準白成。」

差分臥具人白二

如世尊說：「汝諸苾芻至五月十六日，應夏安居時。」諸苾芻不知云何作夏安居？佛言：「欲至安居日，預分房舍僧伽所有臥具諸坐枮等，下至洗足盆，並須將集，悉皆均分。」諸苾芻等不知何人應分？佛言：「分臥具等有十二種人，具五法者應差。若無五法，未差不應差，已差應舍。云何為五？有愛、恚、怖、癡、有臥具分與不分不能辦了。其十二種人，若翻前五，未差應差、已差不應舍。作前方便，如是應差。次應問言：『汝某甲能為夏安居僧伽作分臥具苾芻不？』彼答言：『能。』令一苾芻作白二羯磨差。

「『大德僧伽聽！此苾芻某甲能為夏安居僧伽作分臥具人。若僧伽時至聽者，僧伽應許僧伽今差某甲為夏安居僧伽作分臥具人。白如是。』

「『大德僧伽聽！此苾芻某甲能為夏

【現代漢語翻譯】有比丘尼這樣做，按照規定也應該這樣做）。

在舉行布薩時沒有前來，按照白二羯磨進行。

如果長凈日時，又不在結界之處，有癲狂的比丘不能表達意願、不能被扶持，佛說：『應該舉行羯磨，使大眾沒有違犯。應該這樣做。如果還有其他事情不能前來參加，按照這個準則也應該這樣做。』

『大德僧伽聽！這位比丘某甲癲狂病發，不能表達意願、不能被扶持，僧伽現在為他舉行病患羯磨，使大眾沒有違犯。如果僧伽認為時機已到，請聽取，僧伽應該允許僧伽現在為比丘某甲舉行病患羯磨。白如是。』羯磨按照白如是完成。

差（委派）分配臥具人，按照白二羯磨進行。

如世尊所說：『你們這些比丘到五月十六日，應該進行夏安居。』眾比丘不知道該如何進行夏安居？佛說：『在到達安居日之前，預先分配房舍、僧伽所有的臥具、坐具等，下至洗腳盆，都需要收集起來，全部平均分配。』眾比丘不知道應該由誰來分配？佛說：『分配臥具等有十二種人，具備五種條件的人應該被委派。如果沒有這五種條件，未被委派的不應該委派，已經被委派的應該捨棄。什麼是五種條件？有愛、有恨、有害怕、有愚癡，對於臥具的分配與不分配不能妥善處理。這十二種人，如果與前面的五種條件相反，未被委派的應該委派，已經被委派的不應該捨棄。』做好準備工作，應該這樣委派。接下來應該問：『你某甲能為夏安居的僧伽做分配臥具的比丘嗎？』他回答說：『能。』讓一位比丘按照白二羯磨進行委派。

『大德僧伽聽！這位比丘某甲能為夏安居的僧伽做分配臥具的人。如果僧伽認為時機已到，請聽取，僧伽應該允許僧伽現在委派某甲為夏安居的僧伽做分配臥具的人。白如是。』

『大德僧伽聽！這位比丘某甲能為夏

【English Translation】 If a Bhikshuni (female monastic) does this, it should be done accordingly).

If one does not attend the Uposatha (fortnightly observance) time, it should be done according to the Karma (formal act of the Sangha) with two announcements.

If during the Long Purification (Uposatha) time, and it is not within the boundary, and there is a mad Bhikshu (monk) who cannot give consent or be supported, the Buddha said: 'A Karma should be performed so that the Sangha (community) does not commit offenses. It should be done like this. If there are other matters that prevent attendance, it should be done according to this principle.'

'Venerable Sangha, listen! This Bhikshu, so-and-so, has a fit of madness, cannot give consent, and cannot be supported. The Sangha is now performing a Karma for him as a sick person, so that the Sangha does not commit offenses. If the Sangha deems the time is right, please listen, the Sangha should permit the Sangha to now perform the sick person Karma for Bhikshu so-and-so. Announcement as such.' The Karma is completed according to the announcement.

Appointing a person to distribute bedding, according to the Karma with two announcements.

As the World Honored One said: 'You Bhikshus should enter the summer retreat on the sixteenth day of the fifth month.' The Bhikshus did not know how to perform the summer retreat. The Buddha said: 'Before the day of the retreat arrives, pre-allocate the rooms, all the Sangha's bedding, sitting mats, etc., down to the foot-washing basin, and gather them all together, distributing them equally.' The Bhikshus did not know who should do the distribution. The Buddha said: 'There are twelve types of people who can distribute bedding, etc. Those who possess five qualities should be appointed. If they do not have these five qualities, they should not be appointed if they have not been appointed, and they should be dismissed if they have been appointed. What are the five qualities? Having love, hatred, fear, and delusion, and being unable to properly handle the distribution or non-distribution of bedding. For these twelve types of people, if they are the opposite of the previous five qualities, they should be appointed if they have not been appointed, and they should not be dismissed if they have been appointed.' Prepare the preliminary arrangements, and appoint them like this. Next, ask: 'Can you, so-and-so, be the Bhikshu who distributes bedding for the Sangha during the summer retreat?' If he answers: 'Yes,' have a Bhikshu perform the Karma with two announcements for the appointment.

'Venerable Sangha, listen! This Bhikshu, so-and-so, can be the person who distributes bedding for the Sangha during the summer retreat. If the Sangha deems the time is right, please listen, the Sangha should permit the Sangha to now appoint so-and-so as the person who distributes bedding for the Sangha during the summer retreat. Announcement as such.'

'Venerable Sangha, listen! This Bhikshu, so-and-so, can be

安居僧伽作分臥具人，僧伽今差此苾芻某甲為夏安居僧伽作分臥具人。若諸具壽聽差此苾芻某甲為夏安居僧伽作分臥具人者默然，若不許者說。』『僧伽已聽差此苾芻某甲為夏安居僧伽作分臥具人竟。僧伽已聽許，由其默然故，我今如是持。』」

差藏衣人白二

「『大德僧伽聽！此苾芻某甲能與僧伽作掌衣物人。若僧伽時至聽者，僧伽應許僧伽今差此苾芻某甲作掌衣物人。白如是。』羯磨準成。」

差分衣人白二

「『大德僧伽聽！此苾芻某甲能與僧伽作分衣人。若僧伽時至聽者，僧伽應許僧伽今差此苾芻某甲作分衣人。白如是。』羯磨準白成。」

差藏器物人白二

「『大德僧伽聽！此苾芻某甲能與僧伽作藏器物人。若僧伽時至聽者，僧伽應許僧伽今差苾芻某甲作藏器物人。白如是。』羯磨準白成(餘八羯磨準事成)。

「至五月十五日，授事苾芻所有行法，我今當說。授事人應掃涂房舍令清凈已，應告白言：『諸大德！明日僧伽作夏安居。』所有諸事咸應思念，其授事人看人多少可為辦籌，其籌不得粗惡曲捩，以香水洗香泥塗拭，安凈槃中鮮花覆上，以凈物覆之，鳴揵稚集大眾，籌槃安上座前，次宣告：『僧伽安居制令，如律廣明。』次後上座應作單白。」

【現代漢語翻譯】現代漢語譯本指定安居僧伽作分臥具之人：僧伽現在指定這位苾芻（bhiksu，比丘）某甲作為夏季安居僧伽作分臥具之人。如果各位具壽（ayusmat，有壽者，對出家人的尊稱）同意指定這位苾芻某甲作為夏季安居僧伽作分臥具之人，就請默然。如果不同意，請說出來。』『僧伽已經同意指定這位苾芻某甲作為夏季安居僧伽作分臥具之人。僧伽已經聽許，因為大家默然的緣故，我現在就這樣記住。』

指定管理衣物之人（白二羯磨）：『大德僧伽聽！這位苾芻某甲能夠為僧伽管理衣物。如果僧伽認為時機已到，請聽許，僧伽應允許現在指定這位苾芻某甲作為管理衣物之人。稟白如上。』羯磨（karma，業）準此成就。

指定分衣之人（白二羯磨）：『大德僧伽聽！這位苾芻某甲能夠為僧伽作分衣之人。如果僧伽認為時機已到，請聽許，僧伽應允許現在指定這位苾芻某甲作為分衣之人。稟白如上。』羯磨準此稟白成就。

指定管理器物之人（白二羯磨）：『大德僧伽聽！這位苾芻某甲能夠為僧伽管理器物。如果僧伽認為時機已到，請聽許，僧伽應允許現在指定這位苾芻某甲作為管理器物之人。稟白如上。』羯磨準此稟白成就（其餘八種羯磨也照此辦理）。

到了五月十五日，授事苾芻（bhiksu，比丘）所有應做的行法，我現在應當說。授事人應當打掃並塗飾房舍，使其清潔乾淨，然後應當告知大家：『各位大德！明天僧伽將要開始夏季安居。』所有的事情都應當考慮周全。授事人根據人數多少可以準備竹籌，這些竹籌不得粗糙醜陋或彎曲斷裂，用香水清洗，用香泥塗抹，安放在乾淨的盤子里，上面覆蓋鮮花，再用乾淨的物品覆蓋。敲擊揵稚（ghanta，犍椎，寺院中用以集眾的響器）召集大眾，將籌盤安放在上座（長老）面前，然後宣告：『僧伽安居的制令，如律中廣為說明。』之後，上座應當作單白。

【English Translation】 English version Appointing a Bhiksu (bhiksu, monk) to Allocate Bedding for the Sangha: The Sangha now appoints this Bhiksu (bhiksu, monk) named so-and-so to allocate bedding for the Sangha during the summer retreat. If the venerable ones (ayusmat, venerable ones, a respectful term for monks) agree to appoint this Bhiksu named so-and-so to allocate bedding for the Sangha during the summer retreat, let them remain silent. If they do not agree, let them speak.』『The Sangha has agreed to appoint this Bhiksu named so-and-so to allocate bedding for the Sangha during the summer retreat. The Sangha has consented, because of their silence, I will now remember it as such.』

Appointing a Person to Manage Robes (Karma with two announcements): 『Venerable Sangha, listen! This Bhiksu named so-and-so is capable of managing robes for the Sangha. If the Sangha deems it the right time, please listen and consent. The Sangha should now permit the appointment of this Bhiksu named so-and-so as the person to manage robes. The announcement is made thus.』 The Karma (karma, action) is thus accomplished.

Appointing a Person to Distribute Robes (Karma with two announcements): 『Venerable Sangha, listen! This Bhiksu named so-and-so is capable of distributing robes for the Sangha. If the Sangha deems it the right time, please listen and consent. The Sangha should now permit the appointment of this Bhiksu named so-and-so as the person to distribute robes. The announcement is made thus.』 The Karma is thus announced and accomplished.

Appointing a Person to Manage Utensils (Karma with two announcements): 『Venerable Sangha, listen! This Bhiksu named so-and-so is capable of managing utensils for the Sangha. If the Sangha deems it the right time, please listen and consent. The Sangha should now permit the appointment of this Bhiksu named so-and-so as the person to manage utensils. The announcement is made thus.』 The Karma is thus announced and accomplished (the remaining eight Karmas are to be performed similarly).

On the fifteenth day of the fifth month, I shall now describe all the practices that the Bhiksu (bhiksu, monk) in charge should perform. The person in charge should sweep and plaster the rooms to make them clean, and then announce: 『Venerable ones! Tomorrow the Sangha will begin the summer retreat.』 All matters should be carefully considered. The person in charge, according to the number of people, can prepare bamboo tallies. These tallies must not be rough, ugly, crooked, or broken. They should be washed with fragrant water, smeared with fragrant mud, placed in a clean tray, covered with fresh flowers, and then covered with a clean cloth. The ghanta (ghanta, a bell-like instrument used to assemble the Sangha) is struck to gather the assembly, and the tray of tallies is placed before the senior monk (elder). Then it is announced: 『The regulations for the Sangha's retreat are extensively explained in the Vinaya (rules of monastic discipline).』 After that, the senior monk should make a single announcement.

一切僧伽夏安居單白

「『大德僧伽聽！今僧伽十五日欲作夏安居。若僧伽時至聽者，僧伽應許僧伽今日受籌、明日安居。白如是。』

「其授事苾芻擎籌槃在前，收籌者持空槃隨後，大師教主先下一籌，次向上座前住，上座離本座蹲踞合掌，受取其籌，然後置空槃上，如是至末。若有求寂，阿遮利耶或鄔波馱耶代受取籌。次下護寺天神籌。既總行已，應數其籌白大眾言：『於此住處現受籌者，苾芻有爾許，求寂爾許。』又分房舍人，乃至半月撿閱房舍受用軌儀，不如法者治罰之式，如律廣明。

「至十五日眾和集時，其授事人應為告白：『諸具壽！今此住處有爾許人，明日當依某甲施主，依某村坊為乞食處，以某甲為給侍人，某甲為瞻病人，應作安居。』諸苾芻眾應撿行鄰近村坊乞食之處。既觀察已，各自念言：『我於此處堪作安居，及同梵行者令憂惱不生，設復生時速能除滅，所有歡樂未生令生，已生者勸令增進，我當於此巡行之處鄰近村坊乞食不生勞苦。若我病患，有供侍人給我醫藥，諸有所須皆悉充濟。』作是念已，應向屏處對一苾芻蹲踞合掌，作如是說：

「『具壽存念！今僧伽五月十六日作夏安居，我苾芻某甲亦於五月十六日作夏安居。我苾芻某甲於此住處界內前三月夏安居

【現代漢語翻譯】現代漢語譯本一切僧伽夏安居單白

『大德僧伽聽！現在僧伽準備在十五日舉行夏安居。如果僧伽認為時機已到，請允許僧伽今天接受籌碼，明天開始安居。告知如上。』

負責授籌的比丘手持籌碼盤在前面，收籌者拿著空盤在後面，大師或教主首先放下一支籌碼，然後走到上座面前，上座離開自己的座位，蹲踞合掌，接過籌碼，然後放到空盤上，依次進行到最後。如果有沙彌，由阿遮利耶（Acariya，軌範師）或鄔波馱耶（Upadhyaya，親教師）代為接受籌碼。然後放下護寺天神的籌碼。全部完成後，應該數籌碼，並告知大眾說：『在這個住處，現在接受籌碼的比丘有這麼多，沙彌有這麼多。』還要分配房舍的人，乃至半個月檢查房舍的使用情況，對於不如法的情況，按照戒律進行懲罰。

到了十五日，大眾聚集時，負責授事的人應該告知：『諸位具壽！現在這個住處有這麼多人，明天將依靠某甲施主，依靠某村坊作為乞食的地方，以某甲作為侍者，某甲作為照顧病人的人，應該開始安居。』各位比丘應該檢查附近的村坊乞食的地方。檢查完畢后，各自思考：『我在這裡可以安居，並且不會讓同梵行者感到憂惱，即使產生憂惱也能迅速消除，所有未生的歡樂令其生起，已生的歡樂勸令其增進，我應當在此巡行之處，附近的村坊乞食不會感到勞苦。如果我生病，有侍者給我醫藥，所有需要的都能得到滿足。』這樣思考後，應該到僻靜處，對著一位比丘蹲踞合掌，這樣說：

『具壽請記住！現在僧伽在五月十六日開始夏安居，我比丘某甲也在五月十六日開始夏安居。我比丘某甲在這個住處界內，前三個月進行夏安居。』

【English Translation】 English version The Solemn Declaration for the Rainy Season Retreat (Varshavasa) of the Entire Sangha

『Venerable Sangha, listen! Now the Sangha intends to observe the Rainy Season Retreat on the fifteenth day. If the Sangha deems it the right time, may the Sangha grant permission for the Sangha to accept tokens today and commence the retreat tomorrow. This is the announcement.』

The Bhikshu (monk) responsible for distributing the tokens holds the token tray in front, while the collector follows behind with an empty tray. The master or preceptor first places a token, then approaches the senior monk. The senior monk rises from his seat, squats, joins his palms, receives the token, and places it on the empty tray, continuing in this manner to the end. If there is a Shramanera (novice), the Acariya (teacher) or Upadhyaya (preceptor) receives the token on their behalf. Next, the token for the guardian deity of the monastery is placed. Once the entire process is complete, the tokens should be counted, and the assembly should be informed: 『In this dwelling place, there are this many Bhikshus and this many Shramaneras who have received tokens.』 Furthermore, the allocation of rooms and the bi-monthly inspection of the rooms' usage and etiquette should be carried out, and any non-compliance should be addressed according to the rules, as detailed in the Vinaya (monastic code).

On the fifteenth day, when the assembly gathers, the person in charge should announce: 『Venerable ones! In this dwelling place, there are this many people. Tomorrow, we will rely on so-and-so donor, rely on so-and-so village as the place for alms-seeking, with so-and-so as the attendant, and so-and-so as the caretaker for the sick. We should commence the Rainy Season Retreat.』 The Bhikshus should inspect the nearby villages for alms-seeking. After observing, each should contemplate: 『I can observe the Rainy Season Retreat in this place, and I will not cause distress to my fellow practitioners. Even if distress arises, I can quickly eliminate it. I will bring forth joy that has not yet arisen, and encourage the increase of joy that has already arisen. I shall not experience hardship in seeking alms in the nearby villages where I will be walking. If I become ill, there will be an attendant to provide me with medicine, and all my needs will be met.』 After contemplating in this way, one should go to a secluded place, squat, join the palms, and say to a Bhikshu:

『Venerable one, please remember! Now the Sangha is commencing the Rainy Season Retreat on the sixteenth day of the fifth month, and I, Bhikshu so-and-so, am also commencing the Rainy Season Retreat on the sixteenth day of the fifth month. I, Bhikshu so-and-so, will observe the Rainy Season Retreat for the first three months within the boundary of this dwelling place.』

，以某甲為施主、某甲為營事人、某甲為瞻病人，於此住處，乃至若有圮裂穿壞，當修補之，我於今夏在此安居。』第二、第三亦如是說。所對苾芻應云：『奧箄迦。』說安居者答云：『娑度。』苾芻兩眾咸對苾芻說，苾芻尼三眾並對苾芻尼說。」

差看撿房舍人白二

時諸苾芻既至夏中，于寺房廊多有諸鳥，養鶵兒卵遂生喧噪。以緣白佛，佛言：「應差執竿杖苾芻巡寺撿察巢無兒卵，應可除棄；有者待去方除。」復多蜂窠，佛言：「觀察無兒應棄；必有蜂兒，將線縷系，由此緣故便不增長。如是應差，鳴揵稚眾集已，應先問言：『汝某甲能為僧伽作看撿房舍人不？』彼答言：『能。』令一苾芻作白二羯磨：

「『大德僧伽聽！此苾芻某甲能為僧伽作看撿房舍人。若僧伽時至聽者，僧伽應許僧伽今差此苾芻某甲作看撿房舍人。白如是。』羯磨準白成。

「既被差已，看撿房舍苾芻應半月半月巡行房舍，觀其臥具。若有苾芻將疏薄垢膩破碎之物用替僧祇臥具氈席者，若是老宿，白大眾知，奪其臥具；若是少年，應白二師方收臥具。其授事人，如我所說不依行者，得越法罪。此應番次差作。」

具壽鄔波離請世尊曰：「大德！如世尊說：『應作安居。』諸苾芻眾不知誰合安居？」佛言：「

【現代漢語翻譯】現代漢語譯本：某甲（施主的名字）作為施主，某甲（營事人的名字）作為營事人，某甲（瞻病人的名字）作為瞻病人，在此處住所，乃至如果有倒塌破裂損壞的地方，應當修補它，我今年夏天在這裡安居。』第二次、第三次也像這樣說。所面對的比丘應該說：『奧箄迦（好的）。』說安居的人回答說：『娑度（善哉）。』比丘兩眾都對比丘說，比丘尼三眾都對比丘尼說。

差遣看守檢查房舍的人的白二羯磨

當時，各位比丘已經到了夏中，在寺廟的房廊里有很多鳥，養育雛鳥和鳥卵，於是產生喧鬧的聲音。因此稟告佛陀，佛陀說：『應當差遣拿著竿杖的比丘巡視寺廟，檢查鳥巢里沒有雛鳥和鳥卵的，應該可以除去；有雛鳥和鳥卵的，等待它們離開后才除去。』又有許多蜂窩，佛陀說：『觀察沒有幼蜂的應該丟棄；如果一定有蜂兒，用細線繫住，因為這個緣故便不會增長。』像這樣應該差遣，鳴揵稚（敲椎集眾）后大眾聚集完畢，應該先問：『你某甲（被詢問者的名字）能為僧伽做看守檢查房舍的人嗎？』他回答說：『能。』讓一位比丘做白二羯磨：

『大德僧伽聽！這位比丘某甲（比丘的名字）能為僧伽做看守檢查房舍的人。如果僧伽認為時機已到，請允許僧伽現在差遣這位比丘某甲（比丘的名字）做看守檢查房舍的人。稟白完畢。』羯磨按照稟白完成。

『已經被差遣后，看守檢查房舍的比丘應該每半個月巡視房舍，觀察其中的臥具。如果有比丘將粗糙單薄、污垢油膩、破碎之物用來替換僧團的臥具氈席，如果是老宿（年長的比丘），告知大眾，奪取他的臥具；如果是少年，應該稟告二師（戒師和教授師）才能收回臥具。那些負責授事的人，如果像我所說的不按照執行的，會得到越法罪。這件事應該輪流差遣人來做。』

具壽鄔波離（佛陀的弟子）請問世尊說：『大德！如世尊所說：『應該作安居。』各位比丘不知道誰適合安居？』佛陀說：

【English Translation】 English version: 『Let so-and-so (name of the donor) be the donor, so-and-so (name of the manager) be the manager, and so-and-so (name of the caretaker) be the caretaker. In this dwelling, even if there are collapses, cracks, or damages, they should be repaired. I will dwell here for the summer.』 The second and third times should be said in the same way. The Bhikshu (monk) being addressed should say: 『奧箄迦 (Oka, good).』 The one declaring the summer retreat should answer: 『娑度 (Sadhu, well said).』 The two groups of Bhikshus should say this to the Bhikshus, and the three groups of Bhikshunis (nuns) should say this to the Bhikshunis.

The announcement of appointing someone to inspect and maintain the dwellings, with two announcements (Bai Er Karma)

At that time, as the Bhikshus arrived in the middle of summer, there were many birds in the temple's corridors, raising chicks and eggs, causing noise. They reported this to the Buddha, who said: 『Bhikshus holding staffs should be appointed to patrol the temple and inspect nests without chicks or eggs, which should be removed; those with chicks or eggs should be removed after they have left.』 There were also many beehives. The Buddha said: 『Observe and discard those without larvae; if there are definitely bee larvae, tie them with thin threads, so they will not grow.』 This is how appointments should be made. After striking the 揵稚 (Ghanthi, a wooden or metal instrument used to assemble the Sangha) to gather the assembly, one should first ask: 『Can you, so-and-so (name of the person being asked), serve the Sangha as the person who inspects and maintains the dwellings?』 If they answer: 『Yes,』 then have a Bhikshu perform the Bai Er Karma:

『Venerable Sangha, listen! This Bhikshu, so-and-so (name of the Bhikshu), is capable of serving the Sangha as the person who inspects and maintains the dwellings. If the Sangha deems it the right time, may the Sangha now appoint this Bhikshu, so-and-so (name of the Bhikshu), as the person who inspects and maintains the dwellings. The announcement is made.』 The Karma is completed according to the announcement.

『Once appointed, the Bhikshu who inspects and maintains the dwellings should patrol the dwellings every half month, observing the bedding. If any Bhikshu uses coarse, thin, greasy, or broken items to replace the Sangha's bedding, mats, or carpets, if they are elders (senior Bhikshus), inform the assembly and confiscate their bedding; if they are juniors, report to the two teachers (preceptor and instructor) before confiscating the bedding. Those responsible for these duties, if they do not act as I have instructed, will incur a transgression. This task should be assigned in rotation.』

The Venerable Upali (a disciple of the Buddha) asked the World Honored One: 『Venerable One! As the World Honored One said: 『One should observe the summer retreat.』 The Bhikshus do not know who is suitable for the summer retreat?』 The Buddha said:

謂出家五眾。何者為五？一者苾芻、二者苾芻尼、三者正學女、四者求寂男、五者求寂女。此之五眾合作安居，如有違者，皆得惡作罪。」

受日出界外白二

爾時具壽鄔波離請世尊曰：「大德！如世尊說：『夏安居苾芻不應界外輒為止宿。』者，諸苾芻眾于其界外有三寶事及別人事須出界外，即便不敢出界。」白佛，佛言：「必有因緣，我今聽諸苾芻守持七日法出界外。」時諸苾芻不知是何等事？佛言：「謂三寶事、鄔波索迦事、鄔波斯迦事、苾芻、苾芻尼事、式叉摩拏、求寂男、求寂女事，或是親眷請喚因緣、或為外道除去惡見、或於三藏請他除疑，或於自行未得令得、未證令證、未解令解，斯等皆應守持七日出界外。」具壽鄔波離請世尊曰：「大德！如向所說：『應守持七日法出界行。』者，于誰邊守持？」佛言：「隨時對一苾芻蹲踞合掌，作如是說：

「『具壽存念！我苾芻某甲於此住處，或前或后三月夏安居。我苾芻某甲為某事因緣故，守持七日出界外，若無難緣還來此處。我於今夏在此安居。』第二、第三亦如是說。所對之人應云：『奧箄迦。』守持日者答言：『娑度。』」

爾時憍薩羅國勝光大王與給孤獨長者，久在邊隅為有防固。時此長者思念聖眾，便啟王知。王即令使敕

【現代漢語翻譯】現代漢語譯本：所謂出家五眾（指出家修行的五種僧人）。哪五種呢？第一是苾芻（比丘，受過具足戒的男性僧人），第二是苾芻尼（比丘尼，受過具足戒的女性僧人），第三是正學女（式叉摩拏，準備受具足戒的女性），第四是求寂男（沙彌，未受具足戒的男性僧人），第五是求寂女（沙彌尼，未受具足戒的女性僧人）。這五眾應該一起安居，如果有人違反，都會犯惡作罪（一種輕微的戒律）。受日出界外白二（關於接受超出結界範圍的白二羯磨）當時，具壽鄔波離（佛陀的弟子，以持戒精嚴著稱）請問世尊（佛陀）說：『大德（對佛陀的尊稱）！正如世尊所說：『夏安居（雨季期間的僧團閉關修行）的苾芻不應該輕易到結界之外過夜。』這樣一來，如果諸位苾芻因為三寶（佛、法、僧）之事或者其他人的事情必須出界，就不敢出去了。』稟告佛陀后，佛陀說：『如果確有因緣，我現在允許諸位苾芻遵守七日法（七日內可以離開安居地）出界。』當時，諸位苾芻不知道是什麼事情。佛陀說：『所謂三寶之事、鄔波索迦（優婆塞，在家男居士）之事、鄔波斯迦（優婆夷，在家女居士）之事、苾芻之事、苾芻尼之事、式叉摩拏之事、求寂男之事、求寂女之事，或者是親眷請喚的因緣，或是爲了外道（佛教以外的宗教）除去惡見，或是爲了在三藏（經、律、論）中請教他人解除疑惑，或是爲了使自己尚未得到的（修行成就）得到，尚未證悟的證悟，尚未理解的理解，這些都應該遵守七日法出界。』具壽鄔波離請問世尊說：『大德！像您剛才所說：『應該遵守七日法出界而行。』那麼，應該在誰那裡遵守呢？』佛陀說：『隨時可以對一位苾芻蹲踞合掌，像這樣說：『具壽（對年長僧人的尊稱）請記住！我苾芻某甲（自己的名字）在此住處，或者之前或者之後三個月夏安居。我苾芻某甲爲了某事因緣，遵守七日法出界，如果沒有阻礙的因緣就會回到這裡。我於今年夏天在此安居。』第二次、第三次也這樣說。所面對的人應該說：『奧箄迦（好的）。』遵守七日法的人回答說：『娑度（善哉，好的）。』當時，憍薩羅國（古印度十六大國之一）的勝光大王（國王的名字）和給孤獨長者（一位富有的佛教徒），長期在邊境地區進行防禦。當時這位長者思念僧團，便稟告了國王。國王就命令使者...

【English Translation】 English version: These are called the five assemblies of renunciants (referring to the five types of ordained practitioners). Which are the five? First, Bhikshus (fully ordained male monks), second, Bhikshunis (fully ordained female monks), third, Shikshamanas (female trainees preparing for full ordination), fourth, Shramaneras (male novice monks), and fifth, Shramaneris (female novice monks). These five assemblies should dwell together during the rainy season retreat. If anyone violates this, they will incur a Dukkritta offense (a minor disciplinary offense).' Receiving the 'White Second' Beyond the Boundary at Sunrise (Concerning the acceptance of a 'White Second Karma' beyond the established boundary) At that time, the Venerable Upali (a disciple of the Buddha known for his strict adherence to the precepts) asked the World Honored One (the Buddha): 'Venerable Sir (a respectful term for the Buddha)! As the World Honored One has said: 'Bhikshus in the rainy season retreat should not casually stay overnight outside the boundary.' In that case, if the Bhikshu Sangha (community of monks) needs to go outside the boundary for matters concerning the Three Jewels (Buddha, Dharma, Sangha) or for other people's affairs, they will not dare to go out.' After reporting to the Buddha, the Buddha said: 'If there is a valid reason, I now allow the Bhikshus to observe the seven-day rule (being allowed to leave the retreat for seven days) and go outside the boundary.' At that time, the Bhikshus did not know what these matters were. The Buddha said: 'These are matters concerning the Three Jewels, Upasakas (male lay devotees), Upasikas (female lay devotees), Bhikshus, Bhikshunis, Shikshamanas, Shramaneras, Shramaneris, or if relatives invite them, or to remove wrong views from non-Buddhists (those of other religions), or to ask others to resolve doubts about the Tripitaka (the three baskets of Buddhist scriptures: Sutra, Vinaya, Abhidharma), or to enable oneself to attain what has not yet been attained, to realize what has not yet been realized, to understand what has not yet been understood; all these should observe the seven-day rule and go outside the boundary.' The Venerable Upali asked the World Honored One: 'Venerable Sir! As you just said: 'One should observe the seven-day rule and go outside the boundary.' Then, with whom should one observe it?' The Buddha said: 'At any time, one can squat down and put one's palms together towards a Bhikshu, and say like this: 'Venerable Sir (a respectful term for a senior monk), please remember! I, Bhikshu (your name), am observing the rainy season retreat at this place for three months, either before or after. I, Bhikshu (your name), for such and such a reason, am observing the seven-day rule to go outside the boundary. If there are no hindering circumstances, I will return here. I am observing the rainy season retreat here this summer.' The second and third times, say it in the same way. The person facing you should say: 'Okapiya (Okay, good).' The person observing the seven-day rule should answer: 'Sadhu (Well done, good).' At that time, King Sheng Guang (name of the king) of the Kosala Kingdom (one of the sixteen great kingdoms of ancient India) and the Elder Anathapindika (a wealthy Buddhist devotee) were long in the border area for defense. At that time, this elder thought of the Sangha, and reported it to the king. The king then ordered the messenger...

留守臣曰：「在彼聖眾，卿勿與教，方便請求，與吾相見。」是時大臣遂懷密計，令諸聖眾自詣王軍。是時大臣至逝多園，以繩絣絡，諸苾芻眾問言：「賢首！汝何所作？」答言：「聖者！大王有敕，今欲於此穿渠泄水。」(其事廣說，如《目得迦第五卷》中具述)

苾芻報曰：「仁應且住！我當白王，共為商度。」苾芻問曰：「今日欲去，可得還不？」答言：「不得。」「二日、三日乃至七日頗得還不？」答言：「不得。」時諸苾芻以緣白佛，佛言：「有大眾事，我聽苾芻守持四十夜出界外。」如世尊說：「守持四十夜出界行者。」諸苾芻不知云何守持？佛言：「先敷座席、鳴揵稚。眾既集已，應可問能：『汝某甲能為僧伽守持四十夜出界外行不？』彼應答言：『我能。』若二人多人並如是問。次一苾芻先作白已，方為羯磨：

「『大德僧伽聽！此苾芻某甲於此住處界內，或前或后三月夏安居。此苾芻某甲今欲守持齊四十夜，為僧伽事故出界外，此人今夏在此安居。若僧伽時至聽者，僧伽應許僧伽今與此苾芻某甲守持四十夜，為僧伽事故出界外，此人今夏在此安居。白如是。』『大德僧伽聽！此苾芻某甲於此住處界內，或前或后三月夏安居，此苾芻某甲今欲守持齊四十夜，為僧伽事故出界外，此人今夏

【現代漢語翻譯】現代漢語譯本：留守的大臣說：『對於那裡的聖眾（指僧團），你不要直接教導他們，用方便的方法請求他們，讓他們與我相見。』當時，這位大臣就懷著秘密的計劃，讓各位聖眾自己前往國王的軍隊。當時，這位大臣到達逝多園（Jetavana，祇園精舍），用繩子捆綁絡，各位苾芻（bhiksu，比丘）問道：『賢首（指大臣）！你這是要做什麼？』回答說：『聖者！大王有命令，現在要在這裡開挖水渠排水。』（這件事詳細的敘述，如同《目得迦第五卷》中詳細的描述）苾芻回答說：『仁者應該暫且停止！我應當稟告國王，共同商議。』苾芻問道：『今天想要離開，可以回來嗎？』回答說：『不可以。』『兩天、三天乃至七天，可以回來嗎？』回答說：『不可以。』當時各位苾芻將這個因緣稟告佛陀，佛陀說：『有大眾的事情，我允許苾芻守持四十夜出界外。』如同世尊說：『守持四十夜出界行者。』各位苾芻不知道應該如何守持？佛陀說：『先鋪設座位、鳴打揵稚（ghanta，犍椎，報時器）。大眾聚集完畢后，應該可以問：『你某甲（指具體的人）能為僧伽（samgha，僧團）守持四十夜出界外行嗎？』他應該回答說：『我能。』如果兩個人或更多人，都這樣問。接著一位苾芻先作白（宣佈），然後進行羯磨（karma，羯磨，議事）：『大德僧伽聽！這位苾芻某甲於此住處界內，或前或后三個月夏安居。這位苾芻某甲現在想要守持齊四十夜，爲了僧伽的事務出界外，此人今年夏天在此安居。如果僧伽認為時機已到，聽者，僧伽應該允許僧伽現在給予這位苾芻某甲守持四十夜，爲了僧伽的事務出界外，此人今年夏天在此安居。白如是。』『大德僧伽聽！這位苾芻某甲於此住處界內，或前或后三個月夏安居，這位苾芻某甲現在想要守持齊四十夜，爲了僧伽的事務出界外，此人今年夏天

【English Translation】 English version: The minister in charge of the garrison said, 'Do not directly instruct those holy ones (referring to the Sangha), but use skillful means to request them to meet with me.' At that time, the minister conceived a secret plan, instructing the holy ones to go to the king's army themselves. Then, the minister arrived at Jetavana (Jetavana, the Grove of Jeta), and used ropes to bind and entangle the area. The bhiksus (bhiksu, monks) asked, 'Virtuous one (referring to the minister)! What are you doing?' He replied, 'Holy ones! The great king has ordered that a canal be dug here to drain water.' (The details of this matter are fully described in the fifth volume of the Mūlā Sarvāstivāda Vinaya). The bhiksu replied, 'Good sir, you should stop for now! I should report to the king and discuss this together.' The bhiksu asked, 'If we want to leave today, can we return?' He replied, 'No.' 'Can we return in two days, three days, or even seven days?' He replied, 'No.' At that time, the bhiksus reported this situation to the Buddha. The Buddha said, 'For matters concerning the Sangha (samgha, monastic community), I allow bhiksus to observe a forty-night period of holding outside the boundary.' As the World Honored One said, 'One who observes a forty-night period of holding and goes outside the boundary.' The bhiksus did not know how to observe this period. The Buddha said, 'First, set up seats and strike the ghanta (ghanta, a bell or gong). After the assembly has gathered, you should ask: 'Can you, so-and-so (referring to a specific person), observe a forty-night period of holding outside the boundary for the sake of the Sangha?' He should answer, 'I can.' If there are two or more people, ask them in the same way. Then, one bhiksu should first make a declaration and then perform the karma (karma, a formal act of the Sangha): 'Venerable Sangha, listen! This bhiksu, so-and-so, has observed the summer retreat for three months, either before or after the regular period, within the boundary of this dwelling place. This bhiksu, so-and-so, now wishes to observe a full forty-night period of holding, going outside the boundary for the sake of the Sangha. This person is observing the summer retreat here this year. If the Sangha deems it the right time, those who are listening, the Sangha should permit the Sangha to now grant this bhiksu, so-and-so, the observance of a forty-night period of holding, going outside the boundary for the sake of the Sangha. This person is observing the summer retreat here this year. The declaration is thus.' 'Venerable Sangha, listen! This bhiksu, so-and-so, has observed the summer retreat for three months, either before or after the regular period, within the boundary of this dwelling place. This bhiksu, so-and-so, now wishes to observe a full forty-night period of holding, going outside the boundary for the sake of the Sangha. This person is observing the summer retreat here this year.

在此安居。僧伽今與此苾芻某甲守持四十夜，為僧伽事故出界外，此人今夏在此安居。若諸具壽聽與此苾芻某甲守持四十夜，為僧伽事故出界外，此人今夏在此安居者默然；若不許者說。』『僧伽已與此苾芻某甲守持四十夜，為僧伽事故出界外，此人今夏在此安居竟。僧伽已聽許，由其默然故，我今如是持。』」

具壽鄔波離請世尊曰：「如為二人、三人作羯磨時，當云何作？」佛言：「隨名牒作。」

具壽鄔波離請世尊曰：「大德！頗合守持一日夜不？」佛言：「得。」「如是頗得守持兩夜三夜，乃至四十夜不？」佛言：「得。」「大德！頗得守持過四十夜不？」佛言：「不合。」「若如是者有何過失？」佛言：「一夏之中應多居界內，少在界外。」

「大德！守持一夜、二夜、三夜乃至七夜，對誰作法？」佛言：「應對一人。」「若過七夜已去，當云何作？」佛言：「過七夜已去，乃至四十夜，並從僧伽而秉其法，隨有事至準其多少量緣受日。」

如世尊說：「若於乞食病藥所須，及看病人有廢闕者，聽隨情去。若有女男半擇迦為礙緣者，亦不應居。若有八難事有緣出界外，逢此難時，不還者不名失夏，以有障緣故。」斯等諸文，安居事中廣明。

差作隨意人白二

如世尊

【現代漢語翻譯】現代漢語譯本『在此安居。僧伽（僧團）今允許這位苾芻（比丘）某甲守護四旬之夜，爲了僧伽的事務而出界外，此人今年夏天在此安居。如果各位具壽（有德長老）同意允許這位苾芻某甲守護四旬之夜，爲了僧伽的事務而出界外，此人今年夏天在此安居的，就默然；如果不同意的，請說出來。』『僧伽已經允許這位苾芻某甲守護四旬之夜，爲了僧伽的事務而出界外，此人今年夏天在此安居完畢。僧伽已經聽許，因為大家默然，我現在就這樣認可。』

具壽鄔波離（Upali）請問世尊說：『如果為兩個人、三個人作羯磨（羯磨，佛教儀式）時，應當怎麼做？』佛說：『按照名字分別陳述。』

具壽鄔波離請問世尊說：『大德！可以守護一夜嗎？』佛說：『可以。』『這樣可以守護兩夜、三夜，乃至四十夜嗎？』佛說：『可以。』『大德！可以守護超過四十夜嗎？』佛說：『不可以。』『如果這樣，有什麼過失？』佛說：『一個夏天之中應該多在界內居住，少在界外。』

『大德！守護一夜、二夜、三夜乃至七夜，對誰作法？』佛說：『應該對一個人。』『如果超過七夜，應當怎麼做？』佛說：『超過七夜以後，乃至四十夜，都從僧伽那裡秉受其法，根據事情的多少來衡量時間，接受日期。』

如世尊說：『如果在乞食、病藥所需，以及看病人方面有所缺失的，允許根據情況離開。如果有女人、男人、半擇迦（不男不女的人）成為障礙因緣的，也不應該居住。如果有八難事（八種障礙修行的困難）有因緣出界外，遇到這些困難時，不回來不算失去安居，因為有障礙的緣故。』這些經文，在安居的事情中詳細說明。

差作隨意人白二（委任作隨意人的儀式）

如世尊

【English Translation】 English version 'Let him dwell here in peace. The Sangha (community) now grants this Bhikshu (monk) named so-and-so permission to observe forty nights, to go outside the boundary for the Sangha's affairs, and for him to dwell here during this summer retreat. If the venerable ones agree to grant this Bhikshu named so-and-so permission to observe forty nights, to go outside the boundary for the Sangha's affairs, and for him to dwell here during this summer retreat, let them be silent; if not, let them speak.' 'The Sangha has granted this Bhikshu named so-and-so permission to observe forty nights, to go outside the boundary for the Sangha's affairs, and for him to dwell here during this summer retreat. The Sangha has granted permission, as they are silent, and I now acknowledge it as such.'

The venerable Upali (Upali) asked the World Honored One: 'When performing Karma (Karma, Buddhist ritual) for two or three people, how should it be done?' The Buddha said: 'State each name separately.'

The venerable Upali asked the World Honored One: 'Great Virtue! Is it permissible to observe one night?' The Buddha said: 'It is.' 'Is it permissible to observe two nights, three nights, up to forty nights?' The Buddha said: 'It is.' 'Great Virtue! Is it permissible to observe more than forty nights?' The Buddha said: 'It is not.' 'If so, what is the fault?' The Buddha said: 'During the summer, one should reside within the boundary more and be outside the boundary less.'

'Great Virtue! When observing one night, two nights, three nights, up to seven nights, to whom should the procedure be done?' The Buddha said: 'It should be done to one person.' 'If it is more than seven nights, how should it be done?' The Buddha said: 'After more than seven nights, up to forty nights, the procedure should be received from the Sangha, and the duration should be measured according to the amount of affairs.'

As the World Honored One said: 'If there are deficiencies in alms-seeking, medicine for the sick, and care for the sick, one is allowed to leave according to the situation. If women, men, or hermaphrodites (a person who is neither male nor female) become obstacles, one should not reside. If there are eight difficulties (eight kinds of difficulties that hinder practice) and there is a reason to go outside the boundary, encountering these difficulties, not returning is not considered losing the summer retreat, because there are obstacles.' These texts are explained in detail in the matter of the summer retreat.

Appointment of a person to act at will, with announcement twice (the ritual of appointing a person to act at will)

As the World Honored One

說：「夏安居已，汝諸苾芻應于眾中以三事見聞疑而為隨意。」時諸苾芻不知云何作隨意事？佛言：「汝等苾芻去隨意日有七八日在，當於隨近村坊預為宣告、或可言陳、或書紙葉、在棚車上高聲告語，令遠近咸知：『仁等苾芻、苾芻尼及求寂等，諸施主輩、若老、若少悉可諦聽，某寺僧伽當作隨意，仁等至時于供養事咸共修營。諸少年苾芻應共掃灑所居寺宇，以新瞿摩可凈涂拭，制底香臺併爲莊校。諸舊住人應可營造諸好美膳，隨時供設。有解三藏苾芻及持經者，至十四日夜，應通宵誦經。至十五日宜可知時作隨意事，勿過明相。』大眾許已，差隨意苾芻或一、或二，乃至眾多。受隨意苾芻要具五德：不愛、不恚、不怖、不癡、隨意非隨意善能了別。具斯五法，未差應差，已差不應舍；若翻前五，未差不應差，已差應舍。如是應差。作前方便，眾既集已，先應問能：『汝某甲頗能為出夏僧伽以三事見聞疑而為隨意不？』彼答言：『能。』次一苾芻應先作白已，方為羯磨：

「『大德僧伽聽！此苾芻某甲今為夏坐僧伽作隨意苾芻。若僧伽時至聽者，僧伽應許僧伽今差某甲當爲夏坐僧伽作隨意苾芻。白如是。』

「『大德僧伽聽！此苾芻某甲今為夏坐僧伽作隨意苾芻，僧伽今差某甲當爲夏坐僧伽作隨意苾芻

【現代漢語翻譯】現代漢語譯本：說：『雨季安居結束后，你們這些比丘應該在大眾中以見、聞、疑這三件事來進行自恣。』當時，眾比丘不知道如何進行自恣。佛說：『你們這些比丘在自恣日前的七八天，應當在附近的村莊預先宣告，或者口頭陳述，或者寫在紙上，貼在棚車上高聲告知，讓遠近的人都知道：『各位比丘、比丘尼以及沙彌等，各位施主，無論年老還是年少，都請仔細聽好，某寺的僧團將要舉行自恣，各位到時對於供養的事情共同操辦。』年輕的比丘應當一起打掃所居住的寺廟，用新的瞿摩（一種香料）乾淨地塗抹，佛塔和香臺都要加以裝飾。年長的住持應當準備各種美味的食物，隨時供養。通曉三藏的比丘以及誦經者，在十四日晚上，應當通宵誦經。到十五日應當知道時間，進行自恣，不要超過黎明。』大眾同意后，選出進行自恣的比丘，或者一個，或者兩個，乃至更多。接受自恣的比丘需要具備五種德行：不愛（不偏愛）、不恚（不嗔恨）、不怖（不畏懼）、不癡（不愚癡）、對於隨意和非隨意能夠清楚地辨別。具備這五種德行，沒有被選中的應當被選中，已經被選中的不應當被捨棄；如果違反了前面的五種德行，沒有被選中的不應當被選中，已經被選中的應當被捨棄。應當這樣選出。做好前面的準備工作，大眾聚集完畢后，首先應當詢問能力：『你某甲能夠為出夏的僧團以見、聞、疑這三件事來進行自恣嗎？』他回答說：『能。』接著一位比丘應當先作白，然後進行羯磨：『大德僧伽聽！這位比丘某甲現在為夏安居的僧伽作自恣比丘。如果僧伽認為時機已到，請聽著，僧伽應當允許僧伽現在委派某甲作為夏安居僧伽的自恣比丘。白如是。』『大德僧伽聽！這位比丘某甲現在為夏安居的僧伽作自恣比丘，僧伽現在委派某甲作為夏安居僧伽的自恣比丘。

【English Translation】 English version: He said: 'Having completed the summer retreat, you bhikshus should, in the assembly, perform the Pravāraṇa (self-surrender) with regard to three matters: seeing, hearing, and suspecting.' At that time, the bhikshus did not know how to perform the Pravāraṇa. The Buddha said: 'You bhikshus, seven or eight days before the day of Pravāraṇa, should announce in advance in the nearby villages, either verbally, or by writing on paper, or by proclaiming loudly on carts, so that those far and near may know: 'You bhikshus, bhikshunis, and śrāmaṇeras (novices), and all donors, whether old or young, should listen carefully: the Sangha (community) of such-and-such temple will perform the Pravāraṇa. At that time, all of you should jointly manage the offerings.' The young bhikshus should together sweep and clean the temple where they reside, and smear it cleanly with new Goma (a kind of fragrance), and decorate the stupa (reliquary mound) and incense stands. The elder residents should prepare various delicious meals and provide them at any time. Bhikshus who understand the Tripiṭaka (three baskets) and those who recite the sutras should recite the sutras all night on the fourteenth day. On the fifteenth day, it is appropriate to know the time and perform the Pravāraṇa, not to exceed dawn.' After the assembly agrees, select bhikshus for the Pravāraṇa, either one, or two, or even more. The bhikshu who accepts the Pravāraṇa must possess five virtues: non-attachment (not being partial), non-anger (not being hateful), non-fear (not being fearful), non-delusion (not being foolish), and being able to clearly distinguish between what is appropriate and inappropriate for Pravāraṇa. Possessing these five virtues, one who has not been selected should be selected, and one who has been selected should not be discarded; if one violates the preceding five virtues, one who has not been selected should not be selected, and one who has been selected should be discarded. One should select in this way. Having made the preliminary preparations, after the assembly has gathered, one should first ask about ability: 'Are you, so-and-so, able to perform the Pravāraṇa for the Sangha emerging from the summer retreat with regard to three matters: seeing, hearing, and suspecting?' He answers: 'I am able.' Then one bhikshu should first make a motion, and then perform the Karma (formal act): 'Listen, venerable Sangha! This bhikshu, so-and-so, is now to be the Pravāraṇa bhikshu for the Sangha in summer retreat. If the Sangha deems it the right time, listen, the Sangha should permit the Sangha to now appoint so-and-so to be the Pravāraṇa bhikshu for the Sangha in summer retreat. The motion is thus.' 'Listen, venerable Sangha! This bhikshu, so-and-so, is now to be the Pravāraṇa bhikshu for the Sangha in summer retreat. The Sangha now appoints so-and-so to be the Pravāraṇa bhikshu for the Sangha in summer retreat.'

。若諸具壽聽某甲當爲夏坐僧伽作隨意苾芻者默然，若不許者說。』『僧伽已聽某甲當爲夏坐僧伽作隨意苾芻竟。僧伽已聽許，由其默然故，我今如是持。』」

如世尊說：「作隨意苾芻所有行法，我今當說：受隨意苾芻應行生茅與僧伽為座。若一人為受隨意者，應從上座為隨意，乃至下座。若二人者，一從上座受隨意，一人從半已下至終。若差三人者，從三處起。準義可知。

「諸苾芻等並居茅座蹲踞而住，次後上座應為單白：

「『大德僧伽聽！今僧伽十五日作隨意事。若僧伽時至聽者，僧伽應許僧伽今作隨意。白如是。』

「其受隨意苾芻，向上座前蹲踞而住，上座應就茅座蹲踞合掌，作如是說：『具壽存念！今僧伽十五日作隨意，我苾芻某甲亦十五日作隨意。我苾芻某甲對僧伽向大德以三事見聞疑作隨意事。大德僧伽攝受教示我，饒益哀愍我。是能愍者，愿哀愍故。若知見罪，我當如法如律而為說悔。』第二、第三亦如是說。隨意苾芻應報彼曰：『奧箄迦。』答云：『娑度。』如是次第乃至行終。若二人、三人應可更互為隨意事，作法準知。作法既了。

「次喚苾芻尼眾令入眾中，隨意苾芻在一邊坐，尼至其所，如大苾芻作隨意法。

「次喚式叉摩拏、求寂男、求寂女

【現代漢語翻譯】『如果各位具壽同意某甲（某人的名字）作為夏安居僧團的隨意比丘，就請保持沉默；如果不同意，請說出來。』『僧團已經同意某甲作為夏安居僧團的隨意比丘。僧團已經同意，因為大家保持沉默，我現在就這樣記住。』

正如世尊所說：『作為隨意比丘的所有行法，我現在要說：接受隨意的比丘應該鋪設茅草，與僧團一起作為座位。如果只有一個人接受隨意，應該從上座開始接受隨意，直到下座。如果有兩個人，一個人從上座接受隨意，另一個人從中間以下直到最後。如果差遣三個人，從三個地方開始。』按照這個意思可以知道。

『各位比丘等一起坐在茅草座上蹲著，然後上座應該作單白：』

『大德僧團請聽！現在僧團在十五日作隨意事。如果僧團認為時機已到，可以聽取，僧團應該允許僧團現在作隨意。白如是。』

『接受隨意的比丘，向上座面前蹲著，上座應該在茅草座上蹲著合掌，這樣說：『具壽請記住！現在僧團在十五日作隨意，我比丘某甲（某人的名字）也在十五日作隨意。我比丘某甲對僧團向大德以三事（見、聞、疑）見聞疑作隨意事。大德僧團攝受教示我，饒益哀愍我。是能憐憫者，愿因憐憫的緣故。如果知道有罪，我將如法如律地懺悔。』第二次、第三次也這樣說。隨意比丘應該回答他說：『奧箄迦（好的）。』回答說：『娑度（善哉）。』像這樣依次進行直到結束。如果有兩個人、三個人，應該可以互相作隨意事，作法可以參照。作法結束后。

『然後叫比丘尼眾進入僧團中，隨意比丘在一邊坐著，比丘尼到他那裡，像大比丘作隨意法一樣。

『然後叫式叉摩拏（學戒女）、求寂男（沙彌）、求寂女（沙彌尼）。』

【English Translation】『If the venerable ones agree that so-and-so (name of a person) should be the pravāraṇa (Pravāraṇa: invitation) bhikṣu (monk) for the summer retreat saṃgha (community), let them be silent; if not, let them speak.』『The saṃgha has agreed that so-and-so should be the pravāraṇa bhikṣu for the summer retreat saṃgha. The saṃgha has agreed because they are silent, and I will remember it as such.』

As the Blessed One said: 『All the procedures for being a pravāraṇa bhikṣu, I will now explain: The bhikṣu accepting pravāraṇa should spread out kusa grass and use it as a seat with the saṃgha. If only one person is accepting pravāraṇa, they should accept pravāraṇa starting from the most senior bhikṣu down to the least senior. If there are two people, one should accept pravāraṇa from the most senior, and the other from halfway down to the end. If three people are assigned, they should start from three different places.』 The meaning can be understood accordingly.

『All the bhikṣus should sit squatting on the kusa grass seats, and then the most senior bhikṣu should make a single announcement:』

『Venerable Saṃgha, please listen! Now the saṃgha is doing the pravāraṇa on the fifteenth day. If the saṃgha thinks the time is right to listen, the saṃgha should allow the saṃgha to do the pravāraṇa now. The announcement is as such.』

『The bhikṣu accepting pravāraṇa should squat in front of the most senior bhikṣu, and the most senior bhikṣu should squat on the kusa grass seat, join their palms, and say as follows: 『Venerable one, please remember! Now the saṃgha is doing the pravāraṇa on the fifteenth day, and I, bhikṣu so-and-so (name of a person), am also doing the pravāraṇa on the fifteenth day. I, bhikṣu so-and-so, before the saṃgha, ask the venerable ones to point out any faults seen, heard, or suspected in me. May the venerable saṃgha accept and instruct me, benefit and have compassion on me. As one who can have compassion, may you have compassion on me. If I know of any offense, I will confess it according to the Dharma and the Vinaya.』 The second and third times should also be said in the same way. The pravāraṇa bhikṣu should reply to him: 『Okeypika (Good).』 Answer: 『Sadhu (Well said).』 Proceed in this order until the end. If there are two or three people, they should be able to do the pravāraṇa for each other, and the procedure can be referred to. Once the procedure is completed.

『Then call the bhikṣuṇī (nun) community to enter the community, and the pravāraṇa bhikṣu sits on one side, and the bhikṣuṇī goes to him, just like the senior bhikṣu does the pravāraṇa procedure.

『Then call the śikṣamāṇā (probationary nun), śrāmaṇera (male novice), and śrāmaṇerikā (female novice).』

，一一對受隨意者，作法同前(如其不能誦得文者，紙抄讀之，亦成非損)。其受隨意苾芻向上座前立，作如是言：『大德諸姊妹！二部僧伽已作隨意竟。』二部僧伽並應唱言：『善哉已作隨意！極善已作隨意！』唱者善。如不唱者，得惡作罪。

「若至此時，出家五眾，或兼俗旅，各以刀子、針線及巾帛等，共為解夏，供養現前眾。其受隨意苾芻應持小刀子，或將針線，或持諸雜沙門資具等，在上座前立，作如是言：『大德！此等之物頗得與安居竟人作隨意施不？若於此處更得諸餘利物，和合僧伽應合分不？』舉眾同時答云：『合分。』若異此者，隨意苾芻及大眾得越法罪。」

具壽鄔波離請世尊曰：「大德！至隨意日，有病苾芻不能赴集，此欲如何？」佛言：「如十五日褒灑陀時，應與欲凈，至隨意時準長凈法，與其欲凈。應如是說：『具壽存念！今僧伽十五日作隨意，我苾芻某甲亦十五日作隨意。我苾芻某甲自陳遍凈，無諸障法，為病患因緣故，彼如法僧伽事，我今清凈與欲隨意。此所陳事，當爲我說。』第二、第三亦如是說。余如身語表業，準長凈法。應知如長凈時，苾芻憶所犯罪、或有疑罪，眾中憶所犯罪、或有疑罪，或復僧伽咸悉有罪、乃至疑罪，應作單白守持，于隨意時有罪疑罪類，彼應

【現代漢語翻譯】現代漢語譯本：對於一一接受隨意（pravāraṇā）的人，做法與之前相同（如果他們不能背誦經文，可以抄在紙上讀，也不會造成損害）。接受隨意的比丘（bhikṣu）應站在上座（長老）面前，這樣說：『大德（bhadanta）諸位姊妹！二部僧伽（saṃgha，僧團）已經作隨意竟。』二部僧伽都應唱言：『善哉已作隨意！極善已作隨意！』唱者為善。如果不唱，則犯惡作罪（duḥkṛta）。

『如果到了這個時候，出家五眾（比丘、比丘尼、式叉摩尼、沙彌、沙彌尼），或者連同在家信徒，各自用刀子、針線以及巾帛等，共同為解夏（pravāraṇā），供養現前僧眾。接受隨意的比丘應拿著小刀子，或者帶著針線，或者拿著各種沙門（śrāmaṇa）用具等，在上座面前站立，這樣說：『大德！這些東西可以用來對安居（varṣa）結束的人作隨意施捨嗎？如果在這裡得到其他利益之物，和合僧伽（saṃgha，僧團）應該一起分嗎？』大眾同時回答說：『應該分。』如果不是這樣，接受隨意的比丘和大眾都犯越法罪（atikramaṇa）。』

具壽（āyuṣmat）鄔波離（Upāli）請問世尊（Bhagavat）說：『大德！到了隨意日，有生病的比丘不能參加集會，這該怎麼辦？』佛（Buddha）說：『如同十五日布薩（poṣadha）時，應該給予欲（chanda）凈，到了隨意時，按照長凈法（poṣadha），給予欲凈。應該這樣說：『具壽（āyuṣmat）存念！現在僧伽（saṃgha，僧團）十五日作隨意，我比丘某甲也十五日作隨意。我比丘某甲自陳遍凈，沒有各種障礙法，因為生病的原因，對於如法僧伽的事，我現在清凈地給予欲隨意。這件事，請為我說。』第二次、第三次也這樣說。其餘如身語表業，按照長凈法。應該知道如同長凈時，比丘憶起所犯罪、或者有疑罪，眾中憶起所犯罪、或者有疑罪，或者僧伽全都犯了罪、乃至有疑罪，應該作單白守持，在隨意時有罪疑罪等，他們應該...』

【English Translation】 English version: For those who individually accept the pravāraṇā (invitation), the procedure is the same as before (if they cannot recite the text, they can copy it on paper and read it, which will not cause harm). The bhikṣu (monk) who accepts the pravāraṇā should stand before the most senior monk (elder) and say: 'Venerable sisters and brothers! The two saṃghas (communities) have completed the pravāraṇā.' Both saṃghas should chant: 'Excellent, the pravāraṇā has been done! Very excellent, the pravāraṇā has been done!' The one who chants is doing well. If one does not chant, one commits a duḥkṛta (wrongdoing).

'If, at this time, the five assemblies of renunciants (bhikṣus, bhikṣuṇīs, śikṣamāṇās, śrāmaṇeras, śrāmaṇerikās), or even lay followers, each use knives, needles, and cloths, etc., together to perform the end of the retreat (pravāraṇā), offering to the present saṃgha. The bhikṣu who accepts the pravāraṇā should hold a small knife, or bring needles and thread, or hold various śrāmaṇa (ascetic) implements, etc., and stand before the most senior monk, saying: 'Venerable one! Can these items be used to make offerings of pravāraṇā to those who have completed the varṣa (rain retreat)? If other beneficial items are obtained here, should the harmonious saṃgha (community) divide them together?' The assembly should answer simultaneously: 'They should be divided.' If it is not done this way, the bhikṣu who accepts the pravāraṇā and the assembly commit an atikramaṇa (transgression).'

The venerable Āyuṣmat (respected) Upāli (Upāli) asked the Bhagavat (World-Honored One): 'Venerable one! On the day of pravāraṇā, if a sick bhikṣu cannot attend the assembly, what should be done?' The Buddha (Buddha) said: 'As with the poṣadha (confession) on the fifteenth day, chanda (intention) should be given, and at the time of pravāraṇā, according to the poṣadha (cleansing) procedure, chanda should be given. It should be said: 'Venerable one, be mindful! Now the saṃgha (community) is performing pravāraṇā on the fifteenth day, and I, the bhikṣu so-and-so, am also performing pravāraṇā on the fifteenth day. I, the bhikṣu so-and-so, declare myself completely pure, without any obstructing dharmas, and because of illness, regarding the affairs of the lawful saṃgha, I now purely give my chanda for the pravāraṇā. Please speak about this matter for me.' The second and third times should be said in the same way. The rest, such as the physical and verbal expressions, should follow the poṣadha procedure. It should be known that as in the poṣadha, if a bhikṣu remembers a transgression he has committed, or has a doubtful transgression, or if the assembly remembers a transgression, or has a doubtful transgression, or if the entire saṃgha has committed a transgression, or even has a doubtful transgression, a single declaration should be made to uphold it, and at the time of pravāraṇā, regarding transgressions and doubtful transgressions, they should...'

知此中別者，隨意苾芻眾中憶罪，或是疑罪隨時說悔。」

作隨意時眾中諍罪單白

「若作隨意時，眾因論說罪之輕重，諍事紛紜，僧伽應作單白共決其罪。如是應作：

「『大德僧伽聽！今僧伽十五日作隨意事，於此眾中有諍事起，論說輕重妨廢法事，僧伽今欲求決其罪。若僧伽時至聽者，僧伽應許僧伽今共決斷其罪。白如是。』」

作隨意時眾中決定罪單白

「既作白已，當問三藏能決斷者，依法依律決其罪事。若決定已，應更作白告眾令知。罪已決定識其輕重，不應更說。如是應作：

「『大德僧伽聽！今僧伽十五日作隨意事，眾因論說罪之輕重，妨廢法事，僧伽今已於罪如法決斷。若僧伽時至聽者，僧伽應許僧伽今共決罪訖更不得言。白如是。』

「又如一人、二人、三人作褒灑陀，隨意亦爾。一人、二人、三人、四人，咸皆對首應作。若滿五人即應作白為隨意事。作隨意者，應差許可。設有病人應將入眾，如有六人或復過此，咸作單白為隨意事。作隨意時，若有病人應取欲凈，不對俗人求寂半擇迦等，並須清凈復須同見一處應作，然我不許不為隨意。」

時諸苾芻先因斗諍共相論說，各懷嫌恨，共在一處而作隨意，佛言：「不應怨嫌未息共為隨意，先可

【現代漢語翻譯】現代漢語譯本：『知道這些區別后，可以隨意在比丘（Bhikkhu，佛教僧侶）僧團中憶念所犯之罪，或者對於有疑問的罪行隨時坦白懺悔。』

作隨意時，僧團中因爭論罪行而進行單白（Ekaggacitta，一種宣告形式）：

『如果作隨意時，僧團因為討論罪行的輕重而發生爭執，爭論不休，妨礙了正常的法事，僧團應該通過單白來共同裁決罪行。應該這樣進行：』

『「尊敬的僧團請聽！現在僧團在十五日舉行隨意儀式，在此僧團中發生了爭論，討論罪行的輕重，妨礙了法事，僧團現在想要裁決這些罪行。如果僧團認為時機已到，請允許僧團現在共同裁決罪行。宣告如上。」』

作隨意時，僧團中決定罪行後進行單白：

『在進行宣告之後，應當詢問精通三藏（Tipitaka，佛教經典）且能決斷罪行的人，依法依律裁決罪行。如果已經決定，應該再次進行宣告，告知僧團。罪行已經決定，明確了輕重，就不應該再爭論。應該這樣進行：』

『「尊敬的僧團請聽！現在僧團在十五日舉行隨意儀式，僧團因為討論罪行的輕重而發生爭論，妨礙了法事，僧團現在已經如法裁決了罪行。如果僧團認為時機已到，請允許僧團現在共同裁決罪行完畢，不得再有異議。宣告如上。」』

『又如一人、二人、三人舉行布薩（Posadha，佛教的齋戒儀式），隨意儀式也是如此。一人、二人、三人、四人，都應該面對面進行。如果滿五人，就應該通過單白來進行隨意儀式。進行隨意儀式的人，應該得到許可。如果有人生病，應該將其帶入僧團，如果有六人或更多，都應該通過單白來進行隨意儀式。進行隨意儀式時，如果有病人，應該取得其清凈的意願，不能向俗人、求寂者（Sramanera，沙彌）、半擇迦（Pandaka，不具男性的男子）等求取，並且必須清凈，必須在同一處進行，但我不允許不進行隨意儀式。』

當時，一些比丘因為先前的爭鬥而互相爭論，各自懷有嫌隙，共同在一處進行隨意儀式，佛陀說：『不應該在怨恨沒有消除的情況下共同進行隨意儀式，應該先...

【English Translation】 English version: 『Knowing the difference between these, one may at will recall offenses within the Bhikkhu (Buddhist monk) Sangha (community), or confess and repent at any time for offenses in doubt.』

When making Pavarana (invitation), a single announcement should be made in the Sangha regarding offenses being disputed:

『If, when making Pavarana, the Sangha argues about the severity of offenses, and disputes arise, hindering the Dharma affairs, the Sangha should make a single announcement to jointly decide on the offenses. It should be done as follows:』

『「Venerable Sangha, listen! Now the Sangha is holding the Pavarana ceremony on the fifteenth day. Disputes have arisen in this Sangha, discussing the severity of offenses, hindering Dharma affairs. The Sangha now wishes to decide on these offenses. If the Sangha deems the time is right, please allow the Sangha to jointly decide on the offenses now. The announcement is as such.」』

When making Pavarana, a single announcement should be made in the Sangha after deciding on the offenses:

『After making the announcement, one should ask those who are well-versed in the Tipitaka (Buddhist scriptures) and capable of deciding on offenses to decide on the offenses according to the Dharma and Vinaya (monastic rules). If a decision has been made, another announcement should be made to inform the Sangha. Once the offenses have been decided and their severity clarified, there should be no further disputes. It should be done as follows:』

『「Venerable Sangha, listen! Now the Sangha is holding the Pavarana ceremony on the fifteenth day. The Sangha has argued about the severity of offenses, hindering Dharma affairs. The Sangha has now decided on the offenses according to the Dharma. If the Sangha deems the time is right, please allow the Sangha to jointly decide on the offenses completely, and there should be no further objections. The announcement is as such.」』

『Furthermore, just as one, two, or three people hold Posadha (Buddhist day of observance), so too is Pavarana. One, two, three, or four people should all perform it face to face. If there are five people, a single announcement should be made for the Pavarana ceremony. Those performing the Pavarana should be authorized. If someone is ill, they should be brought into the Sangha. If there are six or more people, a single announcement should be made for the Pavarana ceremony. When performing the Pavarana, if someone is ill, their consent should be obtained. It should not be sought from laypeople, Sramaneras (novice monks), Pandakas (men without male faculties), etc. It must be pure and must be done in the same place. However, I do not allow not performing Pavarana.』

At that time, some Bhikkhus were arguing with each other due to previous disputes, each harboring resentment, and they were jointly performing the Pavarana ceremony in one place. The Buddha said: 『One should not jointly perform the Pavarana ceremony when resentment has not been resolved. One should first...

懺摩，后當作法。」

時彼苾芻于大眾中而求懺摩，斗諍苾芻不背容恕，佛言：「去隨意時有七八日在，應須更互而求懺摩，方為隨意。」是時僧伽咸相愧謝，婆羅門眾及諸俗旅便生譏議：「但是苾芻皆有仇隙。」佛言：「有嫌恨者請求愧謝。既容恕己，隨年禮敬展轉懷歡方為隨意，無嫌隙者無勞致謝。」時諸苾芻既隨意已，即於此日更為長凈，佛言：「隨意即是清凈，無勞說戒。」

處分衣物將作羯恥那衣白二

時有眾多苾芻夏安居了，隨意事竟，詣逝多林，禮世尊足。路逢天雨三衣皆濕，擎持極難。至逝多林，安置衣缽，洗足已禮世尊足，佛言：「住止安樂、乞食易不？」白言：「大德！我等疲頓來至於此。」佛作是念：「我今云何令諸苾芻得安樂住，並諸施主福利增長，應聽諸苾芻隨意竟，至十六日張羯恥那衣。張此衣時，於五月中得十饒益，凡於其處所得利物，取一好者作羯恥那衣。至八月十四日白眾令知，敷座席作前方便，準上應為。令一苾芻作白羯磨：

「『大德僧伽聽！此衣是此處夏安居僧伽所獲利物，僧伽今共將此衣作羯恥那。此衣當爲僧伽張作羯恥那。若張衣已，雖出界外，所有三衣尚無離過，何況余衣！若僧伽時至聽者，僧伽應許僧伽今將此衣當爲僧伽張作羯恥那。若

【現代漢語翻譯】現代漢語譯本：『懺悔罪過，然後按照儀軌進行作法。』

當時，那位比丘在大眾中請求懺悔，但爭鬥的比丘不肯寬恕。佛陀說：『還有七八天的時間，應該互相請求懺悔，這才算是隨意。』當時僧團都感到慚愧道歉。婆羅門眾和一些俗人便開始譏諷議論：『這些比丘都有仇怨。』佛陀說：『有嫌隙的人請求寬恕。既然已經寬恕了自己，每年互相禮敬，展轉歡喜，這才算是隨意，沒有嫌隙的人就不用特意道歉。』當時，眾比丘既然已經隨意完畢，就在這一天重新進行長凈儀式。佛陀說：『隨意就是清凈，不用再說戒了。』

處分衣物，將要製作羯恥那衣，進行白二羯磨。

當時，有很多比丘結束了夏季安居，隨意事完畢后，前往逝多林，禮拜世尊的足。路上遇到下雨，三衣都被淋濕，拿著非常困難。到達逝多林后，安置好衣缽，洗完腳后禮拜世尊的足。佛陀說：『居住安樂嗎？乞食容易嗎？』比丘們回答說：『大德！我們疲憊不堪才來到這裡。』佛陀心想：『我現在應該如何讓眾比丘能夠安樂居住，並且讓施主們的福報增長呢？應該允許眾比丘隨意事完畢后，到十六日張羯恥那衣（Kathina，功德衣）。張此衣時，在五個月中可以獲得十種利益，凡是在這個地方獲得的利益之物，取其中最好的來製作羯恥那衣。到八月十四日告知大眾，鋪設座位，做好準備工作，按照上面的儀軌進行。讓一位比丘進行白羯磨：』

『大德僧伽（Sangha，僧團）聽！這件衣是此處夏季安居的僧伽所獲得的利益之物，僧伽現在共同將這件衣製作成羯恥那衣。這件衣應當為僧伽張作羯恥那。如果張衣完畢，即使出了界外，所有的三衣也沒有離衣的過失，更何況其他的衣服！如果僧伽認為時機已到，請聽取，僧伽應該允許僧伽現在將這件衣當作僧伽的羯恥那衣來張作。』

【English Translation】 English version: 'Repent of transgressions, and then perform the ritual according to the procedure.'

At that time, that Bhikshu (Bhikshu, monk) sought repentance in the assembly, but the contentious Bhikshus were unwilling to forgive. The Buddha said, 'There are still seven or eight days left; you should seek repentance from each other. Only then is it considered Pavarana (Pavarana, the end of rainy season retreat).' At that time, the Sangha (Sangha, monastic community) all felt ashamed and apologized. The Brahmins and some laypeople began to criticize and comment, 'These Bhikshus all have grudges.' The Buddha said, 'Those who have grievances should seek forgiveness. Since you have forgiven yourselves, you should pay respects to each other every year, and rejoice in turn. Only then is it considered Pavarana. Those who have no grievances need not apologize specifically.' At that time, since the Bhikshus had completed Pavarana, they performed the Uposatha (Uposatha, fortnightly recitation of monastic rules) ceremony again on that day. The Buddha said, 'Pavarana is purity; there is no need to recite the precepts.'

Directing the allocation of robes and preparing to make the Kathina (Kathina, cloth offered to monks at the end of rainy season retreat) robe, perform the Karma (Karma, ritual) of announcement and confirmation.

At that time, many Bhikshus, having completed their summer retreat and the Pavarana ceremony, went to Jetavana (Jetavana, a monastery), to pay homage to the feet of the World Honored One. On the way, they encountered rain, and all three robes were soaked, making them very difficult to carry. Upon arriving at Jetavana, they arranged their robes and bowls, washed their feet, and paid homage to the feet of the World Honored One. The Buddha said, 'Are you dwelling in comfort? Is it easy to beg for food?' The Bhikshus replied, 'Venerable One! We have come here exhausted.' The Buddha thought, 'How can I now enable the Bhikshus to dwell in comfort and increase the merit of the donors? I should allow the Bhikshus, after completing the Pavarana ceremony, to spread the Kathina robe on the sixteenth day. When spreading this robe, one can obtain ten benefits in five months. Of all the beneficial items obtained in that place, take the best one to make the Kathina robe. On the fourteenth day of August, inform the assembly, set up seats, and prepare the preliminary work, following the above procedure. Have a Bhikshu perform the Karma of announcement:

'Venerable Sangha, listen! This robe is a beneficial item obtained by the Sangha residing here during the summer retreat. The Sangha is now jointly making this robe into a Kathina robe. This robe should be spread as a Kathina robe for the Sangha. If the robe is spread, even if one is outside the boundary, all three robes will not have the fault of being separated from the wearer, let alone other robes! If the Sangha deems it the right time, please listen. The Sangha should allow the Sangha to now spread this robe as a Kathina robe for the Sangha.'

張衣已，雖出界外，所有三衣尚無離過，何況余衣！白如是。』羯磨準白成。」

差張羯恥那衣人白二

時諸苾芻既作法已，將此衣財作羯恥那衣竟，白佛。佛言：「差一苾芻具五德者，作張衣人。鳴犍稚，作前方便，眾既集已，先應問言：『汝某甲能為僧伽作張羯恥那衣人不？』彼答言：『能。』令一苾芻作白羯磨：

「『大德僧伽聽！此苾芻某甲樂作張羯恥那人，今為僧伽張羯恥那衣。若僧伽時至聽者，僧伽應許僧伽今差某甲苾芻作張羯恥那衣人，此某甲當爲僧伽張羯恥那衣。白如是。』

「『大德僧伽聽！此苾芻某甲樂作張羯恥那人，今為僧伽張羯恥那衣。今僧伽差此苾芻某甲作張羯恥那人，此某甲當爲僧伽張羯恥那。若諸具壽聽差某甲作張羯恥那人，此某甲當爲僧伽張羯恥那者默然；若不許者說。』『僧伽已聽此某甲作張羯恥那人，此某甲當爲僧伽作張羯恥那人竟。僧伽已聽許，由其默然故，我今如是持。』」

付張羯恥那衣白二

「次作白二羯磨，后持衣付張衣人。如是應作。

「『大德僧伽聽！此衣當爲僧伽作羯恥那衣，此苾芻某甲僧伽已差作張衣人。若僧伽時至聽者，僧伽應許僧伽今以此衣作羯恥那付某甲苾芻。白如是。』

「『大德僧伽聽！此衣

【現代漢語翻譯】現代漢語譯本『即使是已經縫製好的衣物，雖然已經超出了（受持的）範圍，但所有的三衣（僧伽梨（Saṃghāṭī），郁多羅僧（Uttarāsaṅga），安陀會（Antarvāsa））尚未舍離，更何況是其他的衣物！稟白如上。』羯磨（Karma）按照稟白完成。

差派縫製羯恥那衣（Kathina-cīvara）的人的稟白（白）和羯磨（二羯磨）

當時，眾比丘（Bhikṣu）已經完成了作法，將這些衣物財物製作成羯恥那衣完畢，稟告佛陀。佛陀說：『差派一位具有五種功德的比丘，作為縫製衣物的人。敲擊犍稚（Ghaṇṭā），做好前行準備，大眾聚集完畢后，首先應該詢問說：『你某甲（姓名）能為僧團縫製羯恥那衣嗎？』他回答說：『能。』讓一位比丘作白羯磨：

『大德僧伽（Saṃgha）聽！這位比丘某甲樂意作為縫製羯恥那衣的人，現在為僧伽縫製羯恥那衣。如果僧伽認為時機已到，請聽著，僧伽應該允許僧伽現在差派某甲比丘作為縫製羯恥那衣的人，這位某甲應當為僧伽縫製羯恥那衣。稟白如上。』

『大德僧伽聽！這位比丘某甲樂意作為縫製羯恥那衣的人，現在為僧伽縫製羯恥那衣。現在僧伽差派這位比丘某甲作為縫製羯恥那衣的人，這位某甲應當為僧伽縫製羯恥那衣。如果諸位具壽（Āyusmat）聽許差派某甲作為縫製羯恥那衣的人，這位某甲應當為僧伽縫製羯恥那衣的，請默然；如果不允許的請說出來。』『僧伽已經聽許這位某甲作為縫製羯恥那衣的人，這位某甲應當為僧伽縫製羯恥那衣完畢。僧伽已經聽許，由於大家的默然，我現在就這樣持（作法）。』

交付縫製羯恥那衣的稟白（白）和羯磨（二羯磨）

『接下來作白二羯磨，之後將衣物交付給縫製衣物的人。應當這樣作：

『大德僧伽聽！這件衣物將為僧伽製作羯恥那衣，這位比丘某甲僧伽已經差派作為縫製衣物的人。如果僧伽認為時機已到，請聽著，僧伽應該允許僧伽現在將這件衣物作為羯恥那衣交付給某甲比丘。稟白如上。』

『大德僧伽聽！這件衣物

【English Translation】 English version 'Even though the robes have been sewn and are beyond the prescribed limits, all three robes (Saṃghāṭī, Uttarāsaṅga, Antarvāsa) have not been relinquished, let alone other robes! I report thus.' The Karma is completed according to the report.

The announcement (白,bái) and Karma (二羯磨, èr-jiémó) for appointing someone to make the Kathina-cīvara.

At that time, the Bhikṣus, having completed the procedure and finished making the Kathina robe from these robes and materials, reported to the Buddha. The Buddha said, 'Appoint a Bhikṣu with five virtues to be the robe maker. Strike the Ghaṇṭā, prepare the preliminary arrangements, and after the assembly has gathered, first ask, 'Can you, so-and-so (name), make the Kathina robe for the Saṃgha?' If he answers, 'I can,' then have a Bhikṣu perform the announcement Karma:

'Venerable Saṃgha, listen! This Bhikṣu, so-and-so, is willing to be the Kathina robe maker, and now makes the Kathina robe for the Saṃgha. If it is the Saṃgha's time, please listen, the Saṃgha should permit the Saṃgha to now appoint Bhikṣu so-and-so as the Kathina robe maker, and this so-and-so should make the Kathina robe for the Saṃgha. I report thus.'

'Venerable Saṃgha, listen! This Bhikṣu, so-and-so, is willing to be the Kathina robe maker, and now makes the Kathina robe for the Saṃgha. Now the Saṃgha appoints this Bhikṣu, so-and-so, as the Kathina robe maker, and this so-and-so should make the Kathina robe for the Saṃgha. If the venerable ones agree to appoint so-and-so as the Kathina robe maker, and this so-and-so should make the Kathina robe for the Saṃgha, be silent; if you do not agree, speak.' 'The Saṃgha has agreed to this so-and-so as the Kathina robe maker, and this so-and-so should make the Kathina robe for the Saṃgha. The Saṃgha has agreed, because of your silence, I now uphold (the procedure) in this way.'

The announcement (白, bái) and Karma (二羯磨, èr-jiémó) for entrusting the Kathina robe making

'Next, perform the announcement and second Karma, and then entrust the robe to the robe maker. It should be done like this:

'Venerable Saṃgha, listen! This robe will be made into a Kathina robe for the Saṃgha, and the Saṃgha has appointed this Bhikṣu, so-and-so, as the robe maker. If it is the Saṃgha's time, please listen, the Saṃgha should permit the Saṃgha to now entrust this robe as a Kathina robe to Bhikṣu so-and-so. I report thus.'

'Venerable Saṃgha, listen! This robe

當爲僧伽作羯恥那衣，此苾芻某甲僧伽已差作張衣人，僧伽今以此衣作羯恥那付某甲苾芻。若諸具壽聽將此衣為僧伽作羯恥那，僧伽今以此衣作羯恥那付某甲苾芻者默然；若不許者說。』『僧伽已許此衣為僧伽作羯恥那，付某甲苾芻竟。僧伽已聽許，由其默然故，我今如是持。』」

出羯恥那衣單白

「時此苾芻既受衣已，應供余苾芻作浣染縫刺等，諸餘軌式如羯恥那衣事中具說。」時諸苾芻共受羯恥那衣，至五月滿，不知云何？白佛，佛言：「至正月十五日，張衣之人白僧伽言：『諸大德！明日當出羯恥那衣，仁等各守持自衣。』既至明日，僧伽盡集，作前方便已，令一苾芻作單白羯磨，如是應作：『大德僧伽聽！於此住處和合僧伽共張羯恥那衣。若僧伽至時聽者，僧伽應許僧伽今共出羯恥那衣。白如是。』」時諸苾芻既出衣已，不知云何？白佛。佛言：「汝諸苾芻張衣之時得十饒益，衣既出已此事應遮，違者得罪。」

根本說一切有部百一羯磨卷第四大正藏第 24 冊 No. 1453 根本說一切有部百一羯磨

根本說一切有部百一羯磨卷第五

三藏法師義凈奉　制譯

五年同利養別說戒白二

具壽鄔波離請世尊曰：「大德！于某聚落有一長者，造一住處

【現代漢語翻譯】現代漢語譯本：當爲僧伽（Samgha，僧團）製作羯恥那衣（Kathina，一種特殊的袈裟），這位比丘某甲（姓名）已被僧伽指派為張衣人（負責縫製袈裟的人），僧伽現在將這件衣物作為羯恥那衣交付給某甲比丘。如果各位具壽（對有德長老的尊稱）同意將此衣為僧伽製作羯恥那衣，僧伽現在將此衣作為羯恥那衣交付給某甲比丘，請保持沉默；如果不同意，請說出來。』『僧伽已經同意將此衣為僧伽製作羯恥那衣，交付給某甲比丘完畢。僧伽已經聽許，因為大家保持沉默，我現在就這樣宣佈。』」

出羯恥那衣單白（簡單的宣告）

『這時，這位比丘接受衣物后，應該供給其他的比丘進行浣洗、染色、縫製等工作，其他的規程儀式如同羯恥那衣事中詳細說明的那樣。』當時，各位比丘共同接受羯恥那衣，直到五個月期滿，不知道該怎麼辦？稟告佛陀，佛陀說：『到正月十五日，張衣之人稟告僧伽說：『各位大德！明天應當出羯恥那衣（結束羯恥那衣的製作），各位請各自保管好自己的衣物。』到了第二天，僧伽全部聚集，做好之前的準備工作后，讓一位比丘作單白羯磨（一種簡單的宣告儀式），應該這樣作：『大德僧伽聽！在此住處和合的僧伽共同張羯恥那衣。如果僧伽認為時機已到，同意的話，僧伽應該允許僧伽現在共同出羯恥那衣。宣告如上。』』當時，各位比丘已經出衣完畢，不知道該怎麼辦？稟告佛陀。佛陀說：『你們各位比丘張衣的時候得到十種饒益，衣物既然已經出完，這件事就應該禁止，違背者會得到罪過。』

根本說一切有部百一羯磨卷第四大正藏第 24 冊 No. 1453 根本說一切有部百一羯磨

根本說一切有部百一羯磨卷第五

三藏法師義凈奉制譯

五年同利養別說戒白二

具壽鄔波離（Upali，佛陀十大弟子之一）請問世尊（Bhagavan，佛陀的尊稱）說：『大德！在某個聚落有一位長者（富有的居士），建造了一處住所

【English Translation】 English version: When making a Kathina (Kathina, a special robe) robe for the Sangha (Samgha, monastic community), this Bhikshu (monk) named so-and-so has been appointed by the Sangha as the robe-arranger (the person responsible for sewing the robe), the Sangha now entrusts this robe to Bhikshu so-and-so as a Kathina robe. If you venerable ones (an honorific for senior monks) agree to have this robe made into a Kathina robe for the Sangha, the Sangha now entrusts this robe to Bhikshu so-and-so as a Kathina robe, please remain silent; if you do not agree, please speak up.』『The Sangha has agreed to have this robe made into a Kathina robe for the Sangha, and it has been entrusted to Bhikshu so-and-so. The Sangha has consented, because everyone remained silent, I now announce it as such.』"

A simple announcement for the conclusion of Kathina robe making

『At this time, after this Bhikshu has received the robe, he should provide for the other Bhikshus to perform washing, dyeing, sewing, and other tasks, and the other procedures and rituals are as described in detail in the Kathina robe matter.』 At that time, the Bhikshus together received the Kathina robe, and when the five months were completed, they did not know what to do? They reported to the Buddha, and the Buddha said: 『On the fifteenth day of the first month, the robe-arranger should report to the Sangha, saying: 『Venerable ones! Tomorrow we should conclude the Kathina robe making (end the making of the Kathina robe), please each keep your own robes.』 On the next day, the Sangha gathered together, and after completing the previous preparations, they had a Bhikshu perform a simple announcement Karma (a simple announcement ritual), which should be done as follows: 『Venerable Sangha, listen! The Sangha, united in this dwelling place, is jointly concluding the Kathina robe making. If the Sangha thinks the time has come and agrees, the Sangha should allow the Sangha to now jointly conclude the Kathina robe making. The announcement is as above.』』 At that time, the Bhikshus had already concluded the robe making, and they did not know what to do? They reported to the Buddha. The Buddha said: 『You Bhikshus have gained ten benefits during the time of arranging the robes, and since the robes have already been concluded, this matter should be prohibited, and those who violate it will incur offenses.』

Fundamental Sarvastivada Vinaya-Matrika, Volume Four Taisho Tripitaka Volume 24 No. 1453 Fundamental Sarvastivada Vinaya-Matrika

Fundamental Sarvastivada Vinaya-Matrika, Volume Five

Translated by the Tripitaka Master Yijing under Imperial Decree

Five Years of Shared Benefits, Separate Recitation of Precepts, Announcement One and Two

The Venerable Upali (Upali, one of the Buddha's ten great disciples) asked the World-Honored One (Bhagavan, an honorific for the Buddha), saying: 『Venerable One! In a certain village, there is a householder (a wealthy layperson) who has built a dwelling place

，諸事具足，舍與四方僧伽。是時長者被王拘執，苾芻聞已棄寺他行，有三寶物及諸資具被賊偷去。長者得脫，知寺被賊，白言：『聖者！以何緣故，棄寺他行？』苾芻答言：『我聞長者被官拘執，心生惶怖，且向他方。』長者曰：『我有宗親彼能供給，何事匆遽？』諸苾芻不知云何？」白佛，佛言：「問彼宗親，能供給者善。若不能者，諸苾芻作白二羯磨，應共隨近寺，於五年中同一利養，別為長凈。先報彼寺知已，敷座席作前方便，乃至令一苾芻作白二羯磨。

「『大德僧伽聽！今此住處造寺施主某甲，今為王拘執。若僧伽時至聽者，僧伽應許僧伽今此住處與某住處，於五年中同一利養別長凈。白如是。』次作羯磨：

「『大德僧伽聽！今此住處造寺施主某甲，為王拘執。僧伽今此住處與某住處，於五年中同一利養別長凈。若諸具壽聽此住處與彼住處，於五年中同一利養別長凈者默然；若不許者說。』『僧伽已聽此住處與彼住處，於五年中同一利養別長凈竟。僧伽已聽許，由其默然故，我今如是持。』」(若有餘緣，隨事作法應知)

告諸俗舍白二

具壽鄔波離請世尊曰：「大德！若苾芻、苾芻尼于諸俗家作諸非法，令諸俗侶不生敬信，廣起譏嫌，不知云何？」佛言：「汝諸苾芻應差苾

【現代漢語翻譯】現代漢語譯本：

長者諸事完備，將寺廟舍給四方僧伽（僧團）。當時，這位長者被國王拘禁，比丘（出家男子）們聽到后便捨棄寺廟，前往他處。寺廟裡的三寶之物以及各種資具都被盜賊偷走。後來長者獲釋，得知寺廟被盜，便問：『聖者！你們因為什麼緣故，捨棄寺廟離開？』比丘回答說：『我聽說長者您被官府拘禁，心中感到恐懼，所以先到其他地方去了。』長者說：『我有宗族親戚，他們能夠提供供給，何必如此匆忙？』各位比丘不知道該怎麼辦，便去請示佛陀。佛陀說：『詢問那些宗族親戚，如果他們能夠提供供給，那是最好。如果不能，各位比丘就應該舉行白二羯磨（一種僧團會議），共同前往附近的寺廟，在五年之內共享利養，分別進行長凈（一種懺悔儀式）。事先通知那座寺廟，做好準備，乃至讓一位比丘舉行白二羯磨。

『大德僧伽聽！現在這個住處（寺廟）的施主某甲，現在被國王拘禁。如果僧伽認為時機已到，可以聽取，僧伽應該允許現在這個住處與某某住處，在五年之內共享利養，分別進行長凈。稟告如上。』接下來進行羯磨：

『大德僧伽聽！現在這個住處（寺廟）的施主某甲，被國王拘禁。僧伽現在將這個住處與某某住處，在五年之內共享利養，分別進行長凈。如果各位具壽（對出家者的尊稱）同意這個住處與那個住處，在五年之內共享利養，分別進行長凈的，就保持沉默；如果不同意的，請說出來。』『僧伽已經聽取並允許這個住處與那個住處，在五年之內共享利養，分別進行長凈完畢。僧伽已經聽取並允許，因為大家保持沉默的緣故，我現在就這樣認可。』（如果還有其他原因，應該根據具體情況制定相應的處理方法）

告知各位俗家信徒舉行白二羯磨

具壽鄔波離（佛陀的弟子）請問世尊說：『大德！如果比丘、比丘尼（出家女子）在各位俗家信徒家中做出各種不合法的行為，導致各位俗家信徒不生恭敬和信任，廣泛地產生譏諷和嫌棄，應該怎麼辦？』佛陀說：『你們各位比丘應該派遣比丘……』 English version:

The elder had everything complete and donated the monastery to the Sangha (community of monks) in all directions. At that time, the elder was imprisoned by the king. When the Bhikshus (ordained monks) heard of this, they abandoned the monastery and went elsewhere. The Three Jewels and all the supplies in the monastery were stolen by thieves. Later, the elder was released and learned that the monastery had been robbed. He asked: 'Venerable ones! For what reason did you abandon the monastery and leave?' The Bhikshus replied: 'We heard that you, the elder, were imprisoned by the authorities, and we were afraid, so we went elsewhere first.' The elder said: 'I have relatives who can provide for us, why the hurry?' The Bhikshus did not know what to do, so they asked the Buddha. The Buddha said: 'Ask those relatives, if they can provide for you, that is best. If not, the Bhikshus should hold a Bai-er Karma (a type of Sangha meeting), and together go to a nearby monastery, share the benefits for five years, and separately perform Changjing (a repentance ritual). Notify that monastery in advance, prepare the seats, and have a Bhikshu perform the Bai-er Karma.

'Listen, Great Virtuous Sangha! The donor of this dwelling (monastery), so-and-so, is now imprisoned by the king. If the Sangha deems it the right time to listen, the Sangha should allow this dwelling to share benefits and separately perform Changjing with such-and-such dwelling for five years. Report as such.' Next, perform the Karma:

'Listen, Great Virtuous Sangha! The donor of this dwelling (monastery), so-and-so, is imprisoned by the king. The Sangha now allows this dwelling to share benefits and separately perform Changjing with such-and-such dwelling for five years. If any venerable ones agree to this dwelling sharing benefits and separately performing Changjing with that dwelling for five years, remain silent; if you do not agree, please speak.' 'The Sangha has listened and allowed this dwelling to share benefits and separately perform Changjing with that dwelling for five years. The Sangha has listened and allowed, and because everyone remains silent, I now acknowledge it as such.' (If there are other reasons, the appropriate methods should be formulated according to the specific circumstances)

Inform the lay followers to hold a Bai-er Karma

Ven. Upali (a disciple of the Buddha) asked the World Honored One: 'Great Virtue! If Bhikshus and Bhikshunis (ordained nuns) commit various illegal acts in the homes of lay followers, causing the lay followers to lose respect and trust, and widely generate ridicule and disgust, what should be done?' The Buddha said: 'You Bhikshus should send a Bhikshu...'

【English Translation】 English version:

The elder had everything complete and donated the monastery to the Sangha (community of monks) in all directions. At that time, the elder was imprisoned by the king. When the Bhikshus (ordained monks) heard of this, they abandoned the monastery and went elsewhere. The Three Jewels and all the supplies in the monastery were stolen by thieves. Later, the elder was released and learned that the monastery had been robbed. He asked: 'Venerable ones! For what reason did you abandon the monastery and leave?' The Bhikshus replied: 'We heard that you, the elder, were imprisoned by the authorities, and we were afraid, so we went elsewhere first.' The elder said: 'I have relatives who can provide for us, why the hurry?' The Bhikshus did not know what to do, so they asked the Buddha. The Buddha said: 'Ask those relatives, if they can provide for you, that is best. If not, the Bhikshus should hold a Bai-er Karma (a type of Sangha meeting), and together go to a nearby monastery, share the benefits for five years, and separately perform Changjing (a repentance ritual). Notify that monastery in advance, prepare the seats, and have a Bhikshu perform the Bai-er Karma.

'Listen, Great Virtuous Sangha! The donor of this dwelling (monastery), so-and-so, is now imprisoned by the king. If the Sangha deems it the right time to listen, the Sangha should allow this dwelling to share benefits and separately perform Changjing with such-and-such dwelling for five years. Report as such.' Next, perform the Karma:

'Listen, Great Virtuous Sangha! The donor of this dwelling (monastery), so-and-so, is imprisoned by the king. The Sangha now allows this dwelling to share benefits and separately perform Changjing with such-and-such dwelling for five years. If any venerable ones agree to this dwelling sharing benefits and separately performing Changjing with that dwelling for five years, remain silent; if you do not agree, please speak.' 'The Sangha has listened and allowed this dwelling to share benefits and separately perform Changjing with that dwelling for five years. The Sangha has listened and allowed, and because everyone remains silent, I now acknowledge it as such.' (If there are other reasons, the appropriate methods should be formulated according to the specific circumstances)

Inform the lay followers to hold a Bai-er Karma

Ven. Upali (a disciple of the Buddha) asked the World Honored One: 'Great Virtue! If Bhikshus and Bhikshunis (ordained nuns) commit various illegal acts in the homes of lay followers, causing the lay followers to lose respect and trust, and widely generate ridicule and disgust, what should be done?' The Buddha said: 'You Bhikshus should send a Bhikshu...'

芻具五德者，往諸俗家，說彼二人所行非法。如是應差：敷座席作前方便已，先須問能：『汝某甲能往諸俗家，說廣額苾芻、松幹苾芻尼所行非法不？』答言：『能。』令一苾芻作白羯磨，如是應作：

「『大德僧伽聽！此苾芻某甲能往俗家說廣額苾芻、松幹苾芻尼所行非法。若僧伽時至聽者，僧伽應許僧伽今差此苾芻某甲往諸俗家，說廣額苾芻、松幹苾芻尼所行非法。白如是。』次作羯磨。

「『大德僧伽聽！此苾芻某甲能往俗家說廣額苾芻、松幹苾芻尼所行非法。僧伽今差此苾芻某甲往諸俗家說廣額苾芻、松幹苾芻尼所行非法。若諸具壽聽差此苾芻某甲往諸俗家說廣額苾芻、松幹苾芻尼所行非法者默然，若不許者說。』『僧伽已聽差此苾芻某甲往諸俗家說廣額苾芻、松幹苾芻尼所行非法竟。僧伽已聽許，由其默然故，我今如是持。』」

說他粗罪單白

時諸苾芻奉佛教已，秉白二法，差一苾芻向諸俗家，說彼二人所行非法。時廣額苾芻聞此事已，詣諸苾芻所，作如是語：「仁于俗家，說我過失耶？」彼便答言：「我得眾法，令往俗家說汝過失。」廣額答言：「我能于汝作不饒益，當破汝腹，取汝中腸繞逝多林，斬截汝頭懸寺門上。」時諸苾芻聞此語已，即便白佛。佛言：「彼能欺別人，

【現代漢語翻譯】現代漢語譯本具備五種德行的僧人，可以前往信眾家中，宣說廣額苾芻（Bhiksu with a broad forehead，比丘）和松幹苾芻尼（Bhikshuni with a pine trunk，比丘尼）所做的非法行為。應該這樣委派：事先鋪設好座位，作為準備工作，首先必須詢問被委派者是否能夠勝任：『你某甲（specific name，具體名字）能夠前往信眾家中，宣說廣額苾芻和松幹苾芻尼所做的非法行為嗎？』回答說：『能。』然後讓一位比丘進行白羯磨（formal announcement，正式宣告），應該這樣做：『大德僧伽（Venerable Sangha，尊敬的僧團）請聽！這位比丘某甲能夠前往信眾家中，宣說廣額苾芻和松幹苾芻尼所做的非法行為。如果僧伽認為時機已到，可以聽取，僧伽應該允許僧伽現在委派這位比丘某甲前往信眾家中，宣說廣額苾芻和松幹苾芻尼所做的非法行為。宣告完畢。』接下來進行羯磨（formal procedure，正式程式）。『大德僧伽請聽！這位比丘某甲能夠前往信眾家中，宣說廣額苾芻和松幹苾芻尼所做的非法行為。僧伽現在委派這位比丘某甲前往信眾家中，宣說廣額苾芻和松幹苾芻尼所做的非法行為。如果各位具壽（respected elders，受尊敬的長老）同意委派這位比丘某甲前往信眾家中，宣說廣額苾芻和松幹苾芻尼所做的非法行為，就保持沉默；如果不同意，就請說出來。』『僧伽已經同意委派這位比丘某甲前往信眾家中，宣說廣額苾芻和松幹苾芻尼所做的非法行為完畢。僧伽已經聽取並允許，因為大家保持沉默，我現在就這樣接受。』宣說他人粗重的罪行，只需單白（single announcement，單獨宣告）即可。當時，各位比丘奉行佛陀的教誨，秉持宣告和羯磨兩種方法，委派一位比丘前往信眾家中，宣說那兩個人所做的非法行為。當時，廣額苾芻聽到這件事後，來到各位比丘那裡，這樣說道：『你們在信眾家中，宣說我的過失嗎？』他們便回答說：『我得到僧團的授權，讓我前往信眾家中宣說你的過失。』廣額回答說：『我能對你不利，我會剖開你的肚子，取出你的中腸纏繞在逝多林（Jeta Grove，逝多林），斬斷你的頭懸掛在寺廟門上。』當時，各位比丘聽到這些話后，立即稟告佛陀。佛陀說：『他能欺騙別人，』

【English Translation】 English version A monk possessing five virtues is qualified to go to the homes of laypeople and speak of the unlawful conduct of the Bhiksu Guang'e (Bhiksu with a broad forehead) and the Bhikshuni Songgan (Bhikshuni with a pine trunk). The assignment should be done as follows: After preparing a seat, as a preliminary step, one must first ask if the nominee is capable: 'Are you, so-and-so (specific name), able to go to the homes of laypeople and speak of the unlawful conduct of the Bhiksu Guang'e and the Bhikshuni Songgan?' If the answer is 'Yes,' then have a Bhiksu perform a 'white karma' (formal announcement), which should be done as follows: 'Venerable Sangha, listen! This Bhiksu, so-and-so, is able to go to the homes of laypeople and speak of the unlawful conduct of the Bhiksu Guang'e and the Bhikshuni Songgan. If the Sangha deems it the right time to listen, the Sangha should permit the Sangha to now assign this Bhiksu, so-and-so, to go to the homes of laypeople and speak of the unlawful conduct of the Bhiksu Guang'e and the Bhikshuni Songgan. The announcement is complete.' Next, perform the karma (formal procedure). 'Venerable Sangha, listen! This Bhiksu, so-and-so, is able to go to the homes of laypeople and speak of the unlawful conduct of the Bhiksu Guang'e and the Bhikshuni Songgan. The Sangha now assigns this Bhiksu, so-and-so, to go to the homes of laypeople and speak of the unlawful conduct of the Bhiksu Guang'e and the Bhikshuni Songgan. If any of the Respected Elders agree to assign this Bhiksu, so-and-so, to go to the homes of laypeople and speak of the unlawful conduct of the Bhiksu Guang'e and the Bhikshuni Songgan, remain silent; if you do not agree, please speak.' 'The Sangha has completed the assignment of this Bhiksu, so-and-so, to go to the homes of laypeople and speak of the unlawful conduct of the Bhiksu Guang'e and the Bhikshuni Songgan. The Sangha has listened and permitted it, because everyone remained silent, I now accept it as such.' To speak of another's grave offenses, a single announcement (single announcement) is sufficient. At that time, the Bhiksus, following the Buddha's teachings, employing both announcement and karma methods, assigned a Bhiksu to go to the homes of laypeople and speak of the unlawful conduct of those two. At that time, the Bhiksu Guang'e, having heard of this matter, went to the Bhiksus and said: 'Are you speaking of my faults in the homes of laypeople?' They replied: 'I received authorization from the Sangha to go to the homes of laypeople and speak of your faults.' Guang'e replied: 'I can harm you; I will cut open your belly, take out your intestines and wrap them around the Jeta Grove (Jeta Grove), cut off your head and hang it above the temple gate.' At that time, the Bhiksus, having heard these words, immediately reported to the Buddha. The Buddha said: 'He is capable of deceiving others,'

不能欺眾。應作單白，合衆詳往俗家說彼過失。敷座席作前方便，令一苾芻作單白羯磨：

「『大德僧伽聽！彼廣額苾芻、松幹苾芻尼，于諸俗家作諸非法，令諸俗侶不生敬信。今無別人能往諸俗家說彼過失。僧伽今共往諸俗家，說彼二人所行非法，應作是語：「仁等當知，彼廣額苾芻、松幹苾芻尼，虧損聖教，自身損壞，猶如燋種不復生芽，于正法律中不能增長。仁等當觀，如來、應、正遍知及阿若憍陳如等諸大苾芻，所有行跡。」若僧伽時至聽者，僧伽應許僧伽今共往諸俗家說廣額苾芻、松幹苾芻尼所行非法。白如是。』既作白已，隨處當說。」

具壽鄔波離請世尊曰：「大德！諸苾芻眾為彼二人作單白法已，告諸俗舍竟，不知云何？」以緣白佛，佛言：「令諸俗侶不應供給衣食湯藥，一切所須悉不應與。」

諫破僧伽白四

具壽鄔波離請白世尊曰：「大德！提婆達多為名利故，詣迦攝波所白言：『大德！為我說神通事。』時迦攝波不觀彼心，為說神通法。」時提婆達多得聞法已，初夜后夜警策修習，于夜後分依世俗道證初靜慮，便發神通。既得通已，便起惡念，告四伴曰：「汝等四人共我破彼沙門喬答摩和合僧伽，並破法輪。我歿代后獲善名稱流佈十方。」作是說已，即便共伴四人，

【現代漢語翻譯】現代漢語譯本：不能欺騙大眾。應該作單白（一種僧團宣告的形式），集合大眾詳細地去往信徒家，揭露他們的過失。鋪設座位，做好準備工作，讓一位比丘作單白羯磨（一種僧團決議）：『大德僧伽（僧團）聽！那位廣額比丘和松幹比丘尼，在信徒家中做了各種非法的事情，導致信徒們不再尊敬和信任。現在沒有其他人能去信徒家揭露他們的過失。僧伽現在一起去信徒家，揭露他們二人所做的非法行為，應該這樣說：「各位要知道，那位廣額比丘和松幹比丘尼，損害了聖教，自身也受到了損害，就像燒焦的種子無法再發芽一樣，在正法中無法成長。各位應當效仿如來、應、正遍知（佛的稱號）以及阿若憍陳如（第一位比丘）等各位大比丘的行為。」如果僧伽認為時機成熟，願意聽從，僧伽就應該允許僧伽現在一起去信徒家揭露廣額比丘和松幹比丘尼所做的非法行為。宣告完畢。』宣告完畢后，在各處都應當宣說。」具壽鄔波離（佛陀弟子）請問世尊說：「大德！各位比丘為那二人作了單白法之後，告知了各位信徒，之後該怎麼辦？」因為這件事稟告了佛陀，佛陀說：「讓各位信徒不應該再供給他們衣食湯藥，一切所需都不應該給與。」諫阻破壞僧團的白四羯磨具壽鄔波離稟告世尊說：「大德！提婆達多（佛陀的堂兄弟，後背叛佛陀）爲了名利，去迦攝波（一位比丘）那裡說：『大德！請為我說神通的事情。』當時迦攝波沒有觀察他的內心，就為他說了神通法。」當時提婆達多聽聞了神通法之後，初夜后夜都警醒地修行，在後半夜依靠世俗的方法證得了初禪，便發起了神通。得到神通之後，便生起了惡念，告訴他的四個同伴說：「你們四個人和我一起破壞沙門喬答摩（釋迦牟尼佛）的和合僧團，並且破壞法輪（佛法）。我死後可以獲得好的名聲，流佈十方。」說了這些話之後，就和他的四個同伴一起，

【English Translation】 English version: One should not deceive the public. A single announcement should be made, and the assembly should go to the lay families to detail their faults. Prepare the seating and make preliminary arrangements, instructing a Bhikshu (monk) to make a single announcement Karma (a formal act of the Sangha): 『Venerable Sangha (monastic community), listen! That Broad-Forehead Bhikshu and Pine-Trunk Bhikshuni (nun) have committed various illegal acts in the homes of laypeople, causing the lay followers to lose respect and faith. Now, no one else can go to the lay families to reveal their faults. The Sangha will now go together to the lay families to reveal the illegal acts committed by these two, and should say: 「Know, good people, that Broad-Forehead Bhikshu and Pine-Trunk Bhikshuni have damaged the Holy Teaching and harmed themselves. Like scorched seeds, they can no longer sprout and cannot grow in the true Dharma. You should observe the conduct of the Tathagata (Buddha), Arhat (worthy one), Samyak-Sambuddha (perfectly enlightened one), and the great Bhikshus such as Ajnata Kaundinya (one of the first disciples).」 If the Sangha deems it timely and is willing to listen, the Sangha should permit the Sangha to go together to the lay families to reveal the illegal acts committed by Broad-Forehead Bhikshu and Pine-Trunk Bhikshuni. The announcement is made.』 After the announcement is made, it should be proclaimed everywhere.」 The Venerable Upali (a disciple of the Buddha) asked the World-Honored One: 「Venerable One! After the Bhikshus have made the single announcement for those two and informed the lay families, what should be done?」 Because of this matter, he reported to the Buddha, who said: 「The lay followers should no longer provide them with clothing, food, medicine, or any necessities.」 Admonishing the Fourfold Announcement Against Breaking the Sangha The Venerable Upali reported to the World-Honored One: 「Venerable One! Devadatta (Buddha's cousin who later betrayed him), for the sake of fame and gain, went to Kashyapa (a Bhikshu) and said: 『Venerable One! Please tell me about supernatural powers.』 At that time, Kashyapa did not observe his mind and told him about the Dharma of supernatural powers.」 At that time, Devadatta, after hearing the Dharma of supernatural powers, diligently practiced in the early and late nights, and in the latter part of the night, relying on worldly methods, attained the first Dhyana (state of meditation) and developed supernatural powers. After obtaining supernatural powers, he developed evil thoughts and told his four companions: 「You four, together with me, will break the harmonious Sangha of the Shramana Gautama (Shakyamuni Buddha) and destroy the Dharma Wheel (Buddhist teachings). After my death, I can obtain a good reputation and spread it in all directions.」 After saying these words, he and his four companions,

欲破和合僧伽，並破法輪。諸苾芻眾知此事已，即便白佛。佛言：「汝諸苾芻為作別諫。」別諫之時，堅執不捨云：「此真實，余皆虛妄。」時諸苾芻即以此緣白佛，佛言：「汝諸苾芻秉白四羯磨，諫彼提婆達多。若更有如是流類，應如是諫：敷座席作前方便，令一苾芻作白羯磨，應如是作：『大德僧伽聽！此天授欲破和合僧伽，作斗諍事非法而住。諸苾芻為作別諫。別諫之時，堅執不捨云：「此真實，余皆虛妄。」僧伽今以白四羯磨諫彼天授：「汝天授莫破和合僧伽，作斗諍事非法而住。汝天授應與僧伽和合歡喜無諍，一心一說如水乳合，大師教法令得光顯安樂而住。」若僧伽時至聽者，僧伽應許僧伽今作白四羯磨，諫彼天授破僧伽事。白如是。』次作羯磨：『大德僧伽聽！此天授欲破和合僧伽作斗諍事非法而住，諸苾芻為作別諫。別諫之時，堅執不捨云：「此真實余，皆虛妄。」僧伽今以白四羯磨諫彼天授：「汝天授莫破和合僧伽，作斗諍事非法而住。汝天授應與僧伽和合歡喜無諍，一心一說如水乳合，大師教法令得光顯安樂而住。」若諸具壽聽與此天授秉白四羯磨諫破僧伽事者默然，若不許者說。此是初羯磨。』第二、第三亦如是說。『僧伽今以白四羯磨諫彼天授破僧伽事竟。僧伽已聽許，由其默然故，我今如

【現代漢語翻譯】現代漢語譯本：如果有人想要破壞僧團的和合，並且破壞法輪（佛法的傳播）。眾比丘知道這件事後，就去稟告佛陀。佛陀說：『你們這些比丘，要分別勸諫他。』勸諫的時候，如果他堅持不改變，說：『這是真實的，其他的都是虛妄的。』這時，眾比丘就把這件事稟告佛陀，佛陀說：『你們這些比丘，要用白四羯磨（一種僧團的儀式）來勸諫提婆達多（Devadatta）。如果還有像他這樣的人，應該這樣勸諫：先鋪設座位，做好準備工作，讓一位比丘作白羯磨，應該這樣做：『大德僧伽（Mahāsaṃgha，指僧團）請聽！這位天授（Devadatta）想要破壞僧團的和合，製造爭鬥，做不合法的事情。眾比丘已經分別勸諫過他了。勸諫的時候，他堅持不改變，說：「這是真實的，其他的都是虛妄的。」現在僧伽用白四羯磨來勸諫這位天授：「你天授不要破壞僧團的和合，製造爭鬥，做不合法的事情。你天授應該與僧伽和合，歡喜，沒有爭執，一心一意，像水和乳一樣融合，使大師（佛陀）的教法能夠光大顯明，安樂地住下去。」如果僧伽認為時機已到，允許這樣做，僧伽就應該允許現在用白四羯磨來勸諫這位天授破壞僧伽的事情。白如是。』接著作羯磨：『大德僧伽請聽！這位天授想要破壞僧團的和合，製造爭鬥，做不合法的事情，眾比丘已經分別勸諫過他了。勸諫的時候，他堅持不改變，說：「這是真實的，其他的都是虛妄。」現在僧伽用白四羯磨來勸諫這位天授：「你天授不要破壞僧團的和合，製造爭鬥，做不合法的事情。你天授應該與僧伽和合，歡喜，沒有爭執，一心一意，像水和乳一樣融合，使大師的教法能夠光大顯明，安樂地住下去。」如果各位具壽（尊敬的僧人）同意用白四羯磨來勸諫這位天授破壞僧伽的事情，就保持沉默；如果不同意，就說出來。這是初羯磨。』第二次、第三次也像這樣說。『僧伽現在用白四羯磨勸諫這位天授破壞僧伽的事情完畢。僧伽已經聽許了，因為大家保持沉默，我現在就這樣做。』

【English Translation】 English version: If someone desires to break the harmony of the Saṃgha (the monastic community), and to destroy the Dharma wheel (the propagation of the Buddha's teachings), the Bhikṣus (monks) who know of this matter should report it to the Buddha. The Buddha said, 'You Bhikṣus should admonish him separately.' During the separate admonishment, if he stubbornly refuses to change, saying, 'This is the truth, and all else is false,' then the Bhikṣus should report this matter to the Buddha. The Buddha said, 'You Bhikṣus should admonish that Devadatta (Devadatta) using the white four-karma procedure (a formal monastic procedure). If there are others like him, they should be admonished in this way: First, prepare the seating and make preliminary arrangements, then have one Bhikṣu perform the white-karma, which should be done as follows: 'May the venerable Saṃgha (Mahāsaṃgha, the monastic community) listen! This Devadatta desires to break the harmony of the Saṃgha, create strife, and act unlawfully. The Bhikṣus have already admonished him separately. During the separate admonishment, he stubbornly refuses to change, saying, 「This is the truth, and all else is false.」 Now the Saṃgha is admonishing this Devadatta with the white four-karma: 「You, Devadatta, must not break the harmony of the Saṃgha, create strife, and act unlawfully. You, Devadatta, should be in harmony with the Saṃgha, joyful, without contention, of one mind and one voice, like water and milk blended together, so that the Master's (the Buddha's) teachings may be glorified, manifested, and lived in peace.」' If the Saṃgha deems the time appropriate and those present agree, the Saṃgha should permit the white four-karma to be used to admonish this Devadatta regarding the matter of breaking the Saṃgha. So it is declared.' Next, perform the karma: 'May the venerable Saṃgha listen! This Devadatta desires to break the harmony of the Saṃgha, create strife, and act unlawfully. The Bhikṣus have already admonished him separately. During the separate admonishment, he stubbornly refuses to change, saying, 「This is the truth, and all else is false.」 Now the Saṃgha is admonishing this Devadatta with the white four-karma: 「You, Devadatta, must not break the harmony of the Saṃgha, create strife, and act unlawfully. You, Devadatta, should be in harmony with the Saṃgha, joyful, without contention, of one mind and one voice, like water and milk blended together, so that the Master's teachings may be glorified, manifested, and lived in peace.」 If the venerable ones agree to admonish this Devadatta regarding the matter of breaking the Saṃgha with the white four-karma, let them remain silent; if they do not agree, let them speak. This is the first karma.' The second and third times should be spoken in the same way. 'The Saṃgha has now completed the admonishment of this Devadatta regarding the matter of breaking the Saṃgha with the white four-karma. The Saṃgha has permitted it, because they have remained silent, I will now proceed accordingly.'

是持。』」

諫助破僧伽白四

時諸苾芻奉佛教已，即秉羯磨，諫提婆達多。時提婆達多得羯磨已，堅執不捨。復有助伴四人：一、孤迦里迦，二、褰荼達驃，三、羯吒謨洛迦底灑，四、三沒達羅達多，隨順提婆達多，為破僧伽事。諸苾芻即便白佛，佛言：「汝諸苾芻應作別諫諫彼四人。」彼見諫時作如是語：「諸大德！莫共彼天授有所論說若好若惡。何以故？彼天授是順法律語。」彼聞諫時，堅執不捨。諸苾芻以緣白佛，佛言：「汝諸苾芻作白四羯磨，諫彼四人。應如是諫：敷座席作前方便，次令一苾芻作白羯磨。應如是作：

「『大德僧伽聽！此孤迦里迦、褰荼達驃、羯吒謨洛迦底灑、三沒達羅達多等，知彼天授欲破和合僧伽，作斗諍事非法而住。時此四人隨順天授破僧伽事，諸苾芻為作別諫。別諫之時，此孤迦里迦等四人作如是語：「諸大德！莫共彼天授有所論說若好若惡。何以故？彼天授是順法律依法律語，知而說非不知說。彼愛樂者，我亦愛樂。」此孤迦里迦等四人堅執不捨，云：「此是實，余皆虛妄。」僧伽今以白四羯磨，諫此孤迦里迦等四人，助彼天授破僧伽事：「汝孤迦里迦等四人莫助彼天授破和合僧伽，作斗諍事非法而住。汝孤迦里迦等四人，應與僧伽和合歡喜無諍，一心一說

【現代漢語翻譯】現代漢語譯本：『是堅持。』

諫助破僧伽白四

當時，眾比丘奉行佛教的教誨后，就開始舉行羯磨（karma，一種宗教儀式），勸諫提婆達多（Devadatta，佛陀的堂兄弟，試圖分裂僧團）。當時，提婆達多得到羯磨后，堅決不放棄自己的主張。還有四個人幫助他：一、孤迦里迦（Kokālika），二、褰荼達驃（Khandhātabya），三、羯吒謨洛迦底灑（Katāmogakatissa），四、三沒達羅達多（Samuddradatta），他們都順從提婆達多，做分裂僧團的事情。眾比丘就把這件事稟告了佛陀，佛陀說：『你們眾比丘應該分別勸諫那四個人。』他們見到被勸諫時，這樣說：『各位大德！不要和提婆達多談論任何事情，無論是好是壞。為什麼呢？因為提婆達多說的是符合法律的言語。』他們聽到勸諫時，堅決不放棄自己的主張。眾比丘把情況稟告了佛陀，佛陀說：『你們眾比丘舉行白四羯磨（一種正式的僧團決議程式），勸諫那四個人。應該這樣勸諫：鋪設座位，做好準備工作，然後讓一位比丘宣讀白羯磨。應該這樣做：』

『大德僧伽（Sangha，僧團）聽著！這孤迦里迦、褰荼達驃、羯吒謨洛迦底灑、三沒達羅達多等人，明知提婆達多想要分裂和合的僧團，製造爭端，做不合法的事情。現在這四個人順從提婆達多，做分裂僧團的事情，眾比丘已經分別勸諫過他們。在分別勸諫的時候，這孤迦里迦等四人這樣說：「各位大德！不要和提婆達多談論任何事情，無論是好是壞。為什麼呢？因為提婆達多說的是符合法律、依據法律的言語，知道而說，不是不知道而說。他所喜愛的人，我也喜愛。」這孤迦里迦等四人堅決不放棄自己的主張，說：「這是真實的，其餘都是虛妄的。」僧伽現在以白四羯磨，勸諫這孤迦里迦等四人，不要幫助提婆達多分裂僧團：「你們孤迦里迦等四人不要幫助提婆達多分裂和合的僧團，製造爭端，做不合法的事情。你們孤迦里迦等四人，應該與僧伽和合，歡喜，沒有爭端，一心一意地說話。

【English Translation】 English version: 『Is holding.』

The Fourth White Act of Admonishing Those Who Assist in Breaking Up the Sangha

At that time, the Bhikshus (monks) having followed the Buddha's teachings, then performed the Karma (a formal act of the Sangha), admonishing Devadatta (Buddha's cousin who attempted to create a schism in the Sangha). At that time, Devadatta, having received the Karma, firmly held on and did not relinquish his views. There were also four companions assisting him: 1. Kokālika, 2. Khandhātabya, 3. Katāmogakatissa, 4. Samuddradatta, who followed Devadatta in the matter of breaking up the Sangha. The Bhikshus then reported this to the Buddha, and the Buddha said, 『You Bhikshus should separately admonish those four people.』 When they saw that they were being admonished, they spoke thus: 『Venerable ones! Do not discuss anything with that Devadatta, whether good or bad. Why? Because that Devadatta speaks in accordance with the law.』 When they heard the admonishment, they firmly held on and did not relinquish their views. The Bhikshus reported the situation to the Buddha, and the Buddha said, 『You Bhikshus should perform the White Four Karma (a formal procedure for Sangha decisions), admonishing those four people. You should admonish them thus: prepare the seats, make preliminary arrangements, and then have one Bhikshu recite the White Karma. It should be done thus:』

『Venerable Sangha (the monastic community), listen! These Kokālika, Khandhātabya, Katāmogakatissa, Samuddradatta, etc., know that Devadatta desires to break up the harmonious Sangha, create disputes, and abide in what is unlawful. Now these four people follow Devadatta in the matter of breaking up the Sangha, and the Bhikshus have already separately admonished them. At the time of the separate admonishment, these four people, Kokālika, etc., spoke thus: 「Venerable ones! Do not discuss anything with that Devadatta, whether good or bad. Why? Because that Devadatta speaks in accordance with the law, relying on the law, knowing and speaking, not speaking without knowing. Those whom he loves, I also love.」 These four people, Kokālika, etc., firmly hold on and do not relinquish their views, saying, 「This is the truth, and the rest is false.」 The Sangha now, with the White Four Karma, admonishes these four people, Kokālika, etc., not to assist that Devadatta in breaking up the harmonious Sangha, creating disputes, and abiding in what is unlawful: 「You four people, Kokālika, etc., should not assist that Devadatta in breaking up the harmonious Sangha, creating disputes, and abiding in what is unlawful. You four people, Kokālika, etc., should be in harmony with the Sangha, joyful, without disputes, speaking with one mind and one voice.

如水乳合，大師教法令得光顯安樂而住。」若僧伽時至聽者，僧伽應許僧伽今以白四羯磨，諫此孤迦里迦等四人助彼天授破僧伽事。白如是。』次作羯磨，準白而為。」

與作學家法單白

具壽鄔波離請世尊曰：「大德！彼師子長者先事外道，因詣佛所聽受法故，于其座下斷諸煩惑，證預流果，於三寶所意樂純善深起信心，所有資財常樂惠施，以至貧窮俗侶譏嫌。諸苾芻不知云何？」佛言：「汝諸苾芻應為師子長者作學家羯磨，遮諸苾芻等莫往其家。敷座席作前方便，令一苾芻應作單白：

「『大德僧伽聽！彼師子長者信心殷著意樂純善，於三寶所現有資財悉皆惠施，諸有求人亦無吝惜，由此因緣衣食罄盡。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。』既作法已，往者得越法罪。」

與作舍學家法單白

時諸苾芻眾為彼長者作學家法已，即不往彼家受諸飲食。時此長者勤力營農，未久之間倉庫盈溢倍勝於前。長者既見家業隆盛，思見福田同前供養，往詣佛所慇勤啟請。佛便聽許，教此長者：「具以其事白上座知，令鳴揵稚。集僧伽已，于上座前，蹲踞合掌作如是白：

「『大德僧伽聽！我師子信心殷著意樂純善，於三寶所現有貲財常樂惠施，諸有求人亦

【現代漢語翻譯】現代漢語譯本：『如同水和乳交融一般，大師的教法令我們能夠光明顯赫、安樂地居住。』如果僧伽（Samgha，僧團）認為時機已到，並且聽眾準備好了，僧伽應該允許僧伽現在以白四羯磨（Baisa Caturkarma，一種羯磨，即僧團的決議程式），諫止孤迦里迦（Kokalika）等四人幫助提婆達多（Devadatta）破壞僧伽的事情。以上為白。』接下來進行羯磨，按照白的內容執行。

與作學家法單白

具壽鄔波離（Upali）請問世尊：『大德！那位師子（Simha）長者，先前信奉外道，因為來到佛陀處聽聞佛法，所以在座位下斷除了各種煩惱，證得了預流果（Srotapanna），對於三寶（Triratna，佛、法、僧）意樂純善，深深地生起信心，所有的資財常常樂於佈施，以至於貧窮，被世俗的同伴譏笑。諸位比丘（Bhikkhu）不知道該怎麼辦？』佛陀說：『你們這些比丘應該為師子長者作學家羯磨，禁止諸位比丘等前往他家。鋪設好座位，做好前期的準備工作，讓一位比丘應該作單白：

『大德僧伽聽！這位師子長者信心殷切，意樂純善，對於三寶現有的資財全部都惠施出去，對於有所求的人也沒有吝惜，因為這個因緣，衣食都用盡了。如果僧伽認為時機已到，並且聽眾準備好了，僧伽應該允許僧伽現在為師子長者作學家羯磨，以上為白。』既然已經做了法事，前往他家的人就會犯越法罪。

與作舍學家法單白

當時諸位比丘眾為那位長者做了學家法之後，就不再去他家接受飲食。當時這位長者勤勞地經營農業，沒過多久，倉庫就盈滿了，比之前更加興盛。長者看到家業興隆，想要像之前一樣供養福田，前往佛陀處慇勤地請求。佛陀便允許了，教導這位長者：『詳細地將這件事稟告上座（長老）知道，讓他鳴擊揵稚（犍椎，一種召集僧眾的法器）。集合僧伽之後，在上座面前，蹲踞合掌，這樣稟白：

『大德僧伽聽！我，師子，信心殷切，意樂純善，對於三寶現有的資財常常樂於佈施，對於有所求的人也

【English Translation】 English version: 'Like the mingling of water and milk, the Great Master's teachings enable us to dwell in brightness, glory, peace, and joy.' If the Sangha (Samgha, monastic community) deems the time appropriate and the listeners are ready, the Sangha should permit the Sangha to now, with a Baisa Caturkarma (Baisa Caturkarma, a type of Karma, a resolution procedure of the Sangha), admonish these four, Kokalika (Kokalika) and others, from assisting Devadatta (Devadatta) in disrupting the Sangha. This is the announcement.' Next, perform the Karma, following the content of the announcement.

Procedure for Imposing a Restriction on Visiting a House: A Simple Announcement

The Venerable Upali (Upali) asked the World-Honored One: 'Venerable Sir, that householder Simha (Simha), formerly a follower of other paths, because he went to the Buddha's place to hear the Dharma, severed all afflictions under his seat, attained the fruit of Stream-entry (Srotapanna), and with pure and wholesome intention deeply arose faith in the Three Jewels (Triratna, Buddha, Dharma, Sangha). All his wealth he constantly delighted in giving away, to the point of poverty, and was ridiculed by his worldly companions. What should the Bhikkhus (Bhikkhu) do?' The Buddha said: 'You Bhikkhus should perform a Karma to restrict visiting Simha's house, prohibiting the Bhikkhus and others from going to his house. Prepare the seats and make preliminary arrangements, and let one Bhikkhu make a simple announcement:

'Venerable Sangha, listen! This householder Simha is earnest in faith, pure in intention, and has given away all his existing wealth to the Three Jewels. He is not stingy with those who ask for something, and because of this cause, his clothing and food are exhausted. If the Sangha deems the time appropriate and the listeners are ready, the Sangha should permit the Sangha to now perform a Karma to restrict visiting Simha's house. This is the announcement.' Once the procedure has been performed, those who go there will commit an offense against the Dharma.

Procedure for Lifting the Restriction on Visiting a House: A Simple Announcement

At that time, the Bhikkhu community, having performed the procedure to restrict visiting that householder's house, no longer went to his house to receive food and drink. At that time, this householder diligently engaged in agriculture, and before long, his storehouses were full, surpassing his previous state. The householder, seeing his household prosper, desired to offer to the field of merit as before, and went to the Buddha's place to earnestly request permission. The Buddha then granted permission, instructing the householder: 'Report this matter in detail to the senior monk (elder), and have him strike the gandi (gandi, a wooden instrument used to summon the Sangha). After gathering the Sangha, in front of the senior monk, squat down, join your palms, and make this announcement:

'Venerable Sangha, listen! I, Simha, am earnest in faith, pure in intention, and constantly delight in giving away my existing wealth to the Three Jewels. I also

無吝惜。由此因緣，衣食罄盡以至貧窮。僧伽見已生哀愍心，與我師子作學家法，令諸聖眾不入我家。我師子今時倉庫還復豐盈，今從僧伽乞解學家法，唯愿大德僧伽與我解學家法。是能愍者，愿哀慜故。』如是三說。既言白已，禮眾而去。是時僧伽令一人作單白羯磨：

「『大德僧伽聽！彼師子長者信心殷著意樂純善，於三寶所現有貲財悉皆惠施，諸有求人亦無吝惜。由此因緣，衣食罄盡，僧伽為彼長者作學家羯磨，令諸苾芻不往其家受諸飲食。長者今時衣食還復如故，今從僧伽乞解學家羯磨。若僧伽時至聽者，僧伽應許僧伽今與彼長者解學家羯磨。白如是。』」

時諸苾芻為彼長者解學家羯磨已，不知云何？白佛，佛言：「汝諸苾芻！得往彼家受諸飲食，悉皆無犯。」

觀行險林白二

具壽鄔波離請世尊曰：「大德！夏安居了，日有諸婆羅門居士以好飯食將獻聖眾，令諸使女隨從而行，既至半途皆被賊劫。時有苾芻于蘭若中欲行乞食，行至中路見諸飲食，遂令露形使女授食，諸女羞恥。時婆羅門告苾芻曰：『于險林處，何不令人看守？使我送食免被賊劫。』諸苾芻不知云何？」佛言：「以白二羯磨，應差苾芻具五法者，于險林處而為看守，作前方便，準上應知。

「『大德僧伽聽

【現代漢語翻譯】現代漢語譯本：他毫無吝惜。由於這個因緣，衣食耗盡以至於貧窮。僧伽（僧團）見到後生起哀憐之心，為我的師子（施主名）制定了學家法（禁止僧人前往施主家接受供養的規定），讓各位聖眾不進入我家。我的師子現在倉庫又恢復了豐盈，現在向僧伽請求解除學家法，希望大德僧伽為我解除學家法。是能夠憐憫的人，希望能夠哀憐我。』這樣說了三遍。說完之後，向大眾行禮后離開。這時僧伽令一人作單白羯磨（一種簡單的宣告儀式）：『大德僧伽聽！這位師子長者信心殷切，意樂純善，對於三寶（佛、法、僧）所有現有的資財全部都惠施，對於所有來求助的人也沒有吝惜。由於這個因緣，衣食耗盡，僧伽為這位長者制定了學家羯磨，讓各位比丘（出家男眾）不前往他家接受飲食。長者現在衣食又恢復如初，現在向僧伽請求解除學家羯磨。如果僧伽認為時機已到，聽眾同意，僧伽應該允許僧伽現在為這位長者解除學家羯磨。宣告完畢。』當時各位比丘為這位長者解除了學家羯磨之後，不知道該怎麼辦？稟告佛陀，佛陀說：『你們各位比丘！可以前往他家接受飲食，都沒有犯戒。』觀行險林白二具壽鄔波離（佛陀弟子名）請問世尊說：『大德！夏安居（雨季期間僧侶的集中修行）結束了，有一天，一些婆羅門（古印度祭司階層）居士用好的飯食準備供養聖眾，讓一些使女跟隨前往，到達半路都被賊人搶劫了。當時有一位比丘在蘭若（寂靜處）中想要去乞食，走到半路看見了這些飲食，於是讓裸露身體的使女給他食物，這些女子感到羞恥。當時婆羅門告訴比丘說：『在險林（危險的森林）處，為什麼不讓人看守？使我們送食物免於被賊人搶劫。』各位比丘不知道該怎麼辦？』佛陀說：『用白二羯磨（一種宣告和確認的儀式），應該派遣具有五種功德的比丘，在險林處進行看守，作好前期的準備工作，參照上面的方法應該知道。『大德僧伽聽！』

【English Translation】 English version: He was without stinginess. Due to this cause and condition, his clothing and food were exhausted, leading to poverty. The Sangha (monastic community), seeing this, developed a compassionate heart and established a 'householder's rule' (a regulation prohibiting monks from accepting offerings at a layperson's home) for my 'Simha' (name of the benefactor), preventing all the holy assembly from entering my house. My Simha's storehouses are now replenished, and he now requests the Sangha to lift the 'householder's rule.' May the virtuous Sangha, out of compassion, lift the 'householder's rule' for me. May those who are capable of compassion have mercy on me.' He said this three times. After speaking, he bowed to the assembly and departed. At that time, the Sangha instructed one person to perform a simple declaration ritual (single announcement karma): 'Listen, virtuous Sangha! This householder Simha has deep faith, his intentions are pure and good, and he has generously given all his existing wealth to the Three Jewels (Buddha, Dharma, Sangha). He is also without stinginess towards anyone who seeks help. Due to this cause and condition, his clothing and food were exhausted. The Sangha established a 'householder's karma' for this householder, preventing all Bhikshus (ordained monks) from going to his house to receive food and drink. The householder's clothing and food are now restored to their original state, and he now requests the Sangha to lift the 'householder's karma.' If the Sangha deems it the right time, and the assembly agrees, the Sangha should permit the Sangha to now lift the 'householder's karma' for this householder. The announcement is complete.' At that time, the Bhikshus, having lifted the 'householder's karma' for this householder, did not know what to do. They reported to the Buddha, and the Buddha said: 'You Bhikshus! You may go to his house to receive food and drink, and there is no transgression.' Observing and Acting in the Perilous Forest - Double Announcement The Venerable Upali (name of Buddha's disciple) asked the World Honored One: 'Great Virtue! After the summer retreat (the concentrated practice of monks during the rainy season) has ended, one day, some Brahmin (ancient Indian priestly class) householders prepared good food to offer to the holy assembly, and had some maidens follow along. When they reached halfway, they were all robbed by thieves. At that time, a Bhikshu in a quiet place (secluded hermitage) wanted to go begging for food, and when he reached halfway, he saw this food. So he had the maidens, who were exposing their bodies, give him food, and these women felt ashamed. At that time, the Brahmins told the Bhikshu: 'In the perilous forest (dangerous forest), why not have someone guard it? So that we can send food without being robbed by thieves.' The Bhikshus did not know what to do?' The Buddha said: 'Using a double announcement karma (a ritual of declaration and confirmation), you should dispatch a Bhikshu with five virtues to guard the perilous forest, make the preliminary preparations, and you should know according to the above method. 'Listen, virtuous Sangha!'

！此苾芻某甲能向險林怖畏之處，于其道路善能觀察。若僧伽時至聽者，僧伽應許僧伽今差此苾芻某甲，于彼險林怖畏之處作觀察人。白如是。』羯磨準白成。」

授其學法白四

具壽鄔波離請世尊曰：「大德！今有苾芻名曰歡喜，不捨學處，毀於梵行作淫慾事，無有一念作覆藏心，如毒箭入胸心懷憂戚，不知云何？」

佛言：「汝諸苾芻與歡喜苾芻終身學處，若更有如是流類悉皆準此。鳴揵稚，乃至教歡喜苾芻于上座前蹲踞合掌應如是乞：『大德僧伽聽！我歡喜苾芻不捨學處，毀於梵行作淫慾事。我歡喜苾芻無有一念作覆藏心，今從僧伽乞終身學處。愿大德僧伽與我歡喜終身學處。是能愍者，愿哀愍故。』如是三說。令歡喜苾芻在眼見耳不聞處住，令一苾芻為作羯磨：

「『大德僧伽聽！彼歡喜苾芻不捨學處，毀於梵行作淫慾事，無有一念作覆藏心，今從僧伽乞終身學處。若僧伽時至聽者，僧伽應許僧伽今與歡喜苾芻終身學處。白如是。』

「『大德僧伽聽！彼歡喜苾芻不捨學處，毀於梵行作淫慾事，無有一念作覆藏心，今從僧伽乞終身學處，僧伽今與歡喜苾芻終身學處。若諸具壽聽與歡喜苾芻終身學處者默然，若不許者說。』第二、第三亦如是說。『僧伽已與歡喜苾芻終身學處竟

【現代漢語翻譯】現代漢語譯本：『這位比丘某甲能夠前往險峻森林的恐怖之處，並且善於觀察那裡的道路。如果僧團認為時機已到，請允許僧團現在派遣這位比丘某甲，在那險峻森林的恐怖之處擔任觀察員。稟白如上。』羯磨按照稟白完成。

授予其學法，稟白四次

具壽鄔波離請問世尊說：『大德！現在有一位比丘名叫歡喜，沒有放棄學處，卻破壞了梵行，做了淫慾之事，沒有一念想要隱瞞，如同毒箭射入胸膛，內心憂愁悲慼，不知該怎麼辦？』

佛說：『你們這些比丘，給予歡喜比丘終身學處，如果還有像他這樣的人，都按照這個方法處理。敲響揵稚，然後教導歡喜比丘在上座面前蹲踞合掌，應該這樣乞求：『大德僧伽聽！我歡喜比丘沒有放棄學處，卻破壞了梵行，做了淫慾之事。我歡喜比丘沒有一念想要隱瞞，現在向僧伽乞求終身學處。愿大德僧伽給予我歡喜終身學處。是能憐憫者，愿因為憐憫的緣故。』這樣說三遍。讓歡喜比丘在眼睛能看到但耳朵聽不到的地方住下，讓一位比丘為他做羯磨：

『大德僧伽聽！這位歡喜比丘沒有放棄學處，卻破壞了梵行，做了淫慾之事，沒有一念想要隱瞞，現在向僧伽乞求終身學處。如果僧伽認為時機已到，請允許僧伽現在給予歡喜比丘終身學處。稟白如上。』

『大德僧伽聽！這位歡喜比丘沒有放棄學處，卻破壞了梵行，做了淫慾之事，沒有一念想要隱瞞，現在向僧伽乞求終身學處，僧伽現在給予歡喜比丘終身學處。如果各位具壽同意給予歡喜比丘終身學處，就保持沉默，如果不同意就說出來。』第二次、第三次也像這樣說。『僧伽已經給予歡喜比丘終身學處完畢。

【English Translation】 English version: 『This Bhikshu (monk) named so-and-so is capable of going to dangerous forests and fearful places, and is good at observing the roads there. If the Sangha (monastic community) deems the time is right, may the Sangha now appoint this Bhikshu named so-and-so to be an observer in those dangerous forests and fearful places. The announcement is thus.』 The Karma (formal act) is completed according to the announcement.

Granting the learning precepts, announce four times.

The Venerable Upali asked the World Honored One (世尊, Shìzūn, another name for the Buddha), 『Great Virtue! Now there is a Bhikshu named Joyful, who has not renounced the precepts, but has violated the Brahmacharya (梵行, brahmacarya, pure conduct) and engaged in sexual acts, without a single thought of concealing it, like a poisoned arrow entering the chest, his heart filled with sorrow and grief, not knowing what to do?』

The Buddha said, 『You Bhikshus, grant the Bhikshu Joyful lifelong learning precepts, and if there are others like him, handle them all in this way. Ring the Ghandi (揵稚, ghaṇṭā, a bell), and then teach the Bhikshu Joyful to squat and join his palms before the senior monks, and he should beg thus: 『Great Virtue Sangha, listen! I, the Bhikshu Joyful, have not renounced the precepts, but have violated the Brahmacharya and engaged in sexual acts. I, the Bhikshu Joyful, have not a single thought of concealing it, and now I beg the Sangha for lifelong learning precepts. May the Great Virtue Sangha grant me, Joyful, lifelong learning precepts. As one who is compassionate, may you be compassionate for this reason.』 Say this three times. Let the Bhikshu Joyful stay in a place where he can be seen but not heard, and let one Bhikshu perform the Karma for him:

『Great Virtue Sangha, listen! This Bhikshu Joyful has not renounced the precepts, but has violated the Brahmacharya and engaged in sexual acts, without a single thought of concealing it, and now he begs the Sangha for lifelong learning precepts. If the Sangha deems the time is right, may the Sangha now grant the Bhikshu Joyful lifelong learning precepts. The announcement is thus.』

『Great Virtue Sangha, listen! This Bhikshu Joyful has not renounced the precepts, but has violated the Brahmacharya and engaged in sexual acts, without a single thought of concealing it, and now he begs the Sangha for lifelong learning precepts, and the Sangha now grants the Bhikshu Joyful lifelong learning precepts. If any of the Venerable Ones agree to grant the Bhikshu Joyful lifelong learning precepts, let them remain silent; if they do not agree, let them speak.』 The second and third times are also said in this way. 『The Sangha has completed granting the Bhikshu Joyful lifelong learning precepts.

。僧伽已聽許，由其默然故，我今如是持。』」

與實力子衣單白

具壽鄔波離請世尊曰：「大德！苾芻實力子，和合僧伽差令分眾臥具及知食次。彼有信心意樂純善，為眾檢校不辭勞苦，所有資生於三寶中悉皆惠施。如是施已，自己三衣並皆破壞，不知云何？」佛言：「汝諸苾芻眾應和集作單白法，與實力衣。如是應作：

「『大德僧伽聽！彼實力子有敬信心意樂賢善，為眾檢校不辭勞苦，所有資具於三寶中悉皆惠施，如是施已，自己三衣並皆破壞。今時僧伽得好白㲲，共將此㲲與實力子作衣。若僧伽時至聽者，僧伽應許僧伽今將此白㲲與實力子作衣。白如是。』」

佛言：「汝諸苾芻既作單白法已，應將白㲲與實力子，勿致疑惑。」

對面輕毀白四

具壽鄔波離請世尊曰：「大德！苾芻實力子被眾差令分眾臥具及知食次，時友、地二苾芻積代怨仇業緣未盡，此二苾芻對實力子前而為嫌毀。諸苾芻不知云何？」佛言：「汝諸苾芻應作羯磨，訶責友、地二苾芻對面嫌毀實力子。若更有餘如是流類，應如是與。鳴揵稚作前方便，令一苾芻作白羯磨，如是作：

「『大德僧伽聽！此友、地二苾芻知和合僧伽差實力子分眾臥具及知食次，此友地二苾芻對實力子前而為嫌毀。若僧

【現代漢語翻譯】現代漢語譯本：僧團已經聽許，因為他們保持沉默，我現在就這樣接受。』」

關於給予實力子（Śaktiputra，人名，意為「力量之子」）衣物的決議

具壽鄔波離（Upāli，佛陀十大弟子之一，持戒第一）請問世尊說：「世尊！苾芻（bhikṣu，比丘）實力子，僧團委派他負責分配僧眾的臥具和食物。他有信心，意樂純善，為大眾服務不辭辛勞，所有的資生之物都佈施給三寶（triratna，佛、法、僧）。這樣佈施之後，他自己的三衣（tricīvara，比丘所穿的三件袈裟）都破損了，不知道該怎麼辦？」佛說：「你們這些比丘應該集合起來，做一個簡單的決議，把衣服給實力子。應該這樣做：

『大德僧團請聽！這位實力子有恭敬心、信心，意樂賢善，為大眾服務不辭辛勞，所有的資具都佈施給三寶，這樣佈施之後，他自己的三衣都破損了。現在僧團得到好的白色細布，打算用這細布給實力子做衣服。如果僧團認為時機已到，請允許僧團現在將這白色細布給實力子做衣服。決議如是。』」

佛說：「你們這些比丘既然做了簡單的決議，就應該把白色細布給實力子，不要產生疑惑。」

當面輕毀的決議（白四羯磨）

具壽鄔波離請問世尊說：「世尊！苾芻實力子被僧團委派負責分配僧眾的臥具和食物，當時友（Mitra，人名）、地（Bhūmi，人名）這兩位比丘，積怨已久，業緣未了，這兩位比丘在實力子面前對他進行詆譭。各位比丘不知道該怎麼辦？」佛說：「你們這些比丘應該舉行羯磨（karma，業），呵責友、地這兩位比丘當面詆譭實力子。如果還有其他類似的情況，應該這樣做。敲擊犍稚（ghaṇṭā，鐘）作為前行準備，讓一位比丘宣讀決議，這樣做：

『大德僧團請聽！這兩位友、地比丘明知僧團委派實力子分配僧眾的臥具和食物，這兩位友、地比丘卻在實力子面前對他進行詆譭。如果僧

【English Translation】 English version: 『The Saṅgha (community of monks) has consented, by their silence, I now hold it thus.』

Concerning Giving Cloth to Śaktiputra (name of a person, meaning 'son of power')

The Venerable Upāli (one of the Buddha's ten chief disciples, foremost in discipline) asked the World-Honored One: 『Venerable Sir! The bhikṣu (monk) Śaktiputra, the Saṅgha has appointed him to distribute the bedding and food to the Saṅgha. He has faith, his intention is pure and good, he serves the community without shirking hardship, and all his possessions he has given to the Three Jewels (triratna, Buddha, Dharma, Saṅgha). Having given thus, his own three robes (tricīvara, the three robes worn by a monk) are all damaged, and he does not know what to do?』 The Buddha said: 『You bhikṣus should gather together and make a simple resolution to give clothes to Śaktiputra. It should be done thus:

『Venerable Saṅgha, please listen! This Śaktiputra has reverence, faith, and his intention is virtuous and good. He serves the community without shirking hardship, and all his possessions he has given to the Three Jewels. Having given thus, his own three robes are all damaged. Now the Saṅgha has obtained good white cloth, and intends to use this cloth to make clothes for Śaktiputra. If the Saṅgha deems the time is right, please allow the Saṅgha to now give this white cloth to Śaktiputra to make clothes. The resolution is thus.』

The Buddha said: 『Since you bhikṣus have made a simple resolution, you should give the white cloth to Śaktiputra, and do not have doubts.』

Resolution for Openly Disparaging (White Four Karmas)

The Venerable Upāli asked the World-Honored One: 『Venerable Sir! The bhikṣu Śaktiputra was appointed by the Saṅgha to distribute the bedding and food to the Saṅgha. At that time, the two bhikṣus Mitra (name of a person) and Bhūmi (name of a person) had accumulated resentment for a long time, and their karmic connections were not exhausted. These two bhikṣus disparaged Śaktiputra in front of him. The bhikṣus do not know what to do?』 The Buddha said: 『You bhikṣus should perform a karma (action), rebuking the two bhikṣus Mitra and Bhūmi for openly disparaging Śaktiputra. If there are other similar situations, it should be done thus. Strike the ghaṇṭā (bell) as a preliminary preparation, and let a bhikṣu recite the resolution, doing it thus:

『Venerable Saṅgha, please listen! These two bhikṣus, Mitra and Bhūmi, knowing that the Saṅgha appointed Śaktiputra to distribute the bedding and food to the Saṅgha, these two bhikṣus, Mitra and Bhūmi, disparaged Śaktiputra in front of him. If the Saṅgh

伽時至聽者，僧伽應許僧伽今訶責友、地二苾芻對面嫌毀實力子。白如是。』

「『大德僧伽聽！此友、地二苾芻知和合僧伽差實力子分眾臥具及知食次，此友地二苾芻對實力子前而為嫌毀，僧伽今訶責友地二苾芻對面嫌毀實力子。若諸具壽聽訶責友地二苾芻對面嫌毀實力子者默然，若不許者說。』第二、第三亦如是說。『僧伽已聽訶責友地二苾芻對面嫌毀實力子竟。僧伽已聽許，由其默然故，我今如是持。』」

假託輕毀白四

時諸苾芻奉佛教已，與友、地二人作訶責羯磨已，後於異時時彼二人對實力子前，不道其名而作嫌毀。諸苾芻聞是語已，即便白佛，佛言：「汝等苾芻與友、地二人對實力子前假託餘事不道其名而為嫌毀，作訶責羯磨。如上應作：

「『大德僧伽聽！此友地二苾芻知和合僧伽差實力子分眾臥具及知食次，此二苾芻對實力子前假託餘事不道其名而為嫌毀。若僧伽時至聽者，僧伽應許僧伽今訶責友地二苾芻，假託餘事不道其名而為嫌毀。白如是。』次作羯磨：

「『大德僧伽聽！此友、地二苾芻知和合僧伽差實力子分眾臥具及知食次，此友、地二苾芻對實力子前假託餘事不道其名而為嫌毀。僧伽今訶責友、地二苾芻假託餘事不道其名而為嫌毀。若諸具壽聽訶責友地

【現代漢語翻譯】現代漢語譯本：當羯磨時機成熟，聽眾準備就緒時，僧伽（Samgha，僧團）應允許僧伽現在訶責友（You）和地（Di）這兩位比丘（Bhiksu，出家男眾），因為他們當面嫌毀實力子（Shili zi）。應如是稟白。

『大德僧伽聽！這兩位友（You）和地（Di）比丘，明知和合僧伽委派實力子（Shili zi）分配大眾臥具以及知曉用餐次序，這兩位比丘卻在實力子（Shili zi）面前對他進行嫌毀。僧伽現在訶責友（You）和地（Di）這兩位比丘，因為他們當面嫌毀實力子（Shili zi）。如果各位具壽（Jushou，對出家者的尊稱）同意訶責友（You）和地（Di）這兩位比丘當面嫌毀實力子（Shili zi），請保持沉默；如果不同意，請說出來。』第二次、第三次也如是說。『僧伽已經聽取了訶責友（You）和地（Di）這兩位比丘當面嫌毀實力子（Shili zi）的意見。僧伽已經聽取並允許了，因為大家保持沉默，我現在就這樣遵循。』

假託輕毀的白四羯磨

當時，眾比丘（Bhiksu，出家男眾）奉行佛教的教導，已經對友（You）和地（Di）二人作了訶責羯磨。後來在其他時候，這兩位比丘在實力子（Shili zi）面前，不直接說出他的名字，而是假託其他事情來對他進行嫌毀。眾比丘聽到這些話后，立即稟告了佛陀。佛陀說：『你們這些比丘，應該對友（You）和地（Di）二人，因為他們在實力子（Shili zi）面前假託其他事情，不直接說出他的名字而進行嫌毀，作訶責羯磨。應該像上面那樣做：』

『大德僧伽聽！這兩位友（You）和地（Di）比丘，明知和合僧伽委派實力子（Shili zi）分配大眾臥具以及知曉用餐次序，這兩位比丘卻在實力子（Shili zi）面前假託其他事情，不直接說出他的名字來對他進行嫌毀。如果僧伽時機成熟，聽眾準備就緒，僧伽應允許僧伽現在訶責友（You）和地（Di）這兩位比丘，因為他們假託其他事情，不直接說出他的名字而進行嫌毀。應如是稟白。』接下來作羯磨：

『大德僧伽聽！這兩位友（You）和地（Di）比丘，明知和合僧伽委派實力子（Shili zi）分配大眾臥具以及知曉用餐次序，這兩位比丘卻在實力子（Shili zi）面前假託其他事情，不直接說出他的名字來對他進行嫌毀。僧伽現在訶責友（You）和地（Di）這兩位比丘，因為他們假託其他事情，不直接說出他的名字而進行嫌毀。如果各位具壽（Jushou，對出家者的尊稱）同意訶責友地

【English Translation】 English version: When the time for the Karma arrives and the audience is ready, the Samgha (community of monks) should permit the Samgha to now rebuke the two Bhiksus (monks), You and Di, because they openly disparage Shili zi. It should be announced as such.

'Venerable Samgha, listen! These two Bhiksus, You and Di, knowing that the harmonious Samgha has appointed Shili zi to distribute the community's bedding and to know the order of meals, these two Bhiksus, in front of Shili zi, disparage him. The Samgha now rebukes these two Bhiksus, You and Di, for openly disparaging Shili zi. If the venerable ones agree to rebuke these two Bhiksus, You and Di, for openly disparaging Shili zi, let them remain silent; if they do not agree, let them speak.' The second and third times are also spoken in the same way. 'The Samgha has heard the opinion of rebuking these two Bhiksus, You and Di, for openly disparaging Shili zi. The Samgha has heard and permitted it, because everyone remains silent, I now uphold it as such.'

The White Fourth Karma of Disparagement through Pretense

At that time, the Bhiksus, having followed the Buddha's teachings, had already performed the Karma of rebuke on You and Di. Later, at other times, these two Bhiksus, in front of Shili zi, without directly mentioning his name, used other matters as pretense to disparage him. When the Bhiksus heard these words, they immediately reported to the Buddha. The Buddha said, 'You Bhiksus, you should perform the Karma of rebuke on You and Di, because they use other matters as pretense in front of Shili zi, without directly mentioning his name, to disparage him. It should be done as above:'

'Venerable Samgha, listen! These two Bhiksus, You and Di, knowing that the harmonious Samgha has appointed Shili zi to distribute the community's bedding and to know the order of meals, these two Bhiksus, in front of Shili zi, use other matters as pretense, without directly mentioning his name, to disparage him. If the time for the Samgha is ripe and the audience is ready, the Samgha should permit the Samgha to now rebuke these two Bhiksus, You and Di, because they use other matters as pretense, without directly mentioning his name, to disparage him. It should be announced as such.' Next, perform the Karma:

'Venerable Samgha, listen! These two Bhiksus, You and Di, knowing that the harmonious Samgha has appointed Shili zi to distribute the community's bedding and to know the order of meals, these two Bhiksus, in front of Shili zi, use other matters as pretense, without directly mentioning his name, to disparage him. The Samgha now rebukes these two Bhiksus, You and Di, because they use other matters as pretense, without directly mentioning his name, to disparage him. If the venerable ones agree to rebuke You and Di

二苾芻假託餘事不道其名而為嫌毀者默然，若不許者說。』第二、第三亦如是說。『僧伽已訶責友地二苾芻，假託餘事不道其名而為嫌毀竟。僧伽已聽許，由其默然故，我今如是持。』」

時諸苾芻與友地二人作羯磨已，此二苾芻尚猶對面及假託事毀實力子。諸苾芻眾白佛，佛言：「得羯磨已，若不捨者，得波逸底迦。於十二種人被眾差者而作嫌毀得罪。應知如十二種人雖被眾差事已停止而嫌毀者，得惡作罪。」

爾時具壽億耳從座而起，合掌白佛言：「大德！于邊方國有迦多衍那，是我鄔波馱耶，令我敬禮世尊雙足，起居輕利。」乃至佛言：「汝諸苾芻行止安樂不？」「大德！我親教師謹附五事請問世尊，幸愿慈悲決斷其事。大德！于邊方國少有苾芻，若受近圓，十眾難滿。大德！若有方國地多堅硬牛跡成鏘，得著皮鞋不？若數洗浴處得多洗不？復有邊國用牛羊皮及鹿皮等以為臥具，頗得用不？有苾芻寄衣與彼苾芻，未至身亡衣便不達，過十日已，誰得泥薩祇耶？」佛言：「我聽邊國解毗奈耶為第五人，得受近圓。地堅硬處聽著一重皮鞋，非二三重。若底穿者，應可補替。多洗浴處隨意當洗。用皮臥具處，隨意應用。又此苾芻寄衣與彼，未達身亡，無其舍罪。」

具壽鄔波離請世尊曰：「如世尊

【現代漢語翻譯】現代漢語譯本：如果有兩位比丘，他們借用其他事情為借口，但不說出被誹謗者的名字來進行誹謗，如果被誹謗者保持沉默，就認為他們不認可這種行為，應該說出來。』第二次、第三次也應該這樣說。『僧團已經訶責了友地兩位比丘，他們借用其他事情為借口，但不說出被誹謗者的名字來進行誹謗這件事已經結束。僧團已經聽許了，因為他們保持沉默，我現在就這樣遵循。』

當時，眾比丘已經對友地二人進行了羯磨（karma，宗教儀式），但這兩位比丘仍然當面或者借用其他事情來誹謗實力子（Śaktiputra）。眾比丘將此事稟告佛陀，佛陀說：『已經進行了羯磨，如果還不停止誹謗，就會犯波逸提迦（Pāyantika，一種戒律）。對於被僧團委派的十二種人進行誹謗也會獲罪。應該知道，即使這十二種人被僧團委派的事情已經停止，如果誹謗他們，也會犯惡作罪。』

當時，具壽億耳（Bhikkhu Kotikanna）從座位上站起來，合掌對佛陀說：『大德！在邊遠地區有一個國家叫迦多衍那（Kātyāyana），是我的鄔波馱耶（Upādhyāya，親教師），他讓我敬禮世尊的雙足，問候世尊起居是否輕快安樂。』乃至佛陀問：『你們這些比丘修行是否安樂？』『大德！我的親教師謹附五件事請問世尊，希望世尊慈悲決斷這些事情。大德！在邊遠地區，比丘很少，如果受近圓戒（Upasampadā，比丘戒），很難湊足十位僧人。大德！如果有的地方土地堅硬，牛蹄踩踏形成坑洼，可以穿皮鞋嗎？如果洗浴的地方很多，可以多洗幾次嗎？還有邊遠地區用牛羊皮以及鹿皮等作為臥具，可以使用嗎？有比丘將衣服寄給其他比丘，還沒送到，寄衣服的人就去世了，超過十天後，誰會得到泥薩祇耶（Nissaggiya，捨墮）？』佛陀說：『我允許邊遠地區可以減少毗奈耶（Vinaya，戒律）的要求，允許五個人就可以受近圓戒。在土地堅硬的地方，允許穿一層皮鞋，不能穿兩三層。如果鞋底穿了，可以補。洗浴的地方多，可以隨意洗浴。使用皮製臥具的地方，可以隨意使用。還有，如果比丘將衣服寄給他人，還沒送到就去世了，沒有舍罪。』

具壽鄔波離（Upāli）請問世尊說：『如世尊……』

【English Translation】 English version: If there are two Bhikkhus who use other matters as an excuse but do not name the person being slandered, if the person being slandered remains silent, it is considered that they do not approve of this behavior and should speak out. 'The second and third times should also be said in this way. 'The Sangha has already rebuked the two Bhikkhus of Yudi, and the matter of them using other matters as an excuse but not naming the person being slandered has ended. The Sangha has already approved it because they remained silent, and I now follow it in this way.'

At that time, the Bhikkhus had already performed Karma (religious ritual) for the two Bhikkhus of Yudi, but these two Bhikkhus still slandered Śaktiputra (Power Son) face-to-face or by using other matters. The Bhikkhus reported this matter to the Buddha, and the Buddha said: 'If Karma has already been performed, and they still do not stop slandering, they will commit Pāyantika (a type of precept). It is also a sin to slander the twelve types of people who have been assigned by the Sangha. It should be known that even if the matters assigned to these twelve types of people by the Sangha have stopped, if they slander them, they will also commit a Dukkaṭa (wrongdoing) sin.'

At that time, Bhikkhu Kotikanna (Bhikkhu Kotikanna) rose from his seat, put his palms together, and said to the Buddha: 'Great Virtue! In a remote area, there is a country called Kātyāyana (Kātyāyana), who is my Upādhyāya (preceptor), and he asked me to pay homage to the World Honored One's feet and ask if the World Honored One is well and comfortable.' Then the Buddha asked: 'Are you Bhikkhus practicing in peace?' 'Great Virtue! My preceptor respectfully asks the World Honored One about five matters, and I hope the World Honored One will compassionately resolve these matters. Great Virtue! In remote areas, there are few Bhikkhus, and if they receive Upasampadā (full ordination), it is difficult to gather ten monks. Great Virtue! If some places have hard ground and potholes formed by cattle hooves, can they wear leather shoes? If there are many places to bathe, can they bathe more often? Also, in remote areas, they use cowhide, sheepskin, and deerskin as bedding, can they use them? If a Bhikkhu sends clothes to another Bhikkhu, but the person sending the clothes dies before they arrive, who will receive Nissaggiya (forfeiture) after ten days?' The Buddha said: 'I allow remote areas to reduce the requirements of Vinaya (discipline), and allow five people to receive Upasampadā. In places with hard ground, it is allowed to wear one layer of leather shoes, not two or three layers. If the soles of the shoes are worn, they can be repaired. If there are many places to bathe, they can bathe as they please. In places where leather bedding is used, they can use it as they please. Also, if a Bhikkhu sends clothes to another person, but dies before they arrive, there is no sin of forfeiture.'

The Venerable Upāli (Upāli) asked the World Honored One: 'As the World Honored One...'

說：『邊方之國解毗奈耶為第五人，得受近圓。』大德！齊何為邊國？」佛言：「東方有國名奔荼跋達那，城東不遠有娑羅樹名奔荼各叉，此謂東邊，自茲已去名為邊國。南方有城名攝跋羅伐底城，南有河名攝跋羅伐底，此謂南邊，自茲已去名為邊國。西方有村名窣吐奴鄔波窣吐奴，二村俱是婆羅門處，此謂西邊，自茲已去名為邊國。北方有山名嗢尸羅祇利，此謂北邊，自茲已去名為邊國(梗概大數中間遠近，東西兩界三百餘驛，南北二邊四百餘驛，雖非目擊，詳而問知。然東界南四十驛許，到耽摩立底國，寺有五六所，時人殷富統屬東天。此去莫訶菩提及室利那爛陀寺有六十許驛，即是升舶入海歸唐之處。從斯兩月泛舶東南到羯茶國，此屬佛逝，舶到之時當正二月，若向師子洲西南進舶，傳有七百驛，停此至冬。泛舶南上一月許到末羅游洲，今為佛逝多國矣！亦以正二月而達，停至夏半。泛舶北行可一月餘便達廣府，經停向當年半矣。若有福力扶持所在，則樂如行市；如其宿因業薄，到處實危若傾巢。因序四邊，略言還路，冀通識者漸廣知聞。又南海諸洲咸多敬信，人王國主崇福為懷，此佛逝廓下僧眾千餘學問為懷，並多行缽，所有尋讀乃與中國不殊，沙門軌儀悉皆無別。若其唐僧欲向西方為聽讀者，停斯一二載習

【現代漢語翻譯】現代漢語譯本有人說：『邊遠地區的國家，如果將毗奈耶（Vinaya，戒律）理解為需要五個人，就可以接受具足戒。』大德！什麼是邊遠地區？』佛說：『東方有個國家叫奔荼跋達那（Pundravardhana），城東不遠處有娑羅樹，名叫奔荼各叉（Pundra Kaksha），這裡就是東邊的邊界，從這裡開始就是邊遠地區。南方有個城市叫攝跋羅伐底城（Supparaka），城南有條河叫攝跋羅伐底河（Supparaka River），這裡就是南邊的邊界，從這裡開始就是邊遠地區。西方有個村莊叫窣吐奴（Stuna）和鄔波窣吐奴（Upastuna），這兩個村莊都是婆羅門居住的地方，這裡就是西邊的邊界，從這裡開始就是邊遠地區。北方有座山叫嗢尸羅祇利（Usiragiri），這裡就是北邊的邊界，從這裡開始就是邊遠地區。（大致估算，中間的距離，東西兩界大約三百多驛站，南北兩邊大約四百多驛站，雖然不是親眼所見，但詳細詢問得知。然而東界往南四十驛站左右，到達耽摩立底國（Tamralipti），那裡有五六座寺廟，當時的人民富裕，歸屬於東天。從這裡到莫訶菩提（Mahabodhi，大菩提寺）和室利那爛陀寺（Nalanda）大約六十驛站，就是乘船入海返回唐朝的地方。從這裡乘船向東南方向航行兩個月到達羯茶國（Kataha），這裡屬於佛逝（Srivijaya），船到達的時候正是二月，如果向師子洲（Simhala，斯里蘭卡）西南方向航行，據說有七百驛站，在那裡停留到冬天。乘船向南航行一個月左右到達末羅游洲（Malayadvipa），現在是佛逝的多個國家！也是在二月到達，停留到夏半。乘船向北航行大約一個月多就能到達廣府（Guangzhou），停留到當年過半。如果得到福力的護持，所到之處都像趕集市一樣快樂；如果宿世的業力淺薄，到處都像傾覆的鳥巢一樣危險。因此敘述四邊的邊界，簡略地說說返回的路線，希望有見識的人逐漸廣泛地瞭解。而且南海的各個島嶼大多敬信佛教，國王崇尚福德，這個佛逝的僧眾有一千多人，以學習為志向，大多托缽乞食，所閱讀的經書和中國沒有什麼不同，沙門的儀軌也完全沒有差別。如果唐朝的僧人想去西方學習，在那裡停留一兩年學習。』

【English Translation】 English version Someone said: 『In border countries, if they interpret the Vinaya (discipline) as requiring five people to receive the full ordination, is that acceptable?』 Venerable sir, what constitutes a border country?』 The Buddha said: 『To the east, there is a country called Pundravardhana (奔荼跋達那), and not far east of the city is a Sal tree called Pundra Kaksha (奔荼各叉). This is the eastern border, and from here onwards is considered a border country. To the south, there is a city called Supparaka (攝跋羅伐底城), and south of the city is a river called Supparaka River (攝跋羅伐底河). This is the southern border, and from here onwards is considered a border country. To the west, there are villages called Stuna (窣吐奴) and Upastuna (鄔波窣吐奴), both of which are inhabited by Brahmins. This is the western border, and from here onwards is considered a border country. To the north, there is a mountain called Usiragiri (嗢尸羅祇利). This is the northern border, and from here onwards is considered a border country. (Roughly estimated, the distances in between, the east and west borders are about three hundred plus relay stations, and the north and south borders are about four hundred plus relay stations. Although not seen with my own eyes, this was learned through detailed inquiries. However, going south from the eastern border for about forty relay stations, one reaches Tamralipti (耽摩立底國), where there are five or six temples. The people there were wealthy at that time and belonged to the eastern heavens. From there to Mahabodhi (莫訶菩提) and Nalanda (室利那爛陀寺) is about sixty relay stations, which is where one boards ships to return to the Tang Dynasty. From there, sailing southeast for two months, one reaches Kataha (羯茶國), which belongs to Srivijaya (佛逝). The ships arrive there in February. If one sails southwest towards Simhala (師子洲), it is said to be seven hundred relay stations, and one stays there until winter. Sailing south for about a month, one reaches Malayadvipa (末羅游洲), which is now several countries of Srivijaya! One also arrives in February and stays until mid-summer. Sailing north for about a month, one can reach Guangzhou (廣府), staying there until more than half the year has passed. If one is supported by the power of merit, every place one goes is as joyful as going to a market; if one's karmic causes from past lives are thin, every place is as dangerous as an overturned nest. Therefore, I describe the borders of the four directions, briefly mentioning the return route, hoping that knowledgeable people will gradually learn more widely. Moreover, the various islands of the South Sea mostly have faith in Buddhism, and the kings cherish the pursuit of merit. In Srivijaya, there are more than a thousand monks who are dedicated to learning, mostly begging for alms, and the scriptures they read are no different from those in China, and the monastic rules are also completely the same. If Tang monks wish to go to the West to study, they stay there for one or two years to learn.』

其法式，方進中天，亦是佳也)。」

具壽鄔波離請世尊曰：「大德！如世尊說：『若苾芻得俗人曾著皮鞋，應受用。』者，大德！未審何者是俗人曾著皮鞋？」佛言：「但令俗人著行七八步，斯即名為曾受用物。」「若得未曾受用皮鞋履屨及新作者，此如何用？」佛言：「此應持與可信俗人。報云：『此是汝物。』彼為己想遂著皮鞋行七八步，可擎鞋履至苾芻所白言：『聖者！此是我物，愿見哀愍隨意受用。』」

具壽鄔波離請世尊曰：「大德！如世尊說：『寒雪諸國許畜富羅。』未知何者是寒雪國？」佛言：「有霜雪處水器成凌者是。」「如世尊說：『有四種藥應受用者。云何為四？一、時藥，二、更藥，三、七日藥，四、盡壽藥。』時諸苾芻未識其體！」佛言：「時藥者，謂是五種珂但尼(譯為五嚼食，即是根、莖、花、葉、果，意即咬嚼為義)、五種蒲膳尼(譯為五啖食，即是麨、飯、麥、豆、餅，肉與餅此中意取含啖為名。舊云奢耶尼者，全檢梵本全無此名)。言更藥者，謂八種漿：一、招者漿(酢似梅狀，如皂莢)；二、毛者漿(即熟芭蕉子是)；三、孤落迦漿(其果狀似酸棗)；四、阿說他子漿(菩提樹子是)；五、烏曇跋羅漿(其果大如李子)；六、缽嚕灑漿(其果狀如蘡薁子)；七、

【現代漢語翻譯】其法式，方進中天，亦是佳也)。」

具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）請問世尊說：「大德！如世尊所說：『如果比丘得到俗人曾經穿過的皮鞋，應該可以受用。』那麼，大德！不知道哪種情況算是俗人曾經穿過的皮鞋呢？」佛說：「只要俗人穿著走了七八步，這就可以稱為曾經受用過的物品了。」「如果得到未曾受用過的皮鞋、鞋子或新制作的，這應該如何使用呢？」佛說：「這應該交給可信任的俗人，告訴他說：『這是你的東西。』他認為這是自己的東西，於是穿著皮鞋走了七八步，然後拿著鞋子到比丘那裡稟告說：『聖者！這是我的東西，希望您能慈悲憐憫，隨意受用。』

具壽鄔波離請問世尊說：「大德！如世尊所說：『寒冷多雪的國家允許儲存富羅（Phulla，可能是指某種食物或飲料）。』不知道哪些是寒冷多雪的國家呢？」佛說：「有霜雪，水器結冰的地方就是。」「如世尊所說：『有四種藥應該受用。』什麼是四種呢？一、時藥，二、更藥，三、七日藥，四、盡壽藥。當時眾比丘不瞭解它們的具體內容！」佛說：「時藥，指的是五種珂但尼（Khadaniya，譯為五嚼食，即是根、莖、花、葉、果，意思是咬嚼的食物）、五種蒲膳尼（Bhojanīya，譯為五啖食，即是麨、飯、麥、豆、餅，肉與餅在這裡取包含吞嚥的意思。舊譯為奢耶尼，但檢查梵文版本完全沒有這個名稱）。更藥，指的是八種漿：一、招者漿（Traksha，酸味像梅子，如皂莢）；二、毛者漿（Mochaka，即成熟的芭蕉子）；三、孤落迦漿（Kolaka，其果實形狀像酸棗）；四、阿說他子漿（Asvattha，菩提樹的種子）；五、烏曇跋羅漿（Udumbara，其果實大如李子）；六、缽嚕灑漿（Parushaka，其果實形狀像蘡薁子）；七、

【English Translation】 Its method, when it advances to the meridian, is also excellent.)"

Venerable Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the World Honored One: 'Great Virtue! As the World Honored One said: 'If a Bhikshu obtains leather shoes that a layman has worn, he should be able to use them.' Then, Great Virtue! I don't know what kind of situation counts as leather shoes that a layman has worn?' The Buddha said: 'As long as a layman wears them and walks seven or eight steps, this can be called an item that has been used.' 'If one obtains leather shoes, footwear, or newly made items that have never been used, how should they be used?' The Buddha said: 'This should be given to a trustworthy layman, and told: 'This is your thing.' He thinks it is his own thing, so he wears the leather shoes and walks seven or eight steps, then takes the shoes to the Bhikshu and reports: 'Venerable One! This is my thing, I hope you can be compassionate and merciful, and use it as you wish.'"

Venerable Upali asked the World Honored One: 'Great Virtue! As the World Honored One said: 'Cold and snowy countries are allowed to store Phulla (possibly referring to a type of food or drink).' I don't know which are cold and snowy countries?' The Buddha said: 'Places with frost and snow, where water vessels freeze, are such places.' 'As the World Honored One said: 'There are four types of medicine that should be used.' What are the four? First, seasonal medicine; second, occasional medicine; third, seven-day medicine; fourth, lifetime medicine. At that time, the Bhikshus did not understand their specific content!' The Buddha said: 'Seasonal medicine refers to the five types of Khadaniya (translated as five chewable foods, namely roots, stems, flowers, leaves, and fruits, meaning food to be chewed), and the five types of Bhojanīya (translated as five edible foods, namely flour, rice, barley, beans, and cakes; meat and cakes here take the meaning of containing swallowing. The old translation as Shayani is not found in the Sanskrit version at all). Occasional medicine refers to the eight types of juice: first, Traksha juice (sour like plums, like soap pods); second, Mochaka juice (that is, ripe banana seeds); third, Kolaka juice (its fruit shape is like sour dates); fourth, Asvattha seed juice (Bodhi tree seeds); fifth, Udumbara juice (its fruit is as large as plums); sixth, Parushaka juice (its fruit shape is like grapes); seventh,

蔑栗墜漿(是蒲桃果)；八渴樹羅漿(形如小棗，澀而且甜。出波斯國中方，亦有其味稍殊，其樹獨生狀如棕櫚，其果多有將至番隅，時人名為波斯棗，其味頗與干柹相似)。言七日藥者，謂是酥油糖蜜也。言盡壽藥者(謂根莖花葉果，即是凡為草木藥物不過於此，便是總攝諸藥品類斯終矣)及五種鹽，廣如余處。此中時藥、更藥並七日藥，及盡壽藥下之三藥，若與時藥相和者，時中應服，必若過時便不合食。下之二藥與更藥相和者，齊更應服。下之一藥與七日藥相雜者，齊七日應用(舊云四藥相和從強而服者，謂時、非時自有強弱不據多少。有云麹與姜相和，麹多時啖，姜多非時者，皆臆斷)。其盡壽藥，若欲守持長服者，如是應作：先凈洗手受取其藥，對一苾芻蹲踞合掌，作如是說：『具壽存念：「我苾芻某甲有此病患，此清凈藥我今守持至盡壽來自服及同梵行者。」』第二、第三亦如是說。七日、更藥準上守持。其更藥者，盡日應飲，如其至夜但齊初更(律教一夜分為三節：初之一分名曰初更，過斯不應飲用。若準五更，當一更強半。舊云非時者，非正譯也)。凡是三藥欲守持時，必在中前，斯為定製。」(問：「下之三藥如守持已，分局分明；必不守持，齊何應用？」答：「此之三藥，若其中前受已，過午便

【現代漢語翻譯】現代漢語譯本蔑栗墜漿（是蒲桃果）：指蒲桃果汁。八渴樹羅漿（形如小棗，澀而且甜。出波斯國中方，亦有其味稍殊，其樹獨生狀如棕櫚，其果多有將至番隅，時人名為波斯棗，其味頗與干柿相似）：指八渴樹羅果汁，形狀像小棗，味道澀中帶甜。產于波斯國，味道略有不同。樹木獨立生長，形狀像棕櫚樹。果實多運到番隅，當地人稱之為波斯棗，味道與干柿子相似。言七日藥者，謂是酥油糖蜜也：所謂的七日藥，指的是酥油、糖和蜂蜜。言盡壽藥者（謂根莖花葉果，即是凡為草木藥物不過於此，便是總攝諸藥品類斯終矣）及五種鹽，廣如余處：所謂的盡壽藥，指的是植物的根、莖、花、葉、果實，所有草木藥物都包含在內，涵蓋了所有藥品種類。關於五種鹽的詳細說明，見其他地方。此中時藥、更藥並七日藥，及盡壽藥下之三藥，若與時藥相和者，時中應服，必若過時便不合食：時藥、更藥、七日藥，以及盡壽藥以下的這三種藥，如果與時藥混合，應該在規定的時間內服用，過了時間就不應該再食用。下之二藥與更藥相和者，齊更應服：以下的兩種藥如果與更藥混合，應該在規定的時間服用。下之一藥與七日藥相雜者，齊七日應用（舊云四藥相和從強而服者，謂時、非時自有強弱不據多少。有云麹與姜相和，麹多時啖，姜多非時者，皆臆斷）：以下的一種藥如果與七日藥混合，應該在七日內服用（舊說四種藥混合后根據藥效強弱服用，指的是時藥和非時藥本身有強弱之分，並非根據藥量多少。有人說酒麴和姜混合，酒麴多時服用，姜多非時服用，這些都是臆測）。其盡壽藥，若欲守持長服者，如是應作：先凈洗手受取其藥，對一苾芻蹲踞合掌，作如是說：『具壽存念：「我苾芻某甲有此病患，此清凈藥我今守持至盡壽來自服及同梵行者。」』第二、第三亦如是說：如果想要長期服用盡壽藥，應該這樣做：先洗凈雙手，接過藥物，面對一位比丘蹲下合掌，這樣說：『具壽請記住：「我比丘某甲患有此病，現在我將持有此清凈藥，直至壽命終結，自己服用以及給同修梵行者服用。」』第二次、第三次也這樣說。七日、更藥準上守持：七日藥和更藥也按照上述方法持有。其更藥者，盡日應飲，如其至夜但齊初更（律教一夜分為三節：初之一分名曰初更，過斯不應飲用。若準五更，當一更強半。舊云非時者，非正譯也）：更藥應該在一天內飲用，如果到了晚上，只能在初更時飲用（戒律將一夜分為三節：初之一分叫做初更，過了這個時間就不應該飲用。如果按照五更來算，大概是第一更的一半多。舊說非時，不是正確的翻譯）。凡是三藥欲守持時，必在中前，斯為定製：凡是這三種藥想要持有，必須在中午之前，這是規定的。（問：『下之三藥如守持已，分局分明；必不守持，齊何應用？』答：『此之三藥，若其中前受已，過午便：』）（問：『如果這三種藥已經持有，那麼服用時間劃分得很清楚；如果沒有持有，應該在什麼時候服用？』答：『這三種藥，如果在中午之前接受，過了中午就』

【English Translation】 English version Mielizhuijiang (is a Pútao fruit) (蒲桃果 - Pútao fruit): Refers to the juice of the Pútao fruit. Bakheshuluojiang (shaped like a small jujube, astringent and sweet. Produced in Persia, with slightly different flavors. The tree grows alone like a palm tree, and the fruit is often transported to Fan Yu, where it is called Persian jujube, and its taste is quite similar to dried persimmon) (八渴樹羅果 - Bakheshuluo fruit): Refers to the juice of the Bakheshuluo fruit, which is shaped like a small jujube and tastes astringent and sweet. It is produced in Persia and has slightly different flavors. The tree grows independently and resembles a palm tree. The fruit is often transported to Fan Yu, where it is called Persian jujube, and its taste is similar to dried persimmon. The 'seven-day medicine' refers to ghee, sugar, and honey. The 'lifelong medicine' (referring to roots, stems, flowers, leaves, and fruits, which encompass all herbal medicines, thus covering all types of medicines) and the five types of salt are described in detail elsewhere. Among these, the seasonal medicine, the occasional medicine, the seven-day medicine, and the three medicines below the lifelong medicine, if mixed with the seasonal medicine, should be taken within the prescribed time. If the time is exceeded, they should not be consumed. The two medicines below, if mixed with the occasional medicine, should be taken at the prescribed time. The one medicine below, if mixed with the seven-day medicine, should be used within seven days (the old saying that four medicines are mixed and taken according to their strength refers to the fact that seasonal and non-seasonal medicines have their own strengths and weaknesses, not based on the amount. Some say that koji and ginger are mixed, with more koji taken during seasonal times and more ginger taken during non-seasonal times, but these are all speculations). If you want to keep and take the lifelong medicine for a long time, you should do the following: first wash your hands, receive the medicine, squat down and put your palms together in front of a Bhikshu (比丘 - Buddhist monk), and say: 'Venerable one, please remember: 'I, the Bhikshu named so-and-so, have this illness. I will now hold this pure medicine until the end of my life, to take it myself and to give it to those who practice the Brahma-faring with me.' The second and third times, say the same. The seven-day medicine and the occasional medicine should be held in the same way as above. The occasional medicine should be drunk throughout the day, but if it is night, it should only be drunk during the first watch (the precepts divide the night into three sections: the first section is called the first watch, and it should not be drunk after this time. If based on the five watches, it is about half past the first watch. The old saying 'non-seasonal' is not a correct translation). Whenever you want to hold these three medicines, it must be before noon, this is the rule. (Question: 'If these three medicines have been held, then the time for taking them is clearly divided; if they have not been held, when should they be taken?' Answer: 'These three medicines, if received before noon, then after noon...'

不合餐；過午受之，初更得食，同更藥也。又此四藥既自受已，自分未過被未具者觸，隨可更受而服；如過自限，若觸不觸並宜須棄。」又問：「如其三藥先守持已，未具輒觸，更得用不？」答：「本意守持為防自取，他既觸已法則便亡，理可棄之無宜複用。必其貧者，開換施人，決意與他，施還受取，義同新得耳！」)

觀造小房地白二

具壽迦攝波請世尊曰：「大德！有諸苾芻惱他施主，數數乞求廣修房舍，既營造已或嫌長短、或嫌闊狹，不知云何？」以事白佛，佛言：「彼造房苾芻，應從僧伽乞觀房地，三處清凈者聽造。云何為三？一是應法凈處；二是無諍競處；三有進趣處。」「云何長短闊狹？」佛言：「長佛十二張手、廣七張手，此是其量。彼造房苾芻鳴揵稚，準上作前方便，乃至蹲踞合掌，作如是白：『大德僧伽聽！我營作苾芻某甲于某處地觀察清凈，無諸妨難，欲造小房，唯愿大德僧伽聽我營作苾芻某甲于清凈處造小房。是能慜者，愿哀慜故。』如是三說。次令可信二、三苾芻，或僧伽共往觀察，無諸妨難、三處清凈者聽造。既觀察已，還至眾中如前方便，作如是白：

「『大德僧伽聽！彼營作苾芻某甲造小房地，我某甲等親往觀察，三處清凈無諸妨難。愿大德僧伽聽彼營作苾芻某

【現代漢語翻譯】現代漢語譯本：『不一起用餐；過了中午接受食物，初更時分得到食物，是爲了和藥一起服用。而且這四種藥既然已經接受了，如果自己還沒有吃完就被沒有準備好的人碰到了，可以再次接受並服用；如果超過了自己限定的時間，或者碰到沒碰到，都應該丟棄。』又問：『如果這三種藥先前已經守持了，還沒準備好就不小心碰到了，還能用嗎？』回答：『原本守持是爲了防止自己隨意拿取，既然已經被別人碰到了，法則就失效了，理應丟棄不應該再用。如果確實是貧困的人，可以轉送給別人，下定決心給別人，再要回來，在道義上就如同新得到的一樣！』

觀察建造小房的土地（白二羯磨）

具壽迦攝波（Kashyapa，佛陀的弟子）請問世尊（Bhagavan，佛陀的尊稱）說：『大德（Bhante，對僧人的尊稱）！有些比丘（Bhiksu，出家男眾）騷擾施主，多次乞求廣泛地修建房舍，已經建造好了，又嫌棄長短、或者嫌棄寬窄，不知道該怎麼辦？』把這件事稟告佛陀，佛陀說：『那些建造房屋的比丘，應該從僧伽（Samgha，僧團）那裡請求觀察房子的土地，三個地方都清凈的才能建造。』『哪三個地方清凈呢？』一是符合佛法的清凈之處；二是無有爭訟的地方；三是有利於修行的處所。』『什麼是長短寬窄的標準呢？』佛陀說：『長十二張手、寬七張手，這是它的標準。那些建造房屋的比丘敲擊犍稚（ghantha，寺院中用以集眾的法器），按照上面的方法做準備工作，乃至蹲下合掌，這樣稟告：『大德僧伽聽！我營作比丘某甲在某處觀察土地清凈，沒有各種妨礙困難，想要建造小房，唯愿大德僧伽允許我營作比丘某甲在清凈之處建造小房。希望能夠憐憫我，因為憐憫的緣故。』這樣說三遍。然後讓可信的二三個比丘，或者僧伽一起去觀察，沒有各種妨礙困難、三個地方都清凈的才能建造。觀察完畢后，回到大眾中，按照前面的方法，這樣稟告：

『大德僧伽聽！營作比丘某甲建造小房的土地，我某甲等親自前往觀察，三個地方都清凈沒有各種妨礙困難。愿大德僧伽允許營作比丘某

【English Translation】 English version: 'Not eating together; receiving food after noon, getting food at the first watch of the night, is for taking it with medicine. Moreover, once these four medicines have been received, if they are touched by someone who is not prepared before one has finished them, they can be received and taken again; if the self-imposed time limit has passed, or whether they are touched or not, they should all be discarded.' Again asked: 'If these three medicines have been previously kept, and are accidentally touched before one is ready, can they still be used?' Answer: 'The original intention of keeping them was to prevent oneself from taking them arbitrarily. Since they have been touched by others, the rule is invalidated, and they should be discarded and not used again. If they are truly poor, they can be given to others, with the firm intention of giving them away. If they are then returned and received back, it is morally the same as receiving them anew!'

Observing the Construction of a Small Dwelling (White Second Karma)

The Venerable Kashyapa (Kashyapa, a disciple of the Buddha) asked the Blessed One (Bhagavan, an honorific title for the Buddha): 'Venerable Sir (Bhante, an honorific title for monks)! Some Bhiksus (Bhiksu, ordained male monastics) harass donors, repeatedly begging to extensively build dwellings. Having built them, they complain about the length or width. What should be done?' He reported this matter to the Buddha, and the Buddha said: 'Those Bhiksus who build dwellings should request the Sangha (Samgha, monastic community) to inspect the land for the dwelling. They may build only if the three places are pure.' 'What are the three pure places?' 'First, a place that is pure according to the Dharma; second, a place without disputes; third, a place conducive to progress in practice.' 'What are the standards for length and width?' The Buddha said: 'Twelve spans in length and seven spans in width, that is the standard. Those Bhiksus who build dwellings should strike the ghantha (ghantha, an instrument used in monasteries to gather the community), and follow the above procedure to prepare, even squatting down and joining their palms, and announce thus: 'Venerable Sangha, listen! I, Bhiksu so-and-so, intending to build, have observed a clean site in such-and-such place, free from all obstacles and difficulties, and wish to build a small dwelling. May the Venerable Sangha allow me, Bhiksu so-and-so, to build a small dwelling in a clean place. May you have compassion on me, out of compassion.' Say this three times. Then have two or three trustworthy Bhiksus, or the Sangha together, go to inspect the site. They may build only if there are no obstacles or difficulties and the three places are pure. After inspecting, return to the assembly and, following the previous procedure, announce thus:

'Venerable Sangha, listen! Regarding the land for the small dwelling to be built by Bhiksu so-and-so, I, so-and-so, and others have personally gone to inspect it, and the three places are pure and free from all obstacles and difficulties. May the Venerable Sangha allow Bhiksu so-and-so, who is building,

甲造小房。』眾既知已，次作羯磨：『大德僧伽聽！此營作苾芻某甲于某處地，眾觀清凈無諸妨難悉皆應法，今從僧伽乞造小房。若僧伽時至聽者，僧伽應許僧伽今聽此營作苾芻某甲于彼清凈無妨難處欲作小房。白如是。』次作羯磨，準白應為。」

觀造大寺地白二

佛在憍閃毗瞿師羅園，六眾苾芻廣乞財物，復伐形勝大樹造大住處，多損生命，令諸俗侶不生敬信。時諸苾芻以事白佛，佛言：「彼造大住處苾芻，應從僧伽乞觀其地，三處清凈無諸妨難。眾觀察已，三處清凈者聽造住處。余有乞法如前小房，次作羯磨：

「『大德僧伽聽！此營作苾芻某甲欲為僧伽造大住處，于造住處地，眾觀清凈無諸妨難悉皆應法，今從僧伽乞造大住處。若僧伽時至聽者，僧伽應許僧伽今聽彼營作苾芻某甲，于彼清凈無妨難處造大住處。白如是。』次作羯磨，準白成。」

與營作苾芻六年敷具白二

「若營作苾芻臥具破碎，於六年內欲造新者，鳴揵稚，眾集已，其人在上座前，蹲踞合掌，作如是乞：

「『大德僧伽聽！我苾芻某甲於六年內欲更作新敷具。愿大德僧伽聽我苾芻某甲於六年內更作新敷具。是能慜者，愿哀愍故。』第二、第三亦如是說。次作羯磨。

「『大德僧伽聽！此營作苾

【現代漢語翻譯】現代漢語譯本：甲比丘想要建造小房。』大家知道后，接著進行羯磨（karma，業）：『大德僧伽（Sangha，僧團）聽！這位營作比丘某甲在某處地方，大家觀察此地清凈，沒有各種妨礙和困難，一切都符合佛法，現在從僧伽請求建造小房。如果僧伽認為時機已到，願意聽取，僧伽就應允許僧伽現在聽取這位營作比丘某甲，在那清凈沒有妨礙的地方建造小房。稟白如上。』接著進行羯磨，按照稟白的內容去做即可。觀察建造大寺廟的土地，稟白兩次：佛陀在憍閃毗（Kaushambi）的瞿師羅園（Ghoshira Park）時，六群比丘廣泛乞求財物，又砍伐形狀優美的大樹來建造大的住所，損害了很多生命，使得世俗之人不生恭敬和信心。當時，各位比丘將此事稟告佛陀，佛陀說：『那些建造大住所的比丘，應該從僧伽請求觀察土地，三處地方清凈，沒有各種妨礙和困難。大家觀察后，三處地方清凈的，才允許建造住所。』其餘的請求方法如同之前建造小房一樣，接著進行羯磨：『大德僧伽聽！這位營作比丘某甲想要為僧伽建造大的住所，在建造住所的土地上，大家觀察此地清凈，沒有各種妨礙和困難，一切都符合佛法，現在從僧伽請求建造大的住所。如果僧伽認為時機已到，願意聽取，僧伽就應允許僧伽現在聽取這位營作比丘某甲，在那清凈沒有妨礙的地方建造大的住所。稟白如上。』接著進行羯磨，按照稟白的內容完成即可。給予營作比丘六年製造敷具的許可，稟白兩次：『如果營作比丘的臥具破損，在六年之內想要製造新的，就敲擊揵稚（ghantha，鐘），大家聚集后，那個人在上座（長老）面前，蹲踞合掌，這樣請求：『大德僧伽聽！我比丘某甲在六年之內想要更換新的敷具。愿大德僧伽允許我比丘某甲在六年之內更換新的敷具。希望您能慈悲憐憫。』第二次、第三次也這樣說。接著進行羯磨。『大德僧伽聽！這位營作比丘某甲……』

【English Translation】 English version: Bhikshu A wants to build a small dwelling. 'Once the assembly knows this, the Karma (karma) is performed: 'Venerable Sangha (Sangha) listen! This working Bhikshu A, at a certain place, the assembly observes that the land is pure, without any hindrances or difficulties, and everything is in accordance with the Dharma. Now, he requests permission from the Sangha to build a small dwelling. If the Sangha deems the time appropriate and is willing to listen, the Sangha should grant permission for the Sangha to now listen to this working Bhikshu A, who wishes to build a small dwelling in that pure and unhindered place. The announcement is made as such.' Next, the Karma is performed, according to the announcement. Observing the land for building a large monastery, announcing twice: When the Buddha was in Ghoshira Park (Ghoshira Park) in Kaushambi (Kaushambi), the group of six Bhikshus widely begged for wealth and cut down large, shapely trees to build large dwellings, harming many lives, causing secular people to lose respect and faith. At that time, the Bhikshus reported this matter to the Buddha, who said: 'Those Bhikshus who are building large dwellings should request the Sangha to observe the land, ensuring that three places are pure, without any hindrances or difficulties. After everyone has observed and the three places are pure, then permission is granted to build the dwelling.' The remaining procedures for requesting permission are the same as for building a small dwelling, followed by the Karma: 'Venerable Sangha listen! This working Bhikshu A wishes to build a large dwelling for the Sangha. Regarding the land for building the dwelling, the assembly observes that the land is pure, without any hindrances or difficulties, and everything is in accordance with the Dharma. Now, he requests permission from the Sangha to build a large dwelling. If the Sangha deems the time appropriate and is willing to listen, the Sangha should grant permission for the Sangha to now listen to this working Bhikshu A, who wishes to build a large dwelling in that pure and unhindered place. The announcement is made as such.' Next, the Karma is performed, according to the announcement. Granting the working Bhikshu permission to make bedding within six years, announcing twice: 'If the working Bhikshu's bedding is broken and he wishes to make a new one within six years, he should strike the ghantha (ghantha, bell). After everyone has gathered, that person should squat down in front of the senior monk (elder) with palms together and make the following request: 'Venerable Sangha listen! I, Bhikshu A, wish to replace my bedding with a new one within six years. May the Venerable Sangha grant me, Bhikshu A, permission to replace my bedding with a new one within six years. I hope you can be compassionate and merciful.' The second and third times are said in the same way. Next, the Karma is performed. 'Venerable Sangha listen! This working Bhikshu A...'

芻某甲於六年內乞作新敷具。若僧伽時至聽者，僧伽應許僧伽今與營作苾芻某甲於六年作新敷具。白如是。』羯磨準白成。」

根本說一切有部百一羯磨卷第五大正藏第 24 冊 No. 1453 根本說一切有部百一羯磨

根本說一切有部百一羯磨卷第六

三藏法師義凈奉　制譯

此一卷是悔眾教罪法

爾時具壽鄔陀夷故泄精，犯僧伽伐尸沙罪，半月覆藏。時鄔陀夷即以此緣，白諸苾芻：「具壽！我鄔陀夷故泄精，犯僧伽伐尸沙罪，半月覆藏。我於今者欲何所作？」時諸苾芻以緣白佛，佛言：「汝諸苾芻！與鄔陀夷故泄精犯僧伽伐尸沙罪，半月覆藏日行遍住法。若更有餘如是流類，應如是與。敷座席、鳴揵稚，作前方便準上應知。令鄔陀夷苾芻偏露右肩脫革屣，隨其大小致禮敬已，在上座前蹲踞合掌，作如是語：

「『大德僧伽聽！我鄔陀夷苾芻故泄精，犯僧伽伐尸沙罪，半月覆藏。我鄔陀夷苾芻今從僧伽乞隨覆藏日行遍住法。愿大德僧伽與我鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏隨覆藏日行遍住法。是能愍者，愿哀愍故。』第二、第三亦如是說。次一苾芻應先作白方為羯磨：

「『大德僧伽聽！此鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏。此鄔陀

【現代漢語翻譯】現代漢語譯本：比丘某甲在六年內請求製作新的敷具（坐具）。如果僧伽（僧團）時間允許，聽取請求者意見，僧伽應該允許。僧伽現在同意為比丘某甲在六年內製作新的敷具。告知如上。羯磨（議事程式）按照告知完成。根本說一切有部百一羯磨卷第五大正藏第 24 冊 No. 1453 根本說一切有部百一羯磨根本說一切有部百一羯磨卷第六三藏法師義凈奉旨譯此一卷是悔眾教罪法爾時，具壽鄔陀夷因為故意遺精，犯了僧伽伐尸沙（僧殘罪）罪，隱瞞了半個月。當時，鄔陀夷就因為這件事，告訴各位比丘：『具壽們！我鄔陀夷因為故意遺精，犯了僧伽伐尸沙罪，隱瞞了半個月。我現在應該怎麼辦？』當時，各位比丘將此事稟告佛陀，佛陀說：『你們各位比丘！給予鄔陀夷因為故意遺精犯僧伽伐尸沙罪，隱瞞半個月，按照隱瞞的天數進行遍住（懺悔）法。如果還有其他類似的情況，應該這樣做。鋪設座位，敲擊犍稚（報時器），準備工作如上所述。』讓鄔陀夷比丘袒露右肩，脫掉革屣（鞋子），根據自己的身份大小行禮，在上座面前蹲踞合掌，這樣說：『大德僧伽聽！我鄔陀夷比丘因為故意遺精，犯了僧伽伐尸沙罪，隱瞞了半個月。我鄔陀夷比丘現在向僧伽請求按照隱瞞的天數進行遍住法。愿大德僧伽給予我鄔陀夷比丘因為故意遺精犯僧伽伐尸沙罪，隱瞞半個月，按照隱瞞的天數進行遍住法。希望能夠慈悲憐憫。』第二次、第三次也這樣說。然後一位比丘應該先作白（宣告），然後進行羯磨：『大德僧伽聽！這位鄔陀夷比丘因為故意遺精，犯了僧伽伐尸沙罪，隱瞞了半個月。這位鄔陀

【English Translation】 English version: Bhikshu (monk) so-and-so requests to make new bedding (sitting cloth) within six years. If the Sangha (monastic community) has time and listens to the requester, the Sangha should permit it. The Sangha now agrees to make new bedding for Bhikshu so-and-so within six years. Inform as above. The Karma (proceedings) is completed according to the announcement. Mūlasarvāstivāda-vinaya-kṣudrakavastu Volume 5 Taisho Tripitaka Volume 24 No. 1453 Mūlasarvāstivāda-vinaya-kṣudrakavastu Mūlasarvāstivāda-vinaya-kṣudrakavastu Volume 6 Translated by Tripitaka Master Yijing under Imperial Decree This volume is the Dharma of Repentance for the Assembly's Transgressions At that time, the Venerable Udayi, due to intentional emission of semen, committed a Sanghavasesa (offense requiring suspension) offense and concealed it for half a month. Then, Udayi, because of this matter, told the Bhikshus: 'Venerables! I, Udayi, intentionally emitted semen, committed a Sanghavasesa offense, and concealed it for half a month. What should I do now?' At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said: 'You Bhikshus! Grant Udayi, who intentionally emitted semen and committed a Sanghavasesa offense, concealment for half a month, the Parivasa (penance) according to the number of days concealed. If there are other similar cases, it should be done in this way. Set up seats, strike the Ghandi (time-keeping instrument), and prepare as mentioned above.' Let the Bhikshu Udayi expose his right shoulder, take off his leather sandals (shoes), pay respects according to his seniority, squat down with palms together in front of the senior monks, and say as follows: 'Venerable Sangha, listen! I, Bhikshu Udayi, intentionally emitted semen, committed a Sanghavasesa offense, and concealed it for half a month. I, Bhikshu Udayi, now request from the Sangha the Parivasa according to the number of days concealed. May the Venerable Sangha grant me, Bhikshu Udayi, who intentionally emitted semen and committed a Sanghavasesa offense, concealment for half a month, the Parivasa according to the number of days concealed. May you have compassion and pity.' The second and third times, say the same. Then, one Bhikshu should first make an announcement (motion) before performing the Karma: 'Venerable Sangha, listen! This Bhikshu Udayi intentionally emitted semen, committed a Sanghavasesa offense, and concealed it for half a month. This Uda

夷苾芻今從僧伽乞故泄精犯僧伽伐尸沙罪，隨覆藏日行遍住法。若僧伽時至聽者，僧伽應許僧伽今與鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，隨覆藏日行遍住法。白如是。』次作羯磨：『大德僧伽聽！此鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏。此鄔陀夷苾芻今從僧伽乞故泄精犯僧伽伐尸沙罪，隨覆藏日行遍住法。僧伽今與鄔陀夷故泄精犯僧伽伐尸沙罪，隨覆藏日行遍住法。若諸具壽聽與鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，隨覆藏日行遍住法者默然；若不許者說。此是初羯磨。』第二、第三亦如是說。『僧伽已與鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，隨覆藏日行遍住法竟。僧伽已聽許，由其默然故，我今如是持。』」(初法了)

時鄔陀夷苾芻行遍住時，更復重故泄精犯僧伽伐尸沙罪，亦復覆藏。又以此事白諸苾芻曰：「具壽！我鄔陀夷苾芻正行遍住時，更復故泄精犯僧伽伐尸沙罪，亦半月覆藏。我於今時欲何所作？」時諸苾芻以緣白佛，佛言：「汝諸苾芻與鄔陀夷苾芻第二重故泄精犯僧伽伐尸沙罪，此復覆藏，隨覆藏日複本遍住。若更有餘如是流類，如是應與。敷座席鳴揵稚，作前方便已，『大德僧伽聽！我鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏。我鄔陀夷苾芻已從僧伽乞隨覆藏日行遍住法，僧伽已與我

【現代漢語翻譯】現代漢語譯本比丘鄔陀夷現在從僧團請求，因為故意遺精犯了僧伽伐尸沙（Sanghavasesa，一種戒律），按照隱瞞的天數進行遍住（Parivasa，一種懺悔期）的修行。如果僧團認為時機已到，並且願意聽取，僧團應該允許。僧團現在給予鄔陀夷比丘因為故意遺精犯僧伽伐尸沙罪，按照隱瞞的天數進行遍住的修行。告知如上。接著進行羯磨（Karma，一種僧團決議）：『各位大德僧伽請聽！這位鄔陀夷比丘因為故意遺精犯了僧伽伐尸沙罪，隱瞞了半個月。現在鄔陀夷比丘從僧團請求，因為故意遺精犯僧伽伐尸沙罪，按照隱瞞的天數進行遍住的修行。僧團現在給予鄔陀夷因為故意遺精犯僧伽伐尸沙罪，按照隱瞞的天數進行遍住的修行。如果各位具壽（Ayushman，對僧人的尊稱）同意給予鄔陀夷比丘因為故意遺精犯僧伽伐尸沙罪，按照隱瞞的天數進行遍住的修行，就保持沉默；如果不同意，就請說出來。這是第一次羯磨。』第二次、第三次也像這樣說。『僧團已經給予鄔陀夷比丘因為故意遺精犯僧伽伐尸沙罪，按照隱瞞的天數進行遍住的修行完畢。僧團已經聽許，因為大家保持沉默，我現在就這樣接受。』」（第一次授法完畢）當時，鄔陀夷比丘在進行遍住修行時，再次故意遺精犯了僧伽伐尸沙罪，並且再次隱瞞。他又將此事告訴各位比丘說：『各位具壽！我鄔陀夷比丘正在進行遍住修行時，再次故意遺精犯了僧伽伐尸沙罪，並且隱瞞了半個月。我現在應該怎麼辦？』當時，各位比丘將此事稟告佛陀，佛陀說：『你們各位比丘給予鄔陀夷比丘第二次故意遺精犯僧伽伐尸沙罪，這次又隱瞞了，按照隱瞞的天數恢復原本的遍住。如果還有其他類似的情況，也應該這樣處理。鋪設座位，敲打揵稚（Ghana，一種法器），做好準備工作后，『各位大德僧伽請聽！我鄔陀夷比丘因為故意遺精犯了僧伽伐尸沙罪，隱瞞了半個月。我鄔陀夷比丘已經從僧伽請求按照隱瞞的天數進行遍住的修行，僧伽已經給予我

【English Translation】 English version Bhikkhu Udayi now requests from the Sangha (community of monks) because of intentionally ejaculating semen, committing a Sanghavasesa (an offense requiring a meeting of the Sangha), to practice Parivasa (a period of probation) according to the number of days concealed. If the Sangha deems the time appropriate and is willing to listen, the Sangha should permit it. The Sangha now grants Bhikkhu Udayi, for intentionally ejaculating semen and committing a Sanghavasesa offense, to practice Parivasa according to the number of days concealed. The announcement is as such. Next, perform the Karma (formal act of the Sangha): 'Venerable Sangha, listen! This Bhikkhu Udayi has intentionally ejaculated semen, committing a Sanghavasesa offense, and concealed it for half a month. Now Bhikkhu Udayi requests from the Sangha, for intentionally ejaculating semen and committing a Sanghavasesa offense, to practice Parivasa according to the number of days concealed. The Sangha now grants Udayi, for intentionally ejaculating semen and committing a Sanghavasesa offense, to practice Parivasa according to the number of days concealed. If any of the Ayushmans (term of respect for monks) agree to grant Bhikkhu Udayi, for intentionally ejaculating semen and committing a Sanghavasesa offense, to practice Parivasa according to the number of days concealed, remain silent; if you do not agree, please speak. This is the first Karma.' The second and third times are also spoken in the same way. 'The Sangha has completed granting Bhikkhu Udayi, for intentionally ejaculating semen and committing a Sanghavasesa offense, to practice Parivasa according to the number of days concealed. The Sangha has listened and permitted it, because everyone remained silent, I now accept it as such.' (The first granting of the rule is completed) At that time, while Bhikkhu Udayi was practicing Parivasa, he again intentionally ejaculated semen, committing a Sanghavasesa offense, and again concealed it. He then told the other Bhikkhus: 'Venerable ones! While I, Bhikkhu Udayi, was practicing Parivasa, I again intentionally ejaculated semen, committing a Sanghavasesa offense, and concealed it for half a month. What should I do now?' At that time, the Bhikkhus reported this matter to the Buddha, who said: 'You Bhikkhus grant Bhikkhu Udayi a second Sanghavasesa offense for intentionally ejaculating semen, and this time he concealed it again, restore the original Parivasa according to the number of days concealed. If there are other similar cases, they should be handled in the same way. Prepare the seats, strike the Ghana (a percussion instrument), and after completing the preliminary preparations, 'Venerable Sangha, listen! I, Bhikkhu Udayi, have intentionally ejaculated semen, committing a Sanghavasesa offense, and concealed it for half a month. I, Bhikkhu Udayi, have already requested from the Sangha to practice Parivasa according to the number of days concealed, and the Sangha has granted me

隨覆藏日行遍住法。我正行遍住時中間重犯是前罪類，此復覆藏。我鄔陀夷苾芻今從僧伽乞複本遍住，愿大德僧伽與我鄔陀夷苾芻第二重故泄精犯僧伽伐尸沙罪，複本遍住。是能愍者，愿哀愍故。』第二、第三亦如是說。次一苾芻先作白方為羯磨：

「『大德僧伽聽！此鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏。此鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，隨覆藏日行遍住法，行遍住時中間重犯是前罪類，此復覆藏。此鄔陀夷於前罪類，今從僧伽乞行復本遍住。若僧伽時至聽者，僧伽應許僧伽今與鄔陀夷苾芻隨覆藏日複本遍住。白如是。』次作羯磨，準白應作，乃至由其默然故，我今如是持。」(第二法了)

時鄔陀夷苾芻正行復本遍住時，復更重犯僧伽伐尸沙罪，是前罪類，亦復覆藏。以緣白諸苾芻：「具壽！我鄔陀夷苾芻先故泄精犯僧伽伐尸沙罪，半月覆藏，已從僧伽乞隨覆藏日行遍住法。僧伽已與我鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，隨覆藏日行遍住法。我鄔陀夷正行遍住時，第二重犯僧伽伐尸沙罪，是前罪類，亦復覆藏。我鄔陀夷苾芻已從僧伽乞行復本遍住，僧伽已與我鄔陀夷苾芻第二重犯複本遍住。我行復本遍住時，第三重犯僧伽伐尸沙罪，是前罪類，亦復覆藏。我於今者欲何所為？」時諸苾芻

【現代漢語翻譯】現代漢語譯本隨覆藏日行遍住法：我，鄔陀夷（Udayi）比丘，在進行遍住時，中間再次犯了與之前相同的僧伽伐尸沙（Sanghavasesa）罪，並且再次覆藏。現在我，鄔陀夷比丘，向僧伽（Samgha，僧團）請求恢復原本的遍住資格。愿尊敬的僧伽能允許我，鄔陀夷比丘，因為第二次故意泄精而犯下的僧伽伐尸沙罪，恢復原本的遍住資格。希望慈悲的僧伽能夠憐憫我。』第二次、第三次也像這樣說。然後，一位比丘首先作白（ñatti，宣告），以便進行羯磨（kamma，儀式）：『尊敬的僧伽請聽！這位鄔陀夷比丘故意泄精，犯了僧伽伐尸沙罪，並覆藏了半個月。這位鄔陀夷比丘故意泄精，犯了僧伽伐尸沙罪，並隨覆藏的日數進行遍住。在進行遍住時，中間再次犯了與之前相同的罪，並且再次覆藏。現在，鄔陀夷因為之前的罪，向僧伽請求恢復原本的遍住資格。如果僧伽認為時機已到，並且願意聽取，那麼僧伽應該允許僧伽現在給予鄔陀夷比丘隨覆藏日數恢復原本的遍住資格。宣告完畢。』接下來進行羯磨，應該按照宣告的內容進行，直到因為僧伽的默然，我才這樣堅持（完成儀式）。』（第二種方法結束）當時，鄔陀夷比丘在進行恢復原本遍住資格時，再次犯了僧伽伐尸沙罪，與之前的罪相同，並且再次覆藏。因為這件事，他向其他比丘稟告：『諸位具壽！我，鄔陀夷比丘，之前故意泄精，犯了僧伽伐尸沙罪，覆藏了半個月，並且已經向僧伽請求隨覆藏日數進行遍住。僧伽已經允許我，鄔陀夷比丘，因為故意泄精而犯下的僧伽伐尸沙罪，隨覆藏日數進行遍住。我在進行遍住時，第二次犯了僧伽伐尸沙罪，與之前的罪相同，並且再次覆藏。我，鄔陀夷比丘，已經向僧伽請求恢復原本的遍住資格，僧伽也已經允許我，鄔陀夷比丘，因為第二次犯下的罪而恢復原本的遍住資格。我在進行恢復原本遍住資格時，第三次犯了僧伽伐尸沙罪，與之前的罪相同，並且再次覆藏。我現在該怎麼辦呢？』當時，眾比丘...

【English Translation】 English version The practice of Pariwasana (covering up) and Manatta (living in probation) according to the number of days concealed: 'I, the Bhikkhu (monk) Udayi, while practicing Manatta, have again committed the same Sanghavasesa (a type of serious offense) offense as before, and have again concealed it. Now I, the Bhikkhu Udayi, request the Sangha (monastic community) to restore my original Manatta status. May the venerable Sangha grant me, the Bhikkhu Udayi, the restoration of my original Manatta status for the Sanghavasesa offense of intentional emission of semen for the second time. May the compassionate Sangha have mercy on me.' The second and third times are also said in the same way. Then, one Bhikkhu first makes a ñatti (announcement) in order to perform the Kamma (formal act): 'Listen, venerable Sangha! This Bhikkhu Udayi has intentionally emitted semen, committed a Sanghavasesa offense, and concealed it for half a month. This Bhikkhu Udayi has intentionally emitted semen, committed a Sanghavasesa offense, and practiced Pariwasana according to the number of days concealed. While practicing Manatta, he has again committed the same offense as before, and has again concealed it. Now, Udayi, because of the previous offense, requests the Sangha to restore his original Manatta status. If the Sangha deems it the right time and is willing to listen, then the Sangha should allow the Sangha to now grant Bhikkhu Udayi the restoration of his original Manatta status according to the number of days concealed. The announcement is complete.' Next, the Kamma is performed, and it should be done according to the announcement, until, because of the Sangha's silence, I now adhere to it in this way (completing the ritual).' (The second method is finished) At that time, while Bhikkhu Udayi was practicing the restoration of his original Manatta status, he again committed a Sanghavasesa offense, the same as the previous offense, and again concealed it. Because of this matter, he reported to the other Bhikkhus: 'Venerable sirs! I, the Bhikkhu Udayi, previously intentionally emitted semen, committed a Sanghavasesa offense, concealed it for half a month, and have already requested the Sangha to practice Manatta according to the number of days concealed. The Sangha has already granted me, the Bhikkhu Udayi, the practice of Manatta according to the number of days concealed for the Sanghavasesa offense of intentional emission of semen. While I was practicing Manatta, I committed a Sanghavasesa offense for the second time, the same as the previous offense, and again concealed it. I, the Bhikkhu Udayi, have already requested the Sangha to restore my original Manatta status, and the Sangha has already granted me, the Bhikkhu Udayi, the restoration of my original Manatta status for the second offense. While I was practicing the restoration of my original Manatta status, I committed a Sanghavasesa offense for the third time, the same as the previous offense, and again concealed it. What should I do now?' At that time, the Bhikkhus...

即以此緣白佛，佛言：「汝諸苾芻！與鄔陀夷苾芻第三重犯，是前罪類，亦復覆藏，重收根本遍住法。若更有如是流類，應如是與。作前方便，乃至蹲踞合掌，作如是說，準上應知。

「『大德僧伽聽！我鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏。我鄔陀夷已從僧伽乞隨覆藏日遍住法，僧伽已與我鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，隨覆藏日行遍住法。我行遍住時第二重犯，是前罪類，亦復覆藏。我鄔陀夷苾芻已從僧伽乞行復本遍住，僧伽已與我鄔陀夷苾芻複本遍住。我行復本遍住時，是前罪類第三重犯，亦復覆藏。我鄔陀夷苾芻今從僧伽乞行重收根本遍住。愿大德僧伽，與我鄔陀夷苾芻第三重犯，是前罪類，亦隨覆藏，重收根本遍住。是能愍者，愿哀愍故。』第二、第三亦如是說。次一苾芻先作白已，方為羯磨：『大德僧伽聽！此鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏。此鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，隨覆藏日已從僧伽乞遍住法。行遍住時，第二重類亦復覆藏，已從僧伽乞行復本遍住。行復本遍住時，第三重犯是前罪類，亦復覆藏。此鄔陀夷苾芻今從僧伽乞第三重犯是前罪類，隨覆藏日重收根本遍住。若僧伽時至聽者，僧伽應許僧伽今與鄔陀夷第三重犯，是前罪類，隨覆藏日重收根本遍住。

【現代漢語翻譯】現代漢語譯本：

即以此因緣稟告佛陀，佛陀說：『你們這些比丘！對於鄔陀夷（Udayi）比丘第三次犯戒，屬於之前的罪行種類，並且再次隱瞞，應當重新給予他重收根本遍住法（mūla-pratiṣṭhāpanīya-pārivāsa）。如果還有像這樣的情況，應當這樣處理。先做準備工作，乃至蹲踞合掌，像這樣說，參照上面應該知道的。』『大德僧伽（saṃgha，僧團）聽著！我鄔陀夷比丘故意遺精，犯了僧伽伐尸沙（saṃghāvaśeṣa）罪，隱瞞了半個月。我鄔陀夷已經從僧伽請求按照隱瞞的天數給予遍住法，僧伽已經允許我鄔陀夷比丘因為故意遺精犯僧伽伐尸沙罪，按照隱瞞的天數執行遍住法。我執行遍住法期間，第二次犯戒，屬於之前的罪行種類，並且再次隱瞞。我鄔陀夷比丘已經從僧伽請求執行恢復根本遍住，僧伽已經允許我鄔陀夷比丘恢復根本遍住。我執行恢復根本遍住期間，是之前罪行種類的第三次犯戒，並且再次隱瞞。我鄔陀夷比丘現在從僧伽請求執行重收根本遍住。愿大德僧伽，允許我鄔陀夷比丘第三次犯戒，屬於之前的罪行種類，並且按照隱瞞的天數，重收根本遍住。是能夠憐憫我的人，希望因為憐憫的緣故。』第二次、第三次也像這樣說。然後一位比丘先作稟白，然後進行羯磨（karma，儀式）：『大德僧伽聽著！這位鄔陀夷比丘故意遺精，犯了僧伽伐尸沙罪，隱瞞了半個月。這位鄔陀夷比丘因為故意遺精犯僧伽伐尸沙罪，按照隱瞞的天數已經從僧伽請求遍住法。執行遍住法期間，第二次犯戒也再次隱瞞，已經從僧伽請求執行恢復根本遍住。執行恢復根本遍住期間，第三次犯戒是之前罪行種類，並且再次隱瞞。這位鄔陀夷比丘現在從僧伽請求第三次犯戒，屬於之前的罪行種類，按照隱瞞的天數重收根本遍住。如果僧伽認為時機已到，請聽著，僧伽應該允許僧伽現在給予鄔陀夷第三次犯戒，屬於之前的罪行種類，按照隱瞞的天數重收根本遍住。』

【English Translation】 English version:

Thereupon, he reported this matter to the Buddha, and the Buddha said: 'You, Bhikshus! For Bhikshu Udayi (Udayi), who has committed a third offense, which is of the same category as the previous offenses, and has concealed it again, you should re-administer the mūla-pratiṣṭhāpanīya-pārivāsa (重收根本遍住法, re-establishing the root penance). If there are any similar cases, they should be dealt with in this way. First, make the preparations, and then, squatting down with palms joined, say as follows, as you should know from above.' 'Venerable Sangha (saṃgha, monastic community), listen! I, Bhikshu Udayi, have deliberately emitted semen, committing a saṃghāvaśeṣa (僧伽伐尸沙, formal meeting offense) offense, and have concealed it for half a month. I, Udayi, have already requested from the Sangha to be given the pārivāsa (遍住法, penance) according to the number of days of concealment, and the Sangha has already granted me, Bhikshu Udayi, to perform the pārivāsa according to the number of days of concealment for deliberately emitting semen and committing a saṃghāvaśeṣa offense. While I was performing the pārivāsa, I committed a second offense, which is of the same category as the previous offenses, and concealed it again. I, Bhikshu Udayi, have already requested from the Sangha to perform the re-establishment of the root penance, and the Sangha has already granted me, Bhikshu Udayi, the re-establishment of the root penance. While I was performing the re-establishment of the root penance, I committed a third offense, which is of the same category as the previous offenses, and concealed it again. I, Bhikshu Udayi, now request from the Sangha to perform the re-establishing the root penance. May the Venerable Sangha grant me, Bhikshu Udayi, who has committed a third offense, which is of the same category as the previous offenses, and according to the number of days of concealment, to re-establish the root penance. Those who are capable of compassion, may they do so out of compassion.' The second and third times should also be said in this way. Then, one Bhikshu should first make a statement, and then perform the karma (karma, ritual): 'Venerable Sangha, listen! This Bhikshu Udayi has deliberately emitted semen, committing a saṃghāvaśeṣa offense, and has concealed it for half a month. This Bhikshu Udayi, for deliberately emitting semen and committing a saṃghāvaśeṣa offense, has already requested the pārivāsa from the Sangha according to the number of days of concealment. While performing the pārivāsa, the second offense was also concealed again, and he has already requested the re-establishment of the root penance from the Sangha. While performing the re-establishment of the root penance, the third offense is of the same category as the previous offenses, and concealed again. This Bhikshu Udayi now requests from the Sangha for the third offense, which is of the same category as the previous offenses, to re-establish the root penance according to the number of days of concealment. If the Sangha deems it the right time, listen, the Sangha should allow the Sangha to now grant Udayi for the third offense, which is of the same category as the previous offenses, to re-establish the root penance according to the number of days of concealment.'

白如是。』

「次作羯磨，廣說準前，乃至由其默然故，我今如是持。」(第三法了，若更重犯準事訶責)

時鄔陀夷苾芻復于異時故泄精犯僧伽伐尸沙罪，半月覆藏，隨覆藏日乞行遍住法。我行遍住時第二重犯是前罪類。又復重行復本遍住。行遍住時，第三重犯是前罪類，重收根本遍住，亦善行竟。白諸苾芻曰：「具壽！我鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏。已從僧伽乞隨覆藏日行遍住法，僧伽已與我鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，隨覆藏日行遍住法。我行遍住時中間重犯是前罪類，已從僧伽乞行復本遍住，僧伽已與我鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，隨覆藏日複本遍住。我行復本遍住時第三重犯，是前罪類，亦復覆藏，已從僧伽乞重收根本遍住。僧伽已與我鄔陀夷苾芻第三重犯僧伽伐尸沙罪，是前罪類，隨覆藏日重收根本遍住。我鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏，隨覆藏日行遍住竟。第二重犯是前罪類，複本遍住亦復善行。第三重犯是前罪類，重收根本遍住，亦善行竟。我於今時欲何所作？」時諸苾芻以緣白佛，佛言：「汝諸苾芻！與鄔陀夷苾芻六夜行摩那卑*也。若更有餘如是流類，應如是與。先敷座席、鳴揵稚，以言告白。眾既集已，于界場內下至

【現代漢語翻譯】現代漢語譯本：白如是。』

『其次作羯磨（Karma，業），廣泛的說法和前面一樣，乃至由於大家的默然，我現在這樣接受。』（第三次羯磨完成，如果再次重犯，按照之前的方法進行訶責）

當時，鄔陀夷（Udayi）比丘（Bhikkhu，佛教僧侶）又在其他時候故意泄精，犯了僧伽伐尸沙（Sanghavasesa，僧殘罪）罪，隱瞞了半個月，按照隱瞞的天數請求進行遍住（Parivasa，別住）法。我進行遍住時，第二次重犯了和之前一樣的罪。又再次請求恢復原本的遍住。進行遍住時，第三次重犯了和之前一樣的罪，重新收回根本遍住，也順利完成了。告訴各位比丘說：『各位具壽（Ayushman，對年長僧侶的尊稱）！我鄔陀夷比丘故意泄精，犯了僧伽伐尸沙罪，隱瞞了半個月。已經向僧團請求按照隱瞞的天數進行遍住法，僧團已經允許我鄔陀夷比丘故意泄精，犯僧伽伐尸沙罪，按照隱瞞的天數進行遍住法。我進行遍住時，中間重犯了和之前一樣的罪，已經向僧團請求恢復原本的遍住，僧團已經允許我鄔陀夷比丘故意泄精，犯僧伽伐尸沙罪，按照隱瞞的天數恢復原本的遍住。我進行恢復原本遍住時，第三次重犯，是和之前一樣的罪，又再次隱瞞，已經向僧團請求重新收回根本遍住。僧團已經允許我鄔陀夷比丘第三次重犯僧伽伐尸沙罪，是和之前一樣的罪，按照隱瞞的天數重新收回根本遍住。我鄔陀夷比丘故意泄精，犯僧伽伐尸沙罪，隱瞞了半個月，按照隱瞞的天數進行遍住已經完成。第二次重犯是和之前一樣的罪，恢復原本遍住也順利完成。第三次重犯是和之前一樣的罪，重新收回根本遍住，也順利完成。我現在應該怎麼辦？』當時各位比丘將此事稟告了佛陀，佛陀說：『各位比丘！讓鄔陀夷比丘進行六夜的摩那埵（Manatta，意樂）法。如果還有其他類似的情況，應該這樣做。先鋪設座位，敲擊揵稚（Ghandi，犍椎，集合僧眾的法器），用言語告知。大眾聚集完畢后，在結界場內至少……』

【English Translation】 English version: 『Said thus.』

『Next, perform the Karma (Karma, action, deed), extensively explained as before, and because of their silence, I now accept it thus.』 (The third Karma is completed; if there is a repeated offense, reprimand according to the previous method.)

At that time, Bhikkhu (Bhikkhu, Buddhist monk) Udayi (Udayi) again intentionally emitted semen at another time, committing the Sanghavasesa (Sanghavasesa, formal meeting of the Sangha) offense, concealing it for half a month, and requested to undergo Parivasa (Parivasa, penance) according to the number of days concealed. While I was undergoing Parivasa, I committed the same offense for the second time. Again, I requested to restore the original Parivasa. While undergoing Parivasa, I committed the same offense for the third time, and the fundamental Parivasa was withdrawn again, and it was successfully completed. He said to the Bhikkhus: 『Venerable Ayushman (Ayushman, term of respect for senior monks)! I, Bhikkhu Udayi, intentionally emitted semen, committing the Sanghavasesa offense, concealing it for half a month. I have requested the Sangha to undergo Parivasa according to the number of days concealed, and the Sangha has allowed me, Bhikkhu Udayi, to intentionally emit semen, committing the Sanghavasesa offense, to undergo Parivasa according to the number of days concealed. While I was undergoing Parivasa, I committed the same offense in between, and I have requested the Sangha to restore the original Parivasa, and the Sangha has allowed me, Bhikkhu Udayi, to intentionally emit semen, committing the Sanghavasesa offense, to restore the original Parivasa according to the number of days concealed. While I was undergoing the restoration of the original Parivasa, I committed the same offense for the third time, and I concealed it again, and I have requested the Sangha to withdraw the fundamental Parivasa again. The Sangha has allowed me, Bhikkhu Udayi, to commit the Sanghavasesa offense for the third time, which is the same offense as before, and to withdraw the fundamental Parivasa again according to the number of days concealed. I, Bhikkhu Udayi, intentionally emitted semen, committing the Sanghavasesa offense, concealing it for half a month, and the Parivasa has been completed according to the number of days concealed. The second offense is the same as before, and the restoration of the original Parivasa has also been successfully completed. The third offense is the same as before, and the withdrawal of the fundamental Parivasa has also been successfully completed. What should I do now?』 At that time, the Bhikkhus reported this matter to the Buddha, and the Buddha said: 『You Bhikkhus! Allow Bhikkhu Udayi to undergo Manatta (Manatta, a period of probation) for six nights. If there are any other similar cases, it should be done in this way. First, set up seats, strike the Ghandi (Ghandi, a percussion instrument used to assemble the Sangha), and announce it in words. After the assembly has gathered, within the boundary, at least...』

四人。鄔陀夷苾芻既入眾中，脫革屣，隨其大小致禮敬已，在上座前蹲踞合掌，作如是語：

「『大德僧伽聽。我鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏。我鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏，已從僧伽乞隨覆藏日行遍住法，僧伽已與我鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，隨覆藏日行遍住法。我鄔陀夷行遍住時第二重犯是前罪類，亦復覆藏，我鄔陀夷苾芻已從僧伽乞行隨覆藏日複本遍住，僧伽已與我鄔陀夷苾芻隨覆藏日複本遍住。我行復本遍住時第三重犯，是前罪類，亦復覆藏，已從僧伽乞行重收根本遍住，僧伽已與我鄔陀夷苾芻第三重犯，隨覆藏日重收根本遍住。我鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏，隨覆藏日善行遍住，第二重犯是前罪類，隨覆藏日復根本遍住，亦復善行，第三重犯，隨覆藏日重收根本遍住，亦善行竟。今從僧伽乞六夜摩那[卑也]，幸愿大德僧伽，與我鄔陀夷苾芻六夜摩那[卑也]。是能愍者，愿哀愍故。』第二、第三亦如是說。次一苾芻應先作白，方為羯磨：

「『大德僧伽聽！此鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏。此鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，已從僧伽乞隨覆藏日行遍住法，僧伽已與鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月

【現代漢語翻譯】現代漢語譯本：四個人。（此時）鄔陀夷比丘（Udayi Bhikkhu，一位比丘的名字）進入僧團中，脫下革屣（皮鞋），按照資歷大小行禮，在上座（長老）前蹲下，合掌，這樣說道：『尊敬的僧伽（Samgha，僧團）請聽。我鄔陀夷比丘明知故犯泄精罪，觸犯了僧伽伐尸沙（Sanghavasesa，僧伽殘罪），隱瞞了半個月。我鄔陀夷比丘明知故犯泄精罪，觸犯了僧伽伐尸沙，隱瞞了半個月，已經從僧伽請求按照隱瞞的天數進行遍住（Parivasa，別住）的修行，僧伽已經允許我鄔陀夷比丘明知故犯泄精罪，按照隱瞞的天數進行遍住的修行。我在進行遍住修行期間，第二次又犯了與之前相同的罪行，也再次隱瞞。我鄔陀夷比丘已經從僧伽請求按照隱瞞的天數恢復原本的遍住，僧伽已經允許我鄔陀夷比丘按照隱瞞的天數恢復原本的遍住。我在進行恢復原本遍住修行期間，第三次又犯了與之前相同的罪行，也再次隱瞞，已經從僧伽請求進行重新收回根本的遍住修行，僧伽已經允許我鄔陀夷比丘第三次犯戒，按照隱瞞的天數重新收回根本的遍住修行。我鄔陀夷比丘明知故犯泄精罪，隱瞞了半個月，按照隱瞞的天數好好地進行了遍住修行，第二次又犯了與之前相同的罪行，按照隱瞞的天數恢復了根本的遍住，也好好地進行了修行，第三次又犯了與之前相同的罪行，按照隱瞞的天數重新收回根本的遍住，也好好地完成了修行。現在我從僧伽請求六夜摩那埵（Manatta，六夜摩那埵），希望尊敬的僧伽，給予我鄔陀夷比丘六夜摩那埵。如果是能夠慈悲的人，希望因為憐憫的緣故（答應我的請求）。』第二次、第三次也像這樣說。接下來一位比丘應該先作白（報告），然後進行羯磨（羯磨，僧團的議事程式）：『尊敬的僧伽請聽！這位鄔陀夷比丘明知故犯泄精罪，觸犯了僧伽伐尸沙，隱瞞了半個月。這位鄔陀夷比丘明知故犯泄精罪，已經從僧伽請求按照隱瞞的天數進行遍住的修行，僧伽已經允許鄔陀夷比丘明知故犯泄精罪，半個月

【English Translation】 English version: Four people. Udayi Bhikkhu (Udayi Bhikkhu, a bhikkhu's name), having entered the assembly, took off his leather sandals, paid respects according to seniority, and knelt with palms together before the senior monk, saying thus: 'Venerable Sangha (Samgha, monastic community), please listen. I, Udayi Bhikkhu, knowingly committed the offense of seminal emission, violating Sanghavasesa (Sanghavasesa, a class of serious offenses requiring formal meetings of the Sangha for absolution), and concealed it for half a month. I, Udayi Bhikkhu, knowingly committed the offense of seminal emission, violating Sanghavasesa, and concealed it for half a month, and have already requested from the Sangha to undergo Parivasa (Parivasa, penance) according to the number of days concealed. The Sangha has granted me, Udayi Bhikkhu, to undergo Parivasa according to the number of days concealed. While I was undergoing Parivasa, I committed the same offense a second time and concealed it again. I, Udayi Bhikkhu, have requested from the Sangha to resume the original Parivasa according to the number of days concealed, and the Sangha has granted me, Udayi Bhikkhu, to resume the original Parivasa according to the number of days concealed. While I was undergoing the resumed Parivasa, I committed the same offense a third time and concealed it again, and have requested from the Sangha to undergo a fresh commencement of fundamental Parivasa. The Sangha has granted me, Udayi Bhikkhu, for the third offense, to undergo a fresh commencement of fundamental Parivasa according to the number of days concealed. I, Udayi Bhikkhu, knowingly committed the offense of seminal emission, concealed it for half a month, and properly underwent Parivasa according to the number of days concealed. The second time I committed the same offense, resumed the fundamental Parivasa according to the number of days concealed, and also properly underwent it. The third time I committed the same offense, restarted the fundamental Parivasa according to the number of days concealed, and also properly completed it. Now I request from the Sangha six nights of Manatta (Manatta, probation), hoping that the venerable Sangha will grant me, Udayi Bhikkhu, six nights of Manatta. If you are compassionate, please grant my request out of pity.' The second and third times were also said in the same way. Next, a bhikkhu should first make a formal announcement (motion), and then proceed with the Karma (Karma, a formal act of the Sangha): 'Venerable Sangha, please listen! This Udayi Bhikkhu knowingly committed the offense of seminal emission, violating Sanghavasesa, and concealed it for half a month. This Udayi Bhikkhu knowingly committed the offense of seminal emission, and has requested from the Sangha to undergo Parivasa according to the number of days concealed. The Sangha has granted Udayi Bhikkhu knowingly committed the offense of seminal emission, half a month

覆藏，隨覆藏日行遍住。正行遍住時第二重犯是前罪類，亦復覆藏。此鄔陀夷苾芻于第二重犯，已從僧伽乞行復本遍住，僧伽已與鄔陀夷苾芻隨覆藏日複本遍住。正行復本遍住時第三重犯，是前罪類，亦復覆藏。此鄔陀夷苾芻于第三重犯，已從僧伽乞行重收根本遍住，僧伽已與鄔陀夷苾芻隨覆藏日重收根本遍住。此鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏，善行遍住。第二重犯，複本遍住，亦復善行。第三重犯是前罪類，重收根本遍住，亦善行竟。今從僧伽乞行六夜摩那[卑也]。若僧伽時至聽者，僧伽應許僧伽今與鄔陀夷苾芻六夜摩那[卑也]。白如是。』次作羯磨，廣說乃至由其默然故，我今如是持。」

時鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏，隨覆藏日善行遍住。第二重犯，複本遍住，亦復善行。第三重犯是前罪類，重收根本遍住，亦復善行。六夜摩那[卑*也]，亦善行竟，以緣白諸苾芻曰：「具壽！我鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏，已從僧伽乞行隨覆藏遍住，僧伽已與我鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，隨覆藏日遍住。我行遍住時第二重犯，亦復覆藏，我鄔陀夷苾芻於前罪類，已從僧伽乞隨覆藏日複本遍住，僧伽已與我鄔陀夷苾芻是前罪類，隨覆藏日複本遍住。我

【現代漢語翻譯】現代漢語譯本：覆藏，隨著覆藏的時間進行遍住（Parivasana，一種懺悔期）。當正在進行遍住時，第二次犯同樣的罪行，仍然覆藏。這位鄔陀夷（Udayi）比丘（Bhikkhu，佛教僧侶）對於第二次犯戒，已經向僧伽（Samgha，僧團）請求進行復本遍住，僧伽已經允許鄔陀夷比丘按照覆藏的時間進行復本遍住。當正在進行復本遍住時，第三次犯同樣的罪行，仍然覆藏。這位鄔陀夷比丘對於第三次犯戒，已經向僧伽請求進行重收根本遍住，僧伽已經允許鄔陀夷比丘按照覆藏的時間進行重收根本遍住。這位鄔陀夷比丘因為故意遺精而犯僧伽伐尸沙（Sanghavasesa，一種僅次於波羅夷的重罪），隱瞞了半個月，並如法進行遍住。第二次犯戒，進行復本遍住，也如法進行。第三次犯同樣的罪行，進行重收根本遍住，也如法完成。現在向僧伽請求進行六夜摩那埵（Manatta，一種贖罪期）。如果僧伽認為時機成熟，並且聽取了請求，僧伽應該允許。僧伽現在給予鄔陀夷比丘六夜摩那埵。如是稟白。接下來進行羯磨（Karma，儀式），廣泛地說，乃至因為僧伽的默然，所以我現在這樣持守。

當時，鄔陀夷比丘因為故意遺精而犯僧伽伐尸沙罪，隱瞞了半個月，隨著隱瞞的時間如法進行遍住。第二次犯戒，進行復本遍住，也如法進行。第三次犯同樣的罪行，進行重收根本遍住，也如法完成。六夜摩那埵，也如法完成，因為這個緣故稟告諸位比丘說：『諸位具壽（Ayasma，對僧侶的尊稱）！我鄔陀夷比丘因為故意遺精而犯僧伽伐尸沙罪，隱瞞了半個月，已經向僧伽請求進行隨覆藏遍住，僧伽已經允許我鄔陀夷比丘因為故意遺精而犯僧伽伐尸沙罪，按照覆藏的時間進行遍住。我進行遍住時第二次犯戒，仍然覆藏，我鄔陀夷比丘對於之前的罪行，已經向僧伽請求進行隨覆藏日複本遍住，僧伽已經允許我鄔陀夷比丘因為之前的罪行，按照覆藏的時間進行復本遍住。我』

【English Translation】 English version: He conceals, and dwells undergoing Parivasana (a period of probation) for as many days as he has concealed. While dwelling undergoing Parivasana, he commits a second offense of the same kind as the previous offense, and again conceals it. This Bhikkhu Udayi (Buddhist monk) for the second offense, has requested the Sangha (monastic community) to undergo Abbhāna-Parivasana (rehabilitation probation), and the Sangha has granted Bhikkhu Udayi Abbhāna-Parivasana for as many days as he concealed. While dwelling undergoing Abbhāna-Parivasana, he commits a third offense of the same kind as the previous offense, and again conceals it. This Bhikkhu Udayi for the third offense, has requested the Sangha to undergo Mūlāya-Patikassanā-Parivasana (recollection of the root probation), and the Sangha has granted Bhikkhu Udayi Mūlāya-Patikassanā-Parivasana for as many days as he concealed. This Bhikkhu Udayi, having deliberately emitted semen, committed a Sanghavasesa (a serious offense requiring a meeting of the Sangha), concealed it for half a month, and properly underwent Parivasana. For the second offense, he underwent Abbhāna-Parivasana, and also properly conducted himself. The third offense was of the same kind as the previous offense, he underwent Mūlāya-Patikassanā-Parivasana, and also properly completed it. Now he requests the Sangha to undergo six nights of Manatta (a period of penance). If the Sangha deems it the right time and listens, the Sangha should grant it. The Sangha now grants Bhikkhu Udayi six nights of Manatta. Thus it is announced. Next, the Karma (ritual) is performed, extensively speaking, and because of the Sangha's silence, I now hold it in this way.

At that time, Bhikkhu Udayi, having deliberately emitted semen, committed a Sanghavasesa offense, concealed it for half a month, and properly underwent Parivasana for as many days as he concealed. For the second offense, he underwent Abbhāna-Parivasana, and also properly conducted himself. The third offense was of the same kind as the previous offense, he underwent Mūlāya-Patikassanā-Parivasana, and also properly completed it. Having also properly completed six nights of Manatta, he informed the Bhikkhus, saying: 'Venerable ones (Ayasma, an honorific for monks)! I, Bhikkhu Udayi, having deliberately emitted semen, committed a Sanghavasesa offense, concealed it for half a month, and have requested the Sangha to undergo Parivasana for as many days as I concealed, and the Sangha has granted me, Bhikkhu Udayi, Parivasana for as many days as I concealed for the offense of deliberately emitting semen. While I was undergoing Parivasana, I committed a second offense, and again concealed it, and I, Bhikkhu Udayi, for the previous offense, have requested the Sangha to undergo Abbhāna-Parivasana for as many days as I concealed, and the Sangha has granted me, Bhikkhu Udayi, Abbhāna-Parivasana for the previous offense for as many days as I concealed. I'

行復本遍住時第三重犯，亦復覆藏。我鄔陀夷苾芻於前罪類，已從僧伽乞隨覆藏日重收根本遍住法。我鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏，善行遍住。第二重犯複本遍住，亦復善行。第三重犯是前罪類，重收根本遍住，亦復善行。六夜摩那[卑也]，亦善行竟。我欲如何？」時諸苾芻以緣白佛，佛言：「汝諸苾芻與鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏，隨覆藏日善行遍住。第二重犯亦復覆藏，善行復本遍住。第三重犯是前罪類，亦復覆藏，重收根本遍住亦復善行。六夜摩那[卑也]，亦善行竟。若更有餘如是流類，如是應與。敷設座席、鳴揵稚，言白集眾，下至二十人。時鄔陀夷苾芻偏露右肩脫革屣，隨其大小致禮敬已，在上座前蹲踞合掌，作如是語：『大德僧伽聽！我鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏，我鄔陀夷苾芻隨覆藏日乞行遍住，僧伽已與我鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，隨覆藏日遍住法。我鄔陀夷苾芻於半月內行遍住時，第二重犯，是前罪類，亦復覆藏，已從僧伽乞行復本遍住，僧伽已與我鄔陀夷苾芻是前罪類複本遍住。我行復本遍住，僧伽已與我鄔陀夷苾芻，是前罪類，重收根本遍住。我鄔陀夷苾芻於前罪類半月覆藏，隨覆藏日善行遍住法。第二重犯是前罪類，復

【現代漢語翻譯】現代漢語譯本：行復本遍住時第三次犯戒，同樣需要覆藏。我，鄔陀夷比丘（Udayi Bhiksu），對於之前的罪行，已經從僧伽（Samgha，僧團）請求按照覆藏的日數重新接受根本遍住法。我，鄔陀夷比丘，故意遺精犯了僧伽伐尸沙（Sanghavasesa，僧殘罪），覆藏半個月，好好地進行遍住。第二次犯戒，重新接受根本遍住，也好好地修行。第三次犯戒，是之前的罪行，重新接受根本遍住，也好好地修行。六夜摩那[卑也]（six-night manatta），也好好地完成了。我該怎麼辦呢？』當時，各位比丘將此事稟告了佛陀（Buddha），佛陀說：『你們各位比丘，對於鄔陀夷比丘故意遺精犯僧伽伐尸沙罪，覆藏半個月，按照覆藏的日數好好地進行遍住。第二次犯戒，同樣需要覆藏，好好地修行並重新接受根本遍住。第三次犯戒，是之前的罪行，同樣需要覆藏，重新接受根本遍住，也好好地修行。六夜摩那[卑也]，也好好地完成了。如果還有其他類似的事件，也應該這樣處理。鋪設座位，敲擊犍稚（ghanta，鐘），宣告集合大眾，至少要有二十人。當時，鄔陀夷比丘袒露右肩，脫掉革屣（鞋子），根據自己的輩分大小致敬之後，在上座（長老）面前蹲踞合掌，這樣說：『尊敬的僧伽聽著！我，鄔陀夷比丘，故意遺精犯了僧伽伐尸沙罪，覆藏半個月，我，鄔陀夷比丘，按照覆藏的日數請求進行遍住，僧伽已經允許我，鄔陀夷比丘，故意遺精犯僧伽伐尸沙罪，按照覆藏的日數進行遍住法。我，鄔陀夷比丘，在半個月內進行遍住時，第二次犯戒，是之前的罪行，同樣需要覆藏，已經從僧伽請求進行重新接受根本遍住，僧伽已經允許我，鄔陀夷比丘，是之前的罪行，重新接受根本遍住。我進行重新接受根本遍住，僧伽已經允許我，鄔陀夷比丘，是之前的罪行，重新接受根本遍住。我，鄔陀夷比丘，對於之前的罪行覆藏半個月，按照覆藏的日數好好地進行遍住法。第二次犯戒，是之前的罪行，重新

【English Translation】 English version: A third offense while practicing reinstatement and dwelling requires concealment again. I, the Bhiksu Udayi, for the previous offenses, have already requested from the Sangha (community) to re-undertake the fundamental dwelling practice according to the days of concealment. I, the Bhiksu Udayi, deliberately emitted semen, committing a Sanghavasesa (offense requiring a meeting of the Sangha), concealed it for half a month, and properly practiced dwelling. A second offense requires re-undertaking the fundamental dwelling, and also proper practice. A third offense is of the previous kind, requiring re-undertaking the fundamental dwelling, and also proper practice. The six-night manatta (probation), is also properly completed. What should I do?』 At that time, the Bhiksus reported the matter to the Buddha. The Buddha said, 『You Bhiksus, for the Bhiksu Udayi deliberately emitting semen, committing a Sanghavasesa offense, conceal it for half a month, and properly practice dwelling according to the days of concealment. A second offense also requires concealment, proper practice, and re-undertaking the fundamental dwelling. A third offense is of the previous kind, also requiring concealment, re-undertaking the fundamental dwelling, and also proper practice. The six-night manatta, is also properly completed. If there are other similar cases, they should be handled in the same way. Set up seats, strike the ghanta (gong), announce the assembly of the Sangha, with at least twenty people present. At that time, the Bhiksu Udayi, baring his right shoulder, removing his sandals (leather shoes), paying respects according to his seniority, kneels with palms together before the senior monks, and speaks thus: 『Venerable Sangha, listen! I, the Bhiksu Udayi, deliberately emitted semen, committing a Sanghavasesa offense, concealed it for half a month, I, the Bhiksu Udayi, request to practice dwelling according to the days of concealment, and the Sangha has granted me, the Bhiksu Udayi, to deliberately emit semen, committing a Sanghavasesa offense, to practice the dwelling practice according to the days of concealment. I, the Bhiksu Udayi, while practicing dwelling within half a month, committed a second offense, which is of the previous kind, also requiring concealment, and have already requested from the Sangha to re-undertake the fundamental dwelling, and the Sangha has granted me, the Bhiksu Udayi, for the previous offense, to re-undertake the fundamental dwelling. I am practicing re-undertaking the fundamental dwelling, and the Sangha has granted me, the Bhiksu Udayi, for the previous offense, to re-undertake the fundamental dwelling. I, the Bhiksu Udayi, for the previous offenses, concealed it for half a month, and properly practiced the dwelling practice according to the days of concealment. A second offense is of the previous kind, re-

本遍住，亦復善行。第三重犯是前罪類，重收根本遍住，及六夜摩那[卑*也]，亦善行竟。今從僧伽乞出罪，愿大德僧伽，與我鄔陀夷苾芻出罪法。是能愍者，愿哀愍故。』第二、第三亦如是說。次一苾芻先作白，方為訶責，后為羯磨：

「『大德僧伽聽！此鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏。此鄔陀夷苾芻已從僧伽乞隨覆藏日遍住法，僧伽已與鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，隨覆藏日遍住。行遍住時，第二重犯是前罪類，亦復覆藏，已從僧伽乞行隨覆藏日複本遍住，僧伽已與鄔陀夷苾芻於前罪類，隨覆藏日複本遍住。行復本遍住時，第三重犯是前罪類，亦復覆藏，已從僧伽乞行隨覆藏日重收根本遍住，僧伽已與鄔陀夷苾芻於前罪類隨覆藏日，重收根本遍住。此鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，隨覆藏日善行遍住。第二重犯是前罪類，複本遍住，亦復善行。第三重犯是前罪類，重收根本遍住，亦復善行。已從僧伽乞行六夜摩那[卑*也]，僧伽已與鄔陀夷苾芻六夜行竟，今從僧伽乞出罪。若僧伽時至聽者，僧伽應許僧伽今與鄔陀夷苾芻出罪。白如是。』

「次後應作如是訶責：『汝鄔陀夷苾芻應知有二種人，能滅法炬、掩法光明、壞法燈焰。云何為二？謂犯罪已不如法悔除，此即名為

【現代漢語翻譯】現代漢語譯本：此比丘已完成遍住（Parivasati，一種懺悔期），也已善行。第三次重犯是與之前的罪行相同型別，重新進行根本遍住，以及六夜摩那埵（Manatta，一種額外的懺悔期），也已善行完畢。現在從僧伽（Samgha，僧團）請求出罪，愿大德僧伽，給予我鄔陀夷（Udayi，人名）比丘出罪之法。是能憐憫者，愿因憐憫的緣故（允許我的請求）。』第二、第三次也像這樣說。接下來一位比丘先作白（Natti，宣告），然後進行訶責（Tajjaniya-kamma，譴責），之後進行羯磨（Kamma，儀式）：『大德僧伽聽！這位鄔陀夷比丘故意泄精，犯了僧伽伐尸沙（Sanghavasesa，一種僅次於波羅夷的重罪）罪，隱瞞了半個月。這位鄔陀夷比丘已經從僧伽請求按照隱瞞的天數進行遍住法，僧伽已經允許鄔陀夷比丘因故意泄精犯僧伽伐尸沙罪，按照隱瞞的天數進行遍住。在進行遍住時，第二次重犯是與之前的罪行相同型別，又再次隱瞞，已經從僧伽請求進行按照隱瞞的天數恢復根本遍住，僧伽已經允許鄔陀夷比丘對於之前的罪行型別，按照隱瞞的天數恢復根本遍住。在進行恢復根本遍住時，第三次重犯是與之前的罪行相同型別，又再次隱瞞，已經從僧伽請求進行按照隱瞞的天數重新收取根本遍住，僧伽已經允許鄔陀夷比丘對於之前的罪行型別，按照隱瞞的天數，重新收取根本遍住。這位鄔陀夷比丘故意泄精犯僧伽伐尸沙罪，按照隱瞞的天數善行遍住。第二次重犯是與之前的罪行相同型別，恢復根本遍住，也已善行。第三次重犯是與之前的罪行相同型別，重新收取根本遍住，也已善行。已經從僧伽請求進行六夜摩那埵，僧伽已經允許鄔陀夷比丘完成六夜的修行，現在從僧伽請求出罪。如果僧伽時機已到，聽者同意，僧伽應允許僧伽現在給予鄔陀夷比丘出罪。宣告如是。』『接下來應該這樣進行訶責：『你鄔陀夷比丘應該知道有兩種人，能夠熄滅法炬、遮蔽法光明、破壞法燈焰。哪兩種人呢？就是犯罪后不如法懺悔清除，這就被稱為……』

【English Translation】 English version: 'This Bhikkhu has completed the Parivasati (period of probation), and has also performed well. The third repeated offense is of the same type as the previous offense, re-undertaking the fundamental Parivasati, and the six nights of Manatta (additional period of probation), also completed well. Now requesting absolution from the Samgha (community of monks), may the venerable Samgha grant me, Bhikkhu Udayi (name of a person), the method of absolution. Being compassionate ones, may you grant (my request) out of compassion.' The second and third times are also said in this way. Next, a Bhikkhu first makes the Natti (announcement), then performs the Tajjaniya-kamma (censure), and then performs the Kamma (ritual): 'Listen, venerable Samgha! This Bhikkhu Udayi intentionally emitted semen, committing the Sanghavasesa (a serious offense second only to Parajika) offense, concealing it for half a month. This Bhikkhu Udayi has already requested from the Samgha to undertake the Parivasati according to the number of days concealed, and the Samgha has granted Bhikkhu Udayi to undertake the Parivasati according to the number of days concealed for intentionally emitting semen and committing the Sanghavasesa offense. While undertaking the Parivasati, the second repeated offense is of the same type as the previous offense, and is concealed again, having requested from the Samgha to undertake the restoration of the fundamental Parivasati according to the number of days concealed, the Samgha has granted Bhikkhu Udayi to restore the fundamental Parivasati according to the number of days concealed for the previous type of offense. While undertaking the restoration of the fundamental Parivasati, the third repeated offense is of the same type as the previous offense, and is concealed again, having requested from the Samgha to re-undertake the fundamental Parivasati according to the number of days concealed, the Samgha has granted Bhikkhu Udayi to re-undertake the fundamental Parivasati according to the number of days concealed for the previous type of offense. This Bhikkhu Udayi intentionally emitted semen, committing the Sanghavasesa offense, and has well performed the Parivasati according to the number of days concealed. The second repeated offense is of the same type as the previous offense, restoring the fundamental Parivasati, and has also performed well. The third repeated offense is of the same type as the previous offense, re-undertaking the fundamental Parivasati, and has also performed well. Having requested from the Samgha to undertake the six nights of Manatta, the Samgha has granted Bhikkhu Udayi to complete the six nights of practice, now requesting absolution from the Samgha. If the Samgha is ready and the listeners agree, the Samgha should allow the Samgha to now grant Bhikkhu Udayi absolution. The announcement is thus.' 'Next, the censure should be performed as follows: 'You, Bhikkhu Udayi, should know that there are two types of people who can extinguish the torch of Dharma, obscure the light of Dharma, and destroy the flame of the lamp of Dharma. What are the two types? They are those who, after committing an offense, do not repent and cleanse it according to the Dharma, this is called...'

二小、二癡，二不明、二不善。復有二種重罪根本不肯穿掘，于逆流事不勤用功，于諸瀑流不欲干竭，不共魔戰、不折魔旗，勝妙法幢無心建立，罪惡之見不為斷除，不于大師無上正教隨轉法輪。復有二種苦毒所惱、復有二種增長有流，謂犯罪已不如法悔。汝鄔陀夷！如世尊說：「于欲瞋癡常思遠離。」汝今何故作斯醜事？汝愚癡人！云何將此兩手，受他凈心所有惠施，如何還將兩手作醜惡事？又汝癡人！寧將兩手捉嚙毒等可畏毒蛇，不故捉生支(梵云鴦伽社哆，譯作生支，即是根也)為醜惡事。汝鄔陀夷！由於犯罪不說除故，退失無常想、無常苦想、苦無我想、厭離食想、于諸世間作不樂想、過患想、是可斷想、不可愛想、滅死想、不凈想、青瘀想、膿流想、破爛想、膀脹想、血流想、狼藉想、白骨想、空觀想，如是事想皆不現前，亦不得初靜慮、二、三、四靜慮、慈悲喜捨、空處、識處、無所有處、非想非非想處、預流果、一來果、不還果阿羅漢果，悉皆不得神境通，天眼、天耳通、他心差別，宿住死生盡諸有流，皆不證會。汝鄔陀夷！由不說罪，命終之後，當於二道隨一受生，是怖畏處，謂捺洛迦、傍生。如世尊說：「二障覆業能向捺洛迦、傍生趣，由不信我言覆藏其罪。」』如是慇勤作訶責已，冀令改悔。次

【現代漢語翻譯】現代漢語譯本二小、二癡，二不明、二不善。又有兩種重罪的根本不肯挖掘清除，對於逆流的事情不勤奮用功，對於各種瀑流不想使之乾涸，不與魔作戰、不折斷魔的魔旗，對於殊勝美妙的法幢沒有心思建立，罪惡的見解不加以斷除，不跟隨大師無上正教的法輪運轉。又有兩種苦毒所惱，又有兩種增長有漏，就是犯了罪后不如法懺悔。你，鄔陀夷（Udayin，人名）！正如世尊所說：『對於慾望、嗔恨、愚癡常常想著遠離。』你現在為什麼做這種醜事？你這愚癡的人！怎麼能用這兩手，接受他人清凈心的所有佈施，又怎麼能用這兩手做醜惡的事？還有你這愚癡的人！寧可用兩手去抓咬有毒等可怕的毒蛇，也不應該用手去觸碰生殖器（梵云鴦伽社哆（Angajata），譯作生支，即是根也）做醜惡的事。你，鄔陀夷（Udayin，人名）！由於犯了罪不說出來懺除的緣故，退失無常想、無常苦想、苦無我想、厭離食想、對於各種世間事物產生不快樂想、過患想、是可斷想、不可愛想、滅死想、不凈想、青瘀想、膿流想、破爛想、膀脹想、血流想、狼藉想、白骨想、空觀想，像這樣的觀想都不能現前，也不能得到初禪、二禪、三禪、四禪、慈悲喜捨、空無邊處、識無邊處、無所有處、非想非非想處、預流果、一來果、不還果、阿羅漢果，全部都不能得到神境通、天眼通、天耳通、他心差別智，宿命通、死生智，斷盡各種有漏，都不能證得。你，鄔陀夷（Udayin，人名）！由於不說罪的緣故，命終之後，應當在兩條道路中的一條受生，那是恐怖畏懼的地方，就是地獄、畜生。正如世尊所說：『兩種障礙覆蓋的業能使人前往地獄、畜生，因為不相信我的話而隱瞞罪過。』像這樣慇勤地加以呵責之後，希望他能悔改。接下來

【English Translation】 English version Two small, two foolish, two ignorant, two unwholesome. Furthermore, there are two kinds of fundamental heavy sins that one is unwilling to excavate and eliminate, not diligently applying effort to counter the current, unwilling to dry up the various waterfalls, not fighting against the demons, not breaking the demon flags, having no intention to establish the supremely wonderful Dharma banner, not eliminating sinful views, and not following the turning of the Dharma wheel of the unsurpassed correct teaching of the great master. Furthermore, there are two kinds of suffering and poison that torment, and two kinds that increase the outflows, namely, not repenting according to the Dharma after committing a sin. You, Udayin (Udayin, name of a person)! As the World Honored One said: 'Constantly think of distancing yourself from desire, hatred, and delusion.' Why are you now doing such shameful things? You foolish person! How can you use these two hands to receive all the offerings given with pure hearts, and then use these same two hands to do shameful deeds? And you foolish person! You would rather use your two hands to grasp and bite poisonous and fearsome snakes than to touch your genitals (Sanskrit: Angajata (Angajata), translated as 'birth limb,' which is the root) to do shameful things. You, Udayin (Udayin, name of a person)! Because you do not confess and eliminate your sins, you lose the thought of impermanence, the thought of impermanent suffering, the thought of no self in suffering, the thought of aversion to food, the thought of displeasure towards all worldly things, the thought of faults, the thought of being able to be cut off, the thought of being unlovable, the thought of death, the thought of impurity, the thought of bluish discoloration, the thought of pus flowing, the thought of decay, the thought of bloating, the thought of blood flowing, the thought of disarray, the thought of white bones, and the thought of emptiness. Such contemplations cannot appear before you, nor can you attain the first dhyana, the second, third, and fourth dhyanas, loving-kindness, compassion, joy, equanimity, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, the stream-enterer fruit, the once-returner fruit, the non-returner fruit, or the Arhat fruit. You cannot attain supernatural powers, the divine eye, the divine ear, the ability to discern the minds of others, the knowledge of past lives, the knowledge of death and rebirth, and the exhaustion of all outflows. You, Udayin (Udayin, name of a person)! Because you do not confess your sins, after death, you should be reborn in one of two paths, which are fearful places, namely, hell and the animal realm. As the World Honored One said: 'The karma covered by two obstacles can lead one to hell and the animal realm, because one does not believe my words and conceals their sins.' After such diligent rebuke, it is hoped that he will repent. Next

作羯磨：『大德僧伽聽！此鄔陀夷苾芻故泄精犯僧伽伐尸沙罪，半月覆藏。此鄔陀夷苾芻已從僧伽乞隨覆藏日行遍住法，僧伽已與鄔陀夷苾芻故泄精犯僧伽伐尸沙罪隨覆藏日遍住。行遍住時，第二重犯是前罪類，亦復覆藏。已從僧伽乞行隨覆藏日複本遍住，僧伽已與鄔陀夷苾芻於前罪類隨覆藏日複本遍住。行復本遍住時，第三重犯是前罪類亦復覆藏，已從僧伽乞行隨覆藏日重收根本遍住，僧伽已與鄔陀夷苾芻於前罪類隨覆藏日重收根本遍住。此鄔陀夷于故泄精犯僧伽伐尸沙罪，隨覆藏日善行遍住。第二重犯是前罪類，複本遍住，亦復善行。第三重犯是前罪類，重收根本遍住亦復善行。已從僧伽乞行六夜摩那[卑也]，僧伽已與鄔陀夷苾芻六夜摩那[卑也]，亦善行竟。今從僧伽乞出罪，僧伽今與鄔陀夷苾芻故泄精犯僧伽伐尸沙罪隨覆藏日善行遍住。第二重犯是前罪類，複本遍住，亦復善行。第三重犯是前罪類，重收根本遍住，亦復善行。六夜摩那[卑*也]，亦善行竟，今從僧伽乞出罪。若諸具壽聽與鄔陀夷苾芻出罪者默然，若不許者說。是初羯磨。』第二、第三亦如是說。『僧伽已與鄔陀夷苾芻出罪竟。僧伽已聽許，由其默然故，我今如是持。』

「次當如是贊喻：『善哉鄔陀夷！極善鄔陀夷！有二種聰

【現代漢語翻譯】現代漢語譯本：作羯磨（Karma，業）：『大德僧伽（Sangha，僧團）聽！這位鄔陀夷苾芻（Udayi Bhiksu，鄔陀夷比丘）故意遺精，犯了僧伽伐尸沙（Sanghavasesa，僧殘罪）罪，隱瞞了半個月。這位鄔陀夷苾芻已經從僧伽請求按照隱瞞的天數進行隨覆藏日行遍住法（Parivasa，別住），僧伽已經允許鄔陀夷苾芻因為故意遺精犯僧伽伐尸沙罪而隨覆藏日遍住。在行遍住時，第二次又犯了與之前相同的罪行，也再次隱瞞。已經從僧伽請求按照隱瞞的天數進行復本遍住（Mūlāya paṭikassanā，複本罪），僧伽已經允許鄔陀夷苾芻因為之前的罪行而隨覆藏日複本遍住。在行復本遍住時，第三次又犯了與之前相同的罪行，也再次隱瞞，已經從僧伽請求按照隱瞞的天數進行重收根本遍住（Mūlāya paṭikassanā，重治根本罪），僧伽已經允許鄔陀夷苾芻因為之前的罪行而隨覆藏日重收根本遍住。這位鄔陀夷因為故意遺精犯僧伽伐尸沙罪，按照隱瞞的天數好好地行了遍住。第二次又犯了與之前相同的罪行，複本遍住，也好好地行了。第三次又犯了與之前相同的罪行，重收根本遍住，也好好地行了。已經從僧伽請求行六夜摩那[卑也]（Mānatta，摩那埵），僧伽已經允許鄔陀夷苾芻行六夜摩那[卑也]，也好好地行完了。現在從僧伽請求出罪，僧伽現在允許鄔陀夷苾芻因為故意遺精犯僧伽伐尸沙罪，按照隱瞞的天數好好地行了遍住。第二次又犯了與之前相同的罪行，複本遍住，也好好地行了。第三次又犯了與之前相同的罪行，重收根本遍住，也好好地行了。六夜摩那[卑*也]，也好好地行完了，現在從僧伽請求出罪。如果各位具壽（Ayasmant，長老）聽了，同意給鄔陀夷苾芻出罪的就默然，如果不同意的就說出來。這是第一次羯磨。』第二次、第三次也像這樣說。『僧伽已經允許鄔陀夷苾芻出罪完畢。僧伽已經聽許，因為大家默然的緣故，我現在就這樣記住。』「接下來應當這樣讚揚：『善哉鄔陀夷！極善鄔陀夷！有兩種聰

【English Translation】 English version: Making the Karma (Karma): 『Venerable Sangha (Sangha, monastic community), listen! This Bhiksu (Bhiksu, monk) Udayi (Udayi) intentionally emitted semen and committed the Sanghavasesa (Sanghavasesa, offense requiring formal meeting of the Sangha) offense, concealing it for half a month. This Bhiksu Udayi has requested from the Sangha to undergo Parivasa (Parivasa, penance) according to the number of days concealed, and the Sangha has granted Udayi Bhiksu Parivasa according to the number of days concealed for intentionally emitting semen and committing the Sanghavasesa offense. While undergoing Parivasa, he committed the same type of offense a second time and concealed it again. He has requested from the Sangha to undergo Mūlāya paṭikassanā (Mūlāya paṭikassanā, reinstatement to the original position) according to the number of days concealed, and the Sangha has granted Udayi Bhiksu Mūlāya paṭikassanā according to the number of days concealed for the previous offense. While undergoing Mūlāya paṭikassanā, he committed the same type of offense a third time and concealed it again. He has requested from the Sangha to undergo Mūlāya paṭikassanā (Mūlāya paṭikassanā, reinstatement to the fundamental position) according to the number of days concealed, and the Sangha has granted Udayi Bhiksu Mūlāya paṭikassanā according to the number of days concealed for the previous offense. This Udayi, for intentionally emitting semen and committing the Sanghavasesa offense, has properly undergone Parivasa according to the number of days concealed. He committed the same type of offense a second time, underwent Mūlāya paṭikassanā, and also performed it well. He committed the same type of offense a third time, underwent Mūlāya paṭikassanā, and also performed it well. He has requested from the Sangha to undergo six nights of Mānatta (Mānatta, probation), and the Sangha has granted Udayi Bhiksu six nights of Mānatta, and he has also completed it well. Now he requests absolution from the Sangha. The Sangha now grants Udayi Bhiksu absolution for intentionally emitting semen and committing the Sanghavasesa offense, having properly undergone Parivasa according to the number of days concealed. He committed the same type of offense a second time, underwent Mūlāya paṭikassanā, and also performed it well. He committed the same type of offense a third time, underwent Mūlāya paṭikassanā, and also performed it well. He has also completed six nights of Mānatta well, and now he requests absolution from the Sangha. If the venerable ones (Ayasmant, elders) agree to grant absolution to Bhiksu Udayi, let them remain silent; if not, let them speak. This is the first Karma.』 The second and third times are also spoken in the same way. 『The Sangha has completed granting absolution to Bhiksu Udayi. The Sangha has agreed, because of their silence, I will remember it in this way.』 Next, one should praise in this way: 『Well done, Udayi! Extremely well done, Udayi! There are two kinds of intelligence.

慧人、有二分明人、有二種善人。何謂為二？一、不犯罪；二、犯已能如法悔除。有二種人能然法炬、建立法幢。何謂為二？一謂不犯罪，二犯已能如法悔除。復有二種重罪根本能為穿掘，于逆流事而勤用功，于諸瀑流能使干竭，能與魔戰，能折魔旗，勝妙法幢能善建立，罪惡之見能為斷除，能于大師無上正教隨轉法輪。云何為二？一謂不犯罪，二設犯罪已如法悔除。復有二種非苦所惱，復有二種不增有流。云何為二？一、不犯罪；二、犯已能悔。汝鄔陀夷！汝已說悔眾罪，是應合得無常想、無常苦想，廣說乃至能盡有流。汝於人天二道定得無疑。如世尊說：「有二種不覆障業，便能趣向人天二道，能信我言不覆其罪。」如是應知，汝鄔陀夷已出罪竟，勿為放逸，于諸善品常為修習。』若更有犯者，應如鄔陀夷苾芻次第作法。次於出罪之後，應從僧伽乞悔窣吐羅底野罪，如是應乞。

「『大德僧伽聽！我某甲苾芻，于故泄精有前方便窣吐羅底野罪。我某甲今從僧伽乞說悔法，愿大德僧伽聽我某甲說悔窣吐羅底野罪。是能愍者，愿哀愍故。』第二、第三亦如是說。次一苾芻先作白，方為羯磨：

「『大德僧伽聽！此苾芻某甲，于故泄精有前方便窣吐羅底野罪。此某甲今從僧伽乞說悔窣吐羅底野罪。若僧伽時

【現代漢語翻譯】現代漢語譯本：慧人有兩種，明智的人有兩種，善良的人有兩種。哪兩種呢？一是，不犯戒；二是，犯戒后能如法懺悔改正。有兩種人能點燃佛法之燈，建立佛法之幢。哪兩種呢？一是，不犯戒；二是，犯戒后能如法懺悔改正。又有兩種人，能從根本上挖掘重罪，對於逆流之事勤奮用功，對於各種煩惱的瀑流能使其乾涸，能與魔軍作戰，能折斷魔旗，能善於建立殊勝美妙的法幢，能斷除罪惡的邪見，能跟隨大師無上的正教而轉法輪。哪兩種呢？一是，不犯戒；二是，即使犯戒也能如法懺悔改正。又有兩種人不會被痛苦所惱，又有兩種人不會增長生死之流。哪兩種呢？一是，不犯戒；二是，犯戒后能懺悔。你，鄔陀夷（Udayi）！你已經說了懺悔眾罪，應當結合修習無常想、無常苦想，廣泛地說，乃至能夠窮盡生死之流。你對於人天二道必定能夠得到，毫無疑問。正如世尊所說：『有兩種不覆藏罪業的人，便能趣向人天二道，能相信我的話而不隱瞞自己的罪過。』應當這樣理解，你，鄔陀夷（Udayi），已經出罪完畢，不要放逸，對於各種善行常常加以修習。』如果再有犯戒者，應當如鄔陀夷（Udayi）比丘（Bhikkhu）那樣依次作法。其次在出罪之後，應當從僧伽（Samgha）乞求懺悔窣吐羅底野（Stullapattyaya）罪，應當這樣乞求。『大德僧伽（Samgha）聽！我某甲比丘（Bhikkhu），因為故意泄精有前方便窣吐羅底野（Stullapattyaya）罪。我某甲現在從僧伽（Samgha）乞求說悔法，愿大德僧伽（Samgha）聽我某甲說悔窣吐羅底野（Stullapattyaya）罪。是能憐憫者，愿因為哀憐的緣故。』第二、第三次也這樣說。然後一位比丘（Bhikkhu）先作白，才進行羯磨（Karma）：『大德僧伽（Samgha）聽！這位比丘（Bhikkhu）某甲，因為故意泄精有前方便窣吐羅底野（Stullapattyaya）罪。這位某甲現在從僧伽（Samgha）乞求說悔窣吐羅底野（Stullapattyaya）罪。如果僧伽（Samgha）認為時

【English Translation】 English version: There are two kinds of wise people, two kinds of intelligent people, and two kinds of virtuous people. What are the two? First, not committing offenses; second, being able to repent and correct oneself according to the Dharma after committing offenses. There are two kinds of people who can light the lamp of the Dharma and establish the banner of the Dharma. What are the two? First, not committing offenses; second, being able to repent and correct oneself according to the Dharma after committing offenses. Furthermore, there are two kinds of people who can dig up the roots of grave offenses, diligently work on matters against the current, dry up the torrents of various afflictions, fight against the armies of Mara, break the banners of Mara, skillfully establish the supremely wonderful banner of the Dharma, cut off the evil views of offenses, and follow the turning of the Dharma wheel of the Master's unsurpassed right teaching. What are the two? First, not committing offenses; second, being able to repent and correct oneself according to the Dharma even after committing offenses. Furthermore, there are two kinds of people who are not troubled by suffering, and two kinds of people who do not increase the flow of Samsara. What are the two? First, not committing offenses; second, being able to repent after committing offenses. You, Udayi (Udayi)! You have already spoken of repenting of all offenses, and you should combine this with cultivating the thought of impermanence, the thought of the suffering of impermanence, and, broadly speaking, even be able to exhaust the flow of Samsara. You will certainly be able to attain the two paths of humans and gods without any doubt. Just as the World Honored One said: 'There are two kinds of people who do not conceal their karmic offenses, and they will be able to proceed towards the two paths of humans and gods, able to believe my words and not hide their own offenses.' It should be understood in this way that you, Udayi (Udayi), have already completed the expiation of your offenses, do not be negligent, and constantly cultivate various virtuous deeds.' If there are further offenses, one should follow the procedure of the Bhikkhu (Bhikkhu) Udayi (Udayi) in order. Secondly, after the expiation of offenses, one should request from the Samgha (Samgha) to repent of the Stullapattyaya (Stullapattyaya) offense, and one should request in this way. 'Venerable Samgha (Samgha), listen! I, Bhikkhu (Bhikkhu) so-and-so, have committed the Stullapattyaya (Stullapattyaya) offense of intentional emission of semen with prior intention. I, so-and-so, now request from the Samgha (Samgha) to speak the Dharma of repentance, and I wish that the Venerable Samgha (Samgha) would listen to me, so-and-so, speaking of the repentance of the Stullapattyaya (Stullapattyaya) offense. May the one who is compassionate, out of compassion, grant this.' The second and third times are also spoken in this way. Then one Bhikkhu (Bhikkhu) first makes a motion, and then performs the Karma (Karma): 'Venerable Samgha (Samgha), listen! This Bhikkhu (Bhikkhu) so-and-so has committed the Stullapattyaya (Stullapattyaya) offense of intentional emission of semen with prior intention. This so-and-so now requests from the Samgha (Samgha) to speak of the repentance of the Stullapattyaya (Stullapattyaya) offense. If the Samgha (Samgha) thinks it is the right time

至聽者，僧伽應許僧伽今與某甲于故泄精有前方便窣吐羅底野罪說悔。白如是。』次作羯磨：

「『大德僧伽聽！此苾芻某甲于故泄精，有前方便窣吐羅底野罪。此某甲今從僧伽乞說悔窣吐羅底野罪，僧伽今與某甲于故泄精有前方便窣吐羅底野罪說悔。若諸具壽聽與某甲于故泄精有前方便窣吐羅底野罪說悔者默然，若不許者說。是初羯磨。』第二、第三亦如是說。『僧伽已與某甲于故泄精，有前方便窣吐羅底野罪，聽說悔竟。僧伽已聽許，由其默然故，我今如是持。』

「次後還同如是次第，所有先因眾多突色訖里多罪，及以眾多不敬教波逸底迦罪，對一苾芻如法除悔。窣吐羅底野罪有二種：一謂波羅市迦因罪，二謂僧伽伐尸沙因罪。于波羅市迦因復有二種：一、重，二、輕。此中重者應從大眾說悔其罪(大眾者，謂界內盡集)。言輕者下至四人，壇場中當說其罪。僧伽伐尸沙因罪亦有二種：一、重，一、輕。此中重者上至四人壇場應說其罪，輕者應對一人如法除罪。波逸底迦、突色訖里多前因之罪，準前應作，眾多大小覆藏之罪，咸應說悔。」

根本說一切有部百一羯磨卷第六大正藏第 24 冊 No. 1453 根本說一切有部百一羯磨

根本說一切有部百一羯磨卷第七

【現代漢語翻譯】現代漢語譯本：至聽者，僧伽（僧團）應允許僧伽現在允許某甲（人名）就故意泄精且有前方便的窣吐羅底野（Sthullatyaya，粗罪）罪進行懺悔。如是稟白。』接下來進行羯磨（Karma，業）程式：『大德僧伽聽！這位苾芻（Bhiksu，比丘）某甲犯了故意泄精且有前方便的窣吐羅底野罪。現在某甲向僧伽請求懺悔窣吐羅底野罪，僧伽現在允許某甲就故意泄精且有前方便的窣吐羅底野罪進行懺悔。如果各位具壽（Ayusmat，有壽者，對僧人的尊稱）同意允許某甲就故意泄精且有前方便的窣吐羅底野罪進行懺悔，請保持沉默；如果不同意，請說出來。這是第一次羯磨。』第二次、第三次也同樣如此稟告。『僧伽已經允許某甲就故意泄精且有前方便的窣吐羅底野罪進行懺悔，懺悔完畢。僧伽已經聽許，因為大家保持沉默，所以我現在這樣持行。』『接下來還按照同樣的次第，所有先前因為眾多突色訖里多（Duskrita，惡作）罪，以及眾多不敬教的波逸底迦（Payantika，墮罪）罪，對一位苾芻如法地進行除罪懺悔。窣吐羅底野罪有兩種：一種是波羅市迦（Parajika，斷頭罪）因罪，一種是僧伽伐尸沙（Sanghavasesa，僧殘罪）因罪。對於波羅市迦因罪又有兩種：一種是重罪，一種是輕罪。其中重罪應當從大眾處懺悔（大眾指在結界內的所有僧眾）。輕罪則至少需要四個人，在壇場中懺悔。僧伽伐尸沙因罪也有兩種：一種是重罪，一種是輕罪。其中重罪至少需要在四人的壇場中懺悔，輕罪則應對一人如法除罪。波逸底迦、突色訖里多等先前所犯之罪，參照之前的做法進行，眾多大小覆藏之罪，都應當懺悔。』根本說一切有部百一羯磨卷第六大正藏第 24 冊 No. 1453 根本說一切有部百一羯磨根本說一切有部百一羯磨卷第七

【English Translation】 English version: To the listeners, the Sangha (monastic community) should grant permission for the Sangha to now allow a certain person, named 'so-and-so,' to confess the Sthullatyaya (gross transgression) offense of intentional emission of semen with prior intention. Report thus.' Next, perform the Karma (action, ritual) procedure: 'Venerable Sangha, listen! This Bhiksu (monk), named 'so-and-so,' has committed the Sthullatyaya offense of intentional emission of semen with prior intention. This 'so-and-so' now requests the Sangha to confess the Sthullatyaya offense, and the Sangha now grants permission for 'so-and-so' to confess the Sthullatyaya offense of intentional emission of semen with prior intention. If you, the venerable ones (Ayusmat, term of respect for monks), agree to grant 'so-and-so' permission to confess the Sthullatyaya offense of intentional emission of semen with prior intention, remain silent; if you do not agree, speak. This is the first Karma.' The second and third times are also stated in the same way. 'The Sangha has granted 'so-and-so' permission to confess the Sthullatyaya offense of intentional emission of semen with prior intention, and the confession is complete. The Sangha has granted permission, because you have remained silent, so I now uphold it in this way.' 'Next, following the same order, all previous offenses of numerous Duskrita (wrongdoing) offenses, and numerous Payantika (offense entailing expiation) offenses of disrespecting the teachings, are expiated and confessed to a Bhiksu according to the Dharma. There are two types of Sthullatyaya offenses: one is caused by a Parajika (defeat, expulsion) offense, and the other is caused by a Sanghavasesa (formal meeting) offense. For Parajika offenses, there are two types: one is serious, and the other is minor. Among them, serious offenses should be confessed in the presence of the entire assembly (the entire assembly refers to all monks within the boundary). Minor offenses require at least four people and should be confessed in the altar. There are also two types of Sanghavasesa offenses: one is serious, and the other is minor. Among them, serious offenses should be confessed in the altar with at least four people, while minor offenses should be expiated before one person according to the Dharma. Payantika and Duskrita offenses committed previously should be handled according to the previous procedures, and all numerous major and minor concealed offenses should be confessed.' Fundamental Sarvastivada Vinaya Hundred and One Karmas, Volume Six Taisho Tripitaka Volume 24, No. 1453, Fundamental Sarvastivada Vinaya Hundred and One Karmas Fundamental Sarvastivada Vinaya Hundred and One Karmas, Volume Seven

三藏法師義凈奉　制譯

悔眾教罪之餘

具壽鄔波離請世尊曰：「行遍住者，見有客苾芻來，不為告白，其事如何？」佛言：「若有客來，應須告白。」時彼苾芻見有客來，未解衣缽，遂便前作白言：「具壽！我苾芻某甲故泄精犯僧伽伐尸沙罪，如前廣說，余爾許日在，愿具壽知。」時客苾芻便現瞋相，報言：「且止。癡人！莫對我前說行遍住。」彼便慚恥低頭默而起去。時諸苾芻以緣白佛，佛言：「自今以去若客苾芻新至，未解衣缽不須告白。」彼于異時一一告白，如前被瞋，佛言：「不應一一為白，然須眾集會時方為告白；或鳴揵稚令其俗人、求寂出已，至苾芻處而為告白，不應向無苾芻住處。設須去者亦不應宿，于日暮時須適寒溫，應作湯水與諸苾芻洗足，及以塗油，彼不欲者油應舉置。次應正念作早起想，方為臥息。若諸苾芻行遍住時及摩那[卑*也]，如我所說不依行者，得越法罪。」時有苾芻正行遍住，不與其房，亦不與利，佛言：「應與下房，后應取利。」

具壽鄔波離請世尊曰：「大德！如行遍住及行摩那[卑*也]時，聞有苾芻是斗諍者、是評論者、或復無慚懈怠之類欲至於此，其人于彼欲何所為？」佛言：「知彼惡人欲來此者，行遍住人應對苾芻舍其行法。如是應舍。蹲踞

【現代漢語翻譯】現代漢語譯本

三藏法師義凈奉旨譯

悔眾教罪之後

具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）請問世尊說：『正在執行遍住（Parivasa，一種懺悔方法）的僧人，如果看到有新來的比丘（Bhikkhu，佛教出家男眾），沒有向他告知自己的罪行，這該如何是好？』佛說：『如果有新來的比丘，應該告知。』當時，有位比丘看到有新來的比丘，還沒放下衣缽，就上前告知說：『具壽！我比丘某甲故意泄精，犯了僧伽伐尸沙（Sanghadisesa，僅次於波羅夷的重罪）罪，如前所說，已經過了這麼多天，希望具壽知曉。』當時，新來的比丘就現出嗔怒的表情，回答說：『住口！癡人！不要在我面前說遍住的事情。』那位比丘感到慚愧，低著頭默默地離開了。當時，眾比丘將此事稟告佛陀，佛說：『從今以後，如果新來的比丘剛到，還沒放下衣缽，就不需要告知。』後來，那位比丘在其他時候一一告知，像之前一樣被人嗔怒，佛說：『不應該一一告知，應該在僧眾集會時才告知；或者敲擊犍稚（Ghandi，寺院中用以集眾的器具），讓俗人、沙彌離開后，到比丘處才告知，不應該在沒有比丘居住的地方告知。如果必須離開，也不應該留宿，在日暮時要適寒溫，應該準備湯水給比丘們洗腳，以及塗油，如果他們不想要，油應該收起來。然後應該正念地想著早起，才去休息。如果比丘們在執行遍住時，以及摩那埵（Manatta，一種懺悔方法），不如我所說的那樣做，就犯了越法罪。』當時，有比丘正在執行遍住，不給他房間，也不給他利益，佛說：『應該給他下等的房間，之後應該取得利益。』

具壽鄔波離請問世尊說：『大德！如果正在執行遍住以及摩那埵時，聽說有比丘是喜歡爭鬥的人、是喜歡評論的人、或者是不知慚愧懈怠之類的人想要來到這裡，對於這些人，應該如何對待？』佛說：『知道那些惡人想要來這裡，執行遍住的人應該放棄他的行法。應該這樣放棄。蹲踞』

【English Translation】 English version

Translated under the Imperial Order by the Tripitaka Master Yijing

Following the Repentance of Communal Transgressions

The Venerable Upali (Upali, one of the Buddha's ten main disciples, foremost in upholding the precepts) asked the World Honored One: 'If a monk undergoing Parivasa (Parivasa, a method of repentance) sees a newly arrived Bhikkhu (Bhikkhu, a Buddhist monk), and does not inform him of his transgression, what should be done?' The Buddha said: 'If there is a newly arrived Bhikkhu, he should be informed.' At that time, a certain Bhikkhu, seeing a newly arrived Bhikkhu, before he had put down his robes and bowl, went forward and announced: 'Venerable Sir, I, Bhikkhu so-and-so, intentionally emitted semen and committed a Sanghadisesa (Sanghadisesa, a serious offense second only to Parajika) offense, as previously stated, and so many days have passed, may the Venerable Sir be aware.' At that time, the newly arrived Bhikkhu showed an expression of anger and replied: 'Stop! Fool! Do not speak of Parivasa before me.' That Bhikkhu felt ashamed, lowered his head, and silently left. At that time, the Bhikkhus reported this matter to the Buddha, who said: 'From now on, if a newly arrived Bhikkhu has just arrived and has not yet put down his robes and bowl, there is no need to inform him.' Later, that Bhikkhu informed them one by one at other times, and was angered as before. The Buddha said: 'He should not inform them one by one, but should inform them when the Sangha (Sangha, the Buddhist monastic community) gathers; or strike the Ghandi (Ghandi, an instrument used in monasteries to gather the community), and after the laypeople and novices have left, then inform the Bhikkhus, and should not inform them in a place where there are no Bhikkhus. If he must leave, he should not stay overnight, and at dusk he should test the temperature, and should prepare hot water for the Bhikkhus to wash their feet, and oil for anointing, and if they do not want it, the oil should be put away. Then he should mindfully think of waking up early, and then rest. If the Bhikkhus, when undergoing Parivasa, and Manatta (Manatta, a method of repentance), do not act as I have said, they commit an offense against the Dharma.' At that time, a Bhikkhu was undergoing Parivasa, and was not given a room, nor was he given benefits. The Buddha said: 'He should be given an inferior room, and later he should receive benefits.'

The Venerable Upali asked the World Honored One: 'Great Virtue! If, when undergoing Parivasa and Manatta, it is heard that there are Bhikkhus who are fond of quarreling, fond of criticizing, or are shameless and lazy, and they want to come here, what should be done with these people?' The Buddha said: 'Knowing that those evil people want to come here, the person undergoing Parivasa should abandon his practice. He should abandon it in this way. Squatting'

合掌，作如是說：『具壽存念！我某甲故泄精犯僧伽伐尸沙罪，半月覆藏。我某甲從僧伽乞行遍住，僧伽已與我某甲隨覆藏日遍住。我行遍住時，聞有苾芻欲來於此，是斗諍者、是評論者，彼欲於我作無利事。我某甲今對具壽前舍行遍住，已行爾許竟、余爾許在。具壽知我是清凈苾芻，如其惡人屏息去已，還應就彼善凈苾芻受其行法。』應如是受。禮敬已，蹲踞合掌，作如是說：『具壽存念！我苾芻某甲先故泄精犯僧伽伐尸沙罪，半月覆藏，僧伽與我隨覆藏日遍住法。我行遍住時聞有苾芻欲來於此，是斗諍者、是評論者，彼欲於我作無利事。由此緣故，舍其行法。我某甲今對具壽受前行法，已行爾許日竟、余爾許日在。愿具壽憶知。』如於遍住舍受既然，複本、重收及摩那[卑*也]悉應如是。」(上來明作眾教法竟)

具壽鄔波離請世尊曰：「大德！頗得以一白一羯磨一秉事人，與二人受近圓不？」佛言：「得。」「即此二人，以誰為大？」佛言：「無有大小。」「大德！頗得以一白一羯磨一秉事人，與三人受近圓不？」佛言：「得。」「即此三人以誰為大？」「亦無大小。」「大德！頗得以一白一羯磨一秉事人，與四人受近圓不？」佛言：「不得。」「此有何過？」佛言：「無有，以眾秉事。」「大德！于

【現代漢語翻譯】現代漢語譯本合掌，這樣說道：『尊敬的具壽（Bhikkhu，比丘尊稱）請記住！我某甲因為故意泄精，犯了僧伽伐尸沙（Sanghavasesa，僧殘罪）罪，隱瞞了半個月。我某甲向僧伽（Samgha，僧團）請求行遍住（Parivasa，別住）懺悔，僧伽已經允許我某甲按照隱瞞的天數進行遍住。我行遍住時，聽說有比丘想要來到這裡，他是好爭鬥的人、是好評論的人，他想要對我做不利的事情。我某甲現在在具壽麵前捨棄行遍住，已經行了這麼多天，還剩下這麼多天。具壽知道我是清凈的比丘，像那些惡人屏退離開后，還應該就近於那些善良清凈的比丘接受行法。』應該這樣接受（捨棄遍住）。禮敬之後，蹲踞合掌，這樣說道：『尊敬的具壽請記住！我比丘某甲先前因為故意泄精，犯了僧伽伐尸沙罪，隱瞞了半個月，僧伽允許我按照隱瞞的天數進行遍住法。我行遍住時，聽說有比丘想要來到這裡，他是好爭鬥的人、是好評論的人，他想要對我做不利的事情。因為這個緣故，捨棄了行法。我某甲現在在具壽麵前接受之前的行法，已經行了這麼多天，還剩下這麼多天。愿具壽記住。』像對於遍住的捨棄和接受既然如此，恢復、重新接受以及摩那（Manatta，正量）也應該像這樣。（以上說明了作眾教法完畢）具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）請問世尊說：『大德！可以用一個白（Jnapti，白，告知）、一個羯磨（Karma，羯磨，議事）、一個秉事人，為兩個人授近圓戒（Upasampada，受具足戒）嗎？』佛說：『可以。』『那麼這兩個人，以誰為大呢？』佛說：『沒有大小。』『大德！可以用一個白、一個羯磨、一個秉事人，為三個人授近圓戒嗎？』佛說：『可以。』『那麼這三個人以誰為大呢？』『也沒有大小。』『大德！可以用一個白、一個羯磨、一個秉事人，為四個人授近圓戒嗎？』佛說：『不可以。』『這有什麼過失呢？』佛說：『沒有過失，因為大眾秉事。』『大德！于

【English Translation】 English version With palms joined, he should say thus: 'Venerable Sir, please remember! I, so-and-so, intentionally emitted semen and committed a Sanghavasesa (Sanghavasesa, a type of serious offense) offense, concealing it for half a month. I, so-and-so, request the Sangha (Samgha, the monastic community) to undergo Parivasa (Parivasa, penance), and the Sangha has granted me, so-and-so, Parivasa according to the number of days concealed. While I am undergoing Parivasa, I hear that a Bhikkhu (Bhikkhu, monk) wants to come here, who is quarrelsome and critical, and he wants to do unfavorable things to me. I, so-and-so, now renounce the Parivasa before the Venerable Sir, having completed so many days and with so many days remaining. The Venerable Sir knows that I am a pure Bhikkhu, and after those evil people have withdrawn and left, he should approach those good and pure Bhikkhus to receive the practice of the Dharma.' He should accept (the renunciation of Parivasa) in this way. After paying respects, squatting with palms joined, he should say thus: 'Venerable Sir, please remember! I, Bhikkhu so-and-so, previously intentionally emitted semen and committed a Sanghavasesa offense, concealing it for half a month, and the Sangha granted me the Parivasa practice according to the number of days concealed. While I was undergoing Parivasa, I heard that a Bhikkhu wanted to come here, who is quarrelsome and critical, and he wants to do unfavorable things to me. For this reason, I renounced the practice. I, so-and-so, now receive the previous practice before the Venerable Sir, having completed so many days and with so many days remaining. May the Venerable Sir remember.' Just as the renunciation and acceptance of Parivasa are thus, the restoration, re-acceptance, and Manatta (Manatta, probation) should all be the same. (The above explains the completion of the practice of teaching the assembly) Venerable Upali (Upali, one of the Buddha's ten great disciples, foremost in discipline) asked the World-Honored One: 'Venerable Sir! Is it possible to grant Upasampada (Upasampada, full ordination) to two people with one Jnapti (Jnapti, announcement), one Karma (Karma, procedure), and one officiant?' The Buddha said: 'It is possible.' 'Then, of these two people, who is the elder?' The Buddha said: 'There is no elder or younger.' 'Venerable Sir! Is it possible to grant Upasampada to three people with one Jnapti, one Karma, and one officiant?' The Buddha said: 'It is possible.' 'Then, of these three people, who is the elder?' 'There is also no elder or younger.' 'Venerable Sir! Is it possible to grant Upasampada to four people with one Jnapti, one Karma, and one officiant?' The Buddha said: 'It is not possible.' 'What is the fault in this?' The Buddha said: 'There is no fault, because the assembly officiates.' 'Venerable Sir! Regarding

將來世諸苾芻輩，寡其念力身器復羸，彼不能知世尊何處演說斯法。此欲如何？」佛言：「於六大城隨憶當說，或復于余久住之處隨一稱說，此並無過。」「大德！諸國王名若有忘者，當欲道誰？」佛言：「應道勝光王。長者應云給孤獨。鄔波斯迦名毗舍佉。」「大德！佛本生處忘其城邑，欲道何城？」佛言：「應道婆羅痆斯。王名梵授。長者名珊陀那。鄔波斯迦名鄔褒灑陀。隨意稱說。」「如世尊言：『有五種事不應書者，一謂波羅底木叉，二並此廣釋，三諸餘毗奈耶，四並此廣釋，五謂諸有施主所施之物，及別人己物(但非眾物皆曰別人)。』大德！當來之世諸苾芻輩身心昧劣，至於由序尚不能憶，如斯之輩欲遣如何？」佛言：「應書紙葉，隨意讀持。」

畜杖白二

具壽鄔波離請世尊曰：「若苾芻老朽力薄無所堪能，若無杖時便不能濟，此欲如何？」佛言：「彼應從眾乞畜杖羯磨。應如是乞：敷座席乃至白言：『大德僧伽聽！我苾芻某甲老病衰朽無所堪能，若無杖時便不能濟，我苾芻某甲今從僧伽乞畜杖法，愿僧伽與我苾芻某甲老病衰朽無所堪能作畜杖法。是能愍者，愿哀愍故。』第二、第三亦如是說。次一苾芻先作白，方為羯磨：『大德僧伽聽！此苾芻某甲老朽無力，或復身病無所堪能，若離杖

【現代漢語翻譯】現代漢語譯本：『將來世的各位比丘，如果他們的念力衰弱，身體也虛弱，他們無法知道世尊在何處宣說此法，這該怎麼辦？』佛說：『在六大城中隨意回憶並說出，或者在其他久住的地方隨意稱說一個，這都沒有過錯。』『大德！如果忘記了各位國王的名字，應該說誰的名字？』佛說：『應該說勝光王（Prasenajit，古代拘薩羅國國王）。長者應該說給孤獨（Anathapindika，舍衛城著名長者）。優婆夷的名字是毗舍佉（Visakha，一位著名的女信徒）。』『大德！如果忘記了佛陀出生的城邑，應該說哪個城？』佛說：『應該說波羅痆斯（Varanasi，古印度城市）。國王的名字是梵授（Brahmadatta，波羅奈斯國王）。長者的名字是珊陀那（Chandana）。優婆夷的名字是鄔褒灑陀（Upasada）。隨意稱說。』『正如世尊所說：『有五種事情不應該書寫，一是波羅提木叉（Pratimoksha，戒律），二是關於它的廣釋，三是其他的毗奈耶（Vinaya，戒律），四是關於它的廣釋，五是施主所施之物，以及別人的私人物品（但不是僧團的物品都稱為別人的）。』大德！未來的比丘們身心遲鈍，甚至連次序都不能記住，對於這樣的人應該怎麼辦？』佛說：『應該寫在紙葉上，隨意讀誦。』

關於持有手杖和白二羯磨

具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）請問世尊：『如果比丘年老體弱，沒有能力，如果沒有手杖就無法行動，這該怎麼辦？』佛說：『他應該從僧團請求允許持有手杖的羯磨（Karma，儀式）。應該這樣請求：鋪設座位，乃至稟白說：『大德僧伽（Sangha，僧團）聽！我比丘某甲年老體弱，沒有能力，如果沒有手杖就無法行動，我比丘某甲現在從僧伽請求允許持有手杖的法，愿僧伽為我比丘某甲年老體弱，沒有能力，作允許持有手杖的法。是能憐憫者，愿因憐憫的緣故。』第二、第三次也這樣說。然後一位比丘先作白，然後進行羯磨：『大德僧伽聽！這位比丘某甲年老體弱，或者身體有病沒有能力，如果離開手杖

【English Translation】 English version: 『In the future, if the Bhikshus (monks) have weak mindfulness and frail bodies, and they cannot know where the World Honored One (Bhagavan, Buddha) expounded this Dharma (teachings), what should be done?』 The Buddha said, 『In the six great cities, recall and speak of any one, or in other places where you have stayed for a long time, mention any one; there is no fault in this.』『Venerable One! If the names of the kings are forgotten, whose name should be mentioned?』 The Buddha said, 『You should say King Prasenajit (King of Kosala). The elder should be called Anathapindika (a wealthy merchant in Shravasti). The Upasika (female lay follower) should be named Visakha (a prominent female disciple).』『Venerable One! If the city where the Buddha was born is forgotten, which city should be mentioned?』 The Buddha said, 『You should say Varanasi (an ancient city in India). The king's name is Brahmadatta (King of Varanasi). The elder's name is Chandana. The Upasika's name is Upasada. Mention them as you wish.』『As the World Honored One said: 『There are five things that should not be written down: first, the Pratimoksha (code of monastic discipline); second, its extensive explanation; third, other Vinayas (monastic rules); fourth, its extensive explanation; fifth, the things given by donors, and other people's personal belongings (but not the Sangha's (monastic community) belongings, which are all called other people's).』 Venerable One! In the future, the Bhikshus will be dull in body and mind, and they will not even be able to remember the order. What should be done for such people?』 The Buddha said, 『They should write it on paper leaves and read and hold them as they wish.』

Concerning the Possession of a Staff and the White Second Karma

The Venerable Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the World Honored One: 『If a Bhikshu is old and weak and incapable, and cannot manage without a staff, what should be done?』 The Buddha said, 『He should request from the Sangha a Karma (ritual) to allow him to possess a staff. He should request it in this way: spread out a seat, and then say: 『Venerable Sangha, listen! I, Bhikshu so-and-so, am old, sick, and weak, and incapable, and cannot manage without a staff. I, Bhikshu so-and-so, now request from the Sangha the Dharma of allowing me to possess a staff. May the Sangha grant me, Bhikshu so-and-so, who am old, sick, and weak, and incapable, the Dharma of allowing me to possess a staff. Those who are compassionate, may they be compassionate.』 The second and third times, say it in the same way. Then one Bhikshu should first make a white statement, and then perform the Karma: 『Venerable Sangha, listen! This Bhikshu so-and-so is old and weak, or sick and incapable, and if he is without a staff

時便不能濟。此某甲為老病故，今從僧伽乞畜杖羯磨。若僧伽時至聽者，僧伽應許僧伽今與某甲老病無力畜杖羯磨。白如是。』

「『大德僧伽聽！此苾芻某甲老朽無力，或復身病，若離杖時便不能濟。此某甲為老病故，今從僧伽乞畜杖羯磨，僧伽今與某甲為老病故畜杖羯磨。若諸具壽聽與某甲為老病故畜杖羯磨者默然，若不許者說。』『僧伽已與某甲為老病故畜杖羯磨竟。僧伽已聽許，由其默然故，我今如是持。』如畜杖羯磨既爾，缽絡亦然，或時杖絡兩事俱聽。又如白二差分臥具，苾芻如是分房及以分飯，十二種人一一皆爾。」

與外道四月共住白四

具壽鄔波離請世尊曰：「若外道輩始發凈心，來投正法請求出家，欲何所為？」佛言：「請一苾芻作鄔波馱耶，於四月內著鄔波馱耶衣、食僧常食而為共住。」諸苾芻眾不知云何欲為共住？佛言：「如有外道來求出家者，其鄔波馱耶應問障法。若遍凈者應可攝受，授與三歸及五學處，成鄔波索迦護(謂防身語意，勿使虧失。舊云律儀，但是義譯耳)。現在僧伽悉應盡集，教彼外道致禮敬已，在上座前蹲踞合掌，作如是說：『大德僧伽聽！我某甲外道從鄔波馱耶某甲求出家，我某甲外道今從僧伽乞四月內著鄔波馱耶衣、食僧常食而為共住。幸愿大德

【現代漢語翻譯】現代漢語譯本：這時便不能自理。現在某甲（比丘的名字）因為年老生病的原因，向僧團請求允許持有手杖的羯磨（一種宗教儀式）。如果僧團認為時機已到，願意聽取，僧團就應該允許。僧團現在允許某甲因為年老生病，可以持有手杖。如是稟白。』

『大德僧團請聽！這位比丘某甲（比丘的名字）年老體衰，或者身患疾病，如果離開手杖就無法行動。這位某甲（比丘的名字）因為年老生病的原因，現在向僧團請求允許持有手杖的羯磨。僧團現在允許某甲（比丘的名字）因為年老生病的原因，可以持有手杖。如果各位具壽（對有德長老的尊稱）同意允許某甲（比丘的名字）因為年老生病的原因持有手杖，就請默然不語；如果不同意，請說出來。』『僧團已經允許某甲（比丘的名字）因為年老生病的原因持有手杖完畢。僧團已經聽許，因為大家保持沉默，我現在就這樣理解。』就像允許持有手杖的羯磨一樣，允許使用缽囊（裝缽的袋子）也是如此，或者有時手杖和缽囊兩件事都允許。又如白二羯磨（一種表決方式）來分配臥具，比丘們這樣分配房間以及分配食物，對於十二種人，每一種情況都是這樣。』

與外道四個月共同居住的白四羯磨

具壽鄔波離（佛陀的弟子）請問世尊說：『如果外道（佛教以外的修行者）開始產生清凈之心，前來歸投正法，請求出家，應該怎麼做？』佛說：『請一位比丘作為鄔波馱耶（親教師），在四個月內穿著鄔波馱耶的衣服，食用僧團的日常食物，並與僧團共同居住。』各位比丘不知道應該如何為他們共同居住？佛說：『如果有外道前來請求出家，他的鄔波馱耶應該詢問他是否有出家障礙。如果他完全清凈，就應該接納他，授予他三歸（皈依佛、法、僧）和五學處（不殺生、不偷盜、不邪淫、不妄語、不飲酒），使他成為鄔波索迦護（意思是防護身、語、意，不要使其虧損。舊時翻譯為律儀，但這只是義譯）。現在僧團應該全部集合，教導那位外道行禮敬拜，然後在上座（資歷高的比丘）面前蹲踞合掌，這樣說：『大德僧團請聽！我某甲（外道的名字）從鄔波馱耶某甲（比丘的名字）處請求出家，我某甲（外道的名字）現在向僧團請求在四個月內穿著鄔波馱耶的衣服，食用僧團的日常食物，並與僧團共同居住。希望大德

【English Translation】 English version: At that time, he would not be able to manage himself. Now, so-and-so (the name of the Bhikshu) is requesting the Sangha for a staff-holding Karma (a religious ceremony) due to old age and illness. If the Sangha deems the time appropriate and is willing to listen, the Sangha should grant permission. The Sangha now permits so-and-so to hold a staff due to old age and illness. Let it be announced thus.'

'Venerable Sangha, listen! This Bhikshu, so-and-so (the name of the Bhikshu), is old and frail, or suffering from illness. If he is without a staff, he cannot move. This so-and-so (the name of the Bhikshu) is now requesting the Sangha for a staff-holding Karma due to old age and illness. The Sangha now permits so-and-so (the name of the Bhikshu) to hold a staff due to old age and illness. If any of the venerable ones agree to permit so-and-so (the name of the Bhikshu) to hold a staff due to old age and illness, let them remain silent; if they do not agree, let them speak.' 'The Sangha has completed the staff-holding Karma for so-and-so (the name of the Bhikshu) due to old age and illness. The Sangha has granted permission, as everyone has remained silent. I now understand it thus.' Just as with the staff-holding Karma, so too with the bowl bag (a bag for carrying the bowl), or sometimes both the staff and the bowl bag are permitted. Furthermore, just as with the White Second Karma (a method of voting) for distributing bedding, the Bhikshus distribute rooms and food in this way, and this applies to each of the twelve types of people.'

The White Fourth Karma for Living with Outsiders for Four Months

The Venerable Upali (a disciple of the Buddha) asked the World-Honored One: 'If outsiders (practitioners of religions other than Buddhism) begin to develop pure minds and come to take refuge in the true Dharma, requesting ordination, what should be done?' The Buddha said: 'Request a Bhikshu to be their Upadhyaya (preceptor). For four months, they should wear the Upadhyaya's robes, eat the Sangha's regular food, and live with the Sangha.' The Bhikshus did not know how to arrange for them to live together. The Buddha said: 'If an outsider comes seeking ordination, their Upadhyaya should ask them about any obstacles to ordination. If they are completely pure, they should be accepted, and they should be given the Three Refuges (refuge in the Buddha, Dharma, and Sangha) and the Five Precepts (not to kill, not to steal, not to commit sexual misconduct, not to lie, not to consume intoxicants), making them Upasaka protectors (meaning to protect body, speech, and mind, not allowing them to be deficient. The old translation was 'moral discipline,' but this is only a semantic translation). Now, the entire Sangha should assemble and teach the outsider to pay respects, then kneel with palms together before the senior monk (a Bhikshu with high seniority), saying thus: 'Venerable Sangha, listen! I, so-and-so (the name of the outsider), request ordination from Upadhyaya so-and-so (the name of the Bhikshu). I, so-and-so (the name of the outsider), now request the Sangha to wear the Upadhyaya's robes, eat the Sangha's regular food, and live with the Sangha for four months. May the Venerable

僧伽與我某甲外道，於四月內著鄔波馱耶衣、食僧常食而為共住。是能愍者，愿哀愍故。』第二、第三亦如是說。次令外道離聞處在見處立，令一苾芻應先作白，方為羯磨：

「『大德僧伽聽！此某甲外道從鄔波馱耶某甲求出家，此某甲外道今從僧伽乞於四月內著鄔波馱耶衣、食僧常食而為共住。若僧伽時至聽者，僧伽應許僧伽今與某甲外道，於四月內著鄔波馱耶衣、食僧常食而為共住。白如是。』

「『大德僧伽聽！此某甲外道從鄔波馱耶某甲求出家，此某甲外道今從僧伽乞四月內著鄔波馱耶衣、食僧常食而為共住。僧伽今與某甲外道於四月內著鄔波馱耶衣、食僧常食而為共住。若諸具壽聽某甲外道於四月內著鄔波馱耶衣、食僧常食而為共住者默然，若不許者說。此是初羯磨。』第二、第三亦如是說。『僧伽已與某甲外道於四月內著鄔波馱耶衣、食僧常食而為共住竟。僧伽已聽許，由其默然故，我今如是持。』若此外道，僧伽已與於四月內著鄔波馱耶衣、食僧常食而為共住，準求寂例而作驅使。」

具壽鄔波離請世尊曰：「大德！若彼外道心調伏者方與出家，未知云何名心調伏？」佛言：「應對彼外道前讚歎佛陀、達摩、僧伽所有盛德，亦談彼外道所有事業。若彼外道聞贊三寶實德之時，及聞外

【現代漢語翻譯】現代漢語譯本：僧伽（僧團）與我某甲外道，在四個月內穿著鄔波馱耶衣（受戒衣）、食用僧團的日常食物而共同居住。是能慈悲者，希望因為哀憐的緣故。』第二、第三次也像這樣說。然後讓外道離開聽聞處，站在能看見的地方，讓一位比丘應該先作白（宣告），然後進行羯磨（僧團決議）：『大德僧伽（僧團）聽！這位某甲外道從鄔波馱耶（親教師）某甲處請求出家，這位某甲外道現在從僧伽（僧團）乞求在四個月內穿著鄔波馱耶衣（受戒衣）、食用僧團的日常食物而共同居住。如果僧伽（僧團）時機成熟，聽者同意，僧伽（僧團）應該允許僧伽（僧團）現在給予某甲外道，在四個月內穿著鄔波馱耶衣（受戒衣）、食用僧團的日常食物而共同居住。宣告完畢。』『大德僧伽（僧團）聽！這位某甲外道從鄔波馱耶（親教師）某甲處請求出家，這位某甲外道現在從僧伽（僧團）乞求在四個月內穿著鄔波馱耶衣（受戒衣）、食用僧團的日常食物而共同居住。僧伽（僧團）現在給予某甲外道在四個月內穿著鄔波馱耶衣（受戒衣）、食用僧團的日常食物而共同居住。如果各位具壽（有德者）聽許某甲外道在四個月內穿著鄔波馱耶衣（受戒衣）、食用僧團的日常食物而共同居住的就默然，如果不允許的就說出來。這是第一次羯磨（僧團決議）。』第二、第三次也像這樣說。『僧伽（僧團）已經給予某甲外道在四個月內穿著鄔波馱耶衣（受戒衣）、食用僧團的日常食物而共同居住完畢。僧伽（僧團）已經聽許，因為他們默然的緣故，我現在這樣保持。』如果此外道，僧伽（僧團）已經給予在四個月內穿著鄔波馱耶衣（受戒衣）、食用僧團的日常食物而共同居住，按照求寂（沙彌）的例子而進行驅使。」具壽鄔波離（佛陀弟子）請問世尊說：『大德！如果那位外道心意調伏了才給予出家，不知道怎樣叫做心意調伏？』佛說：『應該在那位外道面前讚歎佛陀（覺悟者）、達摩（佛法）、僧伽（僧團）所有盛大的功德，也談論那位外道所有的事業。如果那位外道聽到讚歎三寶真實功德的時候，以及聽到外

【English Translation】 English version: The Sangha (community) and I, a certain non-Buddhist, will live together for four months, wearing the Upa-dhaya robe (ordination robe) and eating the regular food of the Sangha. May the compassionate one have mercy because of compassion.』 The second and third times are also said in the same way. Then, let the non-Buddhist leave the place of hearing and stand in a place where he can be seen, and let a Bhikshu (monk) first make an announcement before performing the Karma (Sangha resolution): 『Venerable Sangha (community), listen! This certain non-Buddhist is seeking ordination from Upa-dhaya (preceptor) so-and-so. This certain non-Buddhist is now requesting from the Sangha (community) to live together for four months, wearing the Upa-dhaya robe (ordination robe) and eating the regular food of the Sangha. If the Sangha (community) is ready and those who are listening agree, the Sangha (community) should allow the Sangha (community) to now grant this certain non-Buddhist to live together for four months, wearing the Upa-dhaya robe (ordination robe) and eating the regular food of the Sangha. The announcement is complete.』『Venerable Sangha (community), listen! This certain non-Buddhist is seeking ordination from Upa-dhaya (preceptor) so-and-so. This certain non-Buddhist is now requesting from the Sangha (community) to live together for four months, wearing the Upa-dhaya robe (ordination robe) and eating the regular food of the Sangha. The Sangha (community) now grants this certain non-Buddhist to live together for four months, wearing the Upa-dhaya robe (ordination robe) and eating the regular food of the Sangha. If the venerable ones agree to allow this certain non-Buddhist to live together for four months, wearing the Upa-dhaya robe (ordination robe) and eating the regular food of the Sangha, let them remain silent; if they do not agree, let them speak. This is the first Karma (Sangha resolution).』 The second and third times are also said in the same way. 『The Sangha (community) has already granted this certain non-Buddhist to live together for four months, wearing the Upa-dhaya robe (ordination robe) and eating the regular food of the Sangha. The Sangha (community) has already agreed, because of their silence, I now uphold it in this way.』 If this non-Buddhist has been granted by the Sangha (community) to live together for four months, wearing the Upa-dhaya robe (ordination robe) and eating the regular food of the Sangha, he should be treated as a novice (Shramanera) and be given tasks accordingly.」 The venerable Upali (Buddha's disciple) asked the World Honored One: 『Venerable One! If that non-Buddhist's mind is tamed, then he should be given ordination. I do not know what is meant by a tamed mind?』 The Buddha said: 『One should praise the great virtues of the Buddha (the awakened one), the Dharma (teachings), and the Sangha (community) in front of that non-Buddhist, and also talk about the deeds of that non-Buddhist. If that non-Buddhist hears the praise of the true virtues of the Three Jewels, and hears about the

道所有事業，情有愛樂忿怒在懷，形無喜色發起瞋恚，此謂外道未調伏心。若外道異此，乃至不生瞋恚，是謂已調伏心。」

如世尊說：「五法成就五夏已滿，得離依止遊歷人間。云何為五？一、識犯，二、識非犯，三、識輕，四、識重，五、于別解脫經善知通塞及能誦持。大德！若五法成就五夏已滿，得離依止遊歷人間者。大德！有滿四夏善閑五法，此人亦得離依止不？」佛言：「不得。以五歲為定量故。」「大德！有滿五夏未閑五法，此人得離依止不？」佛言：「不得。以五法成就為定量故。」「大德！若苾芻善明三藏，證會三明已除三垢，才滿三夏。此人亦須依止師耶？」佛言：「不由。未得已得、未證已證、未悟已悟，得離依止。然由順所制事，由此要須滿五夏。五法成就得離師去。」「若到余住處，得齊幾時不須依止？」佛言：「不作歇心更求依止，得停五夜。」「如世尊說：『若滿十夏如上五法成就得離依止，乃至得畜求寂。』者，大德！若有苾芻受近圓已，生年八十滿六十夏，于別解脫經未曾讀誦不了其義，此欲如何？」佛言：「雖滿六十夏，亦須依止。」「大德！當依何人？」佛言：「依止老者，如無老者小者亦得。」「大德！若於師禮此欲如何？」佛言：「唯除禮拜，余悉應作，此人名為老

【現代漢語翻譯】現代漢語譯本：對於所有事業，如果心中懷有愛樂和忿怒，即使表面上沒有喜悅之色，內心卻發起瞋恚，這被稱為外道沒有調伏內心。如果外道與此相反，甚至不生起瞋恚，這就被稱為已經調伏內心。

正如世尊所說：『成就五法並且滿了五個夏天，就可以離開依止，遊歷人間。』什麼是五法呢？一、知道什麼是犯戒，二、知道什麼不是犯戒，三、知道什麼是輕罪，四、知道什麼是重罪，五、對於《別解脫經》（Pratimoksha Sutra，戒經）善於瞭解其開遮持犯，並且能夠背誦。大德！如果成就五法並且滿了五個夏天，就可以離開依止，遊歷人間。大德！如果有人滿了四個夏天，但精通五法，這個人也可以離開依止嗎？』佛說：『不可以。因為以五年為定量。』『大德！如果有人滿了五個夏天，但沒有精通五法，這個人可以離開依止嗎？』佛說：『不可以。因為以成就五法為定量。』『大德！如果比丘（bhiksu，佛教出家男眾）精通三藏（Tripitaka，佛教經典），證悟三明（Trividya，三種智慧），已經去除三垢（Trimala，三種煩惱），才滿了三個夏天。這個人也需要依止師父嗎？』佛說：『不需要。已經得到未得到的，已經證悟未證悟的，已經領悟未領悟的，就可以離開依止。然而由於順應所制定的事情，因此必須要滿五個夏天。成就五法就可以離開師父。』『如果到達其他住處，可以停留多久不需要依止？』佛說：『不作歇心，不再尋求依止，可以停留五夜。』『正如世尊所說：『如果滿了十個夏天，並且如上成就五法，就可以離開依止，甚至可以畜養沙彌（sramanera，佛教出家男眾）。』大德！如果有個比丘受了近圓戒（upasampada，比丘戒）后，生年八十，滿了六十個夏天，對於《別解脫經》未曾讀誦，不瞭解其意義，這該如何是好？』佛說：『即使滿了六十個夏天，也需要依止。』『大德！應當依止何人？』佛說：『依止年老者，如果沒有年老者，年少者也可以。』『大德！如果對師父行禮，這該如何是好？』佛說：『除了禮拜，其餘都應當做，這個人被稱為老'

【English Translation】 English version: Regarding all activities, if one harbors love, joy, anger, and resentment in their heart, even if there is no outward expression of joy, and anger arises within, this is called an outsider who has not subdued their mind. If an outsider is the opposite of this, and does not even generate anger, this is called one who has subdued their mind.

As the World Honored One said: 'Having accomplished five qualities and completed five years, one may leave dependence and travel among humans.' What are the five qualities? First, knowing what is an offense; second, knowing what is not an offense; third, knowing what is a minor offense; fourth, knowing what is a major offense; fifth, being well-versed in the Pratimoksha Sutra (Pratimoksha Sutra, the book of precepts), understanding its openings and closings, and being able to recite it. Venerable Sir, if one accomplishes these five qualities and completes five years, one may leave dependence and travel among humans. Venerable Sir, if someone has completed four years but is well-versed in the five qualities, can this person also leave dependence?' The Buddha said, 'No. Because five years is the fixed measure.' 'Venerable Sir, if someone has completed five years but is not well-versed in the five qualities, can this person leave dependence?' The Buddha said, 'No. Because accomplishing the five qualities is the fixed measure.' 'Venerable Sir, if a bhiksu (bhiksu, Buddhist monk) is well-versed in the Tripitaka (Tripitaka, Buddhist scriptures), has realized the three knowledges (Trividya, three kinds of wisdom), and has removed the three poisons (Trimala, three kinds of defilements), but has only completed three years, does this person still need to rely on a teacher?' The Buddha said, 'No. Having attained what has not been attained, having realized what has not been realized, having awakened to what has not been awakened, one may leave dependence. However, due to complying with what has been established, it is necessary to complete five years. Accomplishing the five qualities allows one to leave the teacher.' 'If one arrives at another dwelling place, for how long can one stay without needing dependence?' The Buddha said, 'Without intending to settle down and seeking further dependence, one may stay for five nights.' 'As the World Honored One said: 'If one has completed ten years and accomplished the five qualities as above, one may leave dependence and even keep a sramanera (sramanera, Buddhist novice monk).' Venerable Sir, if there is a bhiksu who has received full ordination (upasampada, bhiksu vows), is eighty years old, and has completed sixty years, but has never recited the Pratimoksha Sutra and does not understand its meaning, what should be done?' The Buddha said, 'Even if one has completed sixty years, one still needs dependence.' 'Venerable Sir, on whom should one rely?' The Buddha said, 'Rely on an elder; if there is no elder, a younger one is also acceptable.' 'Venerable Sir, if one is respectful to the teacher, what should be done?' The Buddha said, 'Except for prostration, everything else should be done; this person is called old.'

小苾芻。」

「如世尊說：『若滿七歲能驅烏者，得與出家。』大德！有滿六歲，于僧伽食廚處能作驅烏，彼亦合與出家不？」佛言：「不合，要滿七歲，為定量故。」「大德！有滿七歲，于僧伽食廚處不能驅烏，彼亦合與出家不？」佛言：「不合。要能驅烏，為定量故。」「大德！若有苾芻七德成就，應教授苾芻尼者，若未差應差，若已差不應舍。云何為七？」「一者持戒；二者多聞；三者住位耆宿；四者善都城語；五者不曾以身污苾芻尼；六於八他勝法所有開遮能廣宣說；七於八尊敬法善能開演。何謂持戒？於四他勝中一無虧犯。何謂多聞？于別解脫經皆已讀誦。何謂住位耆宿？滿二十夏，或復過此。何謂善都城語？謂解當處大城談說。何謂不曾以身污苾芻尼？謂身不觸苾芻尼。餘二如文可知。既具七德，如是應差，敷座席鳴犍稚，作言白已，先問能不？『汝某甲苾芻能教授苾芻尼，增上戒、增上心、增上慧不？』彼答言：『能。』次一苾芻應先作白，方為羯磨(尼來請教授所有軌式如下應知，上座量時以答其事)。」

教授苾芻尼白二

「『大德僧伽聽！此苾芻某甲，能往教授苾芻尼眾增上戒、增上定、增上慧。若僧伽時至聽者，僧伽應許僧伽今差此苾芻某甲往教授苾芻尼眾增上戒、增上定

【現代漢語翻譯】現代漢語譯本：『小苾芻。』『如世尊說：『如果滿七歲能驅趕烏鴉的人，可以允許他出家。』大德！如果有人滿六歲，在僧團的食堂里能幫忙驅趕烏鴉，那也可以允許他出家嗎？』佛說：『不可以，一定要滿七歲，這是規定的數量。』『大德！如果有人滿七歲，在僧團的食堂里不能驅趕烏鴉，那也可以允許他出家嗎？』佛說：『不可以，一定要能驅趕烏鴉，這是規定的能力。』『大德！如果有比丘(Bhikkhu，男性出家人)具備七種德行，應該去教導比丘尼(Bhikkhuni，女性出家人)，如果還沒被指派就應該指派，如果已經被指派就不應該撤換。這七種德行是什麼呢？』『第一是持戒；第二是博學多聞；第三是僧團中的耆宿；第四是擅長都城的語言；第五是不曾以身體玷污比丘尼；第六是對八他勝法(Parajika，比丘戒律中最重的罪)的所有開遮(允許和禁止)能夠廣泛宣說；第七是對八尊敬法(Gurudharma，比丘尼必須遵守的八條戒律)善於開示演說。什麼是持戒？對於四他勝罪(比丘戒律中最重的四種罪)沒有觸犯任何一條。什麼是博學多聞？對於別解脫經(Pratimoksha Sutra，戒經)都已經讀誦。什麼是僧團中的耆宿？滿了二十個夏臘(Vassa，雨季安居)，或者超過這個時間。什麼是擅長都城的語言？是指了解當地大城市的談話方式。什麼是不曾以身體玷污比丘尼？是指身體不接觸比丘尼。其餘兩種德行如經文所說可以理解。具備這七種德行，就應該這樣指派，鋪設座位，敲打犍稚(Ghandi，報時用的法器)，作稟白，先問他能不能勝任：『某甲比丘，你能夠教導比丘尼眾增上戒(Adhisila，更高的戒律)、增上心(Adhicitta，更高的禪定)、增上慧(Adhiprajna，更高的智慧)嗎？』他回答說：『能。』然後一位比丘應該先作稟白，才能進行羯磨(Karma，僧團的儀式)(比丘尼來請求教授的所有儀軌如下面應該知道的，上座衡量情況來回答這件事)。』教授比丘尼的白二羯磨(Karma，僧團的儀式) 『大德僧伽(Sangha，僧團)聽著！這位比丘某甲，能夠前往教導比丘尼眾增上戒、增上定、增上慧。如果僧伽認為時機已到，請允許，僧伽現在應該指派這位比丘某甲前往教導比丘尼眾增上戒、增上定、增上慧。

【English Translation】 English version: 『Little Bhikkhu (male monastic).』『As the World-Honored One said: 『If someone is seven years old and can drive away crows, they may be allowed to ordain.』 Venerable Sir! If someone is six years old and can help drive away crows in the Sangha (monastic community) kitchen, can they also be allowed to ordain?』 The Buddha said: 『No, they must be seven years old, as that is the set requirement.』『Venerable Sir! If someone is seven years old but cannot drive away crows in the Sangha kitchen, can they also be allowed to ordain?』 The Buddha said: 『No, they must be able to drive away crows, as that is the required ability.』『Venerable Sir! If a Bhikkhu (male monastic) possesses seven qualities, they should be assigned to instruct Bhikkhunis (female monastics). If they have not been assigned, they should be assigned; if they have been assigned, they should not be removed. What are these seven qualities?』『First, they must uphold the precepts; second, they must be learned; third, they must be senior in the Sangha; fourth, they must be proficient in the language of the capital city; fifth, they must never have defiled a Bhikkhuni with their body; sixth, they must be able to extensively explain the allowances and prohibitions regarding the eight Parajikas (defeats, the most serious offenses for a Bhikkhu); seventh, they must be skilled in expounding the eight Gurudharmas (heavy rules, the eight rules that Bhikkhunis must observe). What is upholding the precepts? It means not violating any of the four Parajikas (the four most serious offenses for a Bhikkhu). What is being learned? It means having recited the entire Pratimoksha Sutra (the code of monastic discipline). What is being senior in the Sangha? It means having completed twenty Vassas (rainy season retreats), or more. What is being proficient in the language of the capital city? It means understanding the way people speak in the major city of that area. What is never having defiled a Bhikkhuni with their body? It means not touching a Bhikkhuni. The remaining two qualities can be understood as stated in the text. Having these seven qualities, they should be assigned in this way: prepare a seat, strike the Ghandi (a percussion instrument used for timekeeping), make an announcement, and first ask if they are capable: 『Bhikkhu so-and-so, are you able to instruct the Bhikkhuni Sangha in higher morality (Adhisila), higher concentration (Adhicitta), and higher wisdom (Adhiprajna)?』 If they answer: 『Yes,』 then one Bhikkhu should first make an announcement before performing the Karma (formal act of the Sangha) (the procedures for a Bhikkhuni requesting instruction are as follows, and the senior monk should assess the situation and respond accordingly).』 Announcement for Appointing a Bhikkhu to Instruct Bhikkhunis (recited twice) 『Venerable Sangha (monastic community), listen! This Bhikkhu so-and-so is capable of going to instruct the Bhikkhuni Sangha in higher morality, higher concentration, and higher wisdom. If the Sangha deems it the right time, please allow that the Sangha now appoint this Bhikkhu so-and-so to go and instruct the Bhikkhuni Sangha in higher morality, higher concentration, and higher wisdom.』

、增上慧。白如是。』次作羯磨：『大德僧伽聽！此苾芻某甲能往教授苾芻尼眾增上戒、增上定、增上慧，僧伽今差苾芻某甲為教授苾芻尼眾增上戒、增上定、增上慧。若諸具壽聽差此苾芻某甲為教授苾芻尼眾增上戒、增上定、增上慧者默然，若不許者說。』『僧伽已差此苾芻某甲往教授苾芻尼眾增上戒、增上定、增上慧竟。僧伽已聽許，由其默然故，我今如是持。』若此苾芻既得法已，應往教授尼眾，勿致疑惑。」

佛言：「若無廣教授人，應為略教授。所有法式，我今當說。諸苾芻尼眾每至半月應就苾芻住處禮大眾已，作如是言：『大德僧伽聽！某寺苾芻尼眾和合，頂禮某寺大德僧伽足，敬問大德少病、少惱、起居輕利、氣力安不？我苾芻尼眾，於此半月來請教授苾芻尼人。』上座報曰：『姊妹！某寺苾芻尼眾並和合不？』尼應答言：『眾並和合。』又問：『於半月中無過愆不？』尼答言：『無。』『姊妹須知！於此眾中無有苾芻於半月內能往教授苾芻尼眾。汝諸姊妹！當自勤修，莫為放逸。』尼應合掌答云：『娑度。』

「凡苾芻尼入苾芻寺時，既到門所，應白苾芻方可前進；如不白者，得越法罪。應如是白，於一苾芻致禮敬已，應作是說：『大德！我苾芻尼某甲，今欲入寺。』苾芻報曰：『非造

【現代漢語翻譯】現代漢語譯本：增上慧。』白言：『如是。』接下來進行羯磨：『大德僧伽聽！這位比丘某甲能夠前往教授比丘尼眾增上戒（更高的戒律）、增上定（更高的禪定）、增上慧（更高的智慧），僧伽現在委派比丘某甲為教授比丘尼眾增上戒、增上定、增上慧。如果各位具壽同意委派這位比丘某甲為教授比丘尼眾增上戒、增上定、增上慧，就請默然，如果不同意就請說出來。』『僧伽已經委派這位比丘某甲前往教授比丘尼眾增上戒、增上定、增上慧完畢。僧伽已經聽許，因為大家默然的緣故，我現在就這樣持定。』如果這位比丘已經得到委派，就應該前往教授比丘尼眾，不要產生疑惑。」

佛說：『如果沒有廣泛教授的人，就應該進行簡略的教授。所有的法式，我現在應當說。各位比丘尼眾每次到了半月的時候，應該到比丘住處禮拜大眾之後，這樣說：『大德僧伽聽！某寺的比丘尼眾和合，頂禮某寺大德僧伽的足，恭敬地問候大德們少病、少惱、起居輕利、氣力安好嗎？我們比丘尼眾，在這個半月里來請求教授比丘尼的人。』上座回答說：『姊妹們！某寺的比丘尼眾都和合嗎？』比丘尼應該回答說：『眾都和合。』又問：『在這半月中沒有過錯嗎？』比丘尼回答說：『沒有。』『姊妹們要知道！在這眾中沒有比丘在半月內能夠前往教授比丘尼眾。你們各位姊妹！應當自己勤奮修行，不要放逸。』比丘尼應該合掌回答說：『善哉。』

『凡是比丘尼進入比丘寺時，到了門前，應該稟告比丘才可以前進；如果不稟告，就犯了越法罪。應該這樣稟告，向一位比丘致敬之後，應該這樣說：『大德！我比丘尼某甲，現在想要進入寺院。』比丘回答說：『不是爲了建造……』

【English Translation】 English version: 'Increased wisdom.' He replied, 'It is so.' Then perform the Karma: 'Venerable Sangha, listen! This Bhikshu (monk) so-and-so is capable of going to teach the Bhikshuni (nun) community increased precepts (higher moral discipline), increased Samadhi (higher concentration), and increased wisdom. The Sangha now appoints Bhikshu so-and-so to teach the Bhikshuni community increased precepts, increased Samadhi, and increased wisdom. If any of the venerable ones agree to appoint this Bhikshu so-and-so to teach the Bhikshuni community increased precepts, increased Samadhi, and increased wisdom, let them remain silent; if they do not agree, let them speak.' 'The Sangha has already appointed this Bhikshu so-and-so to go and teach the Bhikshuni community increased precepts, increased Samadhi, and increased wisdom. The Sangha has agreed, because of their silence, I now uphold it in this way.' If this Bhikshu has received the appointment, he should go and teach the Bhikshuni community, without any doubt.

The Buddha said, 'If there is no one to give extensive teachings, then brief teachings should be given. I will now explain all the procedures. Every half-month, the Bhikshuni community should go to the Bhikshu's residence, pay respects to the assembly, and say: 'Venerable Sangha, listen! The Bhikshuni community of such-and-such temple is in harmony, prostrating at the feet of the venerable Sangha of such-and-such temple, respectfully asking if the venerable ones are free from illness, free from trouble, have light and easy movements, and are in good health? Our Bhikshuni community has come to request someone to teach the Bhikshunis for this half-month.' The senior monk replies: 'Sisters! Is the Bhikshuni community of such-and-such temple in harmony?' The Bhikshuni should answer: 'The community is in harmony.' He also asks: 'Have there been any transgressions in the past half-month?' The Bhikshuni answers: 'No.' 'Sisters, you should know! There is no Bhikshu in this assembly who can go to teach the Bhikshuni community within this half-month. You sisters! Should diligently cultivate yourselves and not be negligent.' The Bhikshuni should reply with palms together: 'Sadhu (well said/amen).'

'Whenever a Bhikshuni enters a Bhikshu temple, upon arriving at the gate, she should inform the Bhikshu before proceeding; if she does not inform, she commits a transgression. She should inform in this way, paying respects to one Bhikshu, and say: 'Venerable one! I, Bhikshuni so-and-so, now wish to enter the temple.' The Bhikshu replies: 'Not for construction...'

過者應入。』尼答言：『無。』作是語者善，如不說者得越法罪。」

諫苾芻尼雜住白四。

爾時室羅伐城有二苾芻尼：一名可愛、二名隨愛，雜亂而住。尼白苾芻，苾芻白佛，佛告諸尼：「應可屏諫，乃至白四羯磨諫彼二尼。若更有如是流類，同前集眾，令一尼作白羯磨。『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，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。」彼二諫時堅執不捨，云：「此法實余皆虛妄。」若苾芻尼僧伽時至聽者，苾芻尼僧伽應許苾芻尼僧伽今與可愛、隨愛二苾芻尼作不捨雜住不受諫羯磨。白如是。』羯磨準白成。」

諫遮別住白四

諸苾芻尼既奉教已，秉白四羯磨，諫彼二尼。豎執不捨，即不相附近各別而住。時吐罹難陀尼詣彼二尼所，作如是語：「具壽！何不同居雜亂而住？若雜亂住令善法增益，不復衰損。」諸尼聞已，白諸苾芻。苾芻白佛，佛言：「乃至白四羯磨，諫吐罹難陀尼不捨雜住惡見。若更有如是流類，應合諫者，準上而為。

「『大德尼僧伽聽！可愛、隨愛二苾芻尼雜亂而住，苾芻尼僧伽秉白四羯磨遮其雜住時，彼二尼即不相附近各別而住。此吐罹難陀尼詣

【現代漢語翻譯】現代漢語譯本：『犯戒者應當懺悔。』尼姑回答說：『沒有。』這樣說的人是好的，如果不如實說，就會犯越法罪。」

諫止比丘尼雜亂居住的白四羯磨。

當時，在室羅伐城（Śrāvastī，古印度城市）有兩位比丘尼：一位名叫可愛，一位名叫隨愛，她們雜亂地居住在一起。尼姑們稟告比丘，比丘稟告佛陀，佛陀告訴眾尼姑：『應當私下勸誡她們，乃至用白四羯磨來勸誡這兩位尼姑。如果還有像她們這樣的人，同樣召集僧眾，讓一位尼姑作白羯磨。』

『大德尼僧伽（bhikṣunī-saṃgha，比丘尼僧團）請聽！這兩位可愛、隨愛比丘尼雜亂地居住在一起，行為輕浮嬉鬧，互相打鬧。眾尼姑私下勸誡她們：「不要雜亂地居住，雜亂居住時，會使善法衰退減少，不能增長，應當分開居住。分開居住時，善法會增長，不再衰退減少。」她們被勸誡時卻堅持不改，說：「這種做法才是真實的，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，比丘尼僧伽應當允許比丘尼僧伽現在與可愛、隨愛這兩位比丘尼作不捨棄雜亂居住、不接受勸誡的羯磨。白如是。』羯磨按照稟白的內容完成。』

諫止遮蔽分開居住的白四羯磨

眾比丘尼接受教誨后，按照白四羯磨，勸誡那兩位尼姑。但她們堅持不改，於是就不再互相接近，各自單獨居住。當時，吐罹難陀尼（Thullanandā，比丘尼的名字）去到那兩位尼姑那裡，這樣說：『具壽（āyuṣmatī，對年長比丘尼的尊稱）！為什麼不一起雜亂地居住呢？如果雜亂地居住能使善法增長，不再衰退減少。』眾尼姑聽了之後，稟告眾比丘。比丘稟告佛陀，佛陀說：『乃至用白四羯磨，勸誡吐罹難陀尼不要捨棄雜亂居住的邪見。如果還有像她這樣的人，應當一起勸誡，按照上面的方法去做。

『大德尼僧伽請聽！可愛、隨愛這兩位比丘尼雜亂地居住在一起，比丘尼僧伽按照白四羯磨遮止她們雜亂居住時，她們就不再互相接近，各自單獨居住。這位吐罹難陀尼去到

【English Translation】 English version: 'The transgressor should confess.' The nun replied, 'No.' It is good for the one who speaks the truth; if one does not speak the truth, one commits a transgression."

Admonishing Bhikshunis (bhikkhunī, female monastic) against living together disorderly, using the Bai Si Karma (白四羯磨, a formal monastic procedure).

At that time, in Śrāvastī (ancient Indian city) there were two bhikshunis: one named 'Lovable' and the other named 'Following Love,' who lived together in a disorderly manner. The nuns reported to the bhikshus (monks), and the bhikshus reported to the Buddha. The Buddha told the nuns: 'You should admonish them privately, and even use the Bai Si Karma to admonish these two nuns. If there are others like them, gather the Sangha (saṃgha, monastic community) in the same way, and have one nun perform the Bai Karma.'

'Venerable bhikshuni-saṃgha (bhikshunī-saṃgha, community of nuns), please listen! These two bhikshunis, Lovable and Following Love, live together in a disorderly manner, behaving frivolously and playfully, hitting each other. The nuns admonished them privately: "Do not live together in a disorderly manner. When you live together in a disorderly manner, it causes the good Dharma (teaching) to decline and decrease, and it cannot increase. You should live separately. When you live separately, the good Dharma will increase and no longer decline." When they were admonished, they insisted on not changing, saying: "This practice is the true one, and all others are false." If the bhikshuni-saṃgha deems it the right time and is willing to listen, the bhikshuni-saṃgha should allow the bhikshuni-saṃgha to now perform the Karma of not abandoning disorderly living and not accepting admonishment with these two bhikshunis, Lovable and Following Love. Announce thus.' The Karma is completed according to the announcement.'

Admonishing and preventing separate living, using the Bai Si Karma.

After the bhikshunis received the teaching, they admonished the two nuns according to the Bai Si Karma. But they insisted on not changing, so they no longer approached each other and lived separately. At that time, Thullanandā (bhikshuni's name) went to the two nuns and said: 'Ayusmati (āyuṣmatī, term of respect for senior nuns)! Why don't you live together in a disorderly manner? If you live together in a disorderly manner, it will cause the good Dharma to increase and no longer decline.' After the nuns heard this, they reported to the bhikshus. The bhikshus reported to the Buddha. The Buddha said: 'Even use the Bai Si Karma to admonish Thullanandā not to abandon the wrong view of disorderly living. If there are others like her, you should admonish them together, following the method above.

'Venerable bhikshuni-saṃgha, please listen! These two bhikshunis, Lovable and Following Love, lived together in a disorderly manner. When the bhikshuni-saṃgha used the Bai Si Karma to prevent them from living together in a disorderly manner, they no longer approached each other and lived separately. This Thullanandā went to

二尼所，告言：「具壽！可共同居雜亂而住，善法增長；若別住者，善法衰損。」苾芻尼僧伽已屏諫，堅執不捨，云：「此是實，余皆虛妄。」若苾芻尼僧伽時至聽，苾芻尼僧伽應許苾芻尼僧伽今與此吐罹難陀苾芻尼作不捨雜住惡見白四羯磨。白如是。』次作羯磨，準白應為。」

苾芻尼作不禮白二

「若苾芻與苾芻尼為雜住者，和合僧伽與作舍置羯磨，其苾芻尼眾與此苾芻作不應禮拜法。應如是作。敷座席、鳴揵稚，尼眾既集已，令一苾芻尼應先作白，方為羯磨。

「『大德尼僧伽聽！彼苾芻某甲，和合僧伽與作舍置羯磨，苾芻尼僧伽與作不禮拜羯磨。若苾芻尼僧伽時至聽者，苾芻尼僧伽應許苾芻尼僧伽今與苾芻某甲作不禮拜羯磨。白如是。』『大德尼僧伽聽！彼苾芻某甲，和合僧伽與作舍置羯磨，苾芻尼僧伽與作不應禮拜羯磨。苾芻尼僧伽今與苾芻某甲作不應禮拜羯磨。若諸具壽聽與苾芻某甲作不應禮拜羯磨者默然，若不許者說。』『苾芻尼僧伽已與苾芻某甲作不應禮拜羯磨竟。苾芻尼僧伽已聽許，由其默然故，我今如是持。』

「若苾芻既被僧伽為作舍置羯磨已，苾芻尼眾亦復與作不禮羯磨竟，諸苾芻尼不共言談，不應禮拜；亦才見時，即須起立，由此是上眾故。」

諫隨遮苾

【現代漢語翻譯】現代漢語譯本二尼（兩位比丘尼）說道：『具壽（對年長比丘的尊稱）！我們可以一起雜亂地居住，這樣善法就能增長；如果分開居住，善法就會衰退。』比丘尼僧伽（比丘尼僧團）已經勸誡過了，但她（吐罹難陀比丘尼）堅決不聽從，說：『這是真實的，其他的都是虛妄的。』如果比丘尼僧伽認為時機成熟，可以聽取，那麼比丘尼僧伽應該允許比丘尼僧伽現在為這位吐罹難陀比丘尼作不捨雜住惡見的白四羯磨（一種佛教儀式）。先作白（宣告），像這樣。』然後作羯磨（正式儀式），按照白（宣告）的內容去做就可以了。

比丘尼作不禮白二（比丘尼作不禮拜的宣告和羯磨，共有兩種情況）

『如果比丘與比丘尼雜住，那麼和合僧伽（僧團）就為比丘作舍置羯磨（驅逐儀式），比丘尼眾就為這位比丘作不應禮拜法。應該這樣做：鋪設座位，敲擊揵稚（一種佛教法器），尼眾聚集完畢后，讓一位比丘尼先作白（宣告），然後才進行羯磨（正式儀式）。

『大德尼僧伽（對尼僧團的尊稱）請聽！那位比丘某甲，和合僧伽已經為他作了舍置羯磨，比丘尼僧伽現在為他作不禮拜羯磨。如果比丘尼僧伽認為時機成熟，可以聽取，那麼比丘尼僧伽應該允許比丘尼僧伽現在為比丘某甲作不禮拜羯磨。先作白（宣告），像這樣。』『大德尼僧伽請聽！那位比丘某甲，和合僧伽已經為他作了舍置羯磨，比丘尼僧伽現在為他作不應禮拜羯磨。比丘尼僧伽現在為比丘某甲作不應禮拜羯磨。如果各位具壽（對年長比丘尼的尊稱）同意為比丘某甲作不應禮拜羯磨，就請默然，如果不同意就請說出來。』『比丘尼僧伽已經為比丘某甲作了不應禮拜羯磨完畢。比丘尼僧伽已經聽取並允許了，因為大家默然不語，所以我現在這樣記住。』

『如果比丘已經被僧伽作了舍置羯磨，比丘尼眾也已經為他作了不禮羯磨完畢，那麼各位比丘尼不應該與他交談，不應該禮拜他；甚至才見到他時，就必須站起來，因為比丘尼是上眾（比比丘地位高）的緣故。』

諫隨遮苾（勸諫隨順遮止的比丘）

【English Translation】 English version The two nuns said: 'Venerable, we can live together in a disorderly manner, so that good Dharma will increase; if we live separately, good Dharma will decline.' The Bhikshuni Sangha (community of nuns) has already advised her, but she (Thullananda Bhikshuni) firmly refuses to listen, saying: 'This is the truth, and everything else is false.' If the Bhikshuni Sangha deems it appropriate to listen, then the Bhikshuni Sangha should allow the Bhikshuni Sangha to now perform the 'White Four Karma' (a type of Buddhist ritual) for this Thullananda Bhikshuni for not abandoning her wrong view of living together in a disorderly manner. First, make a 'White' (announcement), like this.' Then perform the Karma (formal ritual), according to the content of the 'White' (announcement).

Bhikshuni performing the 'Not Bowing' White Two (There are two situations for Bhikshunis performing the 'Not Bowing' announcement and Karma)

'If a Bhikshu (monk) lives together with a Bhikshuni, then the united Sangha (monastic community) will perform the 'Abandonment Karma' (expulsion ritual) for the Bhikshu, and the Bhikshuni community will perform the 'Not Ought to Bow' Dharma for this Bhikshu. It should be done like this: Lay out seats, strike the Ghandi (a Buddhist instrument), and after the nuns have gathered, let a Bhikshuni first make a 'White' (announcement), and then perform the Karma (formal ritual).

'Venerable Bhikshuni Sangha, please listen! That Bhikshu, so-and-so, the united Sangha has already performed the 'Abandonment Karma' for him, and the Bhikshuni Sangha is now performing the 'Not Bowing' Karma for him. If the Bhikshuni Sangha deems it appropriate to listen, then the Bhikshuni Sangha should allow the Bhikshuni Sangha to now perform the 'Not Bowing' Karma for Bhikshu so-and-so. First, make a 'White' (announcement), like this.' 'Venerable Bhikshuni Sangha, please listen! That Bhikshu, so-and-so, the united Sangha has already performed the 'Abandonment Karma' for him, and the Bhikshuni Sangha is now performing the 'Not Ought to Bow' Karma for him. The Bhikshuni Sangha is now performing the 'Not Ought to Bow' Karma for Bhikshu so-and-so. If all the Venerable ones (addressing senior Bhikshunis) agree to perform the 'Not Ought to Bow' Karma for Bhikshu so-and-so, please remain silent; if you do not agree, please speak up.' 'The Bhikshuni Sangha has completed the 'Not Ought to Bow' Karma for Bhikshu so-and-so. The Bhikshuni Sangha has listened and allowed it, because everyone is silent, so I now remember it in this way.'

'If a Bhikshu has already had the 'Abandonment Karma' performed for him by the Sangha, and the Bhikshuni community has also completed the 'Not Bowing' Karma for him, then the Bhikshunis should not speak to him, and should not bow to him; even when they just see him, they must stand up, because the Bhikshunis are the senior community (higher in status than Bhikshus).'

Admonishing the Submissive and Restraining Bhikshu

芻尼白四

「既作法已，雖不為禮而復隨從，更應與作舍置羯磨。應如是作：

「『大德尼僧伽聽！彼苾芻某甲所行非法，僧伽與作舍置羯磨。此苾芻尼某甲知彼所行非法亦知得舍置法，而復隨從親近承事，能令彼人不遵眾教。若僧伽時至聽者，僧伽應許僧伽今遮此苾芻尼不令親近承事彼苾芻某甲。白如是。』羯磨準白成。」

共兒同室白二

時苾芻尼笈多生童子迦攝波已，便不共宿，孩子啼哭。諸苾芻尼以事白諸苾芻。苾芻白佛，佛言：「彼笈多尼應從苾芻尼眾乞與孩子同一室宿羯磨法。敷座席、鳴揵稚，言白已周尼眾既集，乃至合掌作如是語：

「『苾芻尼僧伽聽！我笈多苾芻尼生子，今從苾芻尼僧伽乞與孩兒同一室宿羯磨法。愿苾芻尼僧伽聽我笈多與孩兒同一室宿法。是能愍者，愿哀愍故。』第二、第三亦如是說。次一苾芻尼應先作白，方為羯磨：

「『大德尼僧伽聽！此苾芻尼笈多生男迦攝波。此笈多今從苾芻尼僧伽乞與孩兒同室宿。若苾芻尼僧伽時至聽者，苾芻尼僧伽應許苾芻尼僧伽今與笈多與兒同宿羯磨。白如是。』次作羯磨：

「『大德尼僧伽聽！此苾芻尼笈多生男迦攝波。此笈多今從苾芻尼僧伽乞與孩兒同室宿，苾芻尼僧伽今與笈多與兒同室宿。若諸具

【現代漢語翻譯】現代漢語譯本芻尼白四

『既然已經依法處理，即使不舉行儀式，但又繼續隨從，就應該再進行舍置羯磨（Śrad-dha karma，一種佛教儀式）。應該這樣做：』

『大德尼僧伽（Bhiksuni-sangha，比丘尼僧團）聽著！那位比丘某甲行為不合法，僧伽已經對他進行了舍置羯磨。這位比丘尼某甲明知他的行為不合法，也知道舍置法，卻仍然隨從親近承事他，會使那個人不遵守僧團的教導。如果僧伽認為時機已到，請聽著，僧伽應該允許僧伽現在禁止這位比丘尼親近承事那位比丘某甲。稟告完畢。』羯磨按照稟告完成。

共兒同室白二

當時，比丘尼笈多（Gupta）生下了童子迦攝波（Kashyapa），便不再一起睡覺，孩子啼哭。各位比丘尼將此事稟告給各位比丘。比丘稟告佛陀，佛陀說：『那位笈多尼應該向比丘尼僧團請求允許與孩子同室睡覺的羯磨法。』鋪設座位、敲擊犍稚（Ghandi，一種佛教法器），稟告完畢，比丘尼們聚集，乃至合掌說這樣的話：

『比丘尼僧伽聽著！我，笈多比丘尼，生了孩子，現在向比丘尼僧伽請求允許與孩子同室睡覺的羯磨法。愿比丘尼僧伽聽我笈多與孩子同室睡覺。是能憐憫者，愿因為憐憫的緣故允許。』第二次、第三次也這樣說。然後一位比丘尼應該先作稟告，再進行羯磨：

『大德尼僧伽聽著！這位比丘尼笈多生了男孩迦攝波。這位笈多現在向比丘尼僧伽請求允許與孩子同室睡覺。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允許笈多與孩子同室睡覺的羯磨。稟告完畢。』然後進行羯磨：

『大德尼僧伽聽著！這位比丘尼笈多生了男孩迦攝波。這位笈多現在向比丘尼僧伽請求允許與孩子同室睡覺，比丘尼僧伽現在允許笈多與孩子同室睡覺。如果各位具

【English Translation】 English version Chuni Bai Si (Chuni's Four Statements)

'Having performed the Dharma, even if the rituals are not followed, but they continue to follow, then another Śrad-dha karma (a type of Buddhist ritual) should be performed. It should be done as follows:'

'Venerable Bhiksuni-sangha (community of nuns), listen! That Bhikshu (monk) so-and-so is acting unlawfully, and the Sangha has performed Śrad-dha karma on him. This Bhiksuni (nun) so-and-so knows that his actions are unlawful and also knows the Śrad-dha Dharma, but still follows, approaches, and serves him, which will cause that person not to follow the teachings of the Sangha. If the Sangha deems it the right time, listen, the Sangha should allow the Sangha to now prohibit this Bhiksuni from approaching and serving that Bhikshu so-and-so. The report is complete.' The karma is completed according to the report.

Gong Er Tong Shi Bai Er (Two Statements on Sharing a Room with a Child)

At that time, the Bhiksuni Gupta (Gupta) gave birth to the boy Kashyapa (Kashyapa), and they no longer slept together, and the child cried. The Bhikshunis reported this matter to the Bhikshus (monks). The Bhikshus reported to the Buddha, and the Buddha said: 'That Gupta nun should request from the Bhiksuni Sangha the karma Dharma of allowing her to sleep in the same room with the child.' Lay out the seats, strike the Ghandi (a type of Buddhist instrument), and after the report is complete, the Bhikshunis gather and say the following with palms together:

'Bhiksuni Sangha, listen! I, the Bhiksuni Gupta, have given birth to a child, and now I request from the Bhiksuni Sangha the karma Dharma of allowing me to sleep in the same room with the child. May the Bhiksuni Sangha listen to me, Gupta, sleeping in the same room with the child. Those who are compassionate, may you allow it out of compassion.' The second and third times are also said in this way. Then one Bhiksuni should first make a report and then perform the karma:

'Venerable Bhiksuni Sangha, listen! This Bhiksuni Gupta has given birth to a boy, Kashyapa. This Gupta is now requesting from the Bhiksuni Sangha permission to sleep in the same room with the child. If the Bhiksuni Sangha deems it the right time, listen, the Bhiksuni Sangha should allow the Bhiksuni Sangha to now allow Gupta to sleep in the same room with the child. The report is complete.' Then perform the karma:

'Venerable Bhiksuni Sangha, listen! This Bhiksuni Gupta has given birth to a boy, Kashyapa. This Gupta is now requesting from the Bhiksuni Sangha permission to sleep in the same room with the child, and the Bhiksuni Sangha now allows Gupta to sleep in the same room with the child. If all the fully

壽聽笈多與兒同室宿者默然，若不許者說。』『苾芻尼僧伽已聽笈多與兒同室宿竟。苾芻尼僧伽已聽許，由其默然故，我今如是持。』若苾芻尼僧伽與笈多法已，應與孩兒同室宿，勿起疑惑。此謂是小孩權開共宿，及其長大準法還遮。」

苾芻尼與俗親往還白二

「若苾芻尼遭饑儉歲，人懷苦惱乞食難得，乃至親族作如是語：『而我不能供多人食，獨一身來我當供給。』此即應從苾芻尼眾乞與俗親作往還羯磨。應如是乞。敷座席、鳴揵稚，言白已周尼眾既集，乃至合掌作如是說：『大德尼僧伽聽！我某甲遭饑儉歲，人懷苦惱乞食難得。我某甲今從苾芻尼僧伽乞與俗親作往還羯磨，愿苾芻尼僧伽與我某甲與諸俗親作往還羯磨。是能愍者，愿哀愍故。』第二、第三亦如是說。次一苾芻尼應先作白，方為羯磨：『大德尼僧伽聽！此苾芻尼某甲遭饑儉歲，人懷苦惱乞食難得。此某甲今從苾芻尼僧伽乞與諸俗親作往還羯磨。若苾芻尼僧伽時至聽者，苾芻尼僧伽應許苾芻尼僧伽今與苾芻尼某甲與諸俗親作往還羯磨。白如是。』次作羯磨：『大德苾芻尼僧伽聽！此苾芻尼某甲遭饑儉歲，人懷苦惱乞食難得。此某甲今從苾芻尼僧伽乞與諸俗親作往還羯磨。苾芻尼僧伽今與某甲與諸俗親作往還羯磨。若諸具壽聽與某甲與諸俗

【現代漢語翻譯】現代漢語譯本：壽聽取笈多（Gupta，人名）與兒子同室住宿的情況，大家保持沉默，就像是不允許一樣。』『比丘尼僧團已經聽取了笈多與兒子同室住宿的情況。比丘尼僧團已經允許了，因為大家保持沉默，我現在就這樣理解。』如果比丘尼僧團已經同意了笈多的請求，就應該允許她與孩子同室住宿，不要產生疑惑。這指的是小孩有權暫時允許共同住宿，等到他長大后，就應該按照規定禁止。"

比丘尼與在家親屬往來，需要進行白二羯磨

『如果比丘尼遇到饑荒之年，人們生活困苦，難以乞討到食物，甚至親屬會這樣說：『我不能供養很多人吃飯，只有你一個人來，我才能供養。』這時就應該從比丘尼僧團請求允許與在家親屬進行往來羯磨。應該這樣請求：鋪設座位，敲擊犍稚（ghanta，報時用具），宣告完畢后，比丘尼大眾聚集，乃至合掌這樣說：『尊敬的尼僧伽（bhiksuni-sangha，比丘尼僧團）請聽！我某甲（某甲，自稱）遇到饑荒之年，人們生活困苦，難以乞討到食物。我某甲現在從比丘尼僧伽請求允許與在家親屬進行往來羯磨，希望比丘尼僧伽允許我某甲與各位在家親屬進行往來羯磨。希望能夠憐憫我，因為這個緣故。』第二次、第三次也這樣說。然後一位比丘尼應該先作白，然後進行羯磨：『尊敬的尼僧伽請聽！這位比丘尼某甲遇到饑荒之年，人們生活困苦，難以乞討到食物。這位某甲現在從比丘尼僧伽請求允許與各位在家親屬進行往來羯磨。如果比丘尼僧伽認為時機已到，允許的話，比丘尼僧伽應該允許比丘尼僧伽現在允許比丘尼某甲與各位在家親屬進行往來羯磨。宣告完畢。』然後進行羯磨：『尊敬的比丘尼僧伽請聽！這位比丘尼某甲遇到饑荒之年，人們生活困苦，難以乞討到食物。這位某甲現在從比丘尼僧伽請求允許與各位在家親屬進行往來羯磨。比丘尼僧伽現在允許某甲與各位在家親屬進行往來羯磨。如果各位具壽（ayusmat，對出家人的尊稱）聽從允許某甲與各位俗

【English Translation】 English version: 'Shou heard that Guptā (Gupta, a proper noun) was staying in the same room with her child, and everyone remained silent, as if not allowing it. 'The Bhikṣuṇī Saṅgha (bhiksuni-sangha, the community of nuns) has already heard that Guptā is staying in the same room with her child. The Bhikṣuṇī Saṅgha has already allowed it, because everyone remained silent, so I now understand it in this way.' If the Bhikṣuṇī Saṅgha has already agreed to Guptā's request, she should be allowed to stay in the same room with her child, and no doubts should arise. This refers to the child having the right to be temporarily allowed to stay together, and when he grows up, it should be prohibited according to the rules.'

When a Bhikṣuṇī interacts with lay relatives, a Bai-er Karma (formal procedure) is required.

'If a Bhikṣuṇī encounters a year of famine, people are suffering and it is difficult to beg for food, and even relatives may say: 'I cannot provide food for many people, only if you come alone can I provide for you.' At this time, one should request from the Bhikṣuṇī Saṅgha to perform a Karma (formal procedure) for interacting with lay relatives. The request should be made as follows: set up seats, strike the ghaṇṭā (ghanta, a timekeeping instrument), and after the announcement is completed, the Bhikṣuṇī assembly gathers, and even with palms together, say: 'Venerable Bhikṣuṇī Saṅgha, please listen! I, so-and-so (self-reference), have encountered a year of famine, people are suffering and it is difficult to beg for food. I, so-and-so, now request from the Bhikṣuṇī Saṅgha to perform a Karma for interacting with lay relatives, hoping that the Bhikṣuṇī Saṅgha will allow me, so-and-so, to interact with all lay relatives. Hoping to have compassion on me, for this reason.' The second and third times are also said in this way. Then one Bhikṣuṇī should first make a Bai (formal announcement), and then perform the Karma: 'Venerable Saṅgha, please listen! This Bhikṣuṇī, so-and-so, has encountered a year of famine, people are suffering and it is difficult to beg for food. This so-and-so now requests from the Bhikṣuṇī Saṅgha to perform a Karma for interacting with lay relatives. If the Bhikṣuṇī Saṅgha considers the time is right and allows it, the Bhikṣuṇī Saṅgha should allow the Bhikṣuṇī Saṅgha to now allow the Bhikṣuṇī so-and-so to interact with all lay relatives. The announcement is completed.' Then perform the Karma: 'Venerable Bhikṣuṇī Saṅgha, please listen! This Bhikṣuṇī, so-and-so, has encountered a year of famine, people are suffering and it is difficult to beg for food. This so-and-so now requests from the Bhikṣuṇī Saṅgha to perform a Karma for interacting with lay relatives. The Bhikṣuṇī Saṅgha now allows so-and-so to interact with all lay relatives. If all the āyuṣmat (ayusmat, an honorific for monks and nuns) listen to allow so-and-so to interact with all lay

親作往還羯磨者默然，若不許者說。』『苾芻尼僧伽已聽某甲與諸俗親作往還羯磨竟。苾芻尼僧伽已聽許，由其默然故，我今如是持。』若苾芻尼僧伽已與作羯磨竟，此苾芻尼便得獨行而去諸親族家隨意受食；如至豐時即不應往，若還去得越法罪。」

具壽鄔波離請世尊曰：「大德！有苾芻尼忽爾根轉，此欲如何？」佛言：「應送向苾芻住處，所有次第皆依本夏。」「大德！有苾芻根轉，此復如何？」佛言：「應送向苾芻尼住處，亦依本夏。」「大德！若更轉者，此欲如何？」佛言：「此可依前送至余處。若第三更轉應須擯棄，不堪共住。」「大德！若有求寂受近圓時其根遂轉，成近圓不？」佛言：「成受近圓，應送向苾芻尼住處。」「大德！受近圓時，若有求寂便作是語：『諸具壽！莫授我近圓。』此成近圓不？」佛言：「不成。鄔波離！如受近圓訖，若作是言：『應知我是求寂。』(此言據其有心欲舍)當爾之時尚非近圓，何況正受之際作如是語。」「大德！如正受近圓時，自言：『我是俗人。』此成近圓不？」佛言：「不成。鄔波離！如受近圓訖若作是言：『我是俗人。』尚失近圓，何況正受之際。」

如世尊說：「苾芻欲舍學處者，彼應住念，決作舍心，對一苾芻蹲踞合掌，作如是說：『具壽存

{ "translations": [ "現代漢語譯本：『如果允許親自前往親屬家往返的羯磨（Karma，業）已經完成，就保持沉默；如果不允許，就說出來。』『比丘尼僧團（Bhikshuni Sangha，比丘尼僧團）已經聽取了某甲與各位俗家親屬之間親自往返的羯磨。比丘尼僧團已經聽許，因為大家保持沉默，我現在就這樣記住。』如果比丘尼僧團已經完成了羯磨，這位比丘尼就可以獨自前往各親屬家，隨意接受供養；如果遇到豐收年景，就不應該前往，如果去了，就犯了越法的罪過。」， "", "具壽（Ayushman，尊者）鄔波離（Upali，佛陀十大弟子之一）請問世尊（Bhagavan，佛陀）說：「大德（Bhante，尊稱）！如果有比丘尼忽然轉變了性別，這該怎麼辦？」佛說：「應該送到比丘（Bhikshu，出家男眾）居住的地方，所有次第都依照原來的夏安居（Varsha，雨季安居）。」「大德！如果有比丘轉變了性別，這又該怎麼辦？」佛說：「應該送到比丘尼居住的地方，也依照原來的夏安居。」「大德！如果再次轉變，這該怎麼辦？」佛說：「這可以依照之前的方法送到其他地方。如果第三次轉變，就應該擯棄，不能共同居住。」「大德！如果有沙彌尼（Sramaneri，出家女眾）在受具足戒（Upasampada，受比丘尼戒）時性別轉變，這樣能成為受過具足戒的比丘尼嗎？」佛說：「可以成為受過具足戒的比丘尼，應該送到比丘尼居住的地方。」「大德！在受具足戒時，如果有沙彌尼這樣說：『各位具壽！不要給我授具足戒。』這樣能成為受過具足戒的比丘尼嗎？」佛說：「不能。鄔波離！如果受完具足戒后，才這樣說：『要知道我是沙彌尼。』（這話表明她有捨棄具足戒的心）那時尚且不能算是受過具足戒，何況在正要受戒的時候說這樣的話。」「大德！如果正在受具足戒時，自己說：『我是俗人。』這樣能成為受過具足戒的比丘尼嗎？」佛說：「不能。鄔波離！如果受完具足戒后才說：『我是俗人。』尚且會失去具足戒，何況正在受戒的時候。」， "", "如世尊說：「比丘想要捨棄學處（Siksa，戒律）的，他應該安住于正念，下定捨棄的決心，面對一位比丘蹲踞合掌，這樣說：『具壽請聽，我某甲現在捨棄學處，不再是比丘了。』說了三遍之後，就捨棄了學處。」" ], "english_translations": [ "English version: 'If the Karma (action, deed) of personally going back and forth to relatives' homes is permitted, remain silent; if it is not permitted, speak up.' 'The Bhikshuni Sangha (community of nuns) has heard that so-and-so has completed the Karma of personally going back and forth to various lay relatives' homes. The Bhikshuni Sangha has permitted it, because everyone remained silent, I now remember it as such.' If the Bhikshuni Sangha has completed the Karma, this Bhikshuni can then go alone to the homes of various relatives and freely accept food; if it is a time of plenty, she should not go, and if she does, she commits a transgression.", "", "The Venerable Upali (one of the ten principal disciples of the Buddha) asked the Bhagavan (the Blessed One, Buddha): 'Bhante (Venerable Sir), if a Bhikshuni suddenly changes her gender, what should be done?' The Buddha said: 'She should be sent to where the Bhikshus (monks) reside, and all procedures should follow the original Varsha (rainy season retreat).' 'Bhante, if a Bhikshu changes his gender, what should be done?' The Buddha said: 'He should be sent to where the Bhikshunis reside, and also follow the original Varsha.' 'Bhante, if it changes again, what should be done?' The Buddha said: 'He/She can be sent to another place as before. If it changes a third time, he/she should be expelled, and cannot live together.' 'Bhante, if a Sramaneri (novice nun) changes her gender when receiving Upasampada (full ordination), does she become a fully ordained Bhikshuni?' The Buddha said: 'She becomes a fully ordained Bhikshuni and should be sent to where the Bhikshunis reside.' 'Bhante, if a Sramaneri says this when receiving Upasampada: 'Venerable Sirs, do not give me Upasampada,' does she become a fully ordained Bhikshuni?' The Buddha said: 'No. Upali, if after receiving Upasampada, she says: 'Know that I am a Sramaneri' (this statement indicates that she intends to renounce the Upasampada), even then she is not considered to have received Upasampada, let alone saying such a thing at the very moment of receiving it.' 'Bhante, if while receiving Upasampada, she says: 'I am a layperson,' does she become a fully ordained Bhikshuni?' The Buddha said: 'No. Upali, if after receiving Upasampada, she says: 'I am a layperson,' she loses the Upasampada, let alone saying it at the very moment of receiving it.'", "", "As the Bhagavan said: 'If a Bhikshu wants to renounce the Siksa (precepts), he should abide in mindfulness, make a firm resolution to renounce, squat down and join his palms before one Bhikshu, and say: 'Venerable Sir, listen, I, so-and-so, now renounce the Siksa and am no longer a Bhikshu.' After saying this three times, he has renounced the Siksa.'" ] }

念！我某甲苾芻于不凈行法不能奉持，我某甲苾芻今對具壽舍其學處，除出家相，作俗容儀。具壽！從今知我是俗人。』如是三說，應言：『奧箄迦。』若對癲狂心亂之人而舍式叉，不成舍學，餘眾準此。」

令怖白四

佛在室羅伐城時，半豆盧呬得迦等(譯為黃赤色)諸苾芻輩是斗諍者、是評論者，彼便數數舉眾諍事，常令僧伽不安樂住，能令諍競展轉增長。諸苾芻以緣白佛，佛言：「汝諸苾芻！應與半豆盧呬得迦等作令怖羯磨。若更有餘如是流類，應如是與。有五緣作令怖羯磨，是非法羯磨、是非毗奈耶羯磨。僧伽作時，得越法罪。何謂為五？一、不作詰問；二、不為憶念；三、無其實；四、不自臣罪；五、不對面作。復有五緣作令怖羯磨，是如法羯磨、是如毗奈耶羯磨，僧伽無過：先作詰問；令其憶念；其事是實；自復臣罪；對面作法。如是應作。為前方便，準上應知。次令一苾芻為白四羯磨：『大德僧伽聽！此苾芻半豆盧呬得迦等斗亂僧伽令起諍競，彼便數數舉發諍事，常令僧伽不安樂住。若僧伽時至聽者，僧伽應許僧伽今與半豆盧呬得迦等作令怖羯磨。白如是。』『大德僧伽聽！此苾芻半豆盧呬得迦等斗亂僧伽令起諍競，彼便數數舉發諍事，常令僧伽不安樂住。僧伽今與半豆盧呬得迦等作令怖

【現代漢語翻譯】現代漢語譯本：唸誦：『我某甲比丘，對於不凈行法不能奉持，我某甲比丘今對具壽捨棄學處，除去出家相，做俗人容貌。具壽！從今以後知道我是俗人。』這樣說三遍，應該回答：『奧箄迦（好的，就這樣）。』如果對象是癲狂心亂之人而捨棄戒律，則不算捨棄學處，其餘情況依此類推。

令怖白四

佛陀在室羅伐城時，半豆盧呬得迦等（譯為黃赤色）這些比丘們是喜歡爭鬥、喜歡評論的人，他們便屢次挑起僧團的爭端，常常使僧伽不安樂地居住，能使爭競輾轉增長。眾比丘將情況稟告佛陀，佛陀說：『你們這些比丘！應該對半豆盧呬得迦等做令怖羯磨。如果還有其他類似的人，應該像這樣去做。』有五種情況下做令怖羯磨，是屬於非法羯磨、是不合毗奈耶的羯磨。僧伽做的時候，會犯越法罪。哪五種情況呢？一、不作詰問；二、不為憶念；三、沒有事實根據；四、不自己承認罪過；五、不對面進行。又有五種情況下做令怖羯磨，是如法羯磨、是符合毗奈耶的羯磨，僧伽沒有過失：先作詰問；令其憶念；事情是真實的；自己也承認罪過；對面進行。應該這樣做。作為前行準備，參照上面所說的應該知道的。接下來讓一位比丘宣讀白四羯磨：『大德僧伽聽！這位比丘半豆盧呬得迦等擾亂僧伽，使僧伽產生爭端，他們便屢次挑起爭端，常常使僧伽不安樂地居住。如果僧伽認為時機已到，願意聽取，僧伽應該允許僧伽現在對半豆盧呬得迦等做令怖羯磨。稟白如上。』『大德僧伽聽！這位比丘半豆盧呬得迦等擾亂僧伽，使僧伽產生爭端，他們便屢次挑起爭端，常常使僧伽不安樂地居住。僧伽現在對半豆盧呬得迦等做令怖

【English Translation】 English version: Recite: 'I, Bhikshu so-and-so, am unable to uphold the practice of impure conduct. I, Bhikshu so-and-so, now renounce the training and relinquish the appearance of a renunciate before the venerable ones, assuming the appearance of a layperson. Venerable ones! From this day forward, know me as a layperson.' Say this three times, and the response should be: 'Oka (Alright, so be it).' If the renunciation of precepts is made to a person who is insane or mentally disturbed, it is not considered a valid renunciation of training. The same principle applies to other situations.

The 'Making Afraid' Procedure with Four Declarations

When the Buddha was in Shravasti, Bhikshus such as Pantalohitaka (translated as yellow-red color) were contentious and critical. They frequently raised disputes within the Sangha, causing the Sangha to live uncomfortably and escalating conflicts. The Bhikshus reported this to the Buddha, who said, 'You Bhikshus! You should perform the 'making afraid' karma against Pantalohitaka and others. If there are others of similar nature, you should do the same.' Performing the 'making afraid' karma under five conditions is an unlawful karma and not in accordance with the Vinaya. When the Sangha does so, it commits a transgression. What are the five conditions? 1. Not making inquiries; 2. Not reminding them of their actions; 3. Lacking factual basis; 4. Not admitting their own faults; 5. Not performing it face-to-face. Performing the 'making afraid' karma under another five conditions is a lawful karma and in accordance with the Vinaya, and the Sangha is without fault: First, make inquiries; remind them of their actions; the matter is factual; they admit their own faults; perform it face-to-face. This is how it should be done. As a preliminary preparation, refer to what was said above. Next, have a Bhikshu recite the four declarations: 'Venerable Sangha, listen! These Bhikshus, Pantalohitaka and others, disrupt the Sangha, causing disputes to arise. They frequently raise disputes, causing the Sangha to live uncomfortably. If the Sangha deems it the right time and is willing to listen, the Sangha should permit the Sangha to now perform the 'making afraid' karma against Pantalohitaka and others. The declaration is as such.' 'Venerable Sangha, listen! These Bhikshus, Pantalohitaka and others, disrupt the Sangha, causing disputes to arise. They frequently raise disputes, causing the Sangha to live uncomfortably. The Sangha is now performing the 'making afraid'

羯磨。若諸具壽聽與半豆盧呬得迦等作令怖羯磨者默然，若不許者說。此是初羯磨。』第二、第三亦如是說。『僧伽已與半豆盧呬得迦等作令怖羯磨竟。僧伽已聽許，由其默然故，我今如是持。』若苾芻僧伽與作令怖羯磨已，不得與他出家，不得授他近圓，廣如上說。」

時諸苾芻為半豆盧呬得迦等作令怖羯磨，既得法已，極現恭勤，于僧伽處不生輕慢，希求拔濟恒申敬禮，界內而住，請乞收攝法，自云：「我半豆盧呬得迦，於此斗諍長為止息。」諸苾芻眾以緣白佛，佛言：「汝諸苾芻！先為半豆盧呬得迦等作令怖羯磨者，今為半豆盧呬得迦等作收攝羯磨。若更有餘如是流類者，有其五法與作令怖羯磨，苾芻若未收攝不應收攝。何謂為五？一、依國王；二、依諸官；三、依別人；四、依外道；五、依僧伽。如是之人不應收攝。復有五法不應收攝。云何為五？一、承事外道；二、樂親近惡友；三、供養外道；四、不願與僧伽和合；五、不願與僧伽同住。如是之人不應收攝。復有五法不應收攝：一、罵苾芻；二、瞋恨；三、訶責；四、行不應行；五、苾芻學處而不修習。若有五法應可收攝。云何為五？一、于僧伽處自現恭勤不生輕慢；二、悕求拔濟；三、恒申敬禮；四、界內而住請求收攝；五、自云：『我今於此斗

【現代漢語翻譯】現代漢語譯本：羯磨（Karma）：『如果各位具壽（Bhikkhu，比丘的尊稱）同意對半豆盧呬得迦（Pandulohitaka，人名）等人作令怖羯磨（Labhayitabba-kamma，使之恐懼的羯磨），就請默然；如果不同意，請說出來。』這是初羯磨（first Karma）。第二次、第三次也像這樣說。『僧伽（Samgha，僧團）已經對半豆盧呬得迦等人作了令怖羯磨。僧伽已經聽許，因為大家默然，我現在就這樣持（理解）。』如果比丘僧伽已經作了令怖羯磨，就不得允許他們出家，不得授予他們近圓戒（Upasampada，比丘戒），詳細情況如上所述。

當時，各位比丘為半豆盧呬得迦等人作了令怖羯磨，他們得到（這樣的對待）后，極度表現出恭敬勤勉，對於僧伽不再輕慢，希望得到救濟，經常表達敬意，在界內居住，請求僧伽收攝（他們），並且自稱：『我半豆盧呬得迦，在此鬥爭中長久地停止了。』各位比丘將這些情況稟告了佛陀，佛陀說：『各位比丘！先前為半豆盧呬得迦等人作了令怖羯磨，現在為半豆盧呬得迦等人作收攝羯磨（Ukkhepaniya-kamma，解除罪名的羯磨）。如果還有其他類似的人，有以下五種情況的，可以作令怖羯磨，比丘如果未收攝，不應該收攝。哪五種情況？一、依靠國王；二、依靠各位官員；三、依靠其他人；四、依靠外道；五、依靠僧伽。這樣的人不應該收攝。又有五種情況不應該收攝。哪五種情況？一、承事外道；二、喜歡親近惡友；三、供養外道；四、不願與僧伽和合；五、不願與僧伽同住。這樣的人不應該收攝。又有五種情況不應該收攝：一、謾罵比丘；二、嗔恨；三、呵責；四、做不應該做的事；五、比丘的學處（Sikkha，戒律）而不修習。如果有五種情況，應該可以收攝。哪五種情況？一、在僧伽處表現出恭敬勤勉，不再輕慢；二、希望得到救濟；三、經常表達敬意；四、在界內居住，請求收攝；五、自稱：『我現在在此鬥爭中』

【English Translation】 English version: Karma: 'If the venerable ones agree to perform the Labhayitabba-kamma (act of frightening) on Pandulohitaka (name of a person) and others, let them be silent; if they do not agree, let them speak.' This is the first Karma. The second and third times are also spoken in the same way. 'The Samgha (community of monks) has already performed the Labhayitabba-kamma on Pandulohitaka and others. The Samgha has agreed, because of their silence, I now hold (understand) it thus.' If the Bhikkhu (monk) Samgha has performed the Labhayitabba-kamma, they must not allow them to ordain, nor grant them Upasampada (higher ordination), as described above in detail.

At that time, the Bhikkhus performed the Labhayitabba-kamma on Pandulohitaka and others. Having received (such treatment), they showed extreme respect and diligence, no longer showing contempt for the Samgha, hoping to be rescued, constantly expressing reverence, residing within the boundary, requesting the Samgha to reinstate (them), and declaring: 'I, Pandulohitaka, have long ceased from this strife.' The Bhikkhus reported these circumstances to the Buddha, who said: 'Bhikkhus! Having previously performed the Labhayitabba-kamma on Pandulohitaka and others, now perform the Ukkhepaniya-kamma (act of reinstatement) on Pandulohitaka and others. If there are others of similar kind, who have the following five conditions, the Labhayitabba-kamma can be performed, and if the Bhikkhus have not reinstated them, they should not be reinstated. What are the five conditions? 1. Relying on the king; 2. Relying on the officials; 3. Relying on others; 4. Relying on external paths (non-Buddhist religions); 5. Relying on the Samgha. Such persons should not be reinstated. There are also five conditions under which they should not be reinstated. What are the five conditions? 1. Serving external paths; 2. Enjoying close association with bad friends; 3. Making offerings to external paths; 4. Not wishing to be in harmony with the Samgha; 5. Not wishing to dwell with the Samgha. Such persons should not be reinstated. There are also five conditions under which they should not be reinstated: 1. Insulting Bhikkhus; 2. Being hateful; 3. Reproaching; 4. Engaging in improper conduct; 5. Not practicing the Sikkha (precepts) of the Bhikkhus. If there are five conditions, they should be reinstated. What are the five conditions? 1. Showing respect and diligence towards the Samgha, no longer showing contempt; 2. Hoping to be rescued; 3. Constantly expressing reverence; 4. Residing within the boundary, requesting reinstatement; 5. Declaring: 'I now cease from this strife.'

諍更不復作。』是謂為五。若未收攝者，應可收攝。復有五法應可收攝。云何為五？一、不依國王；二、不依諸官；三、不依別人；四、不依外道；五、不依僧伽，是名為五。復有五法與解令怖羯磨。云何為五？一、不于外道而作承事；二、不親近惡友；三、不供養外道；四、愿與僧伽和合；五、愿與僧伽同住，是名為五。復有五法與解令怖羯磨。云何為五？一、不罵苾芻；二、不瞋恨；三、不訶責；四、行所應行；五、于苾芻學處而常修習，是名為五。既調伏已應與收攝羯磨。為前方便，準上應知。乃至半豆盧呬得迦等作如是言：

「『大德僧伽聽！我苾芻半豆盧呬得迦等是斗亂者、是諍競者，我便數數舉發諍事，常令僧伽不安樂住。由是僧伽於我等輩為作令怖羯磨。我得羯磨已於僧伽中極現恭勤不生輕慢，悕求拔濟恒申敬禮，界內而住請求收攝，我于斗諍永為止息。愿大德僧伽與我半豆盧呬得迦等解令怖羯磨。是能愍者，愿哀愍故。』第二、第三亦如是說。次一苾芻為白四羯磨：

「『大德僧伽聽！此半豆盧呬得迦諸苾芻等斗亂僧伽令起諍競，復便數數舉發諍事，常令僧伽不安樂住。僧伽先與半豆盧呬得迦諸苾芻等作令怖羯磨。此半豆盧呬得迦諸苾芻等得羯磨已，于僧伽中極現恭勤不生輕慢，今從僧

【現代漢語翻譯】現代漢語譯本『爭論不再發生。』這叫做五種情況。如果尚未收攝的，應該可以收攝。又有五種情況應該可以收攝。哪五種？一、不依賴國王；二、不依賴各級官員；三、不依賴其他人；四、不依賴外道（非佛教的宗教）；五、不依賴僧伽（佛教僧團），這叫做五種情況。又有五種情況可以解除令怖羯磨（一種僧團的懲罰）。哪五種？一、不在外道那裡從事侍奉；二、不親近惡友；三、不供養外道；四、希望與僧伽和合；五、希望與僧伽同住，這叫做五種情況。又有五種情況可以解除令怖羯磨。哪五種？一、不辱罵比丘（佛教出家男眾）；二、不嗔恨；三、不呵責；四、行持所應該行持的；五、對於比丘的學處（戒律）經常修習，這叫做五種情況。已經調伏之後，應該給予收攝羯磨。作為前行方便，參照上面所說的應該知道。乃至半豆盧呬得迦（Paṇḍulohitaka，人名）等人這樣說：『大德僧伽聽！我比丘半豆盧呬得迦等人是製造斗亂者、是爭論競爭者，我便屢次舉發爭論之事，常令僧伽不安樂住。因此僧伽對於我等輩做了令怖羯磨。我得到羯磨之後，在僧伽中極其恭敬勤勉，不生輕慢之心，希望得到救拔，經常表達敬意，在界內居住，請求收攝，我對於鬥爭爭論永遠停止。愿大德僧伽給我半豆盧呬得迦等人解除令怖羯磨。是能夠慈悲的人，希望因為哀憐的緣故。』第二次、第三次也這樣說。接著一位比丘作白四羯磨（宣佈四次的羯磨）：『大德僧伽聽！這些半豆盧呬得迦等比丘擾亂僧伽，令僧伽生起爭論，又屢次舉發爭論之事，常令僧伽不安樂住。僧伽先前給半豆盧呬得迦等比丘做了令怖羯磨。這些半豆盧呬得迦等比丘得到羯磨之後，在僧伽中極其恭敬勤勉，不生輕慢之心，現在從僧伽...

【English Translation】 English version 'The dispute will not occur again.' This is called the five conditions. If those who have not been re-integrated, they should be re-integrated. There are also five conditions under which they should be re-integrated. What are the five? First, not relying on the king; second, not relying on the various officials; third, not relying on other people; fourth, not relying on external paths (non-Buddhist religions); fifth, not relying on the Saṅgha (Buddhist monastic community). These are called the five conditions. There are also five conditions for lifting the Bhayakaraṇa-karma (a type of monastic penalty). What are the five? First, not engaging in service at external paths; second, not associating with bad friends; third, not making offerings to external paths; fourth, wishing to be in harmony with the Saṅgha; fifth, wishing to live together with the Saṅgha. These are called the five conditions. There are also five conditions for lifting the Bhayakaraṇa-karma. What are the five? First, not scolding Bhikṣus (Buddhist monks); second, not being angry; third, not rebuking; fourth, practicing what should be practiced; fifth, constantly training in the Bhikṣu's precepts (rules of conduct). These are called the five conditions. Having been tamed, the re-integration karma should be given. As a preliminary means, it should be understood as above. Even Paṇḍulohitaka (name of a person) and others say: 'Listen, venerable Saṅgha! We, the Bhikṣus Paṇḍulohitaka and others, are troublemakers and disputants. We repeatedly bring up matters of dispute, constantly causing the Saṅgha to live unhappily. Therefore, the Saṅgha has imposed the Bhayakaraṇa-karma on us. Having received the karma, we are extremely respectful and diligent in the Saṅgha, not giving rise to contempt, hoping to be rescued, constantly expressing reverence, residing within the boundary, requesting re-integration, and we will forever cease from fighting and disputing. May the venerable Saṅgha lift the Bhayakaraṇa-karma for us, Paṇḍulohitaka and others. Being compassionate ones, may you have mercy.' The second and third times are also said in the same way. Then one Bhikṣu performs the announcement of the four karmas: 'Listen, venerable Saṅgha! These Bhikṣus, Paṇḍulohitaka and others, disturb the Saṅgha, causing disputes to arise in the Saṅgha, and repeatedly bring up matters of dispute, constantly causing the Saṅgha to live unhappily. The Saṅgha previously imposed the Bhayakaraṇa-karma on these Bhikṣus, Paṇḍulohitaka and others. Having received the karma, these Bhikṣus, Paṇḍulohitaka and others, are extremely respectful and diligent in the Saṅgha, not giving rise to contempt, and now from the Saṅgha...'

伽乞解令怖羯磨。若僧伽時至聽者，僧伽應許僧伽今與半豆盧呬得迦諸苾芻等解令怖羯磨。白如是。』

「『大德僧伽聽！此半豆盧呬得迦諸苾芻等，斗亂僧伽令起諍競，復便數數舉發諍事，常令僧伽不安樂住。僧伽先與半豆盧呬得迦諸苾芻等作令怖羯磨。此半豆盧呬得迦諸苾芻等得羯磨已，于僧伽中極現恭勤、不生輕慢，今從僧伽乞解令怖羯磨。僧伽今與半豆盧呬得迦諸苾芻等解令怖羯磨者默然，若不許者說。此是初羯磨。』第二、第三亦如是說。『僧伽已與半豆盧呬得迦諸苾芻等解令怖羯磨竟。僧伽已聽許，由其默然故，我今如是持。』」

根本說一切有部百一羯磨卷第七大正藏第 24 冊 No. 1453 根本說一切有部百一羯磨

根本說一切有部百一羯磨卷第八

三藏法師義凈奉　制譯

折伏白四

時有勝妙苾芻數犯眾教罪，諸苾芻與行遍住、根本遍住，乃至重收根本及摩那[卑*也]，更復重犯。諸苾芻以緣白佛，佛言：「汝諸苾芻！與勝妙苾芻作折伏羯磨。若更有餘如是流類，悉應為作。為前方便如上應知。

「『大德僧伽聽！此勝妙苾芻數犯眾教罪，諸苾芻為作遍住乃至摩那[卑*也]，更復重犯。今僧伽與作折伏法。若僧伽時至聽者，僧伽應

【現代漢語翻譯】現代漢語譯本：『伽乞解令怖羯磨（Gha kqi jie ling bu karma，請求解除令怖羯磨）。若僧伽（Samgha，僧團）時至聽者，僧伽應許僧伽今與半豆盧呬得迦（Bantuluhidejia）諸苾芻（Bhiksu，比丘）等解令怖羯磨。白如是。』『大德僧伽聽！此半豆盧呬得迦諸苾芻等，斗亂僧伽令起諍競，復便數數舉發諍事，常令僧伽不安樂住。僧伽先與半豆盧呬得迦諸苾芻等作令怖羯磨。此半豆盧呬得迦諸苾芻等得羯磨已，于僧伽中極現恭勤、不生輕慢，今從僧伽乞解令怖羯磨。僧伽今與半豆盧呬得迦諸苾芻等解令怖羯磨者默然，若不許者說。此是初羯磨。』第二、第三亦如是說。『僧伽已與半豆盧呬得迦諸苾芻等解令怖羯磨竟。僧伽已聽許，由其默然故，我今如是持。』」根本說一切有部百一羯磨卷第七大正藏第 24 冊 No. 1453 根本說一切有部百一羯磨根本說一切有部百一羯磨卷第八三藏法師義凈奉　制譯折伏白四時有勝妙苾芻數犯眾教罪，諸苾芻與行遍住、根本遍住，乃至重收根本及摩那[卑也]（Manapya），更復重犯。諸苾芻以緣白佛，佛言：『汝諸苾芻！與勝妙苾芻作折伏羯磨。若更有餘如是流類，悉應為作。為前方便如上應知。『大德僧伽聽！此勝妙苾芻數犯眾教罪，諸苾芻為作遍住乃至摩那[卑也]，更復重犯。今僧伽與作折伏法。若僧伽時至聽者，僧伽應』

【English Translation】 English version: 『Gha kqi jie ling bu karma (Requesting the lifting of the Ling Bu Karma). If the Samgha (Sangha, monastic community) is ready to listen, the Samgha should grant the Samgha's permission to lift the Ling Bu Karma for the Bhiksus (Bhikshus, monks) of Bantuluhidejia. The announcement is thus.』『Venerable Samgha, listen! These Bhiksus of Bantuluhidejia have caused discord in the Samgha, leading to disputes, and repeatedly raising contentious matters, constantly causing the Samgha to live without peace. The Samgha previously performed the Ling Bu Karma for these Bhiksus of Bantuluhidejia. Having received this Karma, these Bhiksus of Bantuluhidejia have shown extreme diligence and respect within the Samgha, without arrogance or contempt, and now request the lifting of the Ling Bu Karma from the Samgha. Those who agree that the Samgha should lift the Ling Bu Karma for these Bhiksus of Bantuluhidejia, remain silent; those who disagree, speak. This is the first Karma.』 The second and third times are announced in the same way. 『The Samgha has now lifted the Ling Bu Karma for these Bhiksus of Bantuluhidejia. The Samgha has agreed, and because of their silence, I now uphold it thus.』 Root Sarvastivada Vinaya Hundred and One Karmas, Volume 7 Taisho Tripitaka Volume 24, No. 1453 Root Sarvastivada Vinaya Hundred and One Karmas Root Sarvastivada Vinaya Hundred and One Karmas, Volume 8 Translated under Imperial Decree by Tripitaka Master Yijing Subjugation: Announcement Four Times At one time, there was a Bhiksu named Shengmiao who repeatedly violated the precepts. The Bhiksus imposed Parivasa (probation), Mulaparivasa (fundamental probation), and even re-imposed Mulaparivasa and Manapya (penance), but he repeatedly violated them again. The Bhiksus reported this matter to the Buddha, who said, 『You Bhiksus! Perform the Tajjaniya-kamma (act of censure) for the Bhiksu Shengmiao. If there are others of similar character, you should perform it for them as well. The preliminary procedures should be known as above. 『Venerable Samgha, listen! This Bhiksu Shengmiao repeatedly violates the precepts. The Bhiksus have imposed Parivasa, and even Manapya, but he repeatedly violates them again. Now the Samgha will perform the Tajjaniya-kamma. If the Samgha is ready to listen, the Samgha should』

許僧伽今與勝妙苾芻為數犯罪作折伏羯磨。白如是。』次作羯磨，準白應為，乃至我今如是持。」佛言：「汝諸苾芻！既與勝妙作折伏羯磨，所有行法我今當說，不得與他出家，乃至廣說。如行遍住，若不依行者，得越法罪。如是為作折伏法已，極現恭勤，于僧伽處不生輕慢，乃至從眾乞收攝法，自言：『我某甲于數犯罪，永為止息。』廣說因緣，乃至應作收攝羯磨。如令怖羯磨作法應知，有差別者，應云：『我某甲于數犯罪永為止息。』余可類知。」

驅擯白四

時具壽阿濕薄迦、補㮈伐素，在枳吒山住處而為污家行罪惡事作，非沙門法，或教他作，共諸女人同一床坐、同槃而食、同觴飲酒、自採花教人採花、自結花或教人結、安花髻綴作珠冠、眉上叉黃頻為點靨、自舞教人舞、自歌教人歌、或自打鼓教人打鼓、急系其衣乍跳乍躑、轉木空中接而令住、或時轉臂、或為魚躍、或峻泥流澾半路停身、或作馬鳴、或為牛吼、或作象叫、或孔雀鳴、或撫水鼓、或擲水為槊、或打口鼓、或吹口螺如孔雀聲、似黃鶯響，廣作如斯非沙門行，遂令枳吒山下婆羅門眾，咸生薄淡退失信心，于諸苾芻各生譏議，乃至乞食咸不施與。阿難陀以緣白佛，佛言：「汝諸苾芻！往枳吒山與污家苾芻阿濕薄迦、補捺伐素等為作驅擯

【現代漢語翻譯】現代漢語譯本：『許僧伽現在要為勝妙苾芻（Shengmiao Bhiksu，比丘的名字）多次犯戒的行為，進行折伏羯磨（Zhefu Karma，一種佛教儀式，用於懲罰和糾正僧侶的錯誤行為）。先作白如是（Bai ru shi，一種宣告儀式）。』接下來進行羯磨，按照白如是的程式進行，直到最後說『我現在就這樣奉行。』佛說：『你們這些比丘！既然已經為勝妙作了折伏羯磨，所有應該執行的法規我現在應當說明，不得允許他出家，等等，詳細說明。如同執行遍住（Bianzhu，一種修行方法），如果不按照規定執行，就會犯越法罪（Yuefa zui，違反佛教戒律的罪過）。像這樣為他做了折伏法之後，要極度地表現出恭敬和勤勉，在僧伽（Sengqie，佛教僧團）中不產生輕慢之心，甚至要從大眾那裡乞求收攝法（Shoushe fa，解除懲罰的儀式），自己說：『我某甲（Moujia，指代犯戒者自己）因為多次犯戒，永遠停止這些行為。』詳細說明因緣，直到應該進行收攝羯磨。如同令怖羯磨（Lingbu Karma，一種使人恐懼的儀式）的作法應該知道，有差別的地方，應該說：『我某甲對於多次犯戒的行為永遠停止。』其餘的可以類推得知。

驅擯白四（Qubin baisi，驅逐儀式）

當時，具壽阿濕薄迦（Ashibojia，比丘的名字）、補㮈伐素（Bunafasu，比丘的名字），在枳吒山（Zhizha shan，山名）的住處，做著玷污家族的行為和罪惡的事情，不是沙門（Shamen，佛教出家人）應該做的，或者教唆他人去做，和一些女人同牀而坐、同盤吃飯、同杯飲酒、自己採花教人採花、自己結花或者教人結花、把花安在髮髻上綴成珠冠、在眉毛上涂黃，頻繁地在臉上點靨、自己跳舞教人跳舞、自己唱歌教人唱歌、或者自己打鼓教人打鼓、急忙地繫好衣服，一會兒跳一會兒踢腿、轉動木頭在空中接住讓它停住、或者有時轉動手臂、或者做魚躍的動作、或者在陡峭的泥流中滑行到半路停住身體、或者模仿馬叫、或者模仿牛吼、或者模仿象叫、或者模仿孔雀鳴叫、或者撫摸水鼓、或者把水潑出去當做長矛、或者打口鼓、或者吹口螺發出像孔雀一樣的聲音，像黃鶯一樣的響聲，廣泛地做出這些不是沙門應該做的行為，於是讓枳吒山下的婆羅門（Poluomen，古印度祭司階層）大眾，都產生了輕視之心，退失了信心，對於各位比丘都產生了譏諷議論，甚至乞討食物都不給予佈施。阿難陀（Ananda，佛陀的十大弟子之一）把這些情況稟告了佛陀，佛陀說：『你們這些比丘！去枳吒山，為那些玷污家族的比丘阿濕薄迦、補捺伐素等人，進行驅擯。

【English Translation】 English version: 'Xu Sengqie (許僧伽, likely a monastic official) is now performing a Zhefu Karma (折伏羯磨, a disciplinary procedure) for the Bhiksu Shengmiao (勝妙苾芻, a monk's name) who has committed multiple offenses. Announce thus.' Then perform the Karma, following the procedure of announcement, until 'I now uphold it thus.' The Buddha said, 'You Bhiksus! Now that you have performed the Zhefu Karma for Shengmiao, I shall now explain all the rules that must be followed. He must not be allowed to ordain others, and so on, in detail. Like practicing 'universal dwelling' (遍住, a meditation practice), if one does not follow the practice, one commits the offense of violating the Dharma (越法罪). After performing the Zhefu Dharma in this way, one must show extreme respect and diligence, and not generate contempt in the Sangha (僧伽, the monastic community). One should even beg for the Shoushe Dharma (收攝法, a rite of reinstatement) from the community, saying, 'I, so-and-so (某甲, a placeholder for the offender's name), will forever cease these multiple offenses.' Explain the causes and conditions in detail, until the Shoushe Karma should be performed. As the procedure for the Lingbu Karma (令怖羯磨, a rite of intimidation) should be known, the difference is that one should say, 'I, so-and-so, will forever cease these multiple offenses.' The rest can be inferred by analogy.

The Announcement of Expulsion (驅擯白四)

At that time, the Venerable Ashibojia (阿濕薄迦, a monk's name) and Bunafasu (補㮈伐素, a monk's name), residing at the Zhizha Mountain (枳吒山, a mountain's name) dwelling, were engaging in actions that defiled families and were evil deeds, not befitting a Shamen (沙門, a Buddhist renunciate), or they were instigating others to do so. They were sitting on the same bed with women, eating from the same plate, drinking from the same cup, picking flowers themselves and teaching others to pick flowers, making flower garlands themselves or teaching others to make them, placing flowers in their hair and adorning them with pearl crowns, applying yellow on their eyebrows and frequently dabbing dimples on their faces, dancing themselves and teaching others to dance, singing themselves and teaching others to sing, or beating drums themselves and teaching others to beat drums, hastily fastening their clothes and suddenly jumping and kicking, spinning wood in the air and catching it to make it stop, or sometimes rotating their arms, or doing fish leaps, or sliding down steep mudflows and stopping halfway, or making horse neighs, or making cow roars, or making elephant calls, or making peacock cries, or stroking water drums, or throwing water as spears, or playing mouth drums, or blowing mouth conches like peacock sounds, resembling yellow oriole sounds, extensively engaging in such actions that were not befitting a Shamen. Consequently, the Brahman (婆羅門, the priestly class in ancient India) community below Zhizha Mountain all developed contempt and lost faith, and generated criticism and gossip towards the Bhiksus, even refusing to give alms when they begged for food. Ananda (阿難陀, one of the Buddha's ten principal disciples) reported these circumstances to the Buddha. The Buddha said, 'You Bhiksus! Go to Zhizha Mountain and perform the expulsion for those Bhiksus Ashibojia and Bunafasu who are defiling families.'

羯磨。汝諸苾芻！欲至彼山可於路次一處而住，差一苾芻具五德者，如常集眾。應先問言：『汝苾芻某甲，能于枳吒山詰問阿濕薄迦等行污家事不？』彼答言：『能。』如常集眾，令一苾芻作白羯磨：『大德僧伽聽！此苾芻某甲，能往枳吒山詰問阿濕薄迦、補㮈伐素等苾芻行污家事。若僧伽時至聽者，僧伽應許僧伽今差苾芻某甲往枳吒山詰問阿濕薄迦、補㮈伐素苾芻等行污家事。白如是。』次作羯磨。

「『大德僧伽聽！此苾芻某甲，能往枳吒山詰問阿濕薄迦、補㮈伐素苾芻等行污家事。僧伽今差此苾芻某甲，往枳吒山詰問阿濕薄迦、補㮈伐素等苾芻行污家事。若諸具壽聽差此苾芻某甲，往枳吒山詰問阿濕薄迦、補㮈伐素等苾芻行污家事者默然；若不許者說。』『僧伽已聽差此苾芻某甲往枳吒山詰問阿濕薄迦、補㮈伐素等苾芻竟。僧伽已聽許，由其默然故，我今如是持。』

「汝諸苾芻既至枳吒山，敷座席、鳴犍稚眾集已，彼詰問苾芻應問阿濕薄迦等：『我欲有問，汝容許不？』彼既許已，問罪虛實，答言：『所問我罪其事皆實。』眾應為作驅擯羯磨。為前方便，應作羯磨：

「『大德僧伽聽！此阿濕薄迦、補㮈伐素、半豆盧呬得迦等，廣為污家行罪惡法：共諸女人同觴飲酒、一槃而食、採花結鬘

【現代漢語翻譯】現代漢語譯本羯磨（Karma）。你們這些比丘（Bhiksu，佛教出家男眾）！如果想去那座山，可以在路途中選擇一個地方停留，選派一位具備五種功德的比丘，像往常一樣召集僧眾。應該先問他說：『比丘某甲，你能夠去枳吒山（Kila Mountain）詰問阿濕薄迦（Asvaka）、補㮈伐素（Punarvasu）等人所做的玷污家風的事情嗎？』他回答說：『能。』像往常一樣召集僧眾，讓一位比丘作白羯磨（Jnapti-karma，宣告羯磨）：『大德僧伽（Sangha，僧團）聽著！這位比丘某甲，能夠前往枳吒山詰問阿濕薄迦、補㮈伐素等比丘所做的玷污家風的事情。如果僧伽認為時機已到，願意聽取，僧伽就應該允許僧伽現在派遣比丘某甲前往枳吒山詰問阿濕薄迦、補㮈伐素等比丘所做的玷污家風的事情。宣告完畢。』然後作羯磨。『大德僧伽聽著！這位比丘某甲，能夠前往枳吒山詰問阿濕薄迦、補㮈伐素等比丘所做的玷污家風的事情。僧伽現在派遣這位比丘某甲，前往枳吒山詰問阿濕薄迦、補㮈伐素等比丘所做的玷污家風的事情。如果各位具壽（Ayushman，對年長比丘的尊稱）同意派遣這位比丘某甲，前往枳吒山詰問阿濕薄迦、補㮈伐素等比丘所做的玷污家風的事情，就保持沉默；如果不同意，就請說出來。』『僧伽已經同意派遣這位比丘某甲前往枳吒山詰問阿濕薄迦、補㮈伐素等比丘。僧伽已經同意允許，因為大家保持沉默，我現在就這樣接受。』你們這些比丘到達枳吒山後，鋪設座位，敲擊犍稚（Ghandi，召集僧眾的法器）召集僧眾后，那位詰問的比丘應該問阿濕薄迦等人：『我想要提問，你們允許嗎？』他們允許后，詢問罪行的虛實，回答說：『所問的罪行，其事都是真實的。』僧眾應該為他們作驅擯羯磨（Nissarana-karma，驅逐羯磨）。爲了前行方便，應該作羯磨：『大德僧伽聽著！這些阿濕薄迦、補㮈伐素、半豆盧呬得迦（Panduluhitaka）等人，廣泛地做出玷污家風的罪惡行為：與眾多女人一同舉杯飲酒、同用一個盤子吃飯、採摘鮮花編織花鬘

【English Translation】 English version Karma. You Bhiksus (Buddhist monks)! If you wish to go to that mountain, you may stop at a place along the way and appoint a Bhiksu with five virtues to gather the Sangha (monastic community) as usual. You should first ask him: 'Bhiksu so-and-so, are you able to go to Kila Mountain to question Asvaka, Punarvasu, and others about their actions that defile the reputation of the monastic community?' If he answers: 'I am able.' Then, gather the Sangha as usual and have a Bhiksu perform a Jnapti-karma (announcement karma): 'Venerable Sangha, listen! This Bhiksu so-and-so is able to go to Kila Mountain to question Asvaka, Punarvasu, and other Bhiksus about their actions that defile the reputation of the monastic community. If the Sangha deems it the right time and is willing to listen, the Sangha should now permit the Sangha to send Bhiksu so-and-so to Kila Mountain to question Asvaka, Punarvasu, and other Bhiksus about their actions that defile the reputation of the monastic community. The announcement is complete.' Then perform the karma. 'Venerable Sangha, listen! This Bhiksu so-and-so is able to go to Kila Mountain to question Asvaka, Punarvasu, and other Bhiksus about their actions that defile the reputation of the monastic community. The Sangha now sends this Bhiksu so-and-so to Kila Mountain to question Asvaka, Punarvasu, and other Bhiksus about their actions that defile the reputation of the monastic community. If the venerable ones agree to send this Bhiksu so-and-so to Kila Mountain to question Asvaka, Punarvasu, and other Bhiksus about their actions that defile the reputation of the monastic community, remain silent; if you do not agree, please speak.' 'The Sangha has agreed to send this Bhiksu so-and-so to Kila Mountain to question Asvaka, Punarvasu, and other Bhiksus. The Sangha has agreed to permit it, because you have remained silent, I now accept it as such.' You Bhiksus, after arriving at Kila Mountain, set up seats and strike the Ghandi (a percussion instrument used to assemble the Sangha) to gather the Sangha. The questioning Bhiksu should then ask Asvaka and others: 'I wish to ask questions, do you permit it?' After they permit it, inquire about the truth of the offenses. If they answer: 'The offenses you ask about are all true.' The Sangha should then perform a Nissarana-karma (exile karma) for them. As a preliminary step, a karma should be performed: 'Venerable Sangha, listen! These Asvaka, Punarvasu, Panduluhitaka, and others are widely engaging in evil deeds that defile the reputation of the monastic community: drinking wine with many women, eating from the same plate, picking flowers and making garlands

、掉舉歌舞，便作如是非沙門行，令諸俗侶皆失信心。若僧伽時至聽者，僧伽應許僧伽今與阿濕薄迦、補㮈伐素、半豆盧呬得迦等罪惡之人作驅擯羯磨。白如是。』次作羯磨，準白應作，乃至我今如是持。彼三苾芻等得擯羯磨已，不應與他出家，廣說如上。此三人等若現恭勤，于僧伽處不生輕慢，乃至從眾乞收攝法，自言：『我某甲等，于污家事永為止息。』廣說其緣，乃至應作收攝羯磨，準上應為。」

求謝白四

時有勝上苾芻，于某聚落中共雜色長者言相觸忤。時此長者以緣白佛，佛言：「汝諸苾芻！與勝上苾芻作觸惱俗人求謝羯磨。若更有餘如是流類，亦應為作求謝羯磨。

「『大德僧伽聽！勝上苾芻于某聚落共雜色長者言相觸忤。若僧伽時至聽者，僧伽應許僧伽今與勝上苾芻共雜色長者言相觸忤作求謝羯磨。白如是。』次作羯磨，準白應為，乃至我今如是持。

「既得法已不隨順行，得越法罪。若僧伽與作求謝羯磨已，若現恭勤，于僧伽中不生輕慢，乃至從眾乞解求謝羯磨，自言：『我于觸惱俗侶永為止息。』廣說如前。諸苾芻等應告彼曰：『汝可就彼長者而求懺摩。彼容恕己，方可收攝。』如觸忤長者時為作求謝羯磨，惱他苾芻亦應為作求謝羯磨，乃至惱苾芻尼、式叉摩拏、求寂

【現代漢語翻譯】現代漢語譯本：『如果他們行為不端，例如掉舉（uddhacca，心神不定）歌舞，做出不像沙門（sramana，出家修行者）的行為，導致信徒失去信心。如果僧伽（samgha，僧團）認為時機成熟，可以聽取此事，僧伽應該允許現在為阿濕薄迦（Asvaka）、補㮈伐素（Punavasu）、半豆盧呬得迦（Panduluhitaka）等有罪之人進行驅擯羯磨（ukkhittakamma，驅擯儀式）。先作白（ñatti，宣告）。』然後按照宣告進行羯磨（kamma，儀式），乃至最後說『我今如是持』。這三位比丘（bhikkhu，出家男眾）被驅擯后，不應再允許他們出家，具體細節如前所述。如果這三人表現出恭敬勤勉，對僧伽不再輕慢，甚至主動請求僧眾解除驅擯，並說：『我們某甲等，永遠停止污染僧團的行為。』具體細節如前所述，應該為他們舉行收攝羯磨（abbhanakamma，重新接納儀式），具體細節如前所述。」

求謝白四

當時，有位名叫勝上的比丘，在某個村落里與一位雜色長者（富人）發生了爭執。這位長者將此事稟告了佛陀（Buddha）。佛陀說：『你們這些比丘，應該為勝上比丘舉行觸惱俗人求謝羯磨（apatti-patikarana-kamma，請求原諒儀式）。如果還有其他類似情況，也應該舉行求謝羯磨。』

『大德僧伽聽！勝上比丘在某個村落里與雜色長者發生了爭執。如果僧伽認為時機成熟，可以聽取此事，僧伽應該允許現在為勝上比丘與雜色長者發生爭執一事舉行求謝羯磨。先作白。』然後按照宣告進行羯磨，乃至最後說『我今如是持』。

『如果獲得羯磨后不遵守規定，就會犯越法罪（atikrama）。如果僧伽為他舉行了求謝羯磨后，他表現出恭敬勤勉，對僧伽不再輕慢，甚至主動請求僧眾解除求謝羯磨，並說：『我永遠停止觸惱俗人的行為。』具體細節如前所述。各位比丘應該告訴他：『你應該去向那位長者請求懺悔（khama，寬恕）。只有在他原諒你之後，才能被重新接納。』就像觸惱長者時要舉行求謝羯磨一樣，惱亂其他比丘也應該舉行求謝羯磨，乃至惱亂比丘尼（bhikkhuni，出家女眾）、式叉摩拏（sikkhamana，學戒女）、求寂（sramanera，沙彌）。

【English Translation】 English version: 'If they engage in improper conduct, such as indulging in frivolous activities like dancing and singing, thus behaving in a manner unbecoming of a sramana (sramana, a renunciate), causing the lay followers to lose faith. If the Sangha (samgha, monastic community) deems it the appropriate time to hear the matter, the Sangha should permit the performance of the Ukkhittakamma (ukkhittakamma, act of suspension) for those wicked individuals such as Asvaka, Punavasu, and Panduluhitaka. The ñatti (motion) should be made first.' Then, the kamma (kamma, ritual) should be performed according to the motion, concluding with 'I uphold it thus.' Once these three bhikkhus (bhikkhu, ordained male monks) have been subjected to the act of suspension, they should not be granted ordination again, as detailed above. If these three individuals demonstrate diligence and respect, and no longer show disrespect towards the Sangha, even requesting the Sangha to revoke the suspension, stating: 'We, so-and-so, will forever cease defiling the monastic community.' As detailed above, the Abbhanakamma (abbhanakamma, act of reinstatement) should be performed for them, as detailed above.

Request for Forgiveness - Ñatti with four announcements

At one time, there was a bhikkhu named Sreഷ്tha who had a disagreement with a wealthy layperson in a certain village. This layperson reported the matter to the Buddha (Buddha). The Buddha said: 'You bhikkhus should perform the Apatti-patikarana-kamma (apatti-patikarana-kamma, act of seeking forgiveness) for Sreഷ്tha, for offending a layperson. If there are other similar cases, the Apatti-patikarana-kamma should also be performed.'

'Venerable Sangha, listen! The bhikkhu Sreෂ්tha had a disagreement with a wealthy layperson in a certain village. If the Sangha deems it the appropriate time to hear the matter, the Sangha should permit the performance of the Apatti-patikarana-kamma for the offense caused by Sreෂ්tha to the wealthy layperson. The ñatti should be made first.' Then, the kamma should be performed according to the motion, concluding with 'I uphold it thus.'

'If, after receiving the kamma, one does not act in accordance with the rules, one commits an offense of transgression (atikrama). If the Sangha has performed the Apatti-patikarana-kamma for him, and he demonstrates diligence and respect, and no longer shows disrespect towards the Sangha, even requesting the Sangha to revoke the Apatti-patikarana-kamma, stating: 'I will forever cease offending laypersons.' As detailed above. The bhikkhus should tell him: 'You should go to that layperson and ask for forgiveness (khama, forgiveness). Only after he has forgiven you can you be reinstated.' Just as the Apatti-patikarana-kamma is performed when a layperson is offended, the Apatti-patikarana-kamma should also be performed when another bhikkhu is offended, or even a bhikkhuni (bhikkhuni, ordained female monks), a sikkhamana (sikkhamana, a female trainee), or a sramanera (sramanera, a novice).

男、求寂女，準上應知。若苾芻尼觸忤俗人、苾芻、苾芻尼、式叉摩拏、求寂男、求寂女，亦應為作求謝羯磨，下之三眾準上應知。」

遮不見罪白四。

時具壽闡陀苾芻既造罪已，諸苾芻告曰：「汝見罪不？」答言：「不見。」時諸苾芻以緣白佛，佛言：「汝諸苾芻與闡陀苾芻作不見罪舍置羯磨。若更有餘如是流類，亦應為作。準上應知。

「『大德僧伽聽！此苾芻闡陀既犯罪已，他若問時，答言：「不見。」若僧伽時至聽者，僧伽應許僧伽今與苾芻闡陀作不見罪羯磨。白如是。』次作羯磨，準白應作，乃至我今如是持。若與解時亦應準此，其中別者，應云：『我今見罪。』若闡陀造罪已不如法說悔，應可與作舍置羯磨。彼為作解，並悉同前。其中別者，應言：『其罪我已如法說悔。』」

不捨惡見白四

具壽鄔波離請世尊曰：「大德苾芻！無相自生惡見作如是語：『如佛所說：「習行淫慾是障礙法。」我知此法習行之時，非是障礙。』諸苾芻不知云何？」白佛，佛言：「汝諸苾芻！與彼無相作別諫遮。」別諫之時堅執不捨。云：「此是實，余皆虛妄。」諸苾芻白佛，佛言：「汝諸苾芻！作白四羯磨諫彼無相。鳴犍稚作前方便，令一苾芻作白羯磨，應如是作。

「『大德僧伽

【現代漢語翻譯】男眾、沙彌尼（求寂女），參照以上內容可知。如果比丘尼觸犯了在家之人、比丘、比丘尼、式叉摩那（學戒女）、沙彌（求寂男）、沙彌尼（求寂女），也應當為她做求謝羯磨，以下的三眾參照以上內容可知。

遮不見罪白四羯磨。

當時，具壽闡陀比丘已經犯了罪，眾比丘告訴他說：『你見到自己所犯的罪了嗎？』他回答說：『沒有見到。』當時，眾比丘將此事稟告了佛陀，佛陀說：『你們眾比丘應當為闡陀比丘做不見罪的舍置羯磨。如果還有其他類似的情況，也應當這樣做。參照以上內容可知。

『大德僧伽聽著！這位比丘闡陀已經犯了罪，別人如果問他時，他回答說：「沒有見到。」如果僧伽認為時機已到，請聽著，僧伽應當允許僧伽現在為比丘闡陀做不見罪羯磨。白如是。』接下來做羯磨，參照白文應當去做，乃至「我今如是持」。如果解除時也應當參照這個，其中不同的是，應當說：『我現在見到罪了。』如果闡陀犯了罪后不如法地說出懺悔，應當可以為他做舍置羯磨。為他解除，全部與前面相同。其中不同的是，應當說：『這個罪我已經如法地說出懺悔了。』

不捨惡見白四羯磨

具壽鄔波離請問世尊說：『大德，有比丘無相，自生惡見，說這樣的話：「如佛所說：『習行淫慾是障礙法。』我知道這個法，習行的時候，不是障礙。」眾比丘不知道該怎麼辦？』稟告佛陀，佛陀說：『你們眾比丘，與那個無相做別諫遮。』別諫的時候，他堅持不捨棄，說：『這是真實的，其餘都是虛妄的。』眾比丘稟告佛陀，佛陀說：『你們眾比丘，做白四羯磨諫止那個無相。鳴犍稚作為前方便，讓一位比丘做白羯磨，應當這樣做。

『大德僧伽聽著！

【English Translation】 Male sramaneras (novice monks), and female sramaneras (求寂女), should be treated as described above. If a bhikshuni (nun) offends a layperson, bhikshu (monk), bhikshuni, siksamana (probationary nun), male sramanera (求寂男), or female sramanera (求寂女), a karma (formal act of the Sangha) of seeking forgiveness should also be performed for her. The three groups mentioned below should be treated as described above.

The karma (formal act of the Sangha) of 'concealing the offense' with a bhaisajya (formal statement) and four announcements.

At that time, the venerable Chanda bhikshu (name of a monk) having committed an offense, the bhikshus (monks) told him: 'Do you see your offense?' He replied: 'I do not see it.' At that time, the bhikshus (monks) reported this matter to the Buddha, and the Buddha said: 'You bhikshus (monks) should perform the karma (formal act of the Sangha) of 'abandonment for not seeing the offense' for Chanda bhikshu (name of a monk). If there are others of the same kind, they should also be treated in the same way. It should be treated as described above.

'Venerable Sangha (monastic community), listen! This bhikshu (monk) Chanda (name of a monk) has committed an offense, and when others ask him, he replies: 'I do not see it.' If the Sangha (monastic community) deems it is the right time, please listen, the Sangha (monastic community) should allow the Sangha (monastic community) to now perform the karma (formal act of the Sangha) of 'not seeing the offense' for bhikshu (monk) Chanda (name of a monk). The announcement is thus.' Next, perform the karma (formal act of the Sangha), it should be performed according to the announcement, up to 'I now uphold it thus.' If it is to be lifted, it should also be done in the same way, the difference being that it should be said: 'I now see the offense.' If Chanda (name of a monk) commits an offense and does not confess it properly, a karma (formal act of the Sangha) of abandonment may be performed for him. The lifting of it is all the same as before. The difference is that it should be said: 'I have confessed the offense properly.'"

The karma (formal act of the Sangha) of 'not abandoning evil views' with a bhaisajya (formal statement) and four announcements.

The venerable Upali (name of a disciple) asked the World Honored One: 'Venerable One, a bhikshu (monk) named Nirbhasa (name of a monk) has spontaneously generated evil views, saying such words: 'As the Buddha said: 'Practicing sexual activity is an obstructive dharma.' I know that when this dharma is practiced, it is not an obstruction.' The bhikshus (monks) do not know what to do?' He reported to the Buddha, and the Buddha said: 'You bhikshus (monks) should perform a separate admonishment and prohibition for that Nirbhasa (name of a monk).' When he is separately admonished, he stubbornly refuses to abandon his views, saying: 'This is true, and the rest is false.' The bhikshus (monks) reported to the Buddha, and the Buddha said: 'You bhikshus (monks) should perform a bhaisajya (formal statement) with four announcements to admonish that Nirbhasa (name of a monk). Strike the ghanta (gong) as a preliminary, and have a bhikshu (monk) make the announcement, it should be done in this way.

'Venerable Sangha (monastic community), listen!'

聽！此苾芻無相，自生惡見作如是語：「如佛所說：『習行淫慾是障礙法。』我知此法習行之時，非是障礙。」諸苾芻為作別諫。別諫之時堅執不捨，云：「我說是實，余皆虛妄。」諸苾芻諫此無相言：「汝無相莫謗世尊，謗世尊者不善。世尊不作是語，世尊以無量方便說行淫慾是障礙法。汝無相未舍惡見已來，僧伽不共言說，極可厭惡，如旃荼羅。」若僧伽時至聽者，僧伽應許僧伽今與無相作不捨惡見舍置羯磨。白如是。』羯磨準白成。」

時諸苾芻與彼無相作不捨惡見羯磨已，時彼無相堅執不捨。諸苾芻白佛，佛言：「初作白時乃至第二羯磨了，若不捨者，得惡作罪。第三竟時，得波逸底迦罪。」

擯惡見求寂白四

具壽鄔波離請世尊曰：「大德！鄔波難陀有二求寂，曾與諸苾芻共言戲調身相摩觸，時此苾芻便生追悔，所犯之罪皆悉悔除，發勇猛心斷諸煩惑，證殊勝果。彼二求寂便生惡見，告諸苾芻曰：『大德！彼諸苾芻昔與我等作非法事，云何於今得殊勝果？我聞佛說習行淫慾是障礙法，習行之時非是障礙。』諸苾芻不知云何？」白佛，佛言：「汝諸苾芻，為作別諫。」別諫之時堅執不捨，諸苾芻白佛，佛言：「為作白四羯磨諫。舍者善。若不捨者，與彼二求寂作不捨惡見驅擯羯磨。作前方

【現代漢語翻譯】現代漢語譯本：聽著！這位比丘名叫無相（Nirakara），他自己產生了邪惡的見解，並且這樣說：『正如佛陀所說：『習行淫慾是障礙解脫的法門。』我知道這種法門在習行的時候，並不是障礙。』眾比丘對他進行勸誡。在勸誡的時候，他堅持自己的錯誤觀點不肯放棄，說：『我說的是真實的，其餘的都是虛妄的。』眾比丘勸誡這位無相說：『你無相不要誹謗世尊，誹謗世尊是不好的。世尊不會這樣說，世尊用無量的方法說明行淫慾是障礙解脫的法門。你無相在沒有捨棄邪惡見解之前，僧團不會和你一起說話，你非常令人厭惡，就像旃荼羅（Candala，古印度社會中最低等級的人）一樣。』如果僧團認為時機成熟可以聽取，僧團應該允許僧團現在給無相進行不捨棄邪惡見解的舍置羯磨（kamma，佛教術語，意為『業』）。就這樣稟告。』羯磨按照稟告完成。

當時眾比丘對比丘無相做了不捨棄邪惡見解的羯磨之後，這個無相仍然堅持自己的錯誤觀點不肯放棄。眾比丘稟告佛陀，佛陀說：『第一次作白的時候，乃至第二次羯磨結束，如果不捨棄邪惡見解，就犯了惡作罪（dukkhata）。第三次羯磨結束時，就犯了波逸提迦罪（pacittiya）。』

擯除惡見求寂的白四羯磨

具壽鄔波離（Upali）請問世尊說：『大德！鄔波難陀（Upananda）有兩個求寂，曾經和眾比丘一起戲弄調笑，身體互相摩觸，當時這些比丘便產生了追悔之心，所犯的罪都全部懺悔消除，發起了勇猛之心斷除各種煩惱迷惑，證得了殊勝的果位。那兩個求寂便產生了邪惡的見解，告訴眾比丘說：『大德！那些比丘過去和我們一起做了非法的事情，為什麼現在卻能證得殊勝的果位？我聽說佛陀說習行淫慾是障礙解脫的法門，但是習行的時候並不是障礙。』眾比丘不知道該怎麼辦？』稟告佛陀，佛陀說：『你們眾比丘，為他們做別諫。』別諫的時候他們堅持自己的錯誤觀點不肯放棄，眾比丘稟告佛陀，佛陀說：『為他們做白四羯磨勸諫。捨棄邪惡見解就好。如果不捨棄，就給那兩個求寂做不捨棄惡見驅擯羯磨。按照前面的方法做。

【English Translation】 English version: Listen! This Bhikkhu, named Nirakara (無相, 'Formless'), has himself generated evil views and speaks thus: 'As the Buddha said: 'Practicing sexual desire is an obstructing dharma.' I know that when this dharma is practiced, it is not an obstruction.' The Bhikkhus admonish him. When admonished, he stubbornly refuses to abandon his view, saying: 'What I say is true, the rest is false.' The Bhikkhus admonish this Nirakara, saying: 'You, Nirakara, do not slander the World Honored One, for slandering the World Honored One is not good. The World Honored One would not say such a thing; the World Honored One, with immeasurable skillful means, has said that practicing sexual desire is an obstructing dharma. Until you, Nirakara, abandon your evil view, the Sangha will not speak with you; you are extremely repulsive, like a Candala (旃荼羅, lowest caste in ancient Indian society).' If the Sangha deems it timely to listen, the Sangha should permit the Sangha to now perform the act of abandonment (kamma) for Nirakara, who does not abandon his evil view. Thus it is announced.' The kamma is completed according to the announcement.

At that time, the Bhikkhus performed the kamma of not abandoning evil views for that Nirakara, and at that time, that Nirakara stubbornly refused to abandon his view. The Bhikkhus reported to the Buddha, and the Buddha said: 'When the initial announcement is made, up to the completion of the second kamma, if he does not abandon his view, he commits the offense of dukkata (惡作罪, 'wrongdoing'). At the completion of the third, he commits the offense of pacittiya (波逸提迦罪, 'expiation').'

The White Four Kamma for Expelling a Novice with Evil Views

The Venerable Upali (鄔波離) asked the World Honored One: 'Great Virtue! Upananda (鄔波難陀) has two novices who once joked and playfully touched each other's bodies with the Bhikkhus. At that time, these Bhikkhus felt remorse, and all the offenses they committed were repented and eliminated. They generated courageous minds to cut off all afflictions and delusions, and attained supreme fruits. Those two novices then generated evil views, telling the Bhikkhus: 'Great Virtues! Those Bhikkhus did unlawful things with us in the past, how can they now attain supreme fruits? I have heard the Buddha say that practicing sexual desire is an obstructing dharma, but practicing it is not an obstruction.' The Bhikkhus do not know what to do?' Reporting to the Buddha, the Buddha said: 'You Bhikkhus, perform separate admonishments for them.' When admonished separately, they stubbornly refuse to abandon their views. The Bhikkhus reported to the Buddha, and the Buddha said: 'Perform the White Four Kamma of admonishment for them. It is good if they abandon their evil views. If they do not abandon them, perform the kamma of expulsion for those two novices who do not abandon their evil views. Do it according to the previous method.'

便，置彼二人眼見耳不聞處，令一苾芻作白羯磨，應如是作：

「『大德僧伽聽！彼利刺、長大二求寂自生惡見，作如是語：「我聞佛說淫慾是障礙法，習行之時非是障礙。」諸苾芻已作別諫，乃至白四羯磨，諫彼二求寂。彼二堅執惡見不肯棄捨，云：「我說是實，余皆虛妄。」諸苾芻語彼二求寂言：「汝從今已去不應說言如來、應、正等覺是我大師；若余尊宿及同梵行者，不應隨行；如余求寂，得與大苾芻二夜同宿，汝今無是事。汝愚癡人！可速滅去。」若僧伽時至聽者，僧伽應許僧伽今與彼二求寂作不捨惡見驅擯羯磨。白如是。』羯磨準白成。」

時諸苾芻為彼二求寂作驅擯羯磨已，不知云何？白佛，佛言：「彼二求寂得羯磨已，諸苾芻不應共住，共宿違者得罪。如律應知。」

收攝白四

時薜舍離諸苾芻與高苫縛迦諸苾芻眾，得本心已，詣世尊所，作如是言：「大德！我今愿欲和合。」佛言：「娑度。(譯為善成，謂于其事善而能成。舊云善哉)汝諸苾芻！僧伽若破重令和合，能生諸福，無量無數無有邊際。猶如毛端析為百分或千億分，還令相合如故，斯實是難，已破令和更難於彼。是故我今聽諸苾芻被舍置者，應乞收攝。應如是乞，如前，乃至作如是言：

「『大德僧伽聽！

【現代漢語翻譯】現代漢語譯本：然後，將那兩個人安置在眼睛能看到但耳朵聽不到的地方，讓一位比丘（Bhikkhu，佛教僧侶）進行白羯磨（白羯磨，一種佛教儀式），應該這樣做：『大德僧伽（Sangha，僧團）聽！那利刺（Lila）和長大（Changda）兩個沙彌（求寂，佛教出家男子）自己產生了邪惡的見解，說這樣的話：「我聽說佛陀說淫慾是障礙修行的法，但在習行的時候不是障礙。」各位比丘已經進行了勸誡，乃至進行了四次羯磨勸誡這兩個沙彌。但他們堅持邪惡的見解不肯放棄，說：「我說的是真實的，其餘的都是虛妄的。」各位比丘對比丘說：「你們從今以後不應該說如來（Tathagata，佛陀的稱號）、應（Arhat，阿羅漢）、正等覺（Samyaksambuddha，正等覺者）是我的大師；對於其他的尊宿和同梵行者，不應該跟隨；像其他的沙彌一樣，可以和大比丘同宿兩個晚上，你們現在沒有這樣的資格。你們這些愚癡的人！可以快點消失了。」如果僧伽認為時機成熟可以聽取，僧伽應該允許僧伽現在對這兩個沙彌進行不捨棄邪見就驅逐的羯磨。稟告如上。』羯磨按照稟告完成。當時，各位比丘為那兩個沙彌做了驅逐的羯磨之後，不知道該怎麼辦？稟告佛陀，佛陀說：「這兩個沙彌被做了羯磨之後，各位比丘不應該和他們一起居住，一起睡覺，違背者會犯戒。應該像律典中說的那樣瞭解。」收攝白四當時，薜舍離（Vaishali，古印度城市）的比丘和高苫縛迦（Kosambaka）的比丘眾，恢復了本來的心意之後，前往世尊（Bhagavan，佛陀的稱號）所在的地方，這樣說：「大德！我們現在希望和合。」佛陀說：「娑度（Sadhu，善哉）。你們各位比丘！僧伽如果破裂之後重新和合，能夠產生諸多的福報，無量無數沒有邊際。猶如將毛端的析分為一百份或者千億份，再讓它們像原來一樣相合，這實在是很難的事情，已經破裂之後再令和合比那更難。因此我現在允許各位比丘被捨棄之後，應該請求收攝。應該像之前那樣請求，乃至說這樣的話：『大德僧伽聽！』

【English Translation】 English version: Then, place those two people where they can be seen but not heard, and have a Bhikkhu (Buddhist monk) perform a white karma (白羯磨, a type of Buddhist ritual), which should be done as follows: 'Venerable Sangha (僧伽, monastic community), listen! Those two novices, Lila (利刺) and Changda (長大), have themselves generated evil views, saying such things as: "I have heard the Buddha say that lust is a hindrance to practice, but it is not a hindrance when practicing it." The Bhikkhus have already admonished them, even performing four karmas of admonishment for these two novices. But they stubbornly cling to their evil views and refuse to abandon them, saying, "What I say is true, and the rest is false." The Bhikkhus said to the two novices, "From now on, you should not say that the Tathagata (如來, title of the Buddha), Arhat (應, one who is worthy), and Samyaksambuddha (正等覺, perfectly enlightened one) are my teachers; you should not follow other elders and those who practice the same Brahmacharya (梵行, holy life); like other novices, you are allowed to sleep with senior Bhikkhus for two nights, but you do not have this privilege now. You foolish people! You can quickly disappear." If the Sangha deems it timely to listen, the Sangha should allow the Sangha to now perform the karma of expelling these two novices if they do not abandon their evil views. The report is as such.' The karma is completed according to the report. At that time, after the Bhikkhus performed the expulsion karma for the two novices, they did not know what to do? They reported to the Buddha, and the Buddha said, "After these two novices have undergone the karma, the Bhikkhus should not live or sleep with them; those who violate this will be guilty of an offense. It should be understood as stated in the Vinaya (律, monastic code)." Collection of the Four Whites At that time, the Bhikkhus of Vaishali (薜舍離, ancient Indian city) and the community of Bhikkhus of Kosambaka (高苫縛迦), having regained their original intentions, went to where the Bhagavan (世尊, title of the Buddha) was, saying, "Venerable One! We now wish to reconcile." The Buddha said, "Sadhu (娑度, well done). You Bhikkhus! If the Sangha, after being broken, is reunited, it can generate many blessings, immeasurable, countless, and without limit. It is like dividing the tip of a hair into a hundred or a billion parts, and then putting them back together as before, which is indeed a difficult thing; reuniting after being broken is even more difficult than that. Therefore, I now allow the Bhikkhus who have been abandoned to request reinstatement. They should request as before, even saying such words: 'Venerable Sangha, listen!'

由我某甲等為斗諍初首，遂令僧伽不和合住，未生諍論令生，已生諍論因茲增長，他正諫時遂便拒諱，或言：「有罪。」或言：「無罪。」或云：「合舍、或不應舍。」或言：「我是犯人。」或言：「我實非犯。」緣此事故僧伽與我作舍置羯磨，擯斥於我。我某甲被舍置來，性行恭勤不生輕慢，今從僧伽乞解舍置法。愿大德僧伽！哀愍攝受我。是能愍者，愿哀愍故。』第二、第三亦如是說。次一苾芻為白羯磨：

「『大德僧伽聽！此苾芻某甲為斗諍初首，遂令僧伽不和合住，未生諍論令生，已生諍論因茲增長。他正諫時遂便拒諱，或言：「有罪。」或言：「無罪。」緣此事故，僧伽與作舍置羯磨。此某甲既得法已，改行恭勤不生輕慢，今從僧伽乞解舍置羯磨。若僧伽時至聽者，僧伽應許僧伽今與某甲解舍置羯磨。白如是。』次作羯磨，準白應為，乃至我今如是持。」

僧伽和合白四

世尊告曰：「得解舍置羯磨苾芻所有行法，我今當說。此苾芻應從僧伽乞共和合。如是應乞。為前方便，準上應知，乃至合掌作如是說：

「『大德僧伽聽！我某甲為斗諍初首，遂令僧伽不安樂住，僧伽與我某甲作舍置羯磨。我某甲既被舍置，改悔前非，已從僧伽乞解舍置羯磨，僧伽已與我解舍置羯磨。我某甲今

【現代漢語翻譯】現代漢語譯本：『我某甲（此處指代人名）是引起爭端的第一人，導致僧團不和睦相處，未產生的爭論因我而產生，已產生的爭論因我而增長。當他人正確勸諫時，我便拒絕和否認，或者說：『有罪。』或者說：『無罪。』或者說：『應該捨棄，或者不應該捨棄。』或者說：『我是犯人。』或者說：『我實在不是犯人。』因為這些緣故，僧團對我作了舍置羯磨（一種僧團的懲罰方式），把我擯棄。我某甲被舍置后，改變了行為，變得恭敬勤勉，不再輕慢，現在向僧團請求解除舍置法。愿大德僧團！哀憐我，接納我。是能憐憫者，愿因憐憫的緣故（接納我）。』第二次、第三次也這樣說。然後由一位比丘（佛教出家男眾）作白羯磨（一種宣告儀式）：『大德僧團聽！這位比丘某甲是引起爭端的第一人，導致僧團不和睦相處，未產生的爭論因他而產生，已產生的爭論因他而增長。當他人正確勸諫時，他便拒絕和否認，或者說：『有罪。』或者說：『無罪。』因為這些緣故，僧團對他作了舍置羯磨。這位某甲既然已經瞭解了佛法，改變了行為，變得恭敬勤勉，不再輕慢，現在向僧團請求解除舍置羯磨。如果僧團認為時機已到，可以聽取，僧團應該允許僧團現在為某甲解除舍置羯磨。宣告如上。』然後進行羯磨（一種正式的僧團決議），按照宣告的內容進行，乃至『我現在這樣奉行。』僧團和合白四（指經過四次宣告和確認）世尊（釋迦牟尼佛）告訴說：『得到解除舍置羯磨的比丘應該遵守的行法，我現在應當說。這位比丘應該向僧團請求共同和合。應該這樣請求。之前的方便，按照上面所說的應該知道，乃至合掌作這樣的說：『大德僧團聽！我某甲是引起爭端的第一人，導致僧團不安樂相處，僧團對我某甲作了舍置羯磨。我某甲既然被舍置，悔改之前的錯誤，已經向僧團請求解除舍置羯磨，僧團已經為我解除了舍置羯磨。我某甲現在

【English Translation】 English version: 'I, so-and-so (here referring to a person's name), was the first to initiate disputes, causing the Sangha (Buddhist monastic community) to live in disharmony. Disputes that had not yet arisen were caused by me, and disputes that had already arisen were increased because of me. When others gave correct admonishments, I refused and denied them, saying either: 'There is guilt,' or 'There is no guilt,' or 'It should be abandoned, or it should not be abandoned,' or 'I am a transgressor,' or 'I am truly not a transgressor.' Because of these reasons, the Sangha performed the Parivasa Karma (a type of Sangha punishment) against me, expelling me. I, so-and-so, having been placed in Parivasa, have changed my behavior, becoming respectful and diligent, no longer acting with contempt. Now I request the Sangha to lift the Parivasa. May the venerable Sangha! Have compassion on me, accept me. Those who are capable of compassion, may they accept me out of compassion.' The second and third times, he should say the same. Then, a Bhikshu (Buddhist monk) should perform the announcement Karma: 'Listen, venerable Sangha! This Bhikshu, so-and-so, was the first to initiate disputes, causing the Sangha to live in disharmony. Disputes that had not yet arisen were caused by him, and disputes that had already arisen were increased because of him. When others gave correct admonishments, he refused and denied them, saying either: 'There is guilt,' or 'There is no guilt.' Because of these reasons, the Sangha performed the Parivasa Karma against him. This so-and-so, having understood the Dharma (Buddhist teachings), has changed his behavior, becoming respectful and diligent, no longer acting with contempt. Now he requests the Sangha to lift the Parivasa Karma. If the Sangha deems the time is right, and is willing to listen, the Sangha should permit the Sangha to now lift the Parivasa Karma for so-and-so. The announcement is as such.' Then, the Karma (formal Sangha resolution) should be performed, according to the announcement, even to the point of 'I now uphold it in this way.' The Sangha harmoniously announces four times (referring to the process of four announcements and confirmations) The World Honored One (Shakyamuni Buddha) said: 'The practices that a Bhikshu who has been released from Parivasa Karma should follow, I shall now explain. This Bhikshu should request the Sangha for communal harmony. He should request in this way. The previous preparations, as mentioned above, should be known, even to the point of joining palms and saying thus: 'Listen, venerable Sangha! I, so-and-so, was the first to initiate disputes, causing the Sangha to live in disharmony. The Sangha performed the Parivasa Karma against me, so-and-so. I, so-and-so, having been placed in Parivasa, repent of my previous mistakes, and have already requested the Sangha to lift the Parivasa Karma. The Sangha has already lifted the Parivasa Karma for me. I, so-and-so, now'

從僧伽乞為和合，愿僧伽與我某甲得解舍置，又乞共為和合。是能愍者，愿哀愍故。』三說。次一苾芻為白羯磨。

「『大德僧伽聽！此某甲為斗諍初首，遂令僧伽不安樂住，僧伽已與某甲作舍置羯磨。此某甲既被舍置，改悔前非，已從僧伽乞解舍置羯磨，僧伽已與解舍置羯磨。此某甲今從僧伽乞共和合。若僧伽時至聽者，僧伽應許僧伽今與某甲共作和合，白如是。』羯磨準白而作，乃至我今如是持。」

僧伽和合長凈

世尊告曰：「僧伽與彼苾芻共和合已，所有行法，我今當說。彼苾芻應從僧伽乞和合褒灑陀，應如是乞，乃至作如是言：

「『大德僧伽聽！由我為首，廣說如前。我某甲先被舍置，已從僧伽乞解舍置羯磨，僧伽已與我某甲作解舍置羯磨。我某甲已從僧伽乞共和合，僧伽已與我某甲共住和合。我某甲今從僧伽乞作和合褒灑陀，愿僧伽與我和合褒灑陀。是能愍者，愿哀愍故。』第二、第三亦如是說。次一苾芻先作白，方為羯磨：

「『大德僧伽聽！此某甲先被舍置，已從僧伽乞解舍置法。此某甲今從僧伽乞和合褒灑陀。若僧伽時至聽者，僧伽應許僧伽今與某甲和合褒灑陀。白如是。』次作羯磨，準白而為，乃至我今如是持。

「若僧伽與和合長凈已，彼與僧伽雖非

【現代漢語翻譯】現代漢語譯本從僧團處請求恢復和合，愿僧團允許某甲（指當事人）解除之前的舍置狀態，並且請求與僧團恢復和合。請僧團慈悲憐憫。』重複三次。然後由一位比丘進行白羯磨（宣佈）。『大德僧團請聽！此某甲（指當事人）是爭鬥的始作俑者，導致僧團無法安樂居住，僧團已經對某甲作了舍置羯磨（驅擯）。此某甲被舍置后，改悔之前的過錯，已經從僧團處請求解除舍置羯磨，僧團也已經為他做了解除舍置羯磨。此某甲現在從僧團處請求恢復和合。如果僧團認為時機已到，請允許僧團現在與某甲共同恢復和合，告知如上。』羯磨按照白（宣佈）的內容進行，乃至我今如是奉行。僧伽和合長凈（僧團和合后的布薩）世尊說：『僧團與那位比丘恢復和合后，所有應行的法事，我現在當說。那位比丘應當從僧團處請求和合布薩，應當這樣請求，乃至這樣說：『大德僧團請聽！由於我為首，（導致的問題）如前所述。我某甲先前被舍置，已經從僧團處請求解除舍置羯磨，僧團已經為我某甲做了解除舍置羯磨。我某甲已經從僧團處請求恢復和合，僧團已經允許我某甲共同安住和合。我某甲現在從僧團處請求舉行和合布薩，愿僧團允許我和合布薩。請僧團慈悲憐憫。』第二、第三次也這樣說。然後由一位比丘先作白（宣佈），再進行羯磨：『大德僧團請聽！此某甲先前被舍置，已經從僧團處請求解除舍置之法。此某甲現在從僧團處請求和合布薩。如果僧團認為時機已到，請允許僧團現在與某甲舉行和合布薩。告知如上。』然後進行羯磨，按照白（宣佈）的內容進行，乃至我今如是奉行。『如果僧團已經舉行了和合長凈（布薩），即使他與僧團並非……』

【English Translation】 English version He should request concord from the Sangha, wishing that the Sangha would grant him, so-and-so (referring to the person involved), release from the suspension, and further requesting to be in concord with the Sangha. 'May the Sangha, being compassionate, have mercy.' This should be said three times. Then, one Bhikshu (monk) should perform the announcement (白, bai) of the Karma (羯磨, jiemo). 'Venerable Sangha, listen! This so-and-so (referring to the person involved) was the initial cause of the dispute, which led to the Sangha not being able to dwell in peace. The Sangha has already performed the Karma of suspension (舍置羯磨, shezhi jiemo) on so-and-so. This so-and-so, having been suspended, repents of his past faults and has requested the Sangha for the Karma of release from suspension. The Sangha has already performed the Karma of release from suspension for him. This so-and-so now requests concord from the Sangha. If the Sangha deems it the right time and is willing, the Sangha should grant concord to so-and-so. This is the announcement.' The Karma should be performed according to the announcement, and so on, until 'I now uphold it in this way.' Sangha Concord and Purification (僧伽和合長凈, sengqie he he changjing) (Sangha's Uposatha after reconciliation) The World-Honored One (世尊, Shizun) said: 'After the Sangha has restored concord with that Bhikshu, I will now explain all the practices that should be followed. That Bhikshu should request the Uposatha (褒灑陀, baosha tuo) of concord from the Sangha, and he should request it in this way, even saying thus: 'Venerable Sangha, listen! Due to me being the cause, (of the problems) as mentioned before. I, so-and-so, was previously suspended and have requested the Sangha for the Karma of release from suspension. The Sangha has already performed the Karma of release from suspension for me, so-and-so. I, so-and-so, have requested concord from the Sangha, and the Sangha has granted me, so-and-so, to dwell together in concord. I, so-and-so, now request to perform the Uposatha of concord. May the Sangha grant me the Uposatha of concord. May the Sangha, being compassionate, have mercy.' The second and third times should also be said in this way. Then, one Bhikshu should first make the announcement (白, bai) before performing the Karma: 'Venerable Sangha, listen! This so-and-so was previously suspended and has requested the Sangha for the Dharma (法, fa) of release from suspension. This so-and-so now requests the Uposatha of concord. If the Sangha deems it the right time and is willing, the Sangha should grant so-and-so the Uposatha of concord. This is the announcement.' Then perform the Karma, according to the announcement, and so on, until 'I now uphold it in this way.' 'If the Sangha has already performed the purification (長凈, changjing) of concord, even if he is not with the Sangha...'

長凈日應為長凈。然諸苾芻眾不應于非長凈日而為長凈，除吉祥長凈——難時長凈和合長凈，名為吉祥。不應長凈為長凈者，得越法罪。」

時有苾芻身嬰病苦，無人瞻視，諸苾芻眾不知遣誰看病？佛言：「若有病者，從僧伽上座乃至小者。」於時舉眾皆往，佛言：「不應一時俱往，應為番次瞻視。既至病所，應借問氣力何似？如其病人困不能語，應問看病者何似？若有違者，其看病人得越法罪。」若此病者並瞻病人貧無醫藥，佛言：「若病人有親弟子，及依止弟子，或親教、軌範師等，從覓藥直，共為供給。若全無者，可於大眾庫中取藥及藥直瞻侍。若不依者，俱得越法罪(更有廣文，如余處說)。」

具壽鄔波離請世尊曰：「大德！如世尊說：『應于病者供給醫藥。』未知何物應堪養病？」佛言：「但除性罪，余皆供用，令其離苦。」

時有苾芻患瀉痢病，有年少者為看病人，到病者所，申其禮敬；次老者來，病人起禮，既為舉動，遂便委頓。佛言：「不應禮彼有染苾芻，有染苾芻亦不禮他。見彼禮時，皆不應受，違者得越法罪。」

「大德！云何名為有染、無染？」佛言：「染有二種：一者不凈染、二者飲食染(但是糞穢涎唾污身，及大小行來未為洗凈，身嬰垢膩、泥土坌軀，于晨旦

【現代漢語翻譯】現代漢語譯本：長凈日應當進行長凈（Uposatha，一種佛教儀式）。然而，比丘僧團不應在非長凈日進行長凈，除非是吉祥長凈——難時長凈和合長凈，這被稱為吉祥。不應該進行長凈而進行長凈的人，會犯越法罪。

當時，有一位比丘身患疾病，沒有人照顧。比丘僧團不知道該派誰去照看病人。佛陀說：『如果有病人，應該從僧團的上座（長老）乃至最小的比丘輪流照顧。』當時，大家都要一起去，佛陀說：『不應該一時都去，應該輪流照顧。到了病人那裡，應該詢問他感覺如何？如果病人虛弱不能說話，應該問照顧病人的人情況如何？如果違反這些規定，照顧病人的人會犯越法罪。』如果這位病人和照顧病人的人都很貧窮，沒有醫藥，佛陀說：『如果病人有親近的弟子，以及依止的弟子，或者親教師、軌範師等，應該向他們尋求醫藥費用，共同提供給病人。如果完全沒有這些，可以從大眾的倉庫中取出藥物和醫藥費用來照顧病人。如果不這樣做，都會犯越法罪（更有詳細的說明，如其他地方所說）。』

具壽鄔波離（Upali，佛陀的弟子）請問世尊說：『大德！正如世尊所說：『應該為病人提供醫藥。』不知道什麼東西可以用來養病？』佛陀說：『除了性罪（本質上是罪惡的行為），其餘都可以供養，使病人脫離痛苦。』

當時，有一位比丘患有瀉痢病，有一位年輕的比丘照顧他。年輕的比丘到了病人那裡，向他行禮致敬；後來一位年長的比丘來了，病人起身行禮，因為這個舉動，就感到非常疲憊。佛陀說：『不應該向有染的比丘行禮，有染的比丘也不應該向他人行禮。看到別人向有染的比丘行禮時，都不應該接受，違背者會犯越法罪。』

『大德！什麼叫做有染、無染？』佛陀說：『染有兩種：一種是不凈染，一種是飲食染（也就是身上沾染了糞便、唾液等污物，以及大小便后沒有洗乾淨，身上有污垢油膩、泥土，在早晨……』

【English Translation】 English version: On Uposatha (Uposatha, a Buddhist observance day), Uposatha should be performed. However, the Sangha (community of monks) should not perform Uposatha on non-Uposatha days, except for auspicious Uposatha—difficult-time Uposatha and harmonious Uposatha, which are called auspicious. One who performs Uposatha when it should not be performed commits a transgression.

At that time, there was a Bhikshu (monk) who was ill and had no one to care for him. The Sangha did not know who to send to care for the sick Bhikshu. The Buddha said, 'If there is a sick person, care should be provided in turn from the most senior member of the Sangha to the most junior.' At that time, everyone wanted to go together, but the Buddha said, 'You should not all go at once, but should take turns caring for him. When you arrive at the sick person's place, you should ask how he feels. If the sick person is too weak to speak, you should ask the person caring for him how he is doing. If anyone violates these rules, the caregiver will commit a transgression.' If both the sick person and the caregiver are poor and have no medicine, the Buddha said, 'If the sick person has close disciples, dependent disciples, or preceptors or instructors, medicine and its cost should be sought from them and provided to the sick person. If there are none, medicine and its cost can be taken from the community treasury to care for the sick person. If this is not followed, all will commit a transgression (more detailed explanations are available elsewhere).'

The Venerable Upali (Upali, a disciple of the Buddha) asked the World Honored One, 'Venerable Sir! As the World Honored One said, 'Medicine should be provided for the sick.' I do not know what things can be used to nourish the sick?' The Buddha said, 'Except for inherent transgressions (actions that are inherently evil), all other things can be offered to relieve the sick person's suffering.'

At that time, there was a Bhikshu suffering from diarrhea. A young Bhikshu was caring for him. The young Bhikshu arrived at the sick person's place and paid his respects. Later, an older Bhikshu came, and the sick person got up to greet him, but because of this movement, he became very weak. The Buddha said, 'One should not pay respects to a defiled Bhikshu, nor should a defiled Bhikshu pay respects to others. When one sees others paying respects to a defiled Bhikshu, one should not accept it; those who violate this will commit a transgression.'

'Venerable Sir! What is meant by 'defiled' and 'undefiled'?' The Buddha said, 'There are two kinds of defilement: one is impure defilement, and the other is dietary defilement (that is, the body is stained with feces, saliva, and other filth, and has not been washed clean after urination and defecation, the body is covered with dirt and grime, in the morning...'

時未嚼齒木、正嚼齒木或除糞掃，斯等皆名不凈染也。若食啖時或未漱口，設令漱刷尚有餘津，下至飲水未洗口已來，咸名食染也。帶斯二染未凈其身，若展轉相觸併成不凈，由此言之，觸器令禮招愆何惑？廣如別處也)。」

時六眾苾芻于食啖時，自恃尊大，令他起避，佛言：「不應令起，下至受藥，或復請鹽，皆不應起。令他起者，得越法罪。然諸苾芻應須善知年夏次第及坐次第，不依次食，得越法罪。具如大律。」

如世尊說：「勝義洗凈有其三種：一者洗身；二者洗語；三者洗心。云何此中但說不凈污身，教令洗濯？」佛言：「欲令除去臭氣安樂住故。」又復見外道之流懷凈潔慢，令其生信，為欲令彼發深敬心入此法中改邪從正，即如尊者舍利子于憍慢婆羅門處，以洗凈法而攝化之，遂令其人住于初果。見斯利益，佛言：「汝諸苾芻！應可洗凈，如舍利子法，大便時至應持水瓶向大便室，既至室已置衣一邊，持土十五塊廁外安之(或此土塊屑之為末，其一一聚如半桃許，安在磚上或於板上近水流處，土須槽盛預安圊所)。仍復更須持土三塊，並拭體物，持其水瓶入于廁內，橫扂其戶(門須一扇)，旋轉既訖，或以葉籌凈拭下已(廁內應安置瓶土處)，次應洗凈。取其三土，可用左手三遍凈洗，即

【現代漢語翻譯】現代漢語譯本：當未嚼齒木、正在嚼齒木或清除糞便時，這些都被稱為不凈染。如果進食時或未漱口，即使漱口后仍有殘留，甚至喝水前未洗口，都稱為食染。帶著這兩種染污未清潔身體，如果輾轉相觸，都會變成不凈。由此看來，觸碰器物導致禮儀上的過失有什麼可疑惑的呢？（詳細內容見其他地方）。

當時，六群比丘在進食時，仗著自己尊貴，讓別人起身避讓。佛說：『不應該讓人起身，即使是拿藥，或者要鹽，都不應該讓人起身。讓人起身的人，犯越法罪。』然而，各位比丘應該清楚地知道年歲的大小順序和座位順序，不按照順序進食，犯越法罪。（詳細內容見大律）。

正如世尊所說：『勝義的洗凈有三種：一是洗身，二是洗語，三是洗心。』為什麼這裡只說不凈污身，教導人們洗滌呢？佛說：『爲了除去臭氣，使人安樂居住。』而且，看到外道之流懷有凈潔的傲慢，爲了讓他們產生信心，爲了讓他們發深厚的敬重心進入佛法，改邪歸正，就像尊者舍利子（Śāriputra，智慧第一的佛陀弟子）在傲慢的婆羅門那裡，用洗凈的方法來攝受教化他，最終使那個人證得初果。看到這種利益，佛說：『你們各位比丘！應該洗凈，像舍利子那樣。大便時到了，應該拿著水瓶去大便的地方，到了之後把衣服放在一邊，拿著十五塊土放在廁所外面（或者把土塊弄成粉末，每一堆像半個桃子那麼大，放在磚上或者板上，靠近水流的地方，土需要用槽盛著預先放在廁所里）。還需要拿著三塊土，以及擦拭身體的物品，拿著水瓶進入廁所，橫著關上門（門需要一扇），旋轉完畢后，或者用樹葉或竹片擦拭乾凈下身（廁所內應該安置瓶子和土的地方），然後應該洗凈。取三塊土，可以用左手洗三遍，就乾淨了。』

【English Translation】 English version: When not chewing toothpicks, chewing toothpicks, or removing excrement, these are all called impure stains. If eating or not rinsing the mouth, even if rinsing the mouth still has residue, even before drinking water without washing the mouth, all are called food stains. Carrying these two stains without cleansing the body, if they touch each other, they will become impure. From this point of view, what doubt is there that touching utensils leads to ritual errors? (Details can be found elsewhere).

At that time, the six groups of Bhikshus (monks) relied on their own dignity while eating, causing others to get up and avoid them. The Buddha said: 'One should not cause others to get up, even to take medicine, or to ask for salt, one should not cause others to get up. Those who cause others to get up commit the offense of transgressing the Dharma.' However, all Bhikshus should clearly know the order of seniority and the order of seating. Eating out of order is an offense of transgressing the Dharma. (Details can be found in the Great Vinaya).

As the World Honored One said: 'The ultimate purification has three aspects: first, washing the body; second, washing the speech; and third, washing the mind.' Why does this passage only talk about impure stains on the body, teaching people to wash? The Buddha said: 'In order to remove the odor and allow people to live in peace.' Moreover, seeing that the followers of other religions harbor pride in cleanliness, in order to make them generate faith, in order to make them develop deep respect and enter the Dharma, abandoning evil and returning to righteousness, just like the Venerable Śāriputra (chief disciple of the Buddha known for his wisdom) at the arrogant Brahmin's place, used the method of washing to subdue and transform him, eventually causing that person to attain the first fruit. Seeing this benefit, the Buddha said: 'You Bhikshus! Should wash clean, like Śāriputra. When the time for defecation arrives, you should take a water bottle to the toilet. After arriving, put the clothes aside, take fifteen pieces of soil and place them outside the toilet (or turn the soil into powder, each pile about the size of half a peach, placed on bricks or boards, near the water flow, the soil needs to be placed in a trough in advance in the toilet). You also need to take three pieces of soil, as well as items for wiping the body, take the water bottle into the toilet, and close the door horizontally (the door needs one leaf). After rotating, or wiping the lower body clean with leaves or bamboo chips (a place for bottles and soil should be placed in the toilet), then you should wash clean. Take three pieces of soil, you can wash three times with your left hand, and it will be clean.'

將左腋挾瓶，右手排扂。還以右手攜去，向洗手處蹲踞而坐。老者安枮瓶安左腿，以肘壓之取其七土，一一咸須別洗左手，其餘七聚應可用心兩手俱洗。余有一聚，用洗君持，然後向濯足處。既濯足已，取衣而去(既至房中凈水漱口)。」佛言：「汝諸苾芻！咸須如是為洗凈事。若異斯者，招越法罪。」(斯則金口分明制其凈事，而有自出凡意輒作改張，用筒用槽未成雅中。雖復歸心凈撿，而實難袪穢污。由身子制未被東州，蓋是譯人之疏，固非行者之過)

時六眾苾芻在大小便處，隨其夏次而入廁中。佛言：「此處不應隨夏次第，在前至者，即須先入。其洗手處及洗足處，此即應須隨夏次第。若異此者，得越法罪。亦復不應于其廁處故作停留，得越法罪。(廣如雜事第五卷洗凈威儀經具言)。」

時有苾芻默入廁內，先在廁者，形體露現遂生慚𧹞，佛言：「欲入廁時，或彈指或謦咳或踏地作聲。若默然入者，得越法罪(由無門扇為此須安)。」

時有苾芻，于花樹果樹下大小便，佛言：「花果樹下勿大小便。如有違者，得越法罪。若在棘刺林下無過。」

時有苾芻既服酥已，為渴所逼，往問醫人。醫人令食庵摩洛迦果(即嶺南余甘子也，初食之時稍如苦澀，及其飲水美味便生，從事立名號

【現代漢語翻譯】現代漢語譯本：將瓶子夾在左腋下，右手打開門閂。然後用右手拿著瓶子離開，到洗手的地方蹲下。老者將瓶子放在左腿上，用肘部壓住，取出七堆土，每一堆都必須分別用左手清洗，其餘七堆應該可以用雙手一起清洗。剩下一堆，用來清洗君持（Jun Chi，指某種物品或儀式），然後去洗腳的地方。洗完腳后，拿了衣服離開（回到房間後用凈水漱口）。』佛說：『你們這些苾芻（Bichu，比丘）！都必須這樣進行洗凈儀式。如果不是這樣，就會犯越法罪。』（這清楚地表明瞭佛陀親自製定的洗凈儀式，但有些人卻擅自改變，用筒或槽，這並不雅觀。即使他們真心實意地進行清潔，實際上也很難去除污穢。這可能是因為身子（Shenzi，指某種制度或規定）的規定尚未傳到東州，或許是翻譯者的疏忽，但肯定不是修行者的過錯。）當時，六眾苾芻（Bichu，比丘）在大小便的地方，按照他們的夏次（Xia Ci，指夏季安居的順序）進入廁所。佛說：『這裡不應該按照夏次順序，先到的人，就應該先進入。洗手的地方和洗腳的地方，才應該按照夏次順序。如果不是這樣，就會犯越法罪。也不應該在廁所里故意停留，會犯越法罪。（詳細內容見《雜事》第五卷，其中詳細說明了洗凈的威儀。）』當時，有一位苾芻（Bichu，比丘）默默地進入廁所，先在廁所里的人，身體暴露出來，感到慚愧。佛說：『要進入廁所時，可以彈指、咳嗽或跺腳發出聲音。如果默默地進入，就會犯越法罪（因為沒有門扇，所以需要這樣做）。』當時，有一位苾芻（Bichu，比丘）在花樹或果樹下大小便。佛說：『不要在花果樹下大小便。如果違反，就會犯越法罪。如果在荊棘林下則沒有過錯。』當時，有一位苾芻（Bichu，比丘）服用了酥油后，因為口渴，去問醫生。醫生讓他吃庵摩洛迦果（Anmoluojia Guo，即嶺南余甘子，剛吃的時候有點苦澀，但喝水後會覺得美味，因此得名）。

【English Translation】 English version: Holding the bottle under his left armpit, he used his right hand to open the latch. Then, carrying the bottle away with his right hand, he squatted down at the washing place. The elder placed the bottle on his left thigh, pressing it with his elbow, and took out seven clumps of earth. Each one had to be washed separately with his left hand. The remaining seven clumps should be able to be washed together with both hands. The remaining one clump was used to wash the Jun Chi (Jun Chi, referring to a certain item or ritual), and then he went to the foot-washing place. After washing his feet, he took his clothes and left (after returning to his room, he rinsed his mouth with clean water).』 The Buddha said: 『You Bhikshus (Bichu, monks)! All must perform the washing ritual in this way. If it is different from this, you will incur a transgression.』 (This clearly shows the washing ritual personally prescribed by the Buddha, but some people arbitrarily change it, using tubes or troughs, which is not elegant. Even if they sincerely try to clean, it is actually difficult to remove the filth. This may be because the rules of Shenzi (Shenzi, referring to a certain system or regulation) have not yet been transmitted to the Eastern Continent, perhaps due to the negligence of the translator, but it is certainly not the fault of the practitioners.) At that time, the six Bhikshus (Bichu, monks) were at the toilet area, entering the toilet according to their Xia Ci (Xia Ci, referring to the order of summer retreat). The Buddha said: 『Here, the order of Xia Ci should not be followed. Whoever arrives first should enter first. The hand-washing place and the foot-washing place should follow the order of Xia Ci. If it is different from this, you will incur a transgression. Also, you should not deliberately linger in the toilet area, which will incur a transgression. (Detailed information can be found in the fifth volume of Miscellanea, which details the dignified manner of washing.)』 At that time, a Bhikshu (Bichu, monk) silently entered the toilet. The person already in the toilet felt ashamed because his body was exposed. The Buddha said: 『When entering the toilet, you can snap your fingers, cough, or stomp your feet to make a sound. If you enter silently, you will incur a transgression (because there are no doors, this needs to be done).』 At that time, a Bhikshu (Bichu, monk) urinated or defecated under a flowering or fruit tree. The Buddha said: 『Do not urinate or defecate under flowering or fruit trees. If you violate this, you will incur a transgression. If you are under a thorny forest, there is no fault.』 At that time, a Bhikshu (Bichu, monk), after taking ghee, was thirsty and went to ask a doctor. The doctor told him to eat an Amalaka fruit (Anmoluojia Guo, that is, the Lingnan Yu Gan Zi, which is slightly bitter when first eaten, but tastes delicious after drinking water, hence the name).

余甘矣。舊云庵摩勒果者，訛也)。

佛言：「有五種果：一、呵梨得枳(舊云呵梨勒，訛)；二、毗鞞得迦(舊云鞞醯勒者，訛也)；三、庵摩洛迦；四、末栗者(即胡椒也)；五、蓽茇利(即蒟醬也，舊云蓽苃類也)。此之五果，若時非時，若病、無病，並隨意食。」

如世尊說：「邊方之國，聽皮臥具。」于中方處由鄔波難陀即便遮卻，然于俗舍還復開聽。具壽鄔波離請世尊曰：「大德！制於皮處，唯聽其坐，不許臥者，齊何應坐？」佛言：「齊身坐處。」「不許臥者，齊何應臥？」「謂容眠處。」

時六眾苾芻用師子皮以充鞋屩，著往勝軍王營，遂使大象群驚。以緣白佛，佛言：「汝諸苾芻！不應用上象、上馬、師子、虎豹等皮以為皮屩，得越法罪。此等筋亦不合用。凡為皮履，不𩍓前𩍓后，不作長靴短靴。著者，得越法罪。」具壽鄔波離請世尊曰：「大德！如世尊說：『上象皮不為皮屩。』者，若更有餘鈍象馬皮等，合為屩不？」佛言：「不合。」「此有何因？」「由有鼻牙力故。」「大德！上馬皮不為鞋履者，若有餘駑馬皮合作鞋不？」佛言：「不合。」「此有何因？」「由有驍勇力故。」「大德！師子皮虎豹皮不作鞋屩者，設更有餘如斯等皮，得作鞋屩不？」佛言：「不合，斯亦有

【現代漢語翻譯】現代漢語譯本余甘子是可以食用的。（以前說的庵摩勒果，是錯誤的）。

佛說：『有五種果實：一、訶梨得枳（Haritaki，舊時說的訶梨勒，是錯誤的）；二、毗鞞得迦（Bibhitaki，舊時說的鞞醯勒，是錯誤的）；三、庵摩洛迦（Amalaka）；四、末栗者（Maricha，就是胡椒）；五、蓽茇利（Pippali，就是蒟醬，舊時說的蓽苃類）。這五種果實，無論是否應時，無論有病無病，都可以隨意食用。』

正如世尊所說：『邊遠地區的國家，允許使用皮革臥具。』但在中部地區，鄔波難陀（Upananda）卻禁止使用，但在俗家又允許使用。具壽鄔波離（Upali）請問世尊說：『大德！您規定皮革只能用來坐，不能用來臥，那麼應該坐多大的地方？』佛說：『坐的地方要和身體一樣大。』『不允許臥，那麼應該留出多大的地方來臥？』『要留出能夠睡覺的地方。』

當時，六群比丘（Bhikkhus）用獅子皮做鞋子，穿著去勝軍王（King Shengjun）的營地，結果導致大象群受驚。他們將此事稟告佛陀，佛說：『你們這些比丘！不應該用上等的大象、上等的馬、獅子、老虎、豹子等的皮來做鞋子，這樣做會犯越法罪。這些動物的筋也不應該使用。凡是做皮鞋，不要露出腳趾和腳跟，不要做成長靴或短靴。穿著這些鞋子，會犯越法罪。』具壽鄔波離請問世尊說：『大德！正如世尊所說：『上等的大象皮不能用來做鞋子。』那麼，如果用其他遲鈍的大象或馬的皮等，可以用來做鞋子嗎？』佛說：『不可以。』『這是什麼原因呢？』『因為它們有鼻子、牙齒和力量。』『大德！上等的馬皮不能用來做鞋子，那麼，如果用其他劣等的馬皮可以用來做鞋子嗎？』佛說：『不可以。』『這是什麼原因呢？』『因為它們有驍勇的力量。』『大德！獅子皮、老虎皮、豹子皮不能用來做鞋子，那麼，如果用其他類似的皮，可以用來做鞋子嗎？』佛說：『不可以，這些皮也具有……』

【English Translation】 English version The fruit of Emblica is edible. (The old saying of 'Amra fruit' is a mistake).

The Buddha said: 'There are five kinds of fruits: 1. Haritaki (formerly called Harile, which is wrong); 2. Bibhitaki (formerly called Vibhitaka, which is wrong); 3. Amalaka; 4. Maricha (that is, pepper); 5. Pippali (that is, betel pepper, formerly called Piperaceae). These five fruits, whether in season or out of season, whether sick or healthy, can be eaten at will.'

As the World Honored One said: 'Border countries are allowed to use leather bedding.' However, in the central regions, Upananda immediately forbade it, but allowed it again in laymen's homes. The Venerable Upali asked the World Honored One: 'Great Virtue! You have stipulated that leather can only be used for sitting, not for lying down. How much space should be used for sitting?' The Buddha said: 'The sitting space should be the same size as the body.' 'Lying down is not allowed, so how much space should be left for lying down?' 'Leave space for sleeping.'

At that time, the group of six Bhikkhus used lion skins to make shoes and went to King Shengjun's camp, which caused the elephant herd to be frightened. They reported this matter to the Buddha, who said: 'You Bhikkhus! You should not use the skins of superior elephants, superior horses, lions, tigers, leopards, etc. to make shoes, as this will incur the sin of transgressing the law. The tendons of these animals should also not be used. When making leather shoes, do not expose the toes or heels, and do not make long boots or short boots. Wearing these shoes will incur the sin of transgressing the law.' The Venerable Upali asked the World Honored One: 'Great Virtue! As the World Honored One said: 'The skin of superior elephants should not be used to make shoes.' Then, if the skins of other dull elephants or horses, etc., can they be used to make shoes?' The Buddha said: 'No.' 'What is the reason for this?' 'Because they have noses, teeth, and strength.' 'Great Virtue! The skin of superior horses should not be used to make shoes. Then, if the skins of other inferior horses can be used to make shoes?' The Buddha said: 'No.' 'What is the reason for this?' 'Because they have brave strength.' 'Great Virtue! The skins of lions, tigers, and leopards should not be used to make shoes. Then, if other similar skins can be used to make shoes?' The Buddha said: 'No, these skins also have...'

爪牙力。」「此等諸皮得作鞋履不？」佛言：「不合(中國本無靴屨，為此但有鞋名)。」

如是世尊制學處已，有獵射人情生敬信，遂將熊皮施與苾芻。苾芻不受，即便白佛，佛言：「獵人敬信誠實難得，宜應為受，安置頭邊，熊皮有力，能令眼明。」時有苾芻眼光無力，往問醫者，醫人答曰：「可用熊皮以為鞋履。」以緣白佛，佛言：「如醫人所說，應用熊皮以充鞋履。若其多重不可得者，下至一重，安余皮上，以毛向身，隨意應著。」「大德！且如象馬皮是不凈，肉筋牙骨亦不凈耶？」佛言：「此皆不凈。」

如世尊說：「令畜水羅。」者，苾芻不知羅有幾種？佛言：「羅有五種：一者方羅(若是常用，須絹三尺或二尺、一尺。僧家用者或以兩幅，隨時大小。其作羅者皆絹須細密，蟲不過者方得。若是疏薄元不堪用。有人用惡絹疏紗纻布之流，本無護蟲意也)；二者法瓶(陰陽瓶是)；三者君持(以絹系口細繩系項，沈放水中牽口出半，若全沈口水則不入。待滿引出仍須察蟲，非直君持，但是綽口瓶瓨無問大小，以絹縵口將細繩急系，隨時取水極是省事，更不須放生器，為深要也)；四酌水羅(斯之樣式東夏元無，述如余處，即小團羅子，雖意況大同，然非本式也)；五衣角羅(取密絹方一搩許，

【現代漢語翻譯】現代漢語譯本『爪牙力。』『這些皮可以用來做鞋子嗎？』佛說：『不合適（中國原本沒有靴子，所以只有鞋子的名稱）。』

就這樣，世尊制定了學處之後，有個獵人產生了敬信之心，於是將熊皮施捨給比丘。比丘不接受，就稟告了佛陀，佛說：『獵人的敬信之心實在難得，應該接受，放在頭邊，熊皮有力量，能夠使眼睛明亮。』當時有個比丘眼力不好，去問醫生，醫生回答說：『可以用熊皮來做鞋子。』比丘將此事稟告佛陀，佛說：『就像醫生所說的，可以用熊皮來做鞋子。如果熊皮太重不好做，那就用一層，放在其他皮革上面，讓毛朝向身體，隨意穿著。』『大德！那麼象皮、馬皮是不乾淨的，肉、筋、牙、骨也是不乾淨的嗎？』佛說：『這些都是不乾淨的。』

就像世尊所說：『要使用濾水器。』比丘不知道濾水器有幾種？佛說：『濾水器有五種：第一種是方羅（如果是常用的，需要絹三尺或二尺、一尺。僧人用的可以用兩幅，根據需要的大小。製作濾水器的絹必須細密，蟲子不能通過才行。如果是稀疏的就不堪使用。有人用劣質的絹、稀疏的紗、苧布之類的，本來就沒有保護蟲子的意思）；第二種是法瓶（陰陽瓶）；第三種是君持（用絹繫住瓶口，用細繩繫住瓶頸，沉入水中，拉出口一半，如果全部沉入水中，水就進不去了。等滿了拉出來仍然需要檢查是否有蟲子，不只是君持，只要是敞口瓶，無論大小，用絹覆蓋瓶口，用細繩繫緊，隨時取水非常省事，更不需要放生器，非常重要）；第四種是酌水羅（這種樣式東夏原本沒有，描述如同其他地方，就是小團羅子，雖然意思大致相同，但不是原本的樣式）；第五種是衣角羅（取密絹，大約一方拃左右）。』

【English Translation】 English version 'Claw and tooth strength.' 'Can these skins be made into shoes?' The Buddha said, 'It is not appropriate (China originally did not have boots, so there is only the name for shoes).'

Thus, after the World Honored One established the precepts, a hunter developed faith and offered a bear skin to a Bhikshu (monk). The Bhikshu did not accept it and reported it to the Buddha. The Buddha said, 'The hunter's faith is truly rare and should be accepted. Place it near your head, as bear skin has power and can brighten the eyes.' At that time, a Bhikshu with weak eyesight asked a doctor, who replied, 'Bear skin can be used to make shoes.' The Bhikshu reported this to the Buddha, who said, 'As the doctor said, bear skin can be used to make shoes. If it is too heavy to use entirely, use a single layer, placing it on top of other leather, with the fur facing the body, and wear it as you wish.' 'Greatly Virtuous One! Are elephant and horse hides impure, and are their flesh, tendons, teeth, and bones also impure?' The Buddha said, 'All of these are impure.'

As the World Honored One said, 'Use a water strainer.' The Bhikshus did not know how many kinds of strainers there were. The Buddha said, 'There are five kinds of strainers: First, the square strainer (if it is frequently used, it needs three chi (Chinese foot), two chi, or one chi of silk. For monastic use, it can be two widths, depending on the size needed. The silk used to make the strainer must be fine and dense, so that insects cannot pass through. If it is sparse, it is not suitable for use. Some people use inferior silk, sparse gauze, or ramie cloth, which does not have the intention of protecting insects); second, the Dharma bottle (yin-yang bottle); third, the jun-chi (tie the mouth of the bottle with silk, tie a thin rope around the neck, submerge it in water, and pull the mouth out halfway. If it is completely submerged, water will not enter. After it is full, pull it out and still check for insects. Not only the jun-chi, but any open-mouthed bottle, regardless of size, cover the mouth with silk, tie it tightly with a thin rope, and it is very convenient to take water at any time, and there is no need for a life-releasing vessel, which is very important); fourth, the ladle strainer (this style does not exist in Dongxia (East Asia), described as in other places, which is a small round strainer, although the meaning is roughly the same, it is not the original style); fifth, the robe-corner strainer (take dense silk, about one span square).'

或系瓶口汲水充用，或置碗內濾時須用，非是袈裟角也。此密而且膩，寧堪濾水？但為迷方日久誰當指南？然此等諸羅皆西方見用。大師悲愍為濟含生食肉尚斷，大慈殺生豈當成佛？假令暫出寺外即可持羅，並將細繩及放生罐。若不將者非直見輕佛教，亦何以獎訓門徒？行者思之特宜存護為自他益)。」

具壽鄔波離請世尊曰：「大德！頗得五俱盧舍外無水羅向余村城及余寺不？」佛言：「不合。如其往彼，若水若羅想無闕者，設無得去。」「大德！頗得無濾水羅涉江河不？」佛言：「不得。可隨時觀用。」「大德！涉河澗時，一觀之後齊幾應用？」「鄔波離！順流而去，得一俱盧舍。有別河水來，更須觀察逆流而去。隨觀隨飲不流之水，亦隨觀隨用。」「大德！已濾之水頗得不觀而飲用不？」佛言：「要須觀察方可飲用。」「大德！不濾之水觀得飲用不？」佛言：「觀察無蟲，飲用無犯。」

阿瑜率滿阿尼盧陀以天眼觀水，遂便分明，于其水內睹見中有無量眾生。世尊告曰：「不應以天眼觀水。然有五種凈水合飲：一、謂別人凈；二、謂僧伽凈；三、濾羅凈；四、井凈；五、泉凈。復有明相凈。言別人凈者，謂知彼人是可委信，必定不以蟲水與人。言僧伽凈者，謂知事人存情撿察。言濾羅凈者，布絹密

【現代漢語翻譯】現代漢語譯本：或者（有人）用瓶口汲水來補充使用，或者（有人）放置在碗內過濾時需要使用，（這）不是用袈裟角啊。這（袈裟角）細密而且油膩，怎麼能用來過濾水呢？只是因為迷失方向的日子太久了，誰來指引方向呢？然而這些諸羅（Jivaka，僧侶用具）都是西方（指印度）見用的。大師（指佛陀）悲憫，爲了救濟有情眾生，連肉食都斷絕了，大慈大悲怎麼會殺生來成就佛道呢？假如（允許僧侶）暫時出寺外，就可以攜帶濾水囊（羅），並且攜帶細繩和放生罐。如果不攜帶這些東西，不僅會輕視佛教，又怎麼能獎賞和訓誡門徒呢？修行者們應該思考，特別應該保護（濾水囊），爲了自己和他人都有益處。）』

具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）請問世尊說：『大德！允許在五俱盧舍（Krosa，古印度長度單位）之外沒有濾水囊的情況下，前往其他村莊、城市和其他寺廟嗎？』佛陀說：『不應該。如果一定要去，如果水和濾水囊都沒有缺少，才可以去。』『大德！允許不使用濾水囊而渡過江河嗎？』佛陀說：『不允許。應該隨時觀察使用。』『大德！在渡過河流、山澗時，一次觀察之後可以使用多久？』『鄔波離（Upali）！順流而下，可以使用一俱盧舍（Krosa）。如果有其他河水匯入，需要再次觀察逆流而上。隨時觀察隨時飲用不流動的水，也隨時觀察隨時使用。』『大德！已經過濾的水，允許不觀察就飲用嗎？』佛陀說：『必須觀察才可以飲用。』『大德！沒有過濾的水，觀察后可以飲用嗎？』佛陀說：『觀察沒有蟲子，飲用就沒有罪過。』

阿瑜率滿阿尼盧陀（Aniruddha，佛陀十大弟子之一，天眼第一）用天眼觀察水，於是就分明了，在他所觀察的水中看到有無量眾生。世尊告訴他說：『不應該用天眼觀察水。然而有五種乾淨的水可以飲用：第一種，是別人提供的乾淨的水；第二種，是僧團提供的乾淨的水；第三種，是用濾水囊過濾的水；第四種，是井水；第五種，是泉水。還有明相凈。所說的別人提供的乾淨的水，是指知道那個人是值得信任的，一定不會把有蟲子的水給人。所說的僧團提供的乾淨的水，是指知道負責的人用心檢查。所說的濾水囊過濾的水，是用細密的絹布。

【English Translation】 English version: 'Or (someone) draws water from the mouth of a bottle to supplement its use, or (someone) places it in a bowl for filtering when needed; this is not using the corner of a kasaya (robe). This (corner of the kasaya) is dense and greasy; how can it be used to filter water? It's just that having been lost for so long, who will point the way? However, these Jivakas (monastic equipment) are all used in the West (India). The Great Master (Buddha) is compassionate, and to save sentient beings, even meat is abstained from. How could great compassion kill living beings to achieve Buddhahood? If (monks are allowed) to temporarily leave the temple, they can carry a water filter (Jivaka), and also carry thin ropes and release jars. If these things are not carried, not only will Buddhism be looked down upon, but how can disciples be rewarded and instructed? Practitioners should think about this, and especially protect (the water filter), for the benefit of themselves and others.)'

The Venerable Upali (one of the ten great disciples of the Buddha, foremost in discipline) asked the World Honored One: 'Great Virtue! Is it permissible to go to other villages, cities, and other temples without a water filter beyond five Krosas (ancient Indian unit of length)?' The Buddha said: 'It is not permissible. If you must go, if neither water nor a water filter is lacking, then you may go.' 'Great Virtue! Is it permissible to cross rivers without using a water filter?' The Buddha said: 'It is not permissible. You should observe and use it at all times.' 'Great Virtue! When crossing rivers and streams, how long can it be used after one observation?' 'Upali! Going downstream, it can be used for one Krosa. If other river water joins, you need to observe again going upstream. Observe and drink non-flowing water at any time, and also observe and use it at any time.' 'Great Virtue! Is it permissible to drink filtered water without observing it?' The Buddha said: 'You must observe it before drinking.' 'Great Virtue! Is it permissible to drink unfiltered water after observing it?' The Buddha said: 'Observe that there are no insects, and there is no offense in drinking it.'

Ayusmat Aniruddha (one of the ten great disciples of the Buddha, foremost in divine eye) used his divine eye to observe the water, and thus it became clear, and in the water he observed, he saw countless beings. The World Honored One told him: 'You should not observe water with your divine eye. However, there are five kinds of clean water that can be drunk: first, clean water provided by others; second, clean water provided by the Sangha (monastic community); third, water filtered with a water filter; fourth, well water; fifth, spring water. There is also clear appearance purity. The so-called clean water provided by others refers to knowing that the person is trustworthy and will definitely not give water with insects to others. The so-called clean water provided by the Sangha refers to knowing that the person in charge carefully inspects it. The so-called water filtered with a water filter is filtered with fine silk cloth.'

致不曾蟲過。井泉凈者，未曾憶見此井泉有蟲，雖不觀察飲時無過。言明相凈者，若水或濾不濾，或復生疑，晝日觀已夜隨飲用，齊至明相，悉皆無過。」

時諸苾芻觀水時久遂生勞倦，佛言：「齊六牛車迴轉頃可觀其水，或可取其心凈已來，審諦觀察。若苾芻有蟲水作有蟲想而飲用者，得波逸底迦。有蟲水疑而飲用者，亦得波逸底迦。無蟲有蟲想，得突色訖里多。無蟲起疑者，得突色訖里多。有蟲作無蟲想者，無犯(此說有部，但是疑心，同招本罪)。」

齒木緣起由跋窶末底河側，諸苾芻眾世尊因制遣嚼齒木。時諸苾芻即便在顯露及往還潔凈處嚼，佛言：「有三種事應在屏處：一、大便；二、小便；三、嚼齒木。此皆不應在顯露處。」是時六眾嚼長齒木，佛言：「齒木有三：謂長、中、短。長者十二指，短齊八指。二內名中。」時諸苾芻嚼齒木了，不知刮舌，仍有口臭，佛言：「應須刮舌，由是我聽作刮舌篦，可用鍮石銅鐵。必其無者，破齒木為兩片，可更互相揩去其利刃，屈而刮舌。凡棄齒木及刮舌篦，咸須水洗謦咳作聲，或復彈指，以為驚覺。于屏穢處，方可棄之。必其少水，于塵土內揩摤而棄。若異此者，招越法罪。」

根本說一切有部百一羯磨卷第八大正藏第 24 冊 No.

【現代漢語翻譯】現代漢語譯本：『對於沒有蟲子的水，如果井水清澈，那麼未曾記得見過這井水中有蟲子，即使不仔細觀察，飲用時也沒有過失。如果說水看起來是乾淨的，那麼無論水是否經過過濾，或者再次產生懷疑，白天觀察過後，晚上繼續飲用，直到天亮，都沒有過失。』

當時，眾比丘（Bhikkhu，佛教僧侶）觀察水的時間過長，因此感到疲勞。佛陀（Buddha）說：『在六輛牛車迴轉的時間內觀察水就可以了，或者可以取其內心清凈的時候，仔細觀察。如果比丘認為有蟲子的水，並認為有蟲子而飲用，那麼就犯了波逸提迦（Pāyantika，一種輕罪）。如果對比丘有蟲子的水感到懷疑而飲用，也犯了波逸提迦。如果水裡沒有蟲子，卻認為有蟲子，就犯了突色訖里多（Duṣkṛta，一種更輕的罪）。如果水裡沒有蟲子，卻產生懷疑，就犯了突色訖里多。如果水裡有蟲子，卻認為沒有蟲子，就沒有犯戒（這是有部的說法，但是如果心存懷疑，同樣會招致本罪）。』

嚼齒木的緣起是由於跋窶末底河（Bhagūmatī River）邊，眾比丘因為世尊（Śākyamuni，釋迦牟尼）制定了禁止嚼齒木的規定。當時，眾比丘就在顯眼的地方和往來乾淨的地方嚼齒木。佛陀說：『有三種事情應該在隱蔽的地方進行：一、大便；二、小便；三、嚼齒木。這些都不應該在顯眼的地方進行。』當時，六群比丘嚼很長的齒木。佛陀說：『齒木有三種：長、中、短。長的是十二指長，短的是八指長。介於兩者之間的是中等長度。』當時，眾比丘嚼完齒木后，不知道刮舌頭，仍然有口臭。佛陀說：『應該刮舌頭，因此我允許製作刮舌器，可以用黃銅、銅或鐵。如果沒有這些，就把齒木劈成兩片，可以互相摩擦去除其鋒利的邊緣，彎曲后刮舌頭。凡是丟棄齒木和刮舌器，都必須用水清洗，咳嗽作聲，或者彈指，以示提醒。在隱蔽的污穢之處，才可以丟棄。如果缺少水，就在塵土裡摩擦擦拭后丟棄。如果不是這樣，就會招致越法罪。』

根本說一切有部百一羯磨卷第八大正藏第 24 冊 No.

【English Translation】 English version: 『Regarding water that is free of insects, if the well water is clear, then one has not remembered seeing insects in this well water. Even if one does not observe carefully, there is no fault in drinking it. If it is said that the water appears clean, then whether the water has been filtered or not, or if doubt arises again, observing it during the day and continuing to drink it at night until dawn, there is no fault.』

At that time, the Bhikkhus (Buddhist monks) were tired from observing the water for too long. The Buddha (Enlightened One) said, 『Observing the water for the time it takes for six ox carts to turn around is sufficient, or one can carefully observe it when one's mind is clear. If a Bhikkhu thinks that the water has insects and drinks it believing it has insects, then he commits a Pāyantika (minor offense). If a Bhikkhu doubts that the water has insects and drinks it, he also commits a Pāyantika. If the water has no insects but he thinks it has insects, he commits a Duṣkṛta (lighter offense). If the water has no insects but he doubts it, he commits a Duṣkṛta. If the water has insects but he thinks it has no insects, he commits no offense (this is according to the Sarvāstivāda school, but if there is doubt in the mind, one will still incur the original offense).』

The origin of the tooth wood is due to the fact that near the Bhagūmatī River, the Bhikkhus were prohibited from chewing tooth wood because the Śākyamuni (historical Buddha) had established this rule. At that time, the Bhikkhus chewed tooth wood in conspicuous places and in clean places where people passed by. The Buddha said, 『There are three things that should be done in private: 1. defecation; 2. urination; 3. chewing tooth wood. These should not be done in conspicuous places.』 At that time, the group of six Bhikkhus chewed long tooth wood. The Buddha said, 『There are three types of tooth wood: long, medium, and short. The long one is twelve finger-widths long, and the short one is eight finger-widths long. The one in between is of medium length.』 At that time, after the Bhikkhus chewed the tooth wood, they did not know to scrape their tongues, and they still had bad breath. The Buddha said, 『One should scrape the tongue, therefore I allow the making of tongue scrapers, which can be made of brass, copper, or iron. If these are not available, split the tooth wood into two pieces, and rub them against each other to remove the sharp edges, then bend it and scrape the tongue. Whenever discarding tooth wood and tongue scrapers, one must wash them with water, cough to make a sound, or snap the fingers to give a warning. Only in a hidden and unclean place can they be discarded. If there is little water, rub and wipe them in the dust before discarding them. If it is not done this way, one will incur a transgression offense.』

Mūlasarvāstivāda-vinaya-karmavācanā, Volume 8 Taishō Tripiṭaka, Volume 24, No.

1453 根本說一切有部百一羯磨

根本說一切有部百一羯磨卷第九

三藏法師義凈奉　制譯

違惱眾教白四

爾時具壽鄔波離請世尊曰：「大德！具壽闡陀犯眾多罪不如法說悔，諸苾芻欲令利益安樂住故告言：『具壽！汝既犯罪，應如法說悔。』闡陀答言：『仁自犯罪，應如法悔。何以故？仁等皆是種種族種種家生，由我世尊證大覺故。仁等皆來共相依止，而為出家。』故作是語，違惱眾教，諸苾芻不知云何？」白佛，佛言：「汝諸苾芻！應作羯磨訶彼闡陀。若更有餘如是流類，悉皆準此。作前方便已，為白羯磨：

「『大德僧伽聽！此苾芻闡陀自身犯罪，不如法說悔。諸苾芻眾欲令利益安樂住故，如法諫時，違拒眾教。若僧伽時至聽者，僧伽應許僧伽今訶責苾芻闡陀違拒眾教。白如是。』次作羯磨：『大德僧伽聽！此苾芻闡陀自身犯罪，不如法說悔。諸苾芻眾欲令利益安樂住故，如法諫時，違拒眾教。僧伽今訶責苾芻闡陀違拒眾教。若諸具壽聽訶責苾芻闡陀違拒眾教者默然，若不許者說。』第二、第三亦如是說。『僧伽已訶責苾芻闡陀違拒眾教竟。僧伽已聽許，由其默然故，我今如是持。』」

時諸苾芻作羯磨訶責已，彼闡陀便生是念：「由我過失，共彼諸人言相酬答

【現代漢語翻譯】現代漢語譯本根本說一切有部百一羯磨卷第九

三藏法師義凈奉　制譯

違惱眾教白四

爾時，具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）請問世尊說：『大德！具壽闡陀（Chanda，佛陀出家前的侍者）犯了許多罪，不如法懺悔。諸位比丘爲了讓他得到利益和安樂，勸告他說：「具壽！你既然犯了罪，應該如法懺悔。」闡陀卻回答說：「你們自己也犯了罪，應該如法懺悔。為什麼呢？你們都是各種姓、各種家庭出身的人，因為我世尊證得大覺，你們才都來依靠我，一起出家。」』因為說了這樣的話，違背惱亂僧團的教導，諸位比丘不知道該怎麼辦。」稟告佛陀后，佛陀說：『你們各位比丘！應該作羯磨（Karma，佛教術語，意為「業」）來訶責那個闡陀。如果還有其他像他這樣的人，都按照這個方法處理。』做好準備工作后，宣讀白羯磨：

『大德僧伽（Sangha，佛教僧團）聽著！這位比丘闡陀自身犯了罪，不如法懺悔。諸位比丘爲了讓他得到利益和安樂，如法勸諫時，他卻違抗僧團的教導。如果僧伽認為時機已到，願意聽取，僧伽就應該允許現在訶責比丘闡陀違抗僧團的教導。稟告完畢。』接著作羯磨：『大德僧伽聽著！這位比丘闡陀自身犯了罪，不如法懺悔。諸位比丘爲了讓他得到利益和安樂，如法勸諫時，他卻違抗僧團的教導。現在僧伽訶責比丘闡陀違抗僧團的教導。如果各位具壽（Ayushman，對年長僧人的尊稱）同意訶責比丘闡陀違抗僧團的教導，就保持沉默；如果不同意，就請說出來。』第二次、第三次也像這樣說。『僧伽已經訶責比丘闡陀違抗僧團的教導完畢。僧伽已經聽許，因為大家保持沉默，我現在就這樣記住。』

當時，諸位比丘作羯磨訶責后，那個闡陀便產生這樣的想法：『因為我的過失，和那些人互相爭辯。』

【English Translation】 English version The Root Sarvastivada Vinaya of Hundred and One Karmas, Volume 9

Translated under Imperial Order by the Tripitaka Master Yijing

White Fourth Karma for Offending and Annoying the Sangha's Teachings

At that time, the Venerable Upali (Upali, one of the Buddha's ten main disciples, foremost in upholding the precepts) asked the World-Honored One, saying: 'Great Virtue! The Venerable Chanda (Chanda, the Buddha's attendant before his renunciation) has committed many offenses and does not confess his faults according to the Dharma. The Bhikshus, wishing him to live beneficially and peacefully, advised him, saying: "Venerable One! Since you have committed offenses, you should confess them according to the Dharma." Chanda replied: "You yourselves have committed offenses and should confess them according to the Dharma. Why? You are all born from various clans and various families. It is because my World-Honored One attained Great Enlightenment that you have all come to rely on me and become monks together." Because he spoke in this way, offending and annoying the Sangha's teachings, the Bhikshus do not know what to do.' After reporting to the Buddha, the Buddha said: 'You Bhikshus! You should perform a Karma (Karma, Buddhist term meaning "action") to rebuke that Chanda. If there are others like him, handle them in the same way.' After completing the preliminary preparations, recite the White Karma:

'May the Great Virtue Sangha (Sangha, Buddhist monastic community) listen! This Bhikshu Chanda has personally committed offenses and does not confess his faults according to the Dharma. When the Bhikshus advised him according to the Dharma, wishing him to live beneficially and peacefully, he resisted the Sangha's teachings. If the Sangha deems the time appropriate and is willing to listen, the Sangha should now permit the rebuke of Bhikshu Chanda for resisting the Sangha's teachings. This is the announcement.' Next, perform the Karma: 'May the Great Virtue Sangha listen! This Bhikshu Chanda has personally committed offenses and does not confess his faults according to the Dharma. When the Bhikshus advised him according to the Dharma, wishing him to live beneficially and peacefully, he resisted the Sangha's teachings. Now the Sangha rebukes Bhikshu Chanda for resisting the Sangha's teachings. If the Venerable Ones (Ayushman, term of respect for senior monks) agree to rebuke Bhikshu Chanda for resisting the Sangha's teachings, remain silent; if you do not agree, please speak.' The second and third times are also spoken in the same way. 'The Sangha has completed the rebuke of Bhikshu Chanda for resisting the Sangha's teachings. The Sangha has permitted it, because everyone remained silent, I now remember it in this way.'

At that time, after the Bhikshus performed the Karma of rebuke, that Chanda had this thought: 'Because of my faults, I argued with those people.'

，如有頌曰：

「『諸有智慧人，　　善護四種語，　　觀彼山林鳥，　　能言被籠系。』」

作是語已，默無言說。後於異時復更犯罪，諸苾芻告言：「具壽！汝既犯罪，應如法說悔。」彼便無言，默然相惱。諸苾芻不知云何？白佛，佛言：「汝諸苾芻！作白四羯磨訶彼闡陀默然相惱。作前方便已，為白羯磨：『大德僧伽聽！此苾芻闡陀自身犯罪，不如法說悔。諸苾芻欲令利益安樂住故，告言：「具壽！汝既犯罪，應如法說悔。」彼便無言，默然相惱。若僧伽時至聽者，僧伽應許僧伽今訶責苾芻闡陀默然相惱。白如是。』羯磨準白成。」

時諸苾芻為彼闡陀作訶責羯磨已，復還造罪。諸苾芻眾同前告語時，彼闡陀或言、或默而相惱亂。諸苾芻不知云何？白佛，佛言：「此闡陀違惱眾教，得波逸底迦。若違別人，得惡作罪。」

覆缽單白

具壽鄔波離請世尊曰：「大德！有栗㚲毗善賢，為惡知識所誑惑故，謗實力子犯波羅市迦。諸苾芻不知云何？」白佛，佛言：「為善賢作覆缽羯磨，余亦同爾。敷座席乃至令一苾芻作單白羯磨，準上應知。

「『大德僧伽聽！彼善賢以無根波羅市迦法，謗清凈苾芻實力子。若僧伽時至聽者，僧伽應許僧伽今與善賢作覆缽羯磨。白如是。』」

【現代漢語翻譯】現代漢語譯本：世尊開示說，就像偈頌所說：『凡是有智慧的人，都應好好守護四種語言，觀察那些山林中的鳥兒，因為能說話而被籠子束縛。』說完這些話后，他就沉默不語。後來在其他時候又再次犯戒，眾比丘告訴他說：『具壽（jushou，對年長比丘的尊稱）！你既然犯了戒，應該如法懺悔。』但他卻不說話，只是沉默地惱怒。眾比丘不知道該怎麼辦，便稟告佛陀。佛陀說：『你們這些比丘！用白四羯磨（baisi jiemo，一種僧團決議程式）來呵責他闡陀（Chanda），因為他沉默惱怒。』先做好準備工作，然後進行白羯磨：『大德僧伽（dade sengqie，偉大的僧團）請聽！這位比丘闡陀自身犯了戒，不如法懺悔。眾比丘爲了使他得到利益和安樂，告訴他說：「具壽！你既然犯了戒，應該如法懺悔。」但他卻不說話，只是沉默地惱怒。如果僧伽認為時機已到，請允許僧伽現在呵責比丘闡陀沉默惱怒。稟告完畢。』羯磨按照稟告完成。當時，眾比丘為闡陀做了呵責羯磨后，他又再次造罪。眾比丘像之前一樣告誡他時，闡陀有時說話，有時沉默，以此來擾亂大家。眾比丘不知道該怎麼辦，便稟告佛陀。佛陀說：『這個闡陀違背擾亂僧團的教導，犯了波逸提迦（bayidijia，一種戒律名稱）。如果違背擾亂其他人，則犯惡作罪。』覆缽單白具壽（jushou，對年長比丘的尊稱）鄔波離（Upali）請問世尊說：『大德！有栗㚲毗（Liqipi）善賢，因為被惡知識所迷惑，誹謗實力子（Shilizi），犯了波羅市迦（boluoshijia，一種戒律名稱）。眾比丘不知道該怎麼辦？』稟告佛陀，佛陀說：『為善賢做覆缽羯磨（fubo jiemo，一種僧團決議程式），其他人也一樣。』鋪設座位，乃至讓一位比丘做單白羯磨（danbai jiemo，一種僧團決議程式），按照上面的方法去做，應該知道。『大德僧伽請聽！這位善賢用沒有根據的波羅市迦法，誹謗清凈的比丘實力子。如果僧伽認為時機已到，請允許僧伽現在為善賢做覆缽羯磨。稟告完畢。』

【English Translation】 English version: The World-Honored One instructed, saying, just as the verse says: 'All those with wisdom should diligently guard the four kinds of speech, observing those birds in the mountains and forests, who are bound by cages because they can speak.' After saying these words, he remained silent. Later, at another time, he committed an offense again, and the Bhikshus (Bhikshus, Buddhist monks) told him, 'Venerable One! Since you have committed an offense, you should confess according to the Dharma.' But he did not speak, only silently annoyed. The Bhikshus did not know what to do, so they reported to the Buddha. The Buddha said, 'You Bhikshus! Use the Bai Si Karma (baisi jiemo, a Sangha resolution procedure) to rebuke Chanda (Chanda, name of a person) because he is silently annoyed.' First, prepare the groundwork, and then perform the Bai Karma: 'Great Sangha (dade sengqie, great Sangha), please listen! This Bhikshu Chanda has committed an offense himself and does not confess according to the Dharma. The Bhikshus, in order to bring him benefit and peace, told him, "Venerable One! Since you have committed an offense, you should confess according to the Dharma." But he did not speak, only silently annoyed. If the Sangha deems the time appropriate, please allow the Sangha to now rebuke Bhikshu Chanda for being silently annoyed. Report completed.' The Karma is completed according to the report. At that time, after the Bhikshus performed the rebuke Karma for Chanda, he committed the offense again. When the Bhikshus admonished him as before, Chanda sometimes spoke and sometimes remained silent, using this to disturb everyone. The Bhikshus did not know what to do, so they reported to the Buddha. The Buddha said, 'This Chanda violates and disturbs the Sangha's teachings, committing a Payattika (bayidijia, a type of precept). If he violates and disturbs others, he commits a Dukata offense.' Overturning the Bowl - Single Announcement The Venerable Upali (Upali, name of a person) asked the World-Honored One, 'Great One! There is Liqipi (Liqipi, name of a person), a virtuous person, who, because he was deceived by evil knowledge, slandered Shilizi (Shilizi, name of a person), a person of real strength, committing a Parajika (boluoshijia, a type of precept). The Bhikshus do not know what to do?' Reporting to the Buddha, the Buddha said, 'Perform the Overturning the Bowl Karma (fubo jiemo, a Sangha resolution procedure) for the virtuous person, and the others are the same.' Lay out the seats, and even have one Bhikshu perform the Single Announcement Karma (danbai jiemo, a Sangha resolution procedure), and follow the above method, you should know. 'Great Sangha, please listen! This virtuous person used unfounded Parajika Dharma to slander the pure Bhikshu Shilizi. If the Sangha deems the time appropriate, please allow the Sangha to now perform the Overturning the Bowl Karma for the virtuous person. Report completed.'

仰缽單白

時諸苾芻為彼善賢作覆缽羯磨已，不知云何？白佛，佛言：「汝諸苾芻！自今已后不往其家，乃至不為說法。」時此善賢聞是語已，心生慚恥，往詣佛所，禮佛雙足，白言：「世尊！由惡友故，教我作如是言：『苾芻實力子無有羞恥，身與我妻共行非法，犯波羅市迦。』惡友所教非我本意。」爾時世尊告諸苾芻：「善賢譭謗非自本心，應與善賢作仰缽羯磨，余準此作。敷座席、鳴犍稚，乃至教彼善賢蹲踞合掌，作如是白：『大德僧伽聽！我善賢由惡知識所誑惑故，以不實法謗實力子。由是因緣，僧伽與我作覆缽羯磨。我善賢今從僧伽乞作仰缽羯磨，唯愿大德僧伽與我善賢作仰缽羯磨。是能慜者，愿哀慜故。』如是三說。乃至令彼在耳不聞處合掌而立，令一苾芻作單白羯磨：『大德僧伽聽！彼善賢由惡知識所誑惑故，以無根波羅市迦法謗實力子。由是因緣，僧伽與彼善賢作覆缽羯磨。彼善賢今從僧伽乞仰缽羯磨。若僧伽時至聽者，僧伽應許僧伽今與彼善賢作仰缽羯磨。白如是。』」佛言：「汝諸苾芻，為彼善賢作仰缽羯磨已，得往其舍受食，乃至併爲說法，悉皆無犯。」

諫粗惡語白四

具壽鄔波離請世尊曰：「大德！時有苾芻犯眾多罪，親友苾芻欲令利益安樂而住，告言：『具壽！汝

【現代漢語翻譯】現代漢語譯本仰缽單白

當時，眾比丘已經為那位善賢（Shanxian，指人名，意為善良賢德之人）做了覆缽羯磨（Fubojiemo，一種僧團的懲罰方式，禁止與受罰者來往），但不知道該怎麼辦。他們稟告佛陀，佛陀說：『你們這些比丘！從今以後不要去他家，甚至不要為他說法。』當時，這位善賢聽到這些話后，心中感到慚愧，前往佛陀處，禮拜佛陀的雙足，說道：『世尊！因為惡友的緣故，教我說這樣的話：『比丘實力子（Shilizhi，指人名，意為有實力的人）沒有羞恥心，與我的妻子一起做非法之事，犯了波羅市迦（Baluoshijia，一種極重的罪名，會被逐出僧團）。』這是惡友所教，並非我的本意。』

這時，世尊告訴眾比丘：『善賢的譭謗並非出自他的本心，應該為善賢做仰缽羯磨（Yangbojiemo，一種解除懲罰的方式，允許恢復交往）。其餘的按照覆缽羯磨的程式進行。』鋪設座位，敲擊犍稚（Jianzhi，一種僧團集眾的法器），乃至教導那位善賢蹲踞合掌，這樣稟告：『大德僧伽（Dadesengqie，指僧團）聽著！我善賢因為被惡知識所迷惑的緣故，用不真實的罪名誹謗實力子。因為這個因緣，僧伽對我做了覆缽羯磨。我善賢現在從僧伽處請求做仰缽羯磨，希望大德僧伽為我善賢做仰缽羯磨。希望能夠憐憫我，因為憐憫的緣故。』這樣說三遍。乃至讓他站在耳朵聽不到的地方合掌而立，讓一位比丘做單白羯磨（Danbaijiemo，一種簡單的羯磨程式）：『大德僧伽聽著！那位善賢因為被惡知識所迷惑的緣故，用沒有根據的波羅市迦罪名誹謗實力子。因為這個因緣，僧伽對那位善賢做了覆缽羯磨。那位善賢現在從僧伽處請求仰缽羯磨。如果僧伽認為時機已到，請聽著，僧伽應該允許僧伽現在為那位善賢做仰缽羯磨。稟告完畢。』

佛陀說：『你們這些比丘，為那位善賢做了仰缽羯磨后，可以去他家接受供養，乃至可以為他說法，都沒有罪過。』

諫粗惡語白四

具壽鄔波離（Jushou Wuboli，佛陀的弟子，以持戒精嚴著稱）請問世尊說：『大德！有時有比丘犯了很多罪，親友比丘想要讓他得到利益和安樂，就告訴他說：『具壽！你……』

【English Translation】 English version The Lifting of the Bowl - Single Announcement

At that time, the Bhikshus, having performed the 'overturning the bowl' Karma (Fubojiemo, a form of monastic punishment, prohibiting association with the punished) for that Good and Worthy One (Shanxian, a person's name, meaning good and virtuous), did not know what to do. They reported this to the Buddha, and the Buddha said: 'You Bhikshus! From now on, do not go to his house, and do not even preach the Dharma to him.' At that time, this Good and Worthy One, hearing these words, felt ashamed and went to the Buddha's place, prostrated himself at the Buddha's feet, and said: 'World Honored One! Because of bad friends, they taught me to say such words: 'The Bhikshu Strong Son (Shilizhi, a person's name, meaning strong son) has no shame, and engages in unlawful conduct with my wife, committing a Parajika (Baluoshijia, a very serious offense, leading to expulsion from the Sangha).' What the bad friends taught was not my original intention.'

At that time, the World Honored One told the Bhikshus: 'The slander of the Good and Worthy One did not come from his original intention, and you should perform the 'lifting the bowl' Karma (Yangbojiemo, a way to lift the punishment, allowing the resumption of association) for the Good and Worthy One. The rest should be done according to the procedure of the 'overturning the bowl' Karma.' Set up seats, strike the Ghandi (Jianzhi, a monastic instrument for gathering the Sangha), and even teach that Good and Worthy One to squat down, join his palms, and announce thus: 'Venerable Sangha (Dadesengqie, referring to the Sangha), listen! I, the Good and Worthy One, because I was deluded by bad knowledge, slandered the Strong Son with untrue accusations. Because of this cause, the Sangha performed the 'overturning the bowl' Karma on me. I, the Good and Worthy One, now request the 'lifting the bowl' Karma from the Sangha, and I hope that the Venerable Sangha will perform the 'lifting the bowl' Karma for me, the Good and Worthy One. May you have compassion on me, because of compassion.' Say this three times. And even have him stand with his palms joined where he cannot hear, and have a Bhikshu perform a single announcement Karma: 'Venerable Sangha, listen! That Good and Worthy One, because he was deluded by bad knowledge, slandered the Strong Son with an unfounded Parajika offense. Because of this cause, the Sangha performed the 'overturning the bowl' Karma on that Good and Worthy One. That Good and Worthy One now requests the 'lifting the bowl' Karma from the Sangha. If the Sangha thinks the time has come, listen, the Sangha should allow the Sangha to now perform the 'lifting the bowl' Karma for that Good and Worthy One. The announcement is complete.'

The Buddha said: 'You Bhikshus, after performing the 'lifting the bowl' Karma for that Good and Worthy One, you may go to his house to receive offerings, and even preach the Dharma to him, and there is no offense.'

Admonishing Harsh Speech - Announcement Four Times

The Venerable Upali (Jushou Wuboli, a disciple of the Buddha, known for his strict adherence to the precepts) asked the World Honored One: 'Venerable One! Sometimes a Bhikshu commits many offenses, and a Bhikshu who is a friend wants him to have benefit and happiness, and tells him: 'Venerable One! You...'

所犯罪應如法悔。』彼便答言：『有追悔者我自當知。』又作是語：『諸具壽！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。』諸苾芻不知云何？」白佛，佛言：「為作別諫。」別諫之時堅執不捨，諸苾芻即便白佛，佛言：「作白四羯磨諫。鳴犍稚作前方便：『大德僧伽聽！此苾芻某甲作眾多罪，諸苾芻于佛所說戒經中如法如律正諫之時，惡性不受諫語，作如是說：「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，莫諫我、莫論說我。」諸苾芻為作別諫之時，堅執不捨。云：「我說是實，余皆虛妄。」若僧伽時至聽者，僧伽應許僧伽今以白四羯磨諫此苾芻某甲惡性不受諫語。白如是。』次作羯磨：

「『大德僧伽聽！此苾芻某甲作眾多罪，諸苾芻于佛所說戒經中如法如律正諫之時，不受諫語，作如是說：「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！莫諫我、莫論說我。」諸苾芻為作別諫，別諫之時堅執不捨，云：「我說是實，余皆虛妄。」僧伽今以白四羯磨諫此苾芻某甲惡性不受諫語。若諸具壽聽諫此苾芻某甲惡性不受語者默然，若不許者說。』第二、第三亦如是說。結文準知。」

時諸苾芻受佛教

【現代漢語翻譯】現代漢語譯本：『所犯的罪應當按照佛法懺悔。』那個人回答說：『有沒有追悔之心我自己知道。』又說：『各位具壽（Bhikkhu，比丘的尊稱）！不要跟我說任何好或壞的事情，我也不會跟各位大德說任何好或壞的事情。各位大德請停止！不要勸告我，也不要議論我。』各位比丘不知道該怎麼辦，就去稟告佛陀。佛陀說：『對他進行個別勸誡。』如果個別勸誡時他仍然堅持不改，各位比丘就去稟告佛陀。佛陀說：『進行白四羯磨（Baisalya，一種僧團的決議方式）勸誡。先敲犍稚（Ghandi，一種法器）作為預備：『各位大德僧伽（Samgha，僧團）請聽！這位比丘某甲（姓名）犯了很多罪，各位比丘按照佛陀所說的戒經如法如律地勸誡他時，他卻惡性不接受勸誡，這樣說：「各位大德！不要跟我說任何好或壞的事情，我也不會跟各位大德說任何好或壞的事情。各位大德請停止！不要勸告我，也不要議論我。」各位比丘對他進行個別勸誡時，他仍然堅持不改，說：「我說的是真理，其他都是虛妄。」如果僧伽認為時機已到，可以聽取，僧伽應該允許僧伽現在用白四羯磨勸誡這位比丘某甲惡性不接受勸誡。稟告如上。』接著進行羯磨：『各位大德僧伽請聽！這位比丘某甲犯了很多罪，各位比丘按照佛陀所說的戒經如法如律地勸誡他時，他不接受勸誡，這樣說：「各位大德！不要跟我說任何好或壞的事情，我也不會跟各位大德說任何好或壞的事情。各位大德請停止！不要勸告我，也不要議論我。」各位比丘對他進行個別勸誡，個別勸誡時他仍然堅持不改，說：「我說的是真理，其他都是虛妄。」僧伽現在用白四羯磨勸誡這位比丘某甲惡性不接受勸誡。如果各位具壽同意勸誡這位比丘某甲惡性不接受勸誡，就保持沉默；如果不同意，就說出來。』第二次、第三次也像這樣說。結尾的文字可以參照理解。』當時各位比丘接受了佛陀的教誨。

【English Translation】 English version: 'The offenses committed should be repented according to the Dharma.' He replied, 'I myself know whether there is remorse.' He also said, 'Venerable ones! Do not say anything good or bad to me, and I will not say anything good or bad to you. Venerable ones, stop! Do not advise me or discuss me.' The Bhikkhus (monks) did not know what to do, so they reported to the Buddha. The Buddha said, 'Give him individual admonishment.' If he still stubbornly refuses to change after individual admonishment, the Bhikkhus should report to the Buddha. The Buddha said, 'Perform a Baisalya (formal act of the Sangha) with four announcements.' First, strike the Ghandi (a percussion instrument) as a preliminary: 'Venerable Sangha (community of monks), listen! This Bhikkhu (monk) named so-and-so has committed many offenses. When the Bhikkhus admonished him according to the Dharma and the Vinaya (monastic rules) in the Sutra (Buddhist scriptures) spoken by the Buddha, he stubbornly refused to accept the admonishment, saying, "Venerable ones! Do not say anything good or bad to me, and I will not say anything good or bad to you. Venerable ones, stop! Do not advise me or discuss me." When the Bhikkhus gave him individual admonishment, he still stubbornly refused to change, saying, "What I say is the truth, and everything else is false." If the Sangha deems it is the right time to listen, the Sangha should allow the Sangha to now admonish this Bhikkhu named so-and-so, who stubbornly refuses to accept admonishment, with a Baisalya with four announcements. The announcement is as follows.' Then perform the Baisalya: 'Venerable Sangha, listen! This Bhikkhu named so-and-so has committed many offenses. When the Bhikkhus admonished him according to the Dharma and the Vinaya in the Sutra spoken by the Buddha, he did not accept the admonishment, saying, "Venerable ones! Do not say anything good or bad to me, and I will not say anything good or bad to you. Venerable ones, stop! Do not advise me or discuss me." When the Bhikkhus gave him individual admonishment, he still stubbornly refused to change, saying, "What I say is the truth, and everything else is false." The Sangha now admonishes this Bhikkhu named so-and-so, who stubbornly refuses to accept admonishment, with a Baisalya with four announcements. If the venerable ones agree to admonish this Bhikkhu named so-and-so, who stubbornly refuses to accept admonishment, remain silent; if you do not agree, speak up.' The second and third times are also said in the same way. The concluding words can be understood accordingly.' At that time, the Bhikkhus received the Buddha's teachings.

已，依法而諫。時此苾芻如前所說，堅執不捨。諸苾芻以事白佛，佛言：「此苾芻得罪，如上應知。」

諫說欲嗔癡怖白四

苾芻闡陀，眾作法諫時，謗云：「僧伽有欲嗔癡。」「眾應作訶止羯磨，應如是作：『大德僧伽聽！此闡陀苾芻，僧伽與作如法諫時，作如是語：「僧伽有欲嗔癡。」僧伽今訶止闡陀：「汝不應如是作非法語。」若僧伽時至聽者，僧伽應許僧伽今訶止闡陀苾芻作非法語。白如是。』羯磨準白成。」

作癲狂白二

具壽鄔波離請世尊曰：「大德！如西羯多苾芻患癲狂病，發動無恒，于褒灑陀時及余羯磨乃至隨意，或來不來。時諸苾芻將為別住秉法不成。」以緣白佛，佛言：「汝諸苾芻與西羯多苾芻作癲狂法。若不作者，便成別住。若更有餘如是流類，皆應準此，應如是與。敷座席、鳴揵稚，言白既周，令一苾芻應先作白，方為羯磨：

「『大德僧伽聽！此苾芻西羯多患癲狂病，發動無恒，于褒灑陀及余羯磨乃至隨意，或來不來，令諸苾芻將為別住。若僧伽時至聽者，僧伽應許僧伽今與西羯多苾芻作癲狂法。去住不遮不妨法事。白如是。』

「『大德僧伽聽！此苾芻西羯多患癲狂病，發動無恒，于褒灑陀及余羯磨乃至隨意，或來不來，令諸苾芻將為別住。僧伽

【現代漢語翻譯】現代漢語譯本：之後，（其他苾芻）按照佛法勸諫（該苾芻）。當時，這位苾芻如前所述，堅決固執不聽勸告。眾苾芻將此事稟告佛陀，佛陀說：『這位苾芻已經犯了戒罪，應當如前面所說的那樣處理。』

（關於）勸諫（因）貪慾、嗔恚、愚癡、恐懼而（犯戒的）四種（情況）

苾芻闡陀（Chanda，人名），在僧團依法勸諫他時，誹謗說：『僧團中有貪慾、嗔恚、愚癡。』『僧團應當對他進行訶止羯磨（Karman，羯磨，即處理事務的儀式），應當這樣做：『大德僧伽（Sangha，僧團）請聽！這位闡陀苾芻，僧伽依法勸諫他時，他說這樣的話：「僧伽有貪慾、嗔恚、愚癡。」僧伽現在訶止闡陀：「你不應當這樣說非法之語。」如果僧伽認為時機已到，請聽從，僧伽應當允許僧伽現在訶止闡陀苾芻說非法之語。白如是。』羯磨按照白文完成。』

（關於）作癲狂（羯磨的）白二（羯磨）

具壽鄔波離（Upali，佛陀十大弟子之一）請問世尊說：『大德！比如西羯多（Sikkata，人名）苾芻患有癲狂病，發作沒有規律，在布薩（Posadha，每半月舉行的誦戒儀式）時以及其他羯磨時，乃至隨意而為，或者來或者不來。這時，眾苾芻認為（如果）為他別住（單獨居住），秉持佛法之事就不能成就。』（眾苾芻）將此事稟告佛陀，佛陀說：『你們眾苾芻為西羯多苾芻作癲狂法。如果不作，就成了別住。如果還有其他像這樣的情況，都應當按照這個方法處理，應當這樣作。鋪設座位，敲擊犍稚（ghanta，一種法器），說完白文之後，讓一位苾芻先作白，然後進行羯磨：』

『大德僧伽請聽！這位苾芻西羯多患有癲狂病，發作沒有規律，在布薩以及其他羯磨時，乃至隨意而為，或者來或者不來，使得眾苾芻認為（如果）為他別住（單獨居住）。如果僧伽認為時機已到，請聽從，僧伽應當允許僧伽現在為西羯多苾芻作癲狂法。去留不遮止，不妨礙法事。白如是。』

『大德僧伽請聽！這位苾芻西羯多患有癲狂病，發作沒有規律，在布薩以及其他羯磨時，乃至隨意而為，或者來或者不來，使得眾苾芻認為（如果）為他別住（單獨居住）。僧伽

【English Translation】 English version: Then, (the other Bhikshus) advised (the Bhikshu) according to the Dharma. At that time, this Bhikshu, as mentioned before, stubbornly refused to listen to the advice. The Bhikshus reported this matter to the Buddha, and the Buddha said, 'This Bhikshu has committed an offense and should be dealt with as mentioned earlier.'

(Regarding) advising (in) four (situations) (due to) greed, hatred, delusion, and fear.

The Bhikshu Chanda, when the Sangha (Sangha, the monastic community) was advising him according to the Dharma, slandered, saying, 'There is greed, hatred, and delusion in the Sangha.' 'The Sangha should perform a censure Karman (Karman, an act or ritual) against him, and it should be done like this: 'Venerable Sangha, please listen! This Bhikshu Chanda, when the Sangha advised him according to the Dharma, he said such words: "There is greed, hatred, and delusion in the Sangha." The Sangha now censures Chanda: "You should not speak such unlawful words." If the Sangha deems it the right time, please listen, the Sangha should allow the Sangha to now censure Bhikshu Chanda for speaking unlawful words. Announce thus.' The Karman is completed according to the announcement.'

(Regarding) performing the 'insanity' (Karman) with a 'white two' (Karman).

The Venerable Upali (Upali, one of the ten great disciples of the Buddha) asked the World Honored One, saying, 'Venerable One! For example, the Bhikshu Sikkata (Sikkata, a personal name) suffers from insanity, and its onset is irregular. During the Posadha (Posadha, a bi-monthly ceremony of reciting the precepts) and other Karmans, he acts arbitrarily, sometimes coming and sometimes not coming. At this time, the Bhikshus believe that (if) he lives separately (lives alone), the upholding of the Dharma will not be accomplished.' (The Bhikshus) reported this matter to the Buddha, and the Buddha said, 'You Bhikshus should perform the 'insanity' procedure for Bhikshu Sikkata. If you do not do it, it will become a separate dwelling. If there are other similar situations, they should all be handled according to this method, and it should be done like this. Set up seats, strike the ghanta (ghanta, a type of bell), and after the announcement is completed, have a Bhikshu make the announcement first, and then perform the Karman:'

'Venerable Sangha, please listen! This Bhikshu Sikkata suffers from insanity, and its onset is irregular. During the Posadha and other Karmans, he acts arbitrarily, sometimes coming and sometimes not coming, causing the Bhikshus to believe that (if) he lives separately (lives alone). If the Sangha deems it the right time, please listen, the Sangha should allow the Sangha to now perform the 'insanity' procedure for Bhikshu Sikkata. Leaving or staying is not prohibited, and it does not hinder Dharma affairs. Announce thus.'

'Venerable Sangha, please listen! This Bhikshu Sikkata suffers from insanity, and its onset is irregular. During the Posadha and other Karmans, he acts arbitrarily, sometimes coming and sometimes not coming, causing the Bhikshus to believe that (if) he lives separately (lives alone). The Sangha

今與西羯多作癲狂法，去住不遮不妨法事。若諸具壽聽與西羯多癲狂法，去住不遮不妨法事者默然；若不許者說。』『僧伽已與西羯多作癲狂法，去住不遮不妨法事竟。僧伽已聽許，由其默然故，我今如是持。』若僧伽與西羯多苾芻作癲狂法竟，若作褒灑陀、一切羯磨乃至隨意，悉皆得作，勿致疑惑。」

與不癡白四

又西羯多苾芻癲狂亂意，痛惱所纏，言行多違失沙門法，作不凈事，口流涎唾精轉瞼翻，狀同眠睡，他不見欺妄言欺我。彼于異時便得本心，諸苾芻眾以前惡事而詰責之。諸苾芻眾即以此緣，乃至世尊告曰：「汝諸苾芻應與西羯多苾芻作不癡毗奈耶，若更有餘，如前應作。乃至作如是說：

「『大德僧伽聽！我苾芻西羯多癲狂心亂痛惱所纏，言行多違失沙門法，作不凈事，口流涎唾精轉瞼翻，狀同眠睡，他不見欺妄言欺我。我於後時便得本心，諸苾芻眾以前惡事而詰於我。我西羯多今從僧伽乞不癡毗奈耶。是能愍者，愿哀愍故。』第二、第三亦如是說。次一苾芻應先作白，方為羯磨：『大德僧伽聽！此西羯多癲狂心亂痛惱所逼，但有言行並多違犯，沙門軌式不能遵奉，口流涎唾精轉瞼翻，他不見欺妄言欺我。此西羯多得本心已，今從僧伽乞不癡毗奈耶。若僧伽時至聽者，僧伽應許僧伽

【現代漢語翻譯】現代漢語譯本：現在為西羯多（Śīkṛta）制定癲狂法，允許他離開或留下，不妨礙法事。如果各位具壽同意為西羯多制定癲狂法，允許他離開或留下，不妨礙法事，就請保持沉默；如果不同意，請說出來。』『僧伽已經為西羯多制定了癲狂法，允許他離開或留下，不妨礙法事完畢。僧伽已經聽許，因為大家保持沉默，我現在就這樣記住。』如果僧伽為西羯多比丘制定癲狂法完畢，那麼作布薩（褒灑陀，Poṣadha）、一切羯磨（karma），乃至隨意事，都可以做，不要產生疑惑。」

與不癡白四

又西羯多比丘癲狂錯亂，被痛苦煩惱纏繞，言行多有違背沙門（Śrāmaṇa）法規之處，做出不凈之事，口流涎水，眼珠轉動，眼皮翻動，狀態如同睡眠，別人沒有看見就謊稱欺騙我。他在其他時候恢復了本心，各位比丘眾用以前的惡事來詰責他。各位比丘眾就因為這件事，乃至世尊（Buddha）告訴他們說：『你們各位比丘應該為西羯多比丘制定不癡毗奈耶（Vinaya），如果還有其他情況，應該像之前那樣做。』乃至這樣做說：

『大德僧伽聽！我比丘西羯多癲狂心亂，被痛苦煩惱纏繞，言行多有違背沙門法規之處，做出不凈之事，口流涎水，眼珠轉動，眼皮翻動，狀態如同睡眠，別人沒有看見就謊稱欺騙我。我在之後恢復了本心，各位比丘眾用以前的惡事來詰責我。我西羯多現在向僧伽乞求不癡毗奈耶。如果是能夠憐憫我的人，希望因為憐憫的緣故（允許）。』第二遍、第三遍也這樣說。然後一位比丘應該先作白，然後進行羯磨：『大德僧伽聽！這位西羯多癲狂心亂，被痛苦煩惱所逼迫，言行有很多違犯之處，不能遵守沙門的規矩，口流涎水，眼珠轉動，眼皮翻動，別人沒有看見就謊稱欺騙我。這位西羯多恢復本心之後，現在向僧伽乞求不癡毗奈耶。如果僧伽認為時機已到，聽許的話，僧伽應該允許僧伽

【English Translation】 English version: Now, let's establish the 'insanity procedure' for Śīkṛta, allowing him to leave or stay, without hindering Dharma activities. If the venerable ones agree to establish the 'insanity procedure' for Śīkṛta, allowing him to leave or stay, without hindering Dharma activities, please remain silent; if you disagree, please speak up.』『The Sangha has already established the 'insanity procedure' for Śīkṛta, allowing him to leave or stay, without hindering Dharma activities. The Sangha has agreed, as everyone remained silent, I will now remember it as such.』 If the Sangha has completed the 'insanity procedure' for the Bhikshu Śīkṛta, then performing Poṣadha (布薩), all karmas (羯磨), and even discretionary matters, can all be done, without any doubt.

Granting the 'Non-Insane' Procedure with a Formal Announcement and Four Motions

Furthermore, the Bhikshu Śīkṛta is insane and confused, tormented by pain and afflictions, his words and actions often violate the rules of a Śrāmaṇa (沙門), committing impure acts, drooling saliva, rolling his eyes, fluttering his eyelids, appearing to be asleep, falsely claiming he was deceived when no one saw it. At other times, he regains his senses, and the Bhikshus rebuke him for his past misdeeds. Because of this, the Bhikshus, up to the point where the Buddha (世尊) tells them: 『You Bhikshus should establish the 'Non-Insane' Vinaya (毗奈耶) for the Bhikshu Śīkṛta, and if there are other circumstances, you should do as before.』 And say as follows:

『Venerable Sangha, listen! I, the Bhikshu Śīkṛta, am insane and confused, tormented by pain and afflictions, my words and actions often violate the rules of a Śrāmaṇa, committing impure acts, drooling saliva, rolling my eyes, fluttering my eyelids, appearing to be asleep, falsely claiming he was deceived when no one saw it. Later, I regained my senses, and the Bhikshus rebuke me for my past misdeeds. I, Śīkṛta, now request the 'Non-Insane' Vinaya from the Sangha. If you are compassionate, I hope you will grant it out of compassion.』 The second and third times are said in the same way. Then, one Bhikshu should first make a formal announcement, and then perform the karma: 『Venerable Sangha, listen! This Śīkṛta is insane and confused, oppressed by pain and afflictions, his words and actions often violate the rules, unable to follow the rules of a Śrāmaṇa, drooling saliva, rolling his eyes, fluttering his eyelids, falsely claiming he was deceived when no one saw it. After regaining his senses, this Śīkṛta now requests the 'Non-Insane' Vinaya from the Sangha. If the Sangha deems it the right time and agrees, the Sangha should allow the Sangha

今與西羯多苾芻不癡毗奈耶。白如是。』次作羯磨，準白應為，乃至我今如是持。」

與求罪性白四

具壽鄔波離請世尊曰：「大德！如訶悉多(譯之為手)苾芻于大眾中生輕慢心，既犯罪已，不臣其罪。諸苾芻詰亦復不臣。」即以此緣白佛。佛言：「汝諸苾芻！應與訶悉多苾芻求罪自性毗奈耶，若更有餘如是流類，應如是與。作前方便，準上應知。次一苾芻為白羯磨：

「『大德僧伽聽！此訶悉多苾芻于大眾中生輕慢心，有罪不臣，諸苾芻詰復還拒諱。若僧伽時至聽者，僧伽應許僧伽今與訶悉多苾芻求罪自性毗奈耶。白如是。』次作羯磨，準白應作，乃至我今如是持。」

佛言：「汝諸苾芻！與彼求罪自性竟，所有行法我今當說。不得與他出家，不得授他近圓，不得作依止，不得畜求寂，不應差作教授尼人，設先差應舍，不詰苾芻令他憶念破戒見威儀正命，不為長凈，不為隨意，不為單白白二乃至白四羯磨，亦不說戒。若無說戒者，應說戒。此與求罪苾芻。如我所說，不依行者，得越法罪。」

與憶念白四

具壽實力子被善友苾芻尼將不實事而謗，時諸苾芻以事詰責，被詰責時遂便羞愧。時諸苾芻以緣白佛，佛言：「汝諸苾芻應與實力子作憶念毗奈耶，若更有餘如是流類，應

【現代漢語翻譯】現代漢語譯本：現在給予西羯多（Xijieduo）比丘不癡毗奈耶（Bu Chi Pilvye，意為不癡戒律）。先作宣告：『如是稟白。』然後進行羯磨（Jiemo，意為儀式），按照稟白應該進行，乃至我今如是奉持。」

給予求罪性白四羯磨

具壽鄔波離（Jushou Wuboli）請問世尊說：『大德！如有訶悉多（Hesiduo，譯為手）比丘在大眾中生起輕慢之心，已經犯了罪，卻不承認自己的罪過。其他比丘責問他，他也不承認。』於是將此事稟告佛陀。佛陀說：『你們這些比丘！應該給予訶悉多比丘求罪自性毗奈耶（Qiu Zui Zixing Pilvye，意為尋求罪行本質的戒律），如果還有其他類似的情況，也應該這樣處理。』先做準備工作，按照上面的方法進行。然後由一位比丘作宣告羯磨：

『大德僧伽（Dadesengqie，意為大德僧團）請聽！這位訶悉多比丘在大眾中生起輕慢之心，有罪卻不承認，其他比丘責問他，他還拒絕承認。如果僧伽認為時機已到，可以聽取，僧伽應該允許僧伽現在給予訶悉多比丘求罪自性毗奈耶。如是稟白。』然後進行羯磨，按照稟白應該進行，乃至我今如是奉持。」

佛陀說：『你們這些比丘！給予他求罪自性之後，所有應該遵守的法規，我現在將要說明。不得允許他出家，不得授予他近圓戒（Jin Yuanjie，比丘戒），不得作為依止師，不得收留沙彌（Qiu Ji，意為尋求寂滅者），不應該派遣他作為教授比丘尼的人，如果已經派遣了，應該撤回。不責問比丘，讓他憶念破戒、見解、威儀、正命等問題，不為他舉行長凈（Chang Jing，意為清凈）儀式，不為他舉行隨意（Suiji，意為隨順）儀式，不為他舉行單白、白二乃至白四羯磨，也不為他說戒。如果沒有說戒的人，應該為他說戒。』這是關於給予求罪比丘的規定。『如果有人不按照我所說的去做，就會犯越法罪（Yue Fazui）。』

給予憶念白四羯磨

具壽實力子（Jushou Shilizhi）被善友比丘尼（Shanyou Biqiuni）用不真實的事情誹謗，當時各位比丘用這件事責問他，被責問的時候就感到羞愧。當時各位比丘將這件事稟告佛陀，佛陀說：『你們這些比丘應該給予實力子作憶念毗奈耶（Yinian Pilvye，意為憶念戒律），如果還有其他類似的情況，應該

【English Translation】 English version: Now, the Bu Chi Vinaya (Bu Chi Pilvye, meaning 'not foolish discipline') is given to the Bhikshu (Bichu, meaning 'monk') Xijieduo (西羯多). The announcement is made: 'Thus it is reported.' Then the Karma (Jiemo, meaning 'ritual') is performed, according to the announcement it should be done, until I now uphold it thus.'

Giving the Bai Si (白四, meaning 'four announcements') Karma for Seeking the Nature of the Offense

The Venerable Upali (Jushou Wuboli) asked the World Honored One, saying: 'Venerable Sir! If a Bhikshu Hesiduo (訶悉多, translated as 'hand') generates a mind of contempt in the Sangha (Sengqie, meaning 'community'), having committed an offense, he does not acknowledge his offense. When the Bhikshus question him, he still does not acknowledge it.' Thereupon, he reported this matter to the Buddha. The Buddha said: 'You Bhikshus! You should give the Bhikshu Hesiduo the Qiu Zui Zixing Vinaya (Qiu Zui Zixing Pilvye, meaning 'discipline for seeking the nature of the offense'). If there are any other similar cases, they should be dealt with in the same way.' First, make preparations, according to the above method. Then, one Bhikshu makes the announcement Karma:

'Venerable Sangha (Dadesengqie)! Please listen! This Bhikshu Hesiduo generates a mind of contempt in the Sangha, having committed an offense, he does not acknowledge it. When the Bhikshus question him, he still refuses to acknowledge it. If the Sangha deems it the right time to listen, the Sangha should permit the Sangha to now give the Bhikshu Hesiduo the Qiu Zui Zixing Vinaya. Thus it is reported.' Then the Karma is performed, according to the announcement it should be done, until I now uphold it thus.'

The Buddha said: 'You Bhikshus! After giving him the seeking the nature of the offense, all the rules that should be followed, I will now explain. He must not be allowed to ordain, he must not be granted the Upasampada (Jin Yuanjie, meaning 'full ordination'), he must not be relied upon as a teacher, he must not keep a Shramanera (Qiu Ji, meaning 'seeker of tranquility'), he should not be sent as a professor of Bhikshunis, and if he has already been sent, he should be withdrawn. Do not question the Bhikshu, causing him to recall issues of breaking precepts, views, deportment, and right livelihood. Do not hold the Chang Jing (Chang Jing, meaning 'purification') ceremony for him, do not hold the Suiji (Suiji, meaning 'following') ceremony for him, do not hold the Dan Bai (單白, meaning 'single announcement'), Bai Er (白二, meaning 'two announcements'), or even Bai Si Karma for him, and do not recite the precepts for him. If there is no one to recite the precepts, they should be recited for him.' These are the regulations regarding giving the seeking the nature of the offense to a Bhikshu. 'If anyone does not act according to what I have said, they will commit the offense of transgressing the law (Yue Fazui).'

Giving the Bai Si Karma for Recollection

The Venerable Shilizhi (Jushou Shilizhi) was slandered by the Bhikshuni Shanyou (Shanyou Biqiuni) with untrue matters. At that time, the Bhikshus questioned him about this matter, and when questioned, he felt ashamed. At that time, the Bhikshus reported this matter to the Buddha. The Buddha said: 'You Bhikshus, you should give Shilizhi the Yinian Vinaya (Yinian Pilvye, meaning 'discipline of recollection'). If there are any other similar cases, you should'

如是與。敷座席，乃至蹲踞合掌作如是說：

「『大德僧伽聽！我實力子被善友苾芻尼以不實事謗，諸苾芻以事詰我，我被詰時遂便羞愧。我某甲今從僧伽乞憶念毗奈耶，愿大德僧伽與我憶念毗奈耶。是能愍者，愿哀愍故。』第二、第三亦如是說。次一苾芻應先作白，方為羯磨：

「『大德僧伽聽！此實力子被善友苾芻尼以不實事謗，情生羞恥。此實力子今從僧伽乞憶念毗柰耶。若僧伽時至聽者，僧伽應許僧伽今與實力子憶念毗柰耶。白如是。』次作羯磨：

「『大德僧伽聽！此實力子被善友苾芻尼以不實事謗，情生羞恥。此實力子今從僧伽乞憶念毗柰耶，僧伽今與實力子憶念毗柰耶。若諸具壽聽與實力子憶念毗柰耶者默然，若不許者說。此是初羯磨。』第二、第三亦如是說。『僧伽已與實力子憶念毗柰耶竟。僧伽已聽許，由其默然故，我今如是持。』」

簡平正人白二

「若斷諍時大眾不能平殄者，應簡眾中有德平正者，若十二十上座某甲等，為其殄諍，如是應作：

「『大德僧伽聽！今僧伽比有諍事不能除殄，僧伽今欲於此眾中簡取平正上座若干人，為其殄諍望速止息。若僧伽時至聽者，僧伽應許僧伽今欲於此眾中簡取上座若干人，為其殄諍望速止息。白如是。』羯磨準白

【現代漢語翻譯】現代漢語譯本：『就這樣。鋪設座位，乃至蹲下合掌，像這樣說：『大德僧伽（僧團）聽！我實力子（名字）被善友苾芻尼（比丘尼）以不實之事誹謗，諸位苾芻（比丘）以這件事詰問我，我被詰問時就感到羞愧。我某甲（名字）現在從僧伽乞求憶念毗奈耶（戒律），希望大德僧伽能給我憶念毗奈耶。是能憐憫者，希望因為憐憫的緣故（答應我的請求）。』第二遍、第三遍也像這樣說。然後一位苾芻應該先作白，才進行羯磨（儀式）：『大德僧伽聽！這位實力子被善友苾芻尼以不實之事誹謗，心中感到羞恥。這位實力子現在從僧伽乞求憶念毗奈耶。如果僧伽認為時機已到，願意聽取，僧伽應該允許僧伽現在給予實力子憶念毗奈耶。白如是。』然後作羯磨：『大德僧伽聽！這位實力子被善友苾芻尼以不實之事誹謗，心中感到羞恥。這位實力子現在從僧伽乞求憶念毗奈耶，僧伽現在給予實力子憶念毗奈耶。如果各位具壽（有德者）聽許給予實力子憶念毗奈耶的，就默然，如果不允許的就說出來。這是初羯磨。』第二遍、第三遍也像這樣說。『僧伽已經給予實力子憶念毗奈耶完畢。僧伽已經聽許，因為大家默然的緣故，我現在這樣持（記住）。』簡擇公正之人進行白二羯磨『如果斷諍的時候大眾不能平息爭端，應該簡擇大眾中有德行且公正的人，比如十位、十二位以上的上座某甲（名字）等人，爲了他們平息爭端，應該這樣做：『大德僧伽聽！現在僧伽中有爭端之事不能消除平息，僧伽現在想要從這些人中簡擇選取公正的上座若干人，爲了他們平息爭端希望迅速止息。如果僧伽認為時機已到，願意聽取，僧伽應該允許僧伽現在想要從這些人中簡擇選取上座若干人，爲了他們平息爭端希望迅速止息。白如是。』羯磨按照白文的格式進行。

【English Translation】 English version: 『Thus it is. Spreading out the seats, even squatting and joining palms, speak thus: 『Venerable Sangha (community) listen! I, Shili Zi (name), have been falsely accused by the virtuous Bhikshuni (nun), and the Bhikshus (monks) questioned me about this matter, and I felt ashamed when questioned. I, Mou Jia (name), now request the Sangha to recall the Vinaya (discipline), hoping that the Venerable Sangha will grant me the recollection of the Vinaya. As compassionate ones, may you grant this out of compassion.』 The second and third times are also spoken in the same way. Then a Bhikshu should first make a declaration (Bai), and then perform the Karma (ceremony): 『Venerable Sangha listen! This Shili Zi has been falsely accused by the virtuous Bhikshuni, and feels ashamed in his heart. This Shili Zi now requests the Sangha to recall the Vinaya. If the Sangha deems it the right time and is willing to listen, the Sangha should allow the Sangha to now grant Shili Zi the recollection of the Vinaya. The declaration is thus.』 Then perform the Karma: 『Venerable Sangha listen! This Shili Zi has been falsely accused by the virtuous Bhikshuni, and feels ashamed in his heart. This Shili Zi now requests the Sangha to recall the Vinaya, and the Sangha now grants Shili Zi the recollection of the Vinaya. If the venerable ones agree to grant Shili Zi the recollection of the Vinaya, remain silent; if you do not agree, speak. This is the first Karma.』 The second and third times are also spoken in the same way. 『The Sangha has completed granting Shili Zi the recollection of the Vinaya. The Sangha has agreed, because of the silence, I now hold (remember) it thus.』 Selecting impartial persons for Bai Er Karma (declaration and second act) 『If the assembly cannot resolve the dispute when settling a dispute, impartial and virtuous persons should be selected from the assembly, such as ten or twelve or more senior monks, Mou Jia (name), etc., to settle the dispute for them, and it should be done as follows: 『Venerable Sangha listen! Now there is a dispute in the Sangha that cannot be eliminated and resolved. The Sangha now wants to select several impartial senior monks from among these people to settle the dispute for them, hoping for a quick resolution. If the Sangha deems it the right time and is willing to listen, the Sangha should allow the Sangha to now select several senior monks from among these people to settle the dispute for them, hoping for a quick resolution. The declaration is thus.』 The Karma should be performed according to the format of the declaration.

成。既作羯磨，若此等人雖為殄除，尚不止息者，可於此中更重簡平正上座，如是應作。」

重簡人白二

「『大德僧伽聽！今僧伽有諍事起，雖于眾中簡平正人望得除殄，然猶不息。僧伽今於此中更復重簡殄諍之人，別向余處為其銷殄。若僧伽時至聽者，僧伽應許僧伽今于眾中更復重簡殄諍人，別向余處為其銷殄。白如是。』羯磨準白成。」

傳付諍人白二

「若於此眾中諍猶不息者，應將此諍人向餘眾內，如法除殄。如是應作：

「『大德僧伽聽！今此眾中有諍事起，多時不能殄息。為殄息故，今僧伽欲將此苾芻某甲斗諍人付彼某甲眾內，令其除殄。若僧伽時至聽者，僧伽應許僧伽今欲將此苾芻某甲斗諍人付彼某甲眾內，令其除殄。白如是。』羯磨準白成。若諍事既久不能除滅，共相朋黨者應作法籌大眾中行，如是應白：

「『大德僧伽聽！今此眾中有諍事起，久不殄息，僧伽今為殄息故，欲行法籌。若僧伽時至聽者，僧伽應許僧伽今行法籌。白如是。』羯磨準白成。雖作羯磨行法籌已，其諍猶不止息，共相朋黨者滅諍之法，如大律明。」

結凈廚白二

佛言：「汝等苾芻應結凈廚。」時諸苾芻不知云何結凈廚？復有幾種？佛言：「總有五種凈廚。云何為五？

【現代漢語翻譯】現代漢語譯本：完成羯磨（karma，業）后，如果這些人即使被驅逐，爭端仍然無法平息，可以再次從中選出公正賢明的上座（長老），像這樣進行處理。

重新選人宣告兩次：

『大德僧伽（saṃgha，僧團）聽！現在僧團中有爭端發生，即使在僧眾中選出公正的人，希望能夠消除爭端，但仍然無法平息。僧伽現在要再次重新選出平息爭端的人，到別的地方去平息爭端。如果僧伽時機成熟，願意聽取，僧伽應該允許僧伽現在在僧眾中再次重新選出平息爭端的人，到別的地方去平息爭端。稟告如上。』羯磨（karma，業）按照稟告完成。

傳遞爭端人宣告兩次：

如果在這個僧眾中爭端仍然無法平息，應該將這些爭端人送到其他的僧眾中，依法平息爭端。應該這樣做：

『大德僧伽（saṃgha，僧團）聽！現在這個僧眾中有爭端發生，很久都不能平息。爲了平息爭端，現在僧伽想要將這位比丘（bhikṣu，出家男眾）某甲（姓名）的爭端人，交給那個某甲（姓名）的僧眾中，讓他們平息爭端。如果僧伽時機成熟，願意聽取，僧伽應該允許僧伽現在想要將這位比丘（bhikṣu，出家男眾）某甲（姓名）的爭端人，交給那個某甲（姓名）的僧眾中，讓他們平息爭端。稟告如上。』羯磨（karma，業）按照稟告完成。如果爭端的事情已經很久不能消除，互相結黨營私的，應該製作法籌在大眾中進行，應該這樣稟告：

『大德僧伽（saṃgha，僧團）聽！現在這個僧眾中有爭端發生，很久都不能平息，僧伽現在爲了平息爭端，想要進行法籌。如果僧伽時機成熟，願意聽取，僧伽應該允許僧伽現在進行法籌。稟告如上。』羯磨（karma，業）按照稟告完成。即使做了羯磨（karma，業）進行法籌之後，爭端仍然不能平息，互相結黨營私的，平息爭端的方法，如大律中詳細說明。

結凈廚宣告兩次：

佛說：『你們這些比丘（bhikṣu，出家男眾）應該結凈廚。』當時各位比丘（bhikṣu，出家男眾）不知道如何結凈廚？又有幾種？佛說：『總共有五種凈廚。什麼是五種？』

【English Translation】 English version: Having performed the karma (karma, action), if these individuals, even after being expelled, still do not cease the dispute, then one may select from among them impartial and virtuous elders (senior monks) to handle the matter in this manner.

Announcing the Re-selection of Individuals Twice:

'Venerable Sangha (saṃgha, monastic community), listen! Now, a dispute has arisen within the Sangha, and even though impartial individuals have been selected from among the assembly in the hope of resolving the dispute, it still does not subside. The Sangha now wishes to re-select individuals to quell the dispute and send them elsewhere to resolve it. If the Sangha is ready and willing to listen, the Sangha should permit the Sangha to re-select individuals from among the assembly to quell the dispute and send them elsewhere to resolve it. This is the announcement.' The karma (karma, action) is completed according to the announcement.

Announcing the Transfer of Disputants Twice:

If the dispute still does not subside within this assembly, these disputants should be sent to another assembly to resolve the dispute according to the Dharma. This is how it should be done:

'Venerable Sangha (saṃgha, monastic community), listen! Now, a dispute has arisen within this assembly, and it has not been resolved for a long time. In order to quell the dispute, the Sangha now wishes to transfer this disputant, Bhikshu (bhikṣu, monk) so-and-so (name), to the assembly of so-and-so (name), so that they may resolve the dispute. If the Sangha is ready and willing to listen, the Sangha should permit the Sangha to transfer this disputant, Bhikshu (bhikṣu, monk) so-and-so (name), to the assembly of so-and-so (name), so that they may resolve the dispute. This is the announcement.' The karma (karma, action) is completed according to the announcement. If the dispute has persisted for a long time and cannot be resolved, and there are factions forming, then Dharma lots should be cast within the assembly. This is how it should be announced:

'Venerable Sangha (saṃgha, monastic community), listen! Now, a dispute has arisen within this assembly, and it has not been resolved for a long time. In order to quell the dispute, the Sangha now wishes to cast Dharma lots. If the Sangha is ready and willing to listen, the Sangha should permit the Sangha to cast Dharma lots. This is the announcement.' The karma (karma, action) is completed according to the announcement. Even after performing the karma (karma, action) and casting Dharma lots, if the dispute still does not subside and there are factions forming, the methods for resolving the dispute are detailed in the Great Vinaya.

Announcing the Consecration of a Clean Kitchen Twice:

The Buddha said, 'You Bhikshus (bhikṣu, monks) should consecrate a clean kitchen.' At that time, the Bhikshus (bhikṣu, monks) did not know how to consecrate a clean kitchen, nor how many types there were. The Buddha said, 'There are a total of five types of clean kitchens. What are the five?'

一、生心作；二、共印持；三、如牛臥；四、故廢處；五、秉法作。(此皆遍藍通結，或可別結一邊)言生心作者，如一營作苾芻或是俗人，初造房宇定基石時生如是心：『今於此住處當爲僧伽作凈廚。』言共印持者，如撿校營作苾芻創起基石，將欲興功，告共住諸苾芻曰：『諸具壽！仁可共知，於此住處當爲僧伽作凈廚。』言如牛臥者，謂是房門無其定準，撩亂而住。言故廢處者，謂空廢處(此二中方多不見用，余之三法在處恒行，或總結寺坊，或偏規一處，皆無妨也。且如那爛陀寺，則總結為廚。遠問北方有局結者，此乃隨樂者意，咸俱聽許，廣如別處矣)。言眾結作者，謂是大眾共許秉白二羯磨，應如是結定其處所，無妨難處，盡其界內並外勢分一尋，將作凈廚。僧伽同許者，即於此處，敷座席鳴揵稚，乃至令一苾芻應為羯磨：『大德僧伽聽！今於此住處修營總了，盡其界內並外勢分一尋結作凈廚。若僧伽時至聽者，僧伽應許僧伽今於此住處修營總了盡其界內並外勢分一尋結作凈廚。白如是。』

「『大德僧伽聽！今於此住處修營總了，盡其界內並外勢分一尋結作凈廚。僧伽今於此住處修營總了，盡其界內並外勢分一尋結作凈廚。若諸具壽聽於此住處修營總了，盡其界內並外勢分一尋結作凈廚者默然；若

【現代漢語翻譯】現代漢語譯本一、生心作：指在建造之初，心中發願。例如，一個負責營建的苾芻（bhiksu，比丘）或者一個俗人，在初次建造房屋奠定基石時，心中生起這樣的念頭：『今後在這個住所，應當為僧伽（samgha，僧團）建造一個乾淨的廚房。』二、共印持：指共同認可和支援。例如，負責營建的苾芻在開始建造基石，準備興建工程時，告知共同居住的各位苾芻說：『各位具壽（ayusmat，有壽者）！你們可以共同知曉，在這個住所，將要為僧伽建造一個乾淨的廚房。』三、如牛臥：指的是房門沒有固定的標準，隨意地設定。四、故廢處：指的是空置廢棄的地方。（這兩種情況在很多地方不常見，其餘三種方法在各地普遍實行，無論是總結整個寺院，還是隻規定一個地方，都沒有妨礙。例如那爛陀寺（Nalanda），就是總結全寺作為廚房。遠方詢問北方有區域性結界的，這都是隨各人意願，都允許，詳細情況在其他地方有說明）。五、秉法作：指的是大眾共同允許，通過秉白二羯磨（karma，業）的方式，應當這樣確定這個場所，沒有妨礙的地方，在其界限內以及外延一尋（古代長度單位）的範圍內，作為凈廚。僧伽共同允許后，就在這個地方，鋪設座位，敲擊揵稚（ghanta，鐘），乃至讓一個苾芻進行羯磨：『大德僧伽聽！現在這個住所修繕營建完畢，在其界限內以及外延一尋的範圍內，結界作為凈廚。如果僧伽認為時機已到，可以聽取，僧伽應當允許僧伽現在這個住所修繕營建完畢，在其界限內以及外延一尋的範圍內，結界作為凈廚。白如是。』『大德僧伽聽！現在這個住所修繕營建完畢，在其界限內以及外延一尋的範圍內，結界作為凈廚。僧伽現在這個住所修繕營建完畢，在其界限內以及外延一尋的範圍內，結界作為凈廚。如果各位具壽聽取在這個住所修繕營建完畢，在其界限內以及外延一尋的範圍內，結界作為凈廚的，請保持沉默；如果

【English Translation】 English version I. Generating the Intention; II. Common Endorsement; III. Like a Cow Lying Down; IV. Abandoned Place; V. Acting According to the Dharma. (These are all general boundary determinations, or can be determined separately on one side.) Regarding 'Generating the Intention,' it refers to, for example, a bhiksu (monk) in charge of construction or a layperson, when initially building a house and laying the foundation stone, generating such a thought: 'Now, in this dwelling, I shall build a clean kitchen for the samgha (community).' II. 'Common Endorsement' refers to common recognition and support. For example, when the bhiksu in charge of construction starts laying the foundation stone and is about to begin the project, he informs the co-resident bhiksus, saying: 'Venerable ones! You may all know that in this dwelling, we will build a clean kitchen for the samgha.' III. 'Like a Cow Lying Down' refers to the door of the room not having a fixed standard and being placed randomly. IV. 'Abandoned Place' refers to a vacant and abandoned place. (These two situations are not commonly seen in many places; the remaining three methods are commonly practiced everywhere, whether summarizing the entire monastery or specifying only one place, there is no hindrance. For example, Nalanda Monastery, it summarizes the entire monastery as a kitchen. Distant inquiries from the north have local boundary determinations, which are all according to individual wishes and are all allowed; detailed information is explained elsewhere.) V. 'Acting According to the Dharma' refers to the public jointly permitting, through the method of two karmas (actions), it should be determined in this way, the place where there is no hindrance, within its boundary and the extension of one vyama (ancient unit of length), as a clean kitchen. After the samgha jointly permits, in this place, lay out seats, strike the ghanta (bell), and even have a bhiksu perform the karma: 'Venerable samgha, listen! Now this dwelling has been completely repaired and built, within its boundary and the extension of one vyama, the boundary is determined as a clean kitchen. If the samgha thinks the time has come, it can be heard, the samgha should allow the samgha now this dwelling has been completely repaired and built, within its boundary and the extension of one vyama, the boundary is determined as a clean kitchen. The announcement is thus.' 'Venerable samgha, listen! Now this dwelling has been completely repaired and built, within its boundary and the extension of one vyama, the boundary is determined as a clean kitchen. The samgha now this dwelling has been completely repaired and built, within its boundary and the extension of one vyama, the boundary is determined as a clean kitchen. If the venerable ones listen to this dwelling being completely repaired and built, within its boundary and the extension of one vyama, the boundary being determined as a clean kitchen, please remain silent; if

不許者說。』『僧伽已於此住處修營總了，盡其界內並外勢分一尋結作凈廚竟。僧伽已聽許，由其默然故，我今如是持。』

「若僧伽共結作凈廚已，即於此住處得兩種利樂：一、界外貯得界內煮；二、界內貯得界外煮，並皆無過。若創造寺初絣繩時，于寺四方應置磚石以為定處。當時如其有力廣為羯磨，或時大眾作如是言：『此寺坊處並外勢分將作凈廚，我今守持。』第二、第三亦如是說，即成作凈。」

時有師子苾芻，欲食沙糖，佛言：「時與非時、若病不病，並皆隨食(然而西國造沙糖時皆安米屑，如造石蜜安乳及油。佛許非時開其啖食，為防粗相長道資身。南海諸洲煎樹汁灑而作糖團，非時總食，準斯道理。東夏飴糖，縱在非時亦應得食。何者？甘蔗時藥、汁則非時；米麹雖曰在時，飴團何廢過午？祥撿雖有此理，行不各任己情，稠濁香湯定非開限，蜜煎薯蕷確在遮條)。」

如世尊說：「汝等苾芻應持割截衣。」時有苾芻得重大毛毯，遂持刀針往晝日住處欲為割截。世尊因至其所問言：「汝作何事耶？」苾芻以緣白佛，佛言：「諸苾芻！有五種衣不應割截：一、高褶婆(毯類也)；二、厚被帔(以毛織成)；三、粗重厚緂；四、雀眼疏布(西國諸人不披百納)；五、謂物少截而不足，斯

【現代漢語翻譯】現代漢語譯本：『凡是不允許的事情都應該說明。』『僧團已經在此處住所完成了修繕，在其邊界之內以及邊界之外延伸一尋的範圍內，共同劃定了一塊凈廚區域。僧團已經允許了，因為他們保持沉默，我現在這樣堅持。』如果僧團共同劃定了凈廚區域，那麼在此住所就能獲得兩種便利：第一，在邊界之外儲存的食物可以在邊界之內烹煮；第二，在邊界之內儲存的食物可以在邊界之外烹煮，這兩種情況都沒有過錯。如果最初建造寺廟時拉線確定範圍，應該在寺廟的四個方向放置磚石作為固定標記。當時如果條件允許，可以廣泛地舉行羯磨（karma，儀式），或者當時大眾這樣說：『這塊寺廟用地以及向外延伸的部分將作為凈廚區域，我們現在守護它。』第二次、第三次也這樣說，就完成了凈廚的劃定。」當時有一位名叫師子（Simha）的比丘（bhiksu，和尚），想要吃沙糖，佛陀說：『無論是應時還是非時，無論是生病還是沒病，都可以隨意食用（然而西國製造沙糖的時候都會加入米屑，就像製造石蜜的時候加入牛奶和油一樣。佛陀允許在非時食用，是爲了防止粗糙的食物難以消化，以便維持身體。南海各洲煎煮樹汁灑水製作糖團，非時也可以食用，可以參照這個道理。東夏的飴糖，即使在非時也應該可以食用。為什麼呢？甘蔗是應時的藥物，甘蔗汁則不是應時的；米曲雖然說是應時的，但是飴糖團在午後食用又有什麼妨礙呢？仔細考察雖然有這個道理，但是行動上不能各自放縱自己的慾望，濃稠的香湯肯定不在允許的範圍之內，蜜煎的薯蕷確實在禁止的條目之中）。』正如世尊所說：『你們比丘應該持有割截衣。』當時有一位比丘得到了一件厚重的大毛毯，於是拿著刀和針前往白天的住所想要進行割截。世尊因此來到了他所在的地方，問道：『你在做什麼呢？』比丘將緣由告訴了佛陀，佛陀說：『各位比丘！有五種衣服不應該割截：第一，高褶婆（Kausheya，毯子之類的）；第二，厚被帔（以毛織成）；第三，粗重厚緂；第四，雀眼疏布（西國的人不穿百衲衣）；第五，認為物品太少，割截了也不夠用，這些都不應該割截。』

【English Translation】 English version: 'What is not permitted should be stated.' 'The Sangha (community of monks) has completed the construction and repair of this dwelling place, and within its boundaries and extending one 'span' (a unit of measurement) beyond, has jointly designated a 'clean kitchen' area. The Sangha has permitted it, by their silence, and I now uphold it as such.' If the Sangha has jointly designated a 'clean kitchen' area, then this dwelling place obtains two benefits: first, food stored outside the boundary can be cooked inside the boundary; second, food stored inside the boundary can be cooked outside the boundary, and neither is a transgression. If, when initially constructing a monastery, a line is drawn to define the area, bricks or stones should be placed at the four corners of the monastery as fixed markers. At that time, if conditions permit, a 'karma' (ritual) can be widely performed, or the assembly can say: 'This monastery land and the area extending outward will be designated as a 'clean kitchen' area, and we now protect it.' The second and third times it is said in the same way, the designation of the 'clean kitchen' is completed. At that time, there was a 'bhiksu' (monk) named Simha (Lion), who wanted to eat 'sand sugar'. The Buddha said: 'Whether it is the right time or the wrong time, whether one is sick or not sick, one can eat it as one pleases (however, when 'sand sugar' is made in the Western countries, rice flour is added, just as milk and oil are added when making 'rock honey'. The Buddha allows eating at the wrong time to prevent coarse food from being difficult to digest, in order to maintain the body. In the various islands of the South Sea, tree sap is boiled and sprinkled with water to make sugar cakes, which can be eaten at any time, according to this principle. 'East Xia' (China) 'malt sugar' (yi tang), even at the wrong time, should also be edible. Why? Sugarcane is a seasonal medicine, but sugarcane juice is not seasonal; although rice 'koji' (rice malt) is said to be seasonal, what harm is there in eating 'malt sugar' cakes after noon? Although a careful examination reveals this principle, one should not indulge one's desires in action. Thick, fragrant soup is definitely not within the permitted limits, and honey-fried 'yam' (dioscorea) is definitely on the list of prohibitions).' As the World Honored One said: 'You 'bhiksus' (monks) should hold 'cut-off robes'.' At that time, there was a 'bhiksu' who obtained a heavy woolen blanket, and so he took a knife and needle to the daytime dwelling place, intending to cut it. The World Honored One therefore came to where he was and asked: 'What are you doing?' The 'bhiksu' told the Buddha the reason, and the Buddha said: 'O 'bhiksus'! There are five kinds of clothing that should not be cut: first, 'Kausheya' (a type of blanket); second, a thick 'bei pi' (a shawl woven from wool); third, coarse, heavy 'tan' (a thick felt); fourth, 'sparrow-eye' loosely woven cloth (people in Western countries do not wear 'patchwork robes'); fifth, thinking that there is too little material, and cutting it would not be enough, these should not be cut.'

等五物我今聽許諸苾芻等帖葉而持。於此五中除其第五，更以厚褥為第五，便是五種皆不可截(有以臥具為三衣者，雖曰深思，誠為臆斷。律云：臥具乃是眠褥，如何割截？用作三衣，不合截打。此文明顯，恐懷先惑，聊復註文)。」

如世尊說：「汝等苾芻不應于僧伽臥具不安襯替而為受用。」時六眾苾芻或以垢膩疏薄破碎之類，用襯僧伽臥具。爾時世尊于日初分，執持衣缽入薜舍離而行乞食，以具壽阿難陀為侍者。世尊便見一人脊背皆黑，遂命阿難陀曰：「汝見此人脊背黑不？」阿難陀言：「見。」佛言：「此人往昔于迦攝波如來正教中出家，遂以隨宜惡物用襯僧伽臥具。由彼昔時黑業惡報墮于地獄，又五百生中常招黑背。由此過患，是故苾芻不應以其疏薄破碎垢膩之物襯僧伽臥具。若是厚物應可一重，必其故薄兩重方用。若不爾者，得越法罪。」

時有苾芻以雜彩物作尼師但那守持，長留縷𦆠。時婆羅門及諸俗侶便生譏笑。佛言：「凡為臥具，應作兩重染令壞色，或青(極好深青，律文不許，隨時污色，事在開聽)、或泥(廣律解泥，謂是赤土赤石，或即是泥，然而不許純烏泥皂，斯乃外道之衣)、或乾陀色(梵云袈裟野，譯為赤色)，于第三分，必須截斷縫刺為葉，四邊帖緣(臥具元開本用襯替

【現代漢語翻譯】現代漢語譯本：關於五種物品，我現在允許各位比丘使用帖葉（patchwork）的方式持有。在這五種物品中，去除第五種，用厚褥代替作為第五種，這樣五種物品都是不可裁剪的。（有些人認為臥具可以作為三衣，雖然說是經過深思熟慮，但實際上是主觀臆斷。律中說：臥具是睡眠用的褥子，如何裁剪？用來做三衣，不應該裁剪縫製。這段文字很明顯，恐怕有人心懷疑惑，所以略作註釋。）如世尊所說：『你們比丘不應該在僧伽的臥具上不加襯墊就使用。』當時六眾比丘用污垢油膩、稀疏單薄、破損之類的東西，來襯墊僧伽的臥具。這時，世尊在清晨，拿著衣缽進入薜舍離城乞食，由具壽阿難陀作為侍者。世尊看見一個人脊背都是黑色的，於是對阿難陀說：『你看見這個人脊背是黑色的嗎？』阿難陀說：『看見了。』佛說：『這個人過去在迦攝波如來正法中出家，於是用隨便找到的劣質物品來襯墊僧伽的臥具。由於他過去黑業的惡報，墮入地獄，又在五百世中常常遭受黑背的果報。因為這個過患，所以比丘不應該用稀疏單薄、破損污垢油膩的東西來襯墊僧伽的臥具。如果是厚的物品應該用一層，如果本來就單薄的可以用兩層。如果不這樣做，就會犯越法罪。』當時有比丘用雜色的物品製作尼師但那（坐具）並守持，長期留著線頭。當時婆羅門以及世俗之人就譏笑他們。佛說：『凡是作為臥具，應該做成兩層並染色使其顏色不正，或者染成青色（極好的深青色，律文中不允許，可以根據情況染成污濁的顏色，這件事可以靈活處理）、或者泥色（廣律解釋泥色，指的是赤土赤石，或者就是泥土，但是不允許純黑色的泥皂色，因為那是外道的衣服顏色）、或者乾陀色（梵語袈裟野，翻譯為赤色），在三分之一的地方，必須截斷縫刺成葉狀，四邊縫上邊緣（臥具原本是爲了襯墊而開設的）。』

【English Translation】 English version: Regarding the five items, I now permit all Bhikshus to hold them using the 'tie-leaf' (patchwork) method. Among these five, remove the fifth and replace it with a thick mattress as the fifth, so that all five items are non-cuttable. (Some consider bedding as the three robes, although it is said to be well-considered, it is actually subjective speculation. The Vinaya says: Bedding is a sleeping mattress, how can it be cut? Using it as the three robes, it should not be cut and sewn. This text is clear, fearing that some may have doubts, so I add a brief commentary.) As the World Honored One said: 'You Bhikshus should not use the Sangha's bedding without a lining.' At that time, the Six Group Bhikshus used dirty, greasy, thin, and broken items to line the Sangha's bedding. At this time, the World Honored One, in the early morning, holding his robe and bowl, entered Vaishali to beg for food, with the Venerable Ananda as his attendant. The World Honored One saw a person whose back was all black, and said to Ananda: 'Do you see this person's back is black?' Ananda said: 'I see it.' The Buddha said: 'This person in the past, when he was a monk in Kashyapa Buddha's correct Dharma, used inferior items found at random to line the Sangha's bedding. Due to the evil retribution of his past black karma, he fell into hell, and in five hundred lifetimes he often suffered the retribution of a black back. Because of this fault, Bhikshus should not use thin, broken, dirty, and greasy items to line the Sangha's bedding. If it is a thick item, one layer should be used; if it is originally thin, two layers can be used. If this is not done, one will commit a transgression.' At that time, there were Bhikshus who made Nishidanas (sitting cloths) with variegated items and maintained them, keeping long threads. At that time, Brahmins and lay people ridiculed them. The Buddha said: 'All bedding should be made of two layers and dyed to make the color impure, or dyed blue (excellent deep blue is not allowed in the Vinaya, the color can be made impure according to the situation, this matter can be handled flexibly), or mud color (the Guanglv explains mud color as red soil and red stone, or it is mud, but pure black mud soap color is not allowed, because that is the color of the clothes of heretics), or Gandha color (Sanskrit Kasaya, translated as red), in one-third of the area, it must be cut and sewn into leaf shapes, and the edges should be sewn on all four sides (the bedding was originally opened for lining).'

氈席，恐有玷汙，所以長乃過身闊如小席，肘量之數備在廣文。元意為斯非關禮拜，是非廣述備在余文)。」如世尊說有八種利。何謂為八？一、界所得利；二、立制所得利；三、依止所得利；四、安居所得利；五、僧伽所得利；六、苾芻所得利；七、對面所得利；八、定處所得利。

言界所得利者，謂於一界有其定局，或於二界、或於多界，隨其處別所獲利養，各依界分舊住者共分。

言立制所得利者，謂諸苾芻或是隨黨或非隨黨，共作制要然後安居，于某處村坊街衢之內，某家屬我某舍屬汝。若得物時依制而受，廣如大律。(此言隨黨者，謂是隨順提婆達多所有伴屬。言非隨黨者，即是佛弟子。此乃由其住處，則令物隨處判。處中既非兩處，故遣兩眾均分。現今西方在處，皆有天授種族出家之流，所有軌儀多同佛法，至如五道輪迴、生天解脫，所習三藏亦有大同。無大寺舍，居村塢間乞食自居，多修凈行，胡蘆為缽，衣但二巾，色類桑皴，不餐乳酪，多在那爛陀寺雜聽諸典。曾問之曰：「汝之軌式，多似大師，有僻邪處，復同天授，豈非天授之種胄乎？」彼便答曰：「我之所祖實非天授。」此即恐人嫌棄，拒諱不臣耳！此雖多似佛法，若行聚集，則聖制分途，各自為行，別呈供養。豈況諸餘外道計斷

【現代漢語翻譯】現代漢語譯本：『氈席，恐怕會沾染污垢，所以長度超過身寬，大小如小蓆子，用肘來量，尺寸都詳細地記載在廣文中。』（原文的意思是這與禮拜無關，詳細的解釋都記載在其他文章中）。如世尊所說有八種利益。什麼是八種利益呢？一、界所得利（在劃定的區域內獲得的利益）；二、立制所得利（通過制定規章制度獲得的利益）；三、依止所得利（依靠僧團或寺廟獲得的利益）；四、安居所得利（在安居期間獲得的利益）；五、僧伽所得利（僧團獲得的利益）；六、苾芻所得利（比丘獲得的利益）；七、對面所得利（當面獲得的利益）；八、定處所得利（在固定的場所獲得的利益）。

所謂界所得利，是指在一個劃定的區域內有固定的範圍，或者在兩個區域、或者在多個區域，根據不同的地方所獲得的利益，各自按照區域劃分，由原先居住的人共同分配。

所謂立制所得利，是指各位比丘，無論是屬於同一派系還是不屬於同一派系，共同制定規章制度然後進行安居，在某個村莊或街道內，某家屬於我，某舍屬於你。如果得到財物，就按照制定的規章制度來接受，詳細的內容記載在大律中。（這裡所說的隨黨，是指隨順提婆達多（Devadatta）的所有同伴。所說的非隨黨，就是佛陀的弟子。這是因為他們的住處，就讓財物隨著住處來判決。處中既不屬於兩個地方，所以讓兩方平均分配。現在西方各地，都有天授（Devadatta）種族出家的人，他們的規章制度大多與佛法相同，比如五道輪迴、昇天解脫，他們所學習的三藏也有很多相同之處。他們沒有大的寺廟，居住在村莊里乞食為生，大多修行清凈的行為，用葫蘆做缽，衣服只有兩塊布，顏色像桑樹皮，不吃乳酪，大多在那爛陀寺（Nalanda）雜聽各種經典。我曾經問他們：『你們的規矩，大多像大師（指佛陀），有些偏頗的地方，又與天授（Devadatta）相同，難道不是天授（Devadatta）的後代嗎？』他們就回答說：『我們的祖先確實不是天授（Devadatta）。』這是因為害怕別人嫌棄，拒絕承認罷了！雖然他們很多地方像佛法，如果舉行集會，那麼聖人的制度就會分道揚鑣，各自為行，分別呈上供養。更何況其他的各種外道，他們所計較的斷滅。

【English Translation】 English version: 'Felt mats, fearing they might get soiled, so the length exceeds the width of the body, like a small mat, the dimensions measured by the elbow are all recorded in the Guang Wen.' (The original meaning is that this is not related to prostration, and detailed explanations are recorded in other texts). As the World Honored One said, there are eight kinds of benefits. What are the eight benefits? 1. Benefits obtained from a defined territory (界所得利); 2. Benefits obtained from established rules (立制所得利); 3. Benefits obtained from reliance (依止所得利); 4. Benefits obtained during the rainy season retreat (安居所得利); 5. Benefits obtained by the Sangha (僧伽所得利); 6. Benefits obtained by the Bhikshus (苾芻所得利); 7. Benefits obtained face-to-face (對面所得利); 8. Benefits obtained in a fixed place (定處所得利).

The so-called benefits obtained from a defined territory refer to a fixed area within a defined territory, or in two areas, or in multiple areas, according to the different places where benefits are obtained, each divided according to the area, and shared by the original residents.

The so-called benefits obtained from established rules refer to the Bhikshus, whether they belong to the same faction or not, jointly establishing rules and then engaging in the rainy season retreat, within a certain village or street, a certain family belongs to me, and a certain house belongs to you. If property is obtained, it is received according to the established rules, as detailed in the Great Vinaya. (Here, 'belonging to the same faction' refers to all the companions who follow Devadatta (提婆達多). 'Not belonging to the same faction' refers to the Buddha's disciples. This is because of their residence, so the property is judged according to the residence. Since the middle ground does not belong to two places, the two parties are divided equally. Now in the West, there are people of the Devadatta (提婆達多) lineage who have left home, and their rules and regulations are mostly the same as the Buddha's Dharma, such as the five paths of reincarnation, ascending to heaven and liberation, and the Tripitaka they study also have many similarities. They do not have large temples, but live in villages and beg for food, mostly practicing pure conduct, using gourds as bowls, and only having two pieces of cloth for clothing, the color resembling mulberry bark, not eating dairy products, and mostly listening to various classics at Nalanda (那爛陀寺). I once asked them: 'Your rules are mostly like the Master's (referring to the Buddha), and some of the biased places are the same as Devadatta's (提婆達多), are you not descendants of Devadatta (提婆達多)?' They replied: 'Our ancestors are indeed not Devadatta (提婆達多).' This is because they are afraid of being disliked and refuse to admit it! Although they are very similar to the Buddha's Dharma in many places, if they hold gatherings, then the sages' systems will diverge, each acting separately and presenting offerings separately. Not to mention the various other heretics, whose calculations are about annihilation.

計常，妄執自然，虛陳得一，食時雜坐，流俗無分。踵舊之徒，用為通鑑，更相染觸，濕渭同波，高尚之賓，須察茲濫，殊行各席，深是其宜。)

言依止所得利者，謂依止男女及半宅迦而為安居，依此得利者是。

言安居所得利者，謂於此夏安居所獲利物，隨施主處分。

僧伽所得利者，謂是決定然無分局，此物施主將來決定施與僧伽，就中不為分別：此與夏安居人、此與現前人、此物應問施主。

苾芻所得利者，謂是決定而作分局，於此房院住者，便受其利。

對面所得利者，謂是對面所獲利物。

定處所得利者，謂是大師一代行化之處，總有八所，此則名為八大制底：一、佛生處，在劫比羅伐窣睹城嵐毗尼林。二、成佛處，在摩揭陀法阿蘭若菩提樹下金剛座上。三、轉法輪處，在婆羅痆斯仙人墮處施鹿林中。四、涅槃處，在拘尸那城娑羅雙樹間。五、在王舍城鷲峰山竹林園內。六、在廣嚴城獼猴池側高閣堂中。七、在室羅伐城，逝多林給孤獨園。八、從天下處，在平林聚落。初之四處名為定處，后之四處名不定處。若有施物擬施生處，其物唯于生處供養，不應移轉。若無力能送，三中隨一而為供養，余之三處類此應知，餘四制底與此不同。

守持亡人物單白

【現代漢語翻譯】現代漢語譯本：計常：執著于永恒不變的事物。妄執自然：錯誤地執著于自然本身。虛陳得一：虛假地宣稱自己已經證悟到『一』的境界。食時雜坐：吃飯的時候不分僧俗混雜地坐在一起。流俗無分：與世俗之人沒有區別。踵舊之徒：那些遵循舊習的人，用為通鑑：把這些行為當作普遍的準則。更相染觸：互相沾染，互相影響。濕渭同波：就像被渭水浸濕一樣，同流合污。高尚之賓：品德高尚的人，須察茲濫：必須明察這些氾濫的錯誤行為。殊行各席：不同的修行者應該分開坐席。深是其宜：這才是最合適的。

言依止所得利者：關於依靠他人或住所而獲得的利益，謂依止男女及半宅迦而為安居：指的是依靠男女或半宅迦（半個住所）來進行雨季安居。依此得利者是：依靠這些而獲得利益就是這種情況。

言安居所得利者：關於在安居期間獲得的利益，謂於此夏安居所獲利物：指的是在夏季安居期間所獲得的財物。隨施主處分：應該按照施主的意願來分配。

僧伽所得利者：關於僧團獲得的利益，謂是決定然無分局：指的是已經決定要給予僧團，但沒有具體分配的財物。此物施主將來決定施與僧伽：這些財物施主將來決定要捐獻給僧團，就中不為分別：其中不應該進行分別。此與夏安居人、此與現前人、此物應問施主：『這個給參加夏安居的人』，『這個給現在在這裡的人』，『這個財物應該詢問施主的意見』。

苾芻所得利者：關於比丘（Bhikkhu）獲得的利益，謂是決定而作分局：指的是已經決定要給予，並且已經具體分配的財物。於此房院住者，便受其利：住在這個房院的比丘，就可以獲得這些利益。

對面所得利者：關於面對面獲得的利益，謂是對面所獲利物：指的是直接面對面獲得的財物。

定處所得利者：關於特定的地點獲得的利益，謂是大師一代行化之處，總有八所：指的是偉大的導師釋迦牟尼佛（Shakyamuni Buddha）一生中弘法教化的八個重要地點。此則名為八大制底：這就被稱為八大制底（Ashta Maha Chaitya）。一、佛生處，在劫比羅伐窣睹城嵐毗尼林：第一，佛陀（Buddha）的誕生地，位於迦毗羅衛國（Kapilavastu）的藍毗尼園（Lumbini）。二、成佛處，在摩揭陀法阿蘭若菩提樹下金剛座上：第二，佛陀成道的地方，位於摩揭陀國（Magadha）的菩提伽耶（Bodh Gaya）菩提樹（Bodhi tree）下的金剛座（Vajrasana）上。三、轉法輪處，在婆羅痆斯仙人墮處施鹿林中：第三，佛陀初轉法輪的地方，位於波羅奈斯（Varanasi）的仙人鹿野苑（Sarnath）。四、涅槃處，在拘尸那城娑羅雙樹間：第四，佛陀涅槃的地方，位於拘尸那迦（Kushinagar）的娑羅雙樹（Sal grove）之間。五、在王舍城鷲峰山竹林園內：第五，位於王舍城（Rajgir）的鷲峰山（Grdhakuta）竹林精舍（Venuvana）。六、在廣嚴城獼猴池側高閣堂中：第六，位於吠舍離（Vaishali）的獼猴池（Markata-hrada）旁的高閣講堂。七、在室羅伐城，逝多林給孤獨園：第七，位於舍衛城（Shravasti）的祇園精舍（Jetavana）。八、從天下處，在平林聚落：第八，佛陀從忉利天（Trayastrimsa）返回人間的地方，位於僧伽施（Sankissa）。初之四處名為定處，后之四處名不定處：前四個地點被稱為『定處』，后四個地點被稱為『不定處』。若有施物擬施生處，其物唯于生處供養，不應移轉：如果有供養的物品打算供養給佛陀的誕生地，這些物品只能在誕生地供養，不應該轉移到其他地方。若無力能送，三中隨一而為供養，余之三處類此應知：如果沒有能力送到，可以在其他三個『定處』中選擇一個進行供養，其餘三個『定處』也應該照此辦理。餘四制底與此不同：其餘四個『不定處』與此不同。

守持亡人物單白：關於保管死者遺物的清單。

【English Translation】 English version: Clinging to permanence: Holding onto things as if they are eternal and unchanging. Falsely clinging to nature: Erroneously clinging to nature itself. Vainly claiming attainment of 'Oneness': Falsely proclaiming that one has realized the state of 'Oneness'. Sitting mixed during meals: Sitting together without distinguishing between monastics and laypeople during meals. Undistinguished from common customs: Being no different from ordinary worldly people. Followers of old habits: Those who adhere to outdated practices, Using them as a common standard: Treating these behaviors as universal norms. Contaminating each other: Influencing and affecting each other negatively. Like waves in the wet Wei River: Becoming defiled together, like being soaked by the Wei River. Noble guests: People of high moral character, Must observe these abuses: Must clearly discern these rampant wrongdoings. Different practices, separate seats: Different practitioners should have separate seating arrangements. This is most appropriate: This is the most suitable arrangement.

Regarding benefits obtained by relying on others: Concerning the benefits gained by relying on others or a dwelling, Referring to relying on men, women, or a semi-residence for the rainy season retreat: This refers to relying on men, women, or a semi-residence (half a dwelling) to observe the rainy season retreat (Varshavasana). Those who benefit from this are such: Those who gain benefits from this situation are of this kind.

Regarding benefits obtained during the rainy season retreat: Concerning the benefits obtained during the rainy season retreat, Referring to the benefits obtained during this summer retreat: This refers to the items obtained during the summer retreat. According to the donor's instructions: Should be distributed according to the donor's wishes.

Regarding benefits obtained by the Sangha: Concerning the benefits obtained by the Sangha (community of monks), Referring to what is decided but not yet allocated: This refers to items that have been decided to be given to the Sangha but have not yet been specifically allocated. The donor will decide to give these items to the Sangha in the future: The donor will decide to donate these items to the Sangha in the future, Without making distinctions within: Without making distinctions among them. 'This is for those participating in the summer retreat,' 'This is for those present now,' 'This item should be asked of the donor': 'This is for those participating in the summer retreat,' 'This is for those present now,' 'The donor's opinion should be asked about this item.'

Regarding benefits obtained by a Bhikkhu: Concerning the benefits obtained by a Bhikkhu (monk), Referring to what is decided and allocated: This refers to items that have been decided to be given and have already been specifically allocated. Those who reside in this monastery will receive the benefits: The Bhikkhus who reside in this monastery will receive these benefits.

Regarding benefits obtained face-to-face: Concerning the benefits obtained directly face-to-face, Referring to items obtained face-to-face: This refers to items obtained directly face-to-face.

Regarding benefits obtained at a specific place: Concerning the benefits obtained at specific locations, Referring to the places where the Great Teacher propagated the Dharma in his lifetime, totaling eight: This refers to the eight important places where the great teacher Shakyamuni Buddha (Shakyamuni Buddha) propagated the Dharma during his lifetime. These are called the Eight Great Chaityas: These are called the Eight Great Chaityas (Ashta Maha Chaitya). 1. The birthplace of the Buddha, in Lumbini Grove in Kapilavastu: First, the birthplace of the Buddha (Buddha), located in Lumbini (Lumbini) in Kapilavastu (Kapilavastu). 2. The place of enlightenment, at the Vajrasana under the Bodhi tree in Bodh Gaya in Magadha: Second, the place where the Buddha attained enlightenment, located at the Vajrasana (Vajrasana) under the Bodhi tree (Bodhi tree) in Bodh Gaya (Bodh Gaya) in Magadha (Magadha). 3. The place where the Wheel of Dharma was first turned, in the Deer Park at Sarnath in Varanasi: Third, the place where the Buddha first turned the Wheel of Dharma, located in the Deer Park (Sarnath) in Varanasi (Varanasi). 4. The place of Nirvana, between the twin Sala trees in Kushinagar: Fourth, the place where the Buddha attained Nirvana, located between the twin Sala trees (Sal grove) in Kushinagar (Kushinagar). 5. In Venuvana on Vulture Peak in Rajgir: Fifth, located in Venuvana (Venuvana) on Vulture Peak (Grdhakuta) in Rajgir (Rajgir). 6. In the high pavilion by the Monkey Pond in Vaishali: Sixth, located in the high pavilion by the Monkey Pond (Markata-hrada) in Vaishali (Vaishali). 7. In Jetavana in Shravasti: Seventh, located in Jetavana (Jetavana) in Shravasti (Shravasti). 8. The place where he descended from the heavens, in Sankissa: Eighth, the place where the Buddha descended from Trayastrimsa Heaven (Trayastrimsa), located in Sankissa (Sankissa). The first four places are called 'fixed places,' and the last four are called 'unfixed places': The first four places are called 'fixed places,' and the last four places are called 'unfixed places.' If there are offerings intended for the birthplace, they should only be offered there and not transferred elsewhere: If there are offerings intended for the Buddha's birthplace, these items should only be offered at the birthplace and should not be transferred elsewhere. If one is unable to send them, one can choose one of the other three 'fixed places' to make offerings, and the same should be done for the other three 'fixed places': If one is unable to send them, one can choose one of the other three 'fixed places' to make offerings, and the same should be done for the other three 'fixed places.' The other four Chaityas are different from this: The other four 'unfixed places' are different from this.

List of items belonging to the deceased that are being held: Regarding the list of items belonging to the deceased that are being held.

時具壽鄔波難陀身亡之後，所有資具價直三億金錢，六大都城苾芻皆集咸言：「我亦合得此物。」諸苾芻眾不知云何？以事白佛，佛言：「若苾芻及五時者應與。云何為五？一、打揵稚時來集會者應與其分；二、誦三啟時來；三、禮制底時來；四、行籌時來；五、作白時來。此皆與分。應如是作。敷座席、鳴犍稚，眾既集已，令一苾芻作單白羯磨。欲作白時，當問看病人及同住者：『此人不曾負他債物？或復餘人負其債不？』處分已作白：

「『大德僧伽聽！苾芻鄔波難陀於此命過，所有現及非現衣貲雜物，今作守持。若僧伽時至聽者，僧伽應許僧伽今于亡苾芻鄔波難陀所有現及非現衣貲雜物共作守持。白如是。』作單白法已，現於界內所有苾芻合得其物。若不作法，但是世尊聲聞弟子現住贍部洲中或余住處悉皆有分，此謂分亡苾芻物法式。又復應知，若逢事鬧眾難集者，開作初后法，應將十錢五錢于上座頭及最小者與之，即為定記。」

舉置亡人資具單白

「若在夏中有難緣者，應差一苾芻作掌亡苾芻衣物。人眾既集已，先應問言：『汝某甲能為僧伽作掌亡苾芻衣物人不？』彼答言：『能。』令一苾芻作單白羯磨：

「『大德僧伽聽！此苾芻某甲能為僧伽作掌亡苾芻衣物人。若僧伽時至

【現代漢語翻譯】現代漢語譯本：具壽鄔波難陀（Upānanda，人名）去世后，留下價值三億金錢的全部資具。六大都城的比丘（bhikṣu，佛教出家男眾）聚集在一起，都說：『我也應該得到這些東西。』眾比丘不知如何是好，便將此事稟告佛陀。佛陀說：『如果比丘符合五種情況，就應該分給他們。』哪五種情況呢？『一、敲犍稚（ghaṇṭā，法器）時來的人，應該分給他們；二、誦三啟時來的人；三、禮制底（caitya，佛塔）時來的人；四、行籌時來的人；五、作白（jñapti，宣告）時來的人。』這些人都應該分給他們。應該這樣做：鋪設座位，敲響犍稚，大眾聚集后，讓一位比丘作單白羯磨（karma，業）。準備作白時，應當詢問看護病人和與死者同住的人：『這個人是否欠他人債務？或者其他人是否欠他債務？』處理完畢後作白：『大德僧伽（saṃgha，僧團）聽！比丘鄔波難陀在此去世，所有現有的和非現有的衣物、資財、雜物，現在進行守持。如果僧伽認為時機成熟，同意的話，僧伽應該允許僧伽現在對亡故比丘鄔波難陀的所有現有和非現有的衣物、資財、雜物共同進行守持。』白如是。作單白法后，界內所有比丘都有資格獲得這些財物。如果不作法，那麼所有世尊的聲聞弟子（śrāvaka，聽聞佛法而證悟的弟子），無論居住在贍部洲（Jambudvīpa，閻浮提，指我們所居住的世界）還是其他地方，都有份。這就是分配亡故比丘財物的法式。還應該知道，如果遇到事情緊急，大眾難以聚集的情況，可以開許作初后法，應該將十錢或五錢分給上座（長老）和最小的比丘，就作為定記。』舉置亡人資具單白『如果在夏中有緊急情況，應該委派一位比丘掌管亡故比丘的衣物。人眾聚集后，首先應該詢問：『你某甲能為僧伽掌管亡故比丘的衣物嗎？』他回答說：『能。』讓一位比丘作單白羯磨：『大德僧伽聽！這位比丘某甲能為僧伽掌管亡故比丘的衣物。如果僧伽認為時機成熟，

【English Translation】 English version: After the Venerable Upānanda (Upānanda, a name) passed away, all his possessions, worth three hundred million gold coins, were gathered. The bhikṣus (bhikṣu, Buddhist monks) from the six great cities assembled and all said, 'I should also receive a share of these things.' The assembly of bhikṣus did not know what to do, so they reported the matter to the Buddha. The Buddha said, 'If a bhikṣu meets five conditions, they should be given a share.' What are the five conditions? 'First, those who come when the ghaṇṭā (ghaṇṭā, a bell-like instrument) is struck should be given a share; second, those who come when the three invocations are recited; third, those who come when the caitya (caitya, a stupa or shrine) is venerated; fourth, those who come when lots are distributed; fifth, those who come when the jñapti (jñapti, announcement) is made.' All these should be given a share. It should be done like this: spread out seats, strike the ghaṇṭā, and after the assembly has gathered, have a bhikṣu perform a single motion karma (karma, action). When preparing to make the announcement, one should ask the person caring for the sick and those living with the deceased: 'Does this person owe debts to others? Or do others owe him debts?' After settling these matters, make the announcement: 'Venerable Saṃgha (saṃgha, monastic community), listen! Bhikṣu Upānanda has passed away here. All his existing and non-existing robes, possessions, and miscellaneous items are now being held in custody. If the Saṃgha deems it the right time and agrees, the Saṃgha should allow the Saṃgha to jointly hold in custody all the existing and non-existing robes, possessions, and miscellaneous items of the deceased bhikṣu Upānanda.' The announcement is thus. After performing the single motion procedure, all bhikṣus within the boundary are eligible to receive these items. If the procedure is not performed, then all the Buddha's śrāvaka (śrāvaka, disciples who attain enlightenment by hearing the Dharma) disciples, whether residing in Jambudvīpa (Jambudvīpa, the continent where we live) or elsewhere, are entitled to a share. This is the procedure for distributing the possessions of a deceased bhikṣu. Furthermore, it should be known that if there is an emergency and it is difficult for the assembly to gather, it is permissible to perform the initial and subsequent procedures. Ten or five coins should be given to the most senior (elder) and the most junior bhikṣu, which will serve as a fixed record.' Single Motion for Handling the Possessions of the Deceased 'If there is an emergency during the rainy season retreat, a bhikṣu should be appointed to manage the robes and possessions of the deceased bhikṣu. After the assembly has gathered, one should first ask: 'Are you, so-and-so, able to manage the robes and possessions of the deceased bhikṣu for the Saṃgha?' If he answers, 'I am able,' have a bhikṣu perform a single motion karma: 'Venerable Saṃgha, listen! This bhikṣu, so-and-so, is able to manage the robes and possessions of the deceased bhikṣu for the Saṃgha. If the Saṃgha deems it the right time,

聽者，僧伽應許僧伽今差苾芻某甲作掌亡苾芻衣物人。白如是。』」

如世尊說：「不和羯磨、和合羯磨。云何不和羯磨？謂諸苾芻同一界內作羯磨時，眾不盡集合，與欲者不與欲，雖皆總集，應訶者訶而不止，強為羯磨，如是名為不和羯磨。云何和合羯磨？謂諸苾芻同一界內，作羯磨時，皆來共集合，與欲者與欲、應訶者訶，訶時便止，如是名為和合羯磨。」

具壽鄔波離請世尊曰：「大德！有幾種人言不齒錄，訶不成訶？」佛言：「有十二種人。云何十二？一、無慚；二、有瑕隙；三、愚；四、癡；五、不分明；六、言不善巧；七界外住；八、被捨棄；九、言無次緒；十、舍威儀；十一、失本性；十二、授學人。(廣如尼陀那目得迦中具解)」

「大德！有幾種人言堪齒錄訶乃成訶？」佛言：「有四種人。云何為四？一、住本性；二、在界內；三、不捨威儀；四、言有次緒。」

根本說一切有部百一羯磨卷第九大正藏第 24 冊 No. 1453 根本說一切有部百一羯磨

根本說一切有部百一羯磨卷第十

三藏法師義凈奉　制譯

爾時給孤獨長者于逝多林施多衣物已，告諸大眾曰：「但是世尊弟子，于戒定慧解脫解脫智見得圓滿者，應合禮敬尊重供養，無

【現代漢語翻譯】現代漢語譯本：聽者，僧團應允許僧團現在委派比丘某甲作為掌管已故比丘衣物的人。如是稟白。'

如世尊所說：'不和合羯磨、和合羯磨。什麼是不和合羯磨？是指諸位比丘在同一界限內舉行羯磨時，大眾沒有全部到齊，應該給表決權的人沒有給表決權，即使大家都聚集在一起，應該呵責的人呵責了也不停止，強行進行羯磨，像這樣就叫做不和合羯磨。什麼是和合羯磨？是指諸位比丘在同一界限內舉行羯磨時，大家都來共同參與，應該給表決權的人給了表決權，應該呵責的人進行呵責，呵責時就停止，像這樣就叫做和合羯磨。'

具壽鄔波離（Upali）請問世尊說：'大德！有幾種人說的話不被採納記錄，呵責也不算數？' 佛說：'有十二種人。是哪十二種？一、無慚；二、有瑕疵；三、愚蠢；四、癡呆；五、不分明；六、說話不善巧；七、住在界限外；八、被捨棄；九、說話沒有條理；十、捨棄威儀；十一、失去本性；十二、授學人。（詳細的解釋在《尼陀那目得迦（Nidanamatrika）》中有完整的解釋）'

'大德！有幾種人說的話可以被採納記錄，呵責才算數？' 佛說：'有四種人。是哪四種？一、保持本性；二、在界限內；三、不捨棄威儀；四、說話有條理。'

根本說一切有部百一羯磨卷第九大正藏第 24 冊 No. 1453 根本說一切有部百一羯磨

根本說一切有部百一羯磨卷第十

三藏法師義凈（Yijing）奉旨翻譯

當時給孤獨（Anathapindika）長者在逝多林（Jetavana）佈施了很多衣物后，告訴大眾說：'凡是世尊的弟子，在戒、定、慧、解脫、解脫知見上得到圓滿的人，都應該合掌禮敬、尊重供養，沒有...

【English Translation】 English version: 'Listeners, the Sangha should permit the Sangha to now appoint Bhikshu (monk) so-and-so as the person in charge of the deceased Bhikshu's belongings. Report thus.'

As the World Honored One said: 'Non-harmonious Karma, Harmonious Karma. What is Non-harmonious Karma? It refers to when Bhikshus perform Karma within the same boundary, the assembly is not complete, those who should give consent do not give consent, even if all are gathered, those who should be reproached are reproached but do not stop, and Karma is forcibly performed. This is called Non-harmonious Karma. What is Harmonious Karma? It refers to when Bhikshus perform Karma within the same boundary, all come together to participate, those who should give consent give consent, those who should be reproached are reproached, and when reproached, they stop. This is called Harmonious Karma.'

The Venerable Upali (Upali) asked the World Honored One: 'Venerable Sir! What kind of people's words are not recorded, and their reproaches are not considered valid?' The Buddha said: 'There are twelve kinds of people. What are the twelve? 1. Shameless; 2. Flawed; 3. Foolish; 4. Ignorant; 5. Unclear; 6. Unskillful in speech; 7. Living outside the boundary; 8. Abandoned; 9. Speech without order; 10. Abandoning decorum; 11. Losing their original nature; 12. Trainees. (A detailed explanation is in the Nidanamatrika (Nidanamatrika))'

'Venerable Sir! What kind of people's words can be recorded, and their reproaches are considered valid?' The Buddha said: 'There are four kinds of people. What are the four? 1. Maintaining their original nature; 2. Within the boundary; 3. Not abandoning decorum; 4. Speech with order.'

Root Sarvastivada Vinaya Hundred Karmas, Volume 9 Taisho Tripitaka Volume 24 No. 1453 Root Sarvastivada Vinaya Hundred Karmas

Root Sarvastivada Vinaya Hundred Karmas, Volume 10

Translated by Tripitaka Master Yijing (Yijing) under Imperial Decree

At that time, the Elder Anathapindika (Anathapindika), after donating many clothes in Jetavana (Jetavana), told the assembly: 'All disciples of the World Honored One who have attained perfection in morality, concentration, wisdom, liberation, and the knowledge and vision of liberation should join their palms in reverence, respect, and offer, without...

上福田堪銷物利者，於我施物隨意受之。」時漏盡人咸作是說：「我復何能為此衣故自顯其身？」是時學人復作斯念：「我輩有餘輕結未盡，於斯施物理不合受。」異生之流亦為此說：「我輩咸為具縛所拘，誠簡希望。」竟無一人受此衣物。諸苾芻以緣白佛，佛告諸苾芻：「豈非汝等作如是念：『為求解脫來至我所，修凈行耶？』」「唯然，大德！」佛言：「我今聽許，諸有發心求涅槃人，來詣我所修凈行者，所著衣服價直百千兩金，所住房舍價直五百，所啖飲食六味具足，此等供養悉皆銷受。汝諸苾芻！須知有五種受用：一者為主受用；二者父母財受用；三者聽許受用；四者負債受用；五者盜賊受用。阿羅漢者是主受用；諸有學人是父母財受用；淳善異生常修定誦，不破戒人是聽許受用；懶惰懈怠之流是負債受用；諸破戒人是盜賊受用。我元不許破戒苾芻合得受用一掬之食，亦復不許以一足跟蹈寺中地，由是我今聽諸苾芻，若得施物，大眾應分。」

具壽鄔波離請世尊曰：「大德！如世尊說：『若諸苾芻作衣已竟，羯恥那衣已出，於三衣中，隨離一衣異界而住，除得眾法，得泥薩祇波逸底迦罪。』者，大德！道行苾芻未知齊何是衣勢分？」佛言：「如生聞婆羅門所種七庵沒羅樹，一樹相去七尋，花果茂盛，中

【現代漢語翻譯】現代漢語譯本：『對於那些能夠消耗上等福田的利益的人，可以隨意接受我施捨的物品。』當時天亮了，人們都這樣說：『我怎麼能爲了這件衣服而顯露自己的身份呢？』這時，學人們又這樣想：『我們還有未盡的輕微煩惱，接受這些施捨的物品是不合適的。』凡夫俗子們也這樣說：『我們都被束縛所困，實在不敢奢望。』最終沒有一個人接受這些衣物。眾比丘將此事稟告佛陀，佛陀告訴眾比丘：『難道你們不是這樣想的嗎：爲了求解脫才來到我這裡，修清凈行嗎？』『是的，世尊！』佛陀說：『我現在允許，凡是發心求涅槃，來到我這裡修清凈行的人，所穿的衣服價值百千兩黃金，所住的房舍價值五百，所吃的飲食六味俱全，這些供養都可以接受。你們這些比丘！要知道有五種受用：一是為主受用；二是父母財受用；三是聽許受用；四是負債受用；五是盜賊受用。阿羅漢（Arahan，已證悟的聖者）是為主受用；有學之人是父母財受用；淳樸善良的凡夫俗子，經常修習禪定和誦經，不破戒的人是聽許受用；懶惰懈怠的人是負債受用；破戒的人是盜賊受用。我原本不允許破戒的比丘接受哪怕一掬的食物，也不允許他們用一隻腳跟踩寺院的土地，因此我現在允許眾比丘，如果得到施捨的物品，大眾應該分用。』具壽鄔波離（Upali，佛陀的弟子）請問世尊：『世尊曾說：『如果比丘做完衣服，羯恥那衣（Kathina，一種特殊的袈裟）已經取出，在三衣（Tricivara，比丘的三件袈裟）中，隨意離開一件衣服到其他地方居住，除非得到大眾的許可，否則會犯泥薩祇波逸底迦罪（Nissaggiya Pacittiya，一種戒律）。』世尊，修道的比丘不知道什麼才是衣服的勢力範圍？』佛陀說：『就像生聞婆羅門（Sravana Brahmana，人名）所種植的七棵庵沒羅樹（Amra，芒果樹），每棵樹相距七尋，花果茂盛，中間……』

【English Translation】 English version: 『Those who are worthy of consuming the benefits of superior fields of merit may freely accept the items I offer.』 At that time, as dawn broke, people said, 『How can I reveal myself for the sake of this garment?』 Then the learners thought, 『We still have residual minor defilements, so it is not appropriate to accept these offered items.』 Ordinary beings also said, 『We are all bound by fetters, so we dare not hope for such things.』 In the end, no one accepted these items. The Bhikkhus (monks) reported this matter to the Buddha, who told them, 『Do you not think thus: 『Have you come to me seeking liberation, practicing pure conduct?』『Yes, Venerable One!』 The Buddha said, 『I now permit that those who aspire to Nirvana (Nibbana, enlightenment) and come to me practicing pure conduct may accept clothing worth hundreds of thousands of gold coins, dwellings worth five hundred, and food with all six flavors. You Bhikkhus! Know that there are five kinds of consumption: first, consumption as a master; second, consumption of parental wealth; third, consumption by permission; fourth, consumption by debt; fifth, consumption as a thief. An Arahan (Arahan, an enlightened being) consumes as a master; a learner consumes parental wealth; a virtuous ordinary being who constantly practices meditation and recitation, and does not break precepts, consumes by permission; a lazy and indolent person consumes by debt; a precept-breaker consumes as a thief. I originally did not allow a precept-breaking Bhikkhu to receive even a handful of food, nor to step on the ground of the monastery with one heel. Therefore, I now allow the Bhikkhus that if they receive offered items, the community should share them.』 The Venerable Upali (Upali, a disciple of the Buddha) asked the World Honored One, 『The World Honored One said, 『If the Bhikkhus have finished making their robes, and the Kathina (Kathina, a special robe) has been removed, and among the three robes (Tricivara, the three robes of a Bhikkhu), one robe is left behind in a different area, unless permission is obtained from the Sangha, a Nissaggiya Pacittiya (Nissaggiya Pacittiya, a type of offense) is committed.』 Venerable One, what is the boundary of the robe's influence for a Bhikkhu practicing the path?』 The Buddha said, 『Like the seven Amra trees (Amra, mango trees) planted by Sravana Brahmana (Sravana Brahmana, a person's name), each tree seven fathoms apart, with abundant flowers and fruits, in the middle...』

間總有四十九尋，是行苾芻衣勢份量。」「大德！若住苾芻衣之勢分，復齊幾何？」佛言：「周圍但齊一尋，若坐若立及以臥時，皆至一尋。」「大德！且如苾芻在於兩界中間而臥，衣齊幾何？」佛言：「乃至衣之一角未離身來，名不離衣。」

具壽鄔波離請世尊曰：「大德！僧伽胝衣條數有幾？」佛言：「有九。何謂為九？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。其僧伽胝衣初之三品，其中壇隔兩長一短，如是應持。次之三品三長一短，后之三品四長一短，過是條外便成破納。」「大德！復有幾種僧伽胝衣？」佛言：「有三種：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。」「大德！嗢呾羅僧伽胝衣條數有幾？」佛言：「但有七條，壇隔兩長一短。」「大德！七條復有幾種？」佛言：「有其三品：謂上、中、下。上者三肘，下各減半肘，二內名中。」「大德！安呾婆娑衣條數有幾？」佛言：「但有五條，一長、一短。」「大德！此有幾種？」佛言：「有三：謂上、中、下。上者三五肘，中下同前(僧伽胝者譯為重複衣，嗢呾羅僧伽者譯為上衣，安呾婆裟者譯為內衣。西國三衣並皆刺葉令合，唯獨東夏開而不縫，詳觀律撿實無開法。

【現代漢語翻譯】現代漢語譯本：『大德！如果僧眾居住的地方總共有四十九尋，這是行路比丘的袈裟尺寸。』『大德！如果居住的比丘袈裟的尺寸，又是多少呢？』佛說：『周圍只要一尋就可以了，無論是坐著、站著還是躺著，都只要一尋。』『大德！如果比丘在兩界中間睡覺，袈裟的尺寸又是多少呢？』佛說：『乃至袈裟的一個角沒有離開身體，都算是不離袈裟。』

具壽鄔波離（Upali，佛陀十大弟子之一，持戒第一）請問世尊說：『大德！僧伽胝衣（Sanghati，重衣）的條數有幾種？』佛說：『有九種。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。這僧伽胝衣最初的三種，其中的壇隔是兩長一短，應該這樣持有。其次的三種是三長一短，最後的三種是四長一短，超過這些條數就成了破納。』『大德！又有幾種僧伽胝衣呢？』佛說：『有三種：上等、中等、下等。上等的豎三肘、橫五肘；下等的豎二肘半、橫四肘半；兩者之間叫做中等。』『大德！嗢呾羅僧伽胝衣（Uttarasangha，上衣）的條數有幾種？』佛說：『只有七條，壇隔是兩長一短。』『大德！這七條又有幾種呢？』佛說：『有三種：上等、中等、下等。上等的是三肘，下等各自減少半肘，兩者之間叫做中等。』『大德！安呾婆娑衣（Antarvasa，內衣）的條數有幾種？』佛說：『只有五條，一長、一短。』『大德！這又有幾種呢？』佛說：『有三種：上等、中等、下等。上等的是三五肘，中等和下等與前面相同。（僧伽胝譯為重複衣，嗢呾羅僧伽譯為上衣，安呾婆裟譯為內衣。西方的三種袈裟都是刺上葉子使之縫合，只有東方的袈裟是打開而不縫合，詳細檢視戒律實際上沒有打開的說法。）』

【English Translation】 English version: 'Venerable Sir, if the Sangha's dwelling place has a total of forty-nine尋(xun, ancient Chinese unit of length, approximately 8 feet), that is the measurement for a traveling Bhikshu's (Bhikshu, Buddhist monk) robe.' 'Venerable Sir, what is the measurement for a Bhikshu's robe when dwelling?' The Buddha said, 'The circumference should only be one 尋(xun), whether sitting, standing, or lying down, it should always be one 尋(xun).' 'Venerable Sir, if a Bhikshu is sleeping in between two boundaries, what is the measurement of the robe?' The Buddha said, 'As long as one corner of the robe has not left the body, it is considered not being without the robe.'

The Venerable Upali (Upali, one of the ten principal disciples of the Buddha, foremost in upholding the precepts) asked the World Honored One, 'Venerable Sir, how many strips are there in a Sanghati (Sanghati, a double-layered robe)?' The Buddha said, 'There are nine. 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. The first three types of Sanghati should have an altar separation of two long and one short. The next three types have three long and one short, and the last three types have four long and one short. Exceeding these strips would constitute a torn robe.' 'Venerable Sir, how many types of Sanghati are there?' The Buddha said, 'There are three types: 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; the one in between is called medium.' 'Venerable Sir, how many strips are there in an Uttarasangha (Uttarasangha, upper robe)?' The Buddha said, 'There are only seven strips, with an altar separation of two long and one short.' 'Venerable Sir, how many types are there of these seven strips?' The Buddha said, 'There are three types: superior, medium, and inferior. The superior one is three cubits, and the inferior ones are each reduced by half a cubit; the one in between is called medium.' 'Venerable Sir, how many strips are there in an Antarvasa (Antarvasa, inner robe)?' The Buddha said, 'There are only five strips, one long and one short.' 'Venerable Sir, how many types are there of this?' The Buddha said, 'There are three types: superior, medium, and inferior. The superior one is thirty-five cubits, and the medium and inferior ones are the same as before. (Sanghati is translated as a double-layered robe, Uttarasangha is translated as an upper robe, and Antarvasa is translated as an inner robe. The three robes in the Western countries are all stitched together with leaves, while only the robes in the Eastern countries are open and not sewn. Upon detailed examination of the precepts, there is actually no mention of opening them.)'

長作絳絇角垂臂外，露現胸臆曾不掩肩，斯則正是；遮條著脫誰代當過？行之日久卒諫罕從，至如施絇著紐被服軌儀，廣如余處)。」

佛言：「安呾婆娑復有二種。何謂為二？一者豎二肘、橫五肘。二者豎二、橫四。此謂守持衣最後之量，此最下衣量限蓋三輪(上但蓋齊，下掩雙膝。若肘長者則與此相當，如臂短者不及於膝，宜依肘長為準)。若衣方圓滿一肘者，即是分別衣中極少之量，如不守持分別，俱犯捨墮。如其寬中不滿、長中過者，此即不勞分別，直爾持畜。」

「若苾芻或苾芻尼，若衣若缽，若網路銅盞腰絳，隨是一一沙門資身之具犯捨墮者，此中長缽應可舍與僧伽。應如是舍，先可差行缽苾芻，若不具五法即不應差，設令差者應舍。何者為五？謂愛、恚、怖、癡、行與不行不能辯了。若異此者是則應差。始從敷座，乃至問：『汝某甲能與僧伽行有犯缽不？』彼答言：『能。』次一苾芻應先作白，方為羯磨：

「『大德僧伽聽！此苾芻某甲能與僧伽作行有犯缽人。若僧伽時至聽者，僧伽應許僧伽今差此苾芻某甲為行有犯缽人。白如是。』羯磨準白成。」

佛言：「行有犯缽苾芻所有行法，我今當說。其行缽苾芻，眾和合時，應為告白：『諸大德！明日我為僧伽行有犯缽，諸具壽

【現代漢語翻譯】現代漢語譯本：『總是將絳絇（一種裝飾性的絲帶或繩子）做得很長，角垂在手臂外側，胸口袒露，甚至不遮蓋肩膀，這才是正確的；遮蓋身體的衣物，誰來負責穿脫呢？長期這樣下去，最終也很少有人勸諫，至於佩戴絳絇、系鈕釦的衣服等規制，以及其他地方的規定。』

佛說：『安呾婆娑（貼身內衣）又有兩種。哪兩種呢？一種是豎二肘、橫五肘。另一種是豎二肘、橫四肘。這被稱為是守持衣物最後的尺寸標準，這是最下層內衣的尺寸限制，可以蓋住三輪（上面只要蓋住肚臍，下面遮蓋雙膝。如果肘長的人，則與此相當，如果手臂短的人，不及膝蓋，應該按照肘長為標準）。如果衣服是方正的，且大小滿一肘，這就是分別衣物中最少的尺寸標準，如果不守持分別，都犯捨墮（一種戒律）。如果寬度不夠，長度超過，這就不需要分別，直接持有即可。』

『如果比丘（出家男子）或比丘尼（出家女子），無論是衣服、缽（僧人使用的食器）、網路、銅盞、腰絳，任何一樣沙門（出家修行者）賴以生存的物品，如果犯了捨墮，其中長缽應該舍給僧伽（僧團）。應該這樣舍，先要選出一位行缽比丘，如果不具備五種條件，就不應該選，即使選了也應該捨棄。哪五種條件呢？就是愛、恚（嗔恨）、怖（恐懼）、癡（愚癡）、行與不行不能分辨。如果不是這樣，就應該選。開始從鋪設座位，乃至問：『你某甲能為僧伽處理有犯缽嗎？』他回答說：『能。』然後一位比丘應該先作白（一種宣告），然後進行羯磨（一種僧團會議）：

『大德僧伽聽！這位比丘某甲能為僧伽做處理有犯缽的人。如果僧伽認為時機已到，請聽著，僧伽應該允許僧伽現在委派這位比丘某甲為處理有犯缽的人。宣告完畢。』羯磨按照宣告完成。』

佛說：『處理有犯缽比丘的所有行事方法，我現在要說。這位行缽比丘，在僧眾和合的時候，應該宣告：『諸位大德！明天我為僧伽處理有犯缽，各位具壽（對僧人的尊稱）！』

【English Translation】 English version: 'Always making the tiao qu (decorative silk ribbons or cords) long, with the corners hanging outside the arms, exposing the chest and not even covering the shoulders, this is correct; who is responsible for putting on and taking off the clothes that cover the body? Over time, there will eventually be few who advise against it. As for the regulations regarding wearing tiao qu, buttoned clothing, and other rules elsewhere.'

The Buddha said, 'The An-da-po-suo (undershirt) has two types. What are the two? One is two zhou (a unit of measurement, approximately the length of a forearm) vertically and five zhou horizontally. The other is two zhou vertically and four zhou horizontally. This is called the final standard for upholding clothing, and it is the size limit for the innermost garment, which can cover the three lun (wheels, referring to the navel and knees - the upper part should just cover the navel, and the lower part should cover both knees. If a person's zhou is long, it is equivalent to this; if a person's arm is short and does not reach the knees, the zhou length should be used as the standard). If the clothing is square and full one zhou, it is the minimum size standard for distinguishing clothing. If one does not uphold the distinction, one commits she duo (a type of monastic offense). If the width is insufficient or the length exceeds, there is no need to distinguish; one can simply possess it.'

'If a bhiksu (monk) or bhiksuni (nun), whether it is clothing, a bowl (a monk's eating utensil), a net, a copper cup, or a waist cord, any of the items that a shramana (ascetic) relies on for survival, if one commits she duo, the long bowl should be given to the sangha (monastic community). It should be given in this way: first, a bowl-distributing bhiksu should be selected. If he does not possess the five qualities, he should not be selected; even if he is selected, he should be discarded. What are the five qualities? They are love, hatred, fear, delusion, and the inability to distinguish between right and wrong. If it is not like this, then he should be selected. Starting from setting up the seat, and even asking: 'Can you, so-and-so, handle the bowls with offenses for the sangha?' He replies: 'Yes.' Then a bhiksu should first make a bai (announcement), and then perform the karma (a formal act of the monastic community):

'Listen, great virtuous sangha! This bhiksu, so-and-so, can be the person who handles the bowls with offenses for the sangha. If the sangha deems the time is right, listen, the sangha should allow the sangha to now appoint this bhiksu, so-and-so, as the person who handles the bowls with offenses. The announcement is complete.' The karma is completed according to the announcement.'

The Buddha said, 'All the methods of conduct of the bhiksu who handles the bowls with offenses, I will now explain. This bowl-handling bhiksu, when the sangha is assembled, should announce: 'Venerable ones! Tomorrow I will handle the bowls with offenses for the sangha, venerable ayushmantas (a respectful term for monks)!'"

各各盡須持缽來集。』至明日已，僧伽盡集，時彼苾芻持有犯缽上座前立，讚美其缽，白上座曰：『此缽光凈圓滿堪用，須者應取。』若上座取者，即持上座缽行與第二上座，如是展轉，乃至行終。如上座不須此缽，應與第二上座。正與第二上座時，其第一上座方更索者，第一、第二索時亦不須與，三索方與。僧伽上座犯惡作罪，應須說悔。如是乃至最下座三索方與，準上座應知，應須說悔。如是行時至於行末，所得之缽宜應授與犯舍苾芻，報言：『此缽不合守持，亦不應棄，徐徐受用，乃至破來常須護持。』行有犯缽苾芻不依行者，得越法罪。」佛告諸苾芻：「持有犯缽苾芻所有行法，我今當說：行乞食時以有犯缽盛好囊中，其守持者，置之餘袋。若得精好飲食安有犯缽，粗者置守持器中。其有犯缽置在一邊，其守持器常可用食。若洗、若曝、若薰，或時涉路，斯有犯缽皆好安置，乃至其破。若此苾芻持有犯缽所有行法，不依行者，得越法罪。此中且論舍缽之法，若更有餘長衣等事，應對分明知法之人舍此犯物，應如是說：『此是我物犯泥薩祇，舍與具壽，應隨意用。』犯舍苾芻可為間隔，此言間者，謂是經一明相，或經二明相，應持此物還彼苾芻告言：『具壽！可隨意用。』次彼苾芻所有泥薩祇波逸底迦，及不敬

{ "translations": [ "現代漢語譯本", "『你們每個人都必須拿著缽來集合。』到了第二天，僧團全部集合完畢，當時那位持有犯缽的比丘站在上座前，讚美他的缽，對上座說：『這個缽光亮潔凈，圓滿可用，需要的人應該拿走。』如果上座拿走了，就拿著上座的缽，傳遞給第二位上座，像這樣依次傳遞，直到傳遞結束。如果上座不需要這個缽，就應該給第二位上座。正在給第二位上座的時候，第一位上座才又索要，第一次、第二次索要時也不必給他，第三次索要才給他。僧伽的上座犯了惡作罪，應該懺悔。像這樣直到最下座第三次索要才給，參照上座的情況應該知道，應該懺悔。像這樣傳遞直到最後，得到的缽應該交給犯舍比丘，告訴他說：『這個缽不適合守持，也不應該丟棄，慢慢地使用，直到破損都要好好保護。』持有犯缽的比丘不按照這個方法行事，就犯了越法罪。」佛告訴各位比丘：「持有犯缽的比丘所有的行法，我現在應當說：乞食的時候，用有犯缽盛放在好的囊中，而他所守持的缽，則放在另外的袋子里。如果得到精美的飲食，就放在有犯缽中，粗糙的食物則放在守持的缽中。將有犯缽放在一邊，而他所守持的缽可以隨時用來食用。無論是清洗、晾曬、薰香，或者有時趕路，這個有犯缽都要好好安置，直到它破損。如果這位比丘持有犯缽的所有行法，不按照這個方法行事，就犯了越法罪。這裡暫且討論舍缽的方法，如果還有其餘如長衣等事，應該對明白佛法的人捨棄這些犯物，應該這樣說：『這是我的東西，犯了泥薩祇（Nissaggiya，捨墮），舍給具壽（ayasmant，有德者），應該隨意使用。』犯舍比丘可以被間隔，這裡所說的間隔，是指經過一個明相（arunodaye，黎明），或者經過兩個明相，應該拿著這個東西還給那位比丘，告訴他說：『具壽！可以隨意使用。』其次，那位比丘所有的泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮波逸提罪），以及不敬", "English version", "'Each of you must bring your bowl and gather.' The next day, the Sangha gathered completely. At that time, the Bhikkhu (monk) holding the forfeited bowl stood before the senior monk, praised his bowl, and said to the senior monk: 'This bowl is bright, clean, complete, and usable; whoever needs it should take it.' If the senior monk takes it, then take the senior monk's bowl and pass it to the second senior monk, and so on, until the passing is finished. If the senior monk does not need this bowl, it should be given to the second senior monk. If the first senior monk asks for it back while it is being given to the second senior monk, it does not need to be given back the first or second time he asks, but only the third time. The senior monk of the Sangha commits a Dukkaṭa (offense of wrong-doing) and should confess. In this way, even if the most junior monk asks for it three times, it should be given to him, and it should be known according to the senior monk's situation that he should confess. When passing in this way until the end, the bowl obtained should be given to the Bhikkhu who has committed the Nissaggiya (forfeiture), telling him: 'This bowl is not suitable for keeping, nor should it be discarded. Use it slowly and carefully, and always protect it until it is broken.' If the Bhikkhu holding the forfeited bowl does not act according to this method, he commits an offense against the law." The Buddha told the Bhikkhus: "I will now explain all the practices for a Bhikkhu holding a forfeited bowl: When begging for food, the forfeited bowl should be placed in a good bag, and the bowl he keeps should be placed in another bag. If fine food is obtained, it should be placed in the forfeited bowl, and coarse food should be placed in the bowl he keeps. The forfeited bowl should be placed aside, and the bowl he keeps can be used for eating at any time. Whether washing, drying, fumigating, or sometimes traveling, this forfeited bowl should be well placed until it is broken. If this Bhikkhu holding the forfeited bowl does not act according to all these practices, he commits an offense against the law. Here, we will temporarily discuss the method of relinquishing the bowl. If there are other matters such as long robes, these forfeited items should be relinquished to someone who understands the Dharma (law). It should be said: 'This is my item, which has committed a Nissaggiya (forfeiture), I relinquish it to the Ayasmant (venerable one), and it should be used as desired.' The Bhikkhu who has committed the Nissaggiya can be separated. The separation here refers to passing through one Arunodaye (dawn), or passing through two dawns. This item should be returned to that Bhikkhu, telling him: 'Ayasmant! It can be used as desired.' Next, all of that Bhikkhu's Nissaggiya Pacittiya (offenses requiring forfeiture and expiation), and disrespect" ] }

教波逸底迦，諸有方便突色訖里多，對一苾芻如法說罪，應如是說：

「『具壽存念！我苾芻某甲犯泥薩祇波逸底迦，及不敬教波逸底迦，諸有方便突色訖里多。我今對具壽前說露其罪，我不覆藏。由發露說罪故得安樂，不發露說罪不安樂。』問言：『汝見罪不？』答言：『見。』『將來諸戒能善護不？』答言：『甚善護。』第二、第三亦如是說。末後應言：『奧箄迦。』答曰：『娑度。』

「次後苾芻應于其物，或守持分別或舍施人，勿起疑惑。如於此物不為間隔，設得余物，咸同舍罪。若苾芻及苾芻尼、若缽若衣，犯泥薩祇波逸底迦。此衣不捨、不為間隔、罪不說悔，得余物時，鹹得舍罪，由前犯物染續生故。若衣已舍、復為間隔、罪已說悔，得所餘物悉得無犯。」

具壽鄔波離請世尊曰：「大德！如世尊說：『苾芻應畜十三資具衣。』者，當云何畜？」佛言：「應須一一牒名守持。何謂十三？一、僧伽胝(譯為重複衣)。二、嗢呾啰僧伽(譯為上衣)。三、安呾婆娑(譯為下衣。此之三服皆名支伐羅，北方速利諸人多名法衣為袈裟，乃是赤色之義，非律文典語。中方皆云支伐羅)。四、尼師但娜(臥敷具也)。五、泥伐散娜(裙也)。六、副泥伐散娜(副裙)。七、僧腳欹迦(即是掩腋衣也

【現代漢語翻譯】現代漢語譯本教導波逸底迦（Pācittiya，一種戒律），如果有人以某種方式犯了突色訖里多（Dukkata，惡作罪），要對一位比丘（Bhikkhu，出家男眾）如法地懺悔罪過，應該這樣說：『具壽（Ayasma，對年長比丘的尊稱）請聽！我比丘某甲犯了泥薩祇波逸底迦（Nissaggiya Pācittiya，捨墮罪），以及不敬教波逸底迦，還有以各種方式犯下的突色訖里多。我現在在具壽麵前坦白我的罪過，我不會隱瞞。因為坦白罪過才能得到安樂，不坦白罪過就不能得到安樂。』問：『你承認犯了罪嗎？』答：『承認。』『將來能好好守護戒律嗎？』答：『一定好好守護。』第二次、第三次也像這樣說。最後應該說：『奧箄迦（Okkāsa，請求之意）。』回答說：『娑度（Sādhu，善哉）。』之後，比丘應該對那件物品，或者守護、持有、分別，或者佈施給他人，不要產生疑惑。如果對這件物品沒有進行處理，即使得到了其他的物品，也同樣要捨棄罪過。如果比丘或比丘尼（Bhikkhuni，出家女眾）的缽（Patra，食器）或衣服，犯了泥薩祇波逸底迦，這件衣服沒有捨棄、沒有進行處理、罪過沒有懺悔，得到其他物品時，也同樣要捨棄罪過，因為之前的犯戒物品的染污延續了下來。如果衣服已經捨棄、已經進行處理、罪過已經懺悔，得到剩餘的物品，就不會有罪過。具壽鄔波離（Upāli，佛陀十大弟子之一，持戒第一）請問世尊（Bhagavān，佛陀）說：『大德（Bhante，對佛陀的尊稱）！正如世尊所說：『比丘應該持有十三種資具衣。』那麼，應該如何持有呢？』佛陀說：『應該一一報出名稱並守護持有。什麼是十三種呢？一、僧伽胝（Sanghati，重複衣）。二、嗢呾啰僧伽（Uttarāsaṅga，上衣）。三、安呾婆娑（Antarvāsa，下衣。這三件衣服都叫做支伐羅（Cīvara，袈裟），北方速利地區的人大多稱法衣為袈裟，這是赤色的意思，不是律文中的用語。中方都叫做支伐羅）。四、尼師但娜（Nisidana，坐臥具）。五、泥伐散娜（Nivasana，裙子）。六、副泥伐散娜（Upā nivasana，副裙）。七、僧腳欹迦（Saṃkacchika，掩腋衣）。』

【English Translation】 English version Instructing on Pācittiya (a category of monastic rules), if someone has committed a Dukkata (an offense) through some means, the confession of the offense should be made to a Bhikkhu (a Buddhist monk) according to the Dharma, and it should be said as follows: 『Venerable Sir, please listen! I, the Bhikkhu named so-and-so, have committed a Nissaggiya Pācittiya (an offense requiring forfeiture), and a Pācittiya of disrespecting the teachings, as well as Dukkata offenses through various means. I now confess my offenses before the Venerable Sir, and I will not conceal them. Because confessing offenses brings peace, and not confessing offenses does not bring peace.』 Question: 『Do you see the offense?』 Answer: 『I do.』『In the future, can you well protect the precepts?』 Answer: 『I will protect them very well.』 The second and third times should be said in the same way. Finally, it should be said: 『Okkāsa (meaning 'I request').』 The response should be: 『Sādhu (meaning 'well done').』 After that, the Bhikkhu should, regarding that item, either guard, hold, and distinguish it, or donate it to others, without creating doubt. If this item is not dealt with, even if other items are obtained, the offenses should be forfeited in the same way. If a Bhikkhu or Bhikkhuni (a Buddhist nun) has committed a Nissaggiya Pācittiya with a bowl (Patra, alms bowl) or robe, and this robe has not been forfeited, has not been dealt with, and the offense has not been confessed, when other items are obtained, the offenses should also be forfeited, because the defilement of the previous offense continues. If the robe has been forfeited, has been dealt with, and the offense has been confessed, then obtaining the remaining items will not be an offense. The Venerable Upāli (one of the Buddha's ten great disciples, foremost in discipline) asked the Bhagavan (the Buddha): 『Venerable Sir, as the Bhagavan said: 『A Bhikkhu should possess thirteen requisites of robes.』 How should they be possessed?』 The Buddha said: 『Each one should be named and guarded. What are the thirteen? One, Saṃghāti (outer robe). Two, Uttarāsaṅga (upper robe). Three, Antarvāsa (lower robe. These three robes are all called Cīvara (robe), and people in the northern Suli region mostly call the Dharma robe Kasaya, which means red, and is not a term used in the monastic rules. In central regions, they are all called Cīvara). Four, Nisidana (sitting cloth). Five, Nivasana (skirt). Six, Upā nivasana (underskirt). Seven, Saṃkacchika (underarm cloth).』

。古名覆髆，長蓋右臂，定匪真儀，向使掩右腋而交搭左臂，即是全同佛制。又複流派自久漫造祇支，繁費雖多未聞折中，既違聖撿自可思愆，雖複目擊明文，仍恐未能除改，改謂改其覆髆，除乃除卻祇支耳！廣如別處)。八、副僧腳欹迦(副掩腋衣)。九、迦耶褒折娜(拭身巾也)。十、木佉褒折娜(拭面巾)。十一、雞舍缽喇底揭喇呵(剃髮衣謂披著剃髮)。十二、建豆缽喇底車憚娜(遮瘡疥衣)。十三、鞞殺社缽利色加羅(藥資具衣也)。」

攝頌曰：

三衣並臥具、　　裙二帔有兩、　身面巾剃髮、　　遮瘡藥直衣。

「斯等諸衣，應如三衣牒名守持，應云：『此臥敷具，我今守持，已作成衣，是所受用。』第二、第三亦如是說，余皆準作。」

「大德！此十三資具衣外自余長衣，此欲如何？」佛言：「十三衣外自余長衣，應於二師及余尊類而作委寄，應持其物對余苾芻作如是說：『具壽存念！我某甲有此長衣，未為分別，是合分別(舊云說凈者，取意也)。我今于具壽前而作分別，以鄔波馱耶作委寄者，我今持之。』第二、第三亦如是說(此中但云于其二師而為委寄。意道彼師之衣，表其離著，無屬己之累，然亦不須請為施主。律文但遣遙指即休，不合報知，其人若死余處任情，

【現代漢語翻譯】古時稱為覆髆（fù bó，覆蓋肩膀的衣物），只是覆蓋右臂，並非真正的佛制。如果將它遮蓋右腋窩，然後交搭在左臂上，就完全符合佛制了。而且，長期以來，人們隨意製作祇支（qí zhī，僧人穿的內衣），雖然花費很多，但從未聽說有人折中改進。這既違反了聖人的規定，就應該反思自己的過錯。即使親眼看到明確的條文，恐怕仍然不能改正。所謂『改』，是指改正覆髆的樣式；所謂『除』，是指去除祇支這種衣物（更詳細的說明在其他地方）。八、副僧腳欹迦（fù sēng jiǎo yī jiā，副掩腋衣，遮蓋腋下的衣服）。九、迦耶褒折娜（jiā yē bāo zhé nà，拭身巾，擦拭身體的毛巾）。十、木佉褒折娜（mù qū bāo zhé nà，拭面巾，擦拭臉的毛巾）。十一、雞舍缽喇底揭喇呵（jī shè bō lǎ dǐ jiē lǎ hē，剃髮衣，即剃髮時披著的衣服）。十二、建豆缽喇底車憚娜（jiàn dòu bō lǎ dǐ chē dàn nà，遮瘡疥衣，遮蓋瘡疥的衣服）。十三、鞞殺社缽利色加羅（pí shā shè bō lì sè jiā luó，藥資具衣，裝藥的袋子）。總結偈語說：三衣和臥具，裙子兩件披，身面巾剃髮，遮瘡藥直衣。這些衣物，應該像對待三衣一樣，按照名目登記並守護持有，應該說：『這件臥具，我現在守護持有，已經做成了衣物，可以受用。』第二件、第三件也像這樣說，其餘的都照此辦理。『大德！這十三種資具衣物之外，還有多餘的衣服，應該怎麼辦？』佛說：『十三種衣物之外多餘的衣服，應該委託給兩位老師或其他尊敬的人保管，應該拿著這些東西，對著其他比丘這樣說：『具壽請聽！我某甲有多餘的衣服，還沒有進行分別，應該進行分別（舊時所說的『說凈』，是取其意思）。我現在在具壽麵前進行分別，委託給鄔波馱耶（wū bō tuó yē，親教師）保管，我現在持有它。』第二件、第三件也像這樣說（這裡只說委託給兩位老師保管，意思是說老師的衣服，表明他們不執著，沒有屬於自己的累贅，但也不需要請老師做施主。律文只是讓遙指一下就可以了，不必告知，如果這個人去世了，剩下的東西可以隨意處理）。

【English Translation】 The ancient name was Fu Bo (覆髆, covering the shoulders), only covering the right arm, which is not the true Buddhist system. If it covers the right armpit and crosses over the left arm, it is completely in accordance with the Buddhist system. Moreover, for a long time, people have been arbitrarily making Zhi Zhi (祇支, an undergarment worn by monks), which is costly but no one has ever heard of compromise and improvement. This violates the regulations of the saints, and one should reflect on one's mistakes. Even if one sees clear written texts, I am afraid that one will still not be able to correct them. The so-called 'correction' refers to correcting the style of Fu Bo; the so-called 'removal' refers to removing the garment called Zhi Zhi (more detailed explanations are elsewhere). 8. Upasamkakshika (副僧腳欹迦, fù sēng jiǎo yī jiā, underarm covering cloth). 9. Kayaprocchana (迦耶褒折娜, jiā yē bāo zhé nà, body wiping cloth). 10. Mukhaprocchana (木佉褒折娜, mù qū bāo zhé nà, face wiping cloth). 11. Kesapratigraha (雞舍缽喇底揭喇呵, jī shè bō lǎ dǐ jiē lǎ hē, hair-shaving cloth). 12. Kandupraticchadana (建豆缽喇底車憚娜, jiàn dòu bō lǎ dǐ chē dàn nà, scabies covering cloth). 13. Bhaisajyapariskara (鞞殺社缽利色加羅, pí shā shè bō lì sè jiā luó, medicine bag). The summary verse says: Three robes and bedding, two skirts and two cloaks, Body and face towels, hair-shaving cloth, scabies covering cloth, and medicine bag. These items should be registered and kept like the three robes, and one should say: 'This bedding, I now keep and hold, it has been made into a garment, and can be used.' The second and third items should be said in the same way, and the rest should be done accordingly. 'Venerable, what should be done with the extra clothes besides these thirteen items?' The Buddha said: 'Extra clothes besides the thirteen items should be entrusted to the two teachers or other respected people for safekeeping. One should take these items and say to the other Bhikshus: 'Venerable ones, please listen! I, so-and-so, have extra clothes that have not yet been distinguished, and should be distinguished (the old saying 'saying pure' is taking its meaning). I am now distinguishing them in front of the Venerable ones, entrusting them to Upadhyaya (鄔波馱耶, wū bō tuó yē, preceptor) for safekeeping, and I now hold them.' The second and third items should be said in the same way (here it only says to entrust them to the two teachers for safekeeping, meaning that the teacher's clothes show that they are not attached and have no burden of their own, but there is no need to ask the teacher to be the donor. The Vinaya only allows pointing remotely and stopping, without informing, and if that person dies, the remaining items can be disposed of at will).

但有如此一途分別衣法，更無展轉真實之事。設有餘文，故非斯部之教。凡言委寄者，欲明其人是可委付)。」

佛告鄔波離：「于障難時有其六事，心念得成：一、謂守持三衣；二、舍三衣；三、分別長衣；四、舍別請；五、作長凈；六、作隨意。」

具壽鄔波離請世尊曰：「大德！不割截衣，頗得守持不？」佛言：「不合。必有他緣，此亦合得。」「大德！不割截衣頗得著用入村城不？」佛言：「不合。必有他緣，此便合得。」「大德！不割截衣頗得著入外道出家人舍不？」佛言：「不合。必若其人出向外者亦得。」「大德！不割截衣如何守持？」佛言：「如是守持，應云：『我某甲有此衣財，我今守持，是我所望，當爲七條壇隔兩長一短，必無別緣，我當浣染割截縫刺，是所受用。』第二、第三亦如是說。五條準此(若有白絹白布，擬作下二衣，緣中迫促未暇為者，縱令白色衣段亦得守持。若其染色漫條灼然是合。又在壇場內守持衣時，可就身上捉衣，此亦無過。文能誦得者善，書紙讀之亦得。又復求寂之徒，漫條是服，而有輒披五條，深為罪濫。神州之地久扇斯風，此成非法勿令披著)。」

下明略教法

爾時佛在拘尸那城壯士生地娑羅雙樹間，臨欲涅槃，告諸苾芻曰：「我先為汝

【現代漢語翻譯】現代漢語譯本：只有這樣一種區分衣和法的方法，沒有其他真實的事情可以轉變。如果還有其他文字，那就不屬於這個部分的教義。凡是說到『委寄』，是想說明這個人是可以委託的。」

佛陀告訴鄔波離（Upali，佛陀十大弟子之一，持戒第一）：「在遇到障礙困難的時候，有六件事可以通過心念來完成：第一，守護和持有三衣（Tricivara，比丘所擁有的三種袈裟）；第二，捨棄三衣；第三，區分長衣；第四，捨棄額外的供養；第五，進行長凈（長期的凈化儀式）；第六，隨自己的意願行事。」

具壽鄔波離請問世尊說：「大德！不割截衣服，可以守護持有嗎？」佛說：「不合規矩。如果一定有其他因緣，這樣也可以。」「大德！不割截衣服，可以穿著進入村莊或城市嗎？」佛說：「不合規矩。如果一定有其他因緣，這樣也可以。」「大德！不割截衣服，可以穿著進入外道出家人的住所嗎？」佛說：「不合規矩。如果那個人是面向外道的，也可以。」「大德！不割截衣服，應該如何守護持有？」佛說：「這樣守護持有，應該說：『我某甲（自稱）有這件衣服財物，我現在守護持有，這是我所希望的，應當用七條布做成壇隔，兩條長的，一條短的，如果沒有其他因緣，我應當洗滌、染色、割截、縫刺，這是我所受用的。』第二次、第三次也像這樣說。五條衣也按照這個準則（如果有白絹白布，打算做成下二衣，因為緣分中迫切倉促沒有時間做，即使是白色的衣料也可以守護持有。如果染色漫條灼然是合規的。又在壇場內守護持有衣服時，可以就身上拿著衣服，這也沒有過錯。文字能夠背誦的最好，寫在紙上讀也可以。又求寂之徒，漫條是常服，而有擅自披五條衣的，罪過很深。神州（指中國）之地長期盛行這種風氣，這成了非法，不要讓他們披著）。」

下面說明簡略的教法

當時佛陀在拘尸那城（Kushinagar，古印度城市）壯士生地娑羅雙樹（Salavana，娑羅樹林）間，臨近涅槃，告訴各位比丘說：「我先前為你們

【English Translation】 English version: There is only one way to distinguish between robes and Dharma; there is no other real matter to transform. If there are other texts, they do not belong to the teachings of this section. When 'entrusting' is mentioned, it is to clarify that the person is trustworthy.'

The Buddha told Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts): 'When facing obstacles and difficulties, there are six things that can be accomplished through mindfulness: First, guarding and holding the three robes (Tricivara, the three kasaya robes possessed by a Bhikkhu); second, relinquishing the three robes; third, distinguishing the long robe; fourth, relinquishing extra offerings; fifth, performing a long purification (a long-term purification ritual); sixth, acting according to one's own will.'

The Venerable Upali asked the World-Honored One: 'Venerable Sir! Can one guard and hold a robe without cutting it?' The Buddha said: 'It is not proper. If there is a specific reason, it is acceptable.' 'Venerable Sir! Can one wear an uncut robe into a village or city?' The Buddha said: 'It is not proper. If there is a specific reason, it is acceptable.' 'Venerable Sir! Can one wear an uncut robe into the dwelling of non-Buddhist renunciates?' The Buddha said: 'It is not proper. If that person is oriented towards non-Buddhists, it is acceptable.' 'Venerable Sir! How should one guard and hold an uncut robe?' The Buddha said: 'Guarding and holding it in this way, one should say: 'I, so-and-so (self-reference), have this robe as property. I now guard and hold it. This is what I hope for. It should be made into an altar partition with seven strips, two long and one short. If there is no other reason, I shall wash, dye, cut, and sew it for my use.' The second and third times should be said in the same way. The five-strip robe follows this principle (If there is white silk or white cloth intended to be made into the lower two robes, but due to pressing circumstances there is no time to do so, even white cloth can be guarded and held. If the dyed strips are clearly proper. Also, when guarding and holding the robe within the altar, one can hold the robe on one's body, and there is no fault in this. It is best if one can recite the text; reading it from paper is also acceptable. Furthermore, those who are seeking quiescence, the many-stripped robe is their regular attire, but if they arbitrarily wear the five-stripped robe, the transgression is very serious. This custom has long prevailed in the land of Shenzhou (referring to China), and it has become unlawful. Do not allow them to wear it).'

The following explains the concise Dharma teaching

At that time, the Buddha was in Kushinagar (an ancient Indian city), between the twin Sala trees (Salavana, a grove of Sala trees) in the birthplace of the strong men, nearing Nirvana, and told the Bhikkhus: 'I previously for you'

等廣已開闡毗奈耶教而未略說，汝等今時宜聽略教(梵云僧泣多毗奈耶)。且如有事，我于先來非許非遮。若於此事順不清凈、違清凈者，此是不凈，即不應行。若事順清凈、違不清凈者，此即是凈，應可順行。」

問：「何意世尊將圓寂時，說斯略教？」答：「大師滅后，乃至聖教未沒已來，無令外道作斯譏議：『世尊既是具一切智，世間有事不開不遮，諸弟子輩欲如何行？』為遮斯難，遠察未來利益故制。又復欲令聲聞弟子，於事無礙得安樂住，是故須說。」

「如世尊說：『若事順不凈違凈，有順凈違不凈，應行不行。』者，未審此言有何義意？」答：「若有事物，佛先非許非遮，今時若作俗生譏論者，此是不凈，即不應行。何者是耶？且如聖方諸處，時人貴賤皆啖檳榔藤葉白灰香物相雜以為美味。此若苾芻為病因緣、冀除口氣、醫人所說，食者非過。若為染口赤唇，即成不合。又如赤土染衣亦是先來非遮非許，今時著用同外道服，生俗謗說，此即合遮，理不應用(東夏黃衣，事同於此)。又如有事亦非許非遮，今時受用人無譏說，用之無犯。即如腰絳佛說三種，余非許遮。此外諸帶用繫腰時，人無見恥，此亦無過。又如佛說染物八大色，許用三種，謂青泥、赤色、青泥，如事可識。赤者，謂是菩

【現代漢語翻譯】現代漢語譯本：等廣博地開示了毗奈耶教法之後，還沒有簡略地說過，你們現在應該聽聞簡略的教法（梵語：僧泣多毗奈耶，Saṃghikṛta-vinaya，意為『僧團制定的戒律』）。例如遇到事情，我過去既沒有允許也沒有禁止。如果這件事順應不清凈、違背清凈，這就是不清凈的，就不應該做。如果這件事順應清凈、違背不清凈，這就是清凈的，應該可以去做。

問：『為什麼世尊在將要圓寂的時候，說這些簡略的教法？』答：『大師滅度之後，直到聖教還沒有隱沒之前，不要讓外道有這樣的譏諷：『世尊既然是具有一切智慧的人，世間有的事情不許可也不禁止，弟子們將要如何行事？』爲了遮止這種責難，深遠地考慮到未來的利益而制定。又爲了讓聲聞弟子們，對於事情沒有障礙，能夠安樂地居住，所以需要說這些。』

『如世尊所說：『如果這件事順應不清凈違背清凈，或者順應清凈違背不清凈，應該做的不要做，不應該做的要做。』，不知道這句話有什麼意義？』答：『如果有事物，佛陀先前沒有允許也沒有禁止，現在如果做了會引起世俗的譏諷議論，這就是不清凈的，就不應該做。什麼是不清凈的呢？例如在聖地的一些地方，當時的人們無論貴賤都吃檳榔，用藤葉和白灰、香料等混合在一起作為美味。如果比丘因為生病的原因，希望去除口氣，或者醫生這樣說，吃了就沒有過失。如果爲了染紅嘴唇，那就成了不合宜的。又如用赤土染衣服，也是先前沒有禁止也沒有允許的，現在如果穿著，和外道的服裝一樣，引起世俗的誹謗，這就應該禁止，理應不應該用（東夏的黃色僧衣，情況和這個類似）。又如有的事情也沒有允許也沒有禁止，現在如果受用，人們沒有譏諷議論，用它就沒有犯戒。例如腰帶，佛陀說了三種，其餘的沒有允許也沒有禁止。此外其他的帶子，繫在腰間的時候，人們沒有覺得羞恥，這也沒有過失。又如佛陀說染物的八種顏色，允許用三種，就是青泥、赤色、青泥，可以根據情況識別。赤色，說的是菩

【English Translation】 English version: After extensively expounding the Vinaya teachings but not yet summarizing them, you should now listen to the summarized teachings (Sanskrit: Saṃghikṛta-vinaya, meaning 'rules established by the Sangha'). For example, if there is a matter that I have neither permitted nor prohibited in the past. If this matter accords with impurity and violates purity, then this is impure and should not be done. If a matter accords with purity and violates impurity, then this is pure and should be followed.

Question: 'Why did the World Honored One speak these summarized teachings when he was about to enter Parinirvana?' Answer: 'After the Great Teacher's passing, until the Holy Teachings have not yet disappeared, do not let outsiders make such criticisms: 'Since the World Honored One is all-knowing, there are matters in the world that he neither permits nor prohibits, how will the disciples act?' To prevent this criticism, it was established with a far-reaching consideration of future benefits. Furthermore, to allow the Śrāvaka disciples to be unhindered in matters and live in peace and happiness, it is necessary to speak these things.'

'As the World Honored One said: 'If a matter accords with impurity and violates purity, or accords with purity and violates impurity, what should be done should not be done, and what should not be done should be done.' I do not know what the meaning of this statement is?' Answer: 'If there is something that the Buddha previously neither permitted nor prohibited, and now if it is done, it will cause worldly criticism and discussion, then this is impure and should not be done. What is impure? For example, in some places in holy lands, people at that time, whether noble or lowly, all eat betel nuts, mixing vine leaves with white ash and fragrant substances as a delicacy. If a Bhikṣu eats it because of illness, hoping to remove bad breath, or if a doctor says so, then there is no fault in eating it. If it is to dye the lips red, then it becomes inappropriate. Also, like dyeing clothes with red earth, it was previously neither prohibited nor permitted, but now if it is worn, it is the same as the clothing of outsiders, causing worldly slander, then this should be prohibited and should not be used (the yellow robes of monks in East Asia are similar to this). Also, if there is something that is neither permitted nor prohibited, and now if it is used, people do not criticize or discuss it, then there is no transgression in using it. For example, the Buddha spoke of three types of waistbands, and the rest were neither permitted nor prohibited. In addition, when other belts are tied around the waist, people do not feel ashamed, so there is no fault in this either. Also, as the Buddha said about the eight colors for dyeing objects, three are permitted, namely blue mud, red color, and blue mud, which can be recognized according to the situation. Red refers to Bodhi.'

提樹皮，然余染色根葉花果，非許非遮。今見有人將余赤皮乾陀等類，及以龍花充染色，時人無譏議，用之非咎，皆是清凈(佛唯開匙，元不說箸。今時用者，是略教開。然堂上高床加趺坐食，此乃咸非略教所許。但行之既久，固是難言)。又如佛說：『有三種物可用洗手：一、是鹹鹵土；二、是干牛糞；三、是澡豆。』此是開聽。如夜合樹、花木、串皂莢、澡豆之類，咸堪洗沐。既非遮許，無毒無蟲，用之非過。諸如此類，思察應行。」(其《五分律》于食法中有說略教，舊來諸人不名為略教，亦未閑深旨，然文與此殊近者，親檢《五分》梵本與此《有部》一無別處，但為前代譯有參差，致使其文有異。冀后之學者，極須諦察審觀教意，不得雷同。)

具壽鄔波離請世尊曰：「大德！總有幾法能攝毗柰耶？」佛言：「大略言之，有其三法。云何為三？謂單白、白二、白四。若廣說者，有百一羯磨。」「大德！百一羯磨中單白、白二、白四，數各有幾？」佛言：「單白羯磨有二十二，白二羯磨有四十七，白四羯磨有三十二。言單白二十二羯磨，其事云何？一、謂差屏教人白；　二、問障法白；　三、褒灑陀白；　四、褒灑陀時一切僧伽皆有罪白；　五、褒灑陀時一切僧伽于罪有疑白；　六、隨意時白；　七、作

【現代漢語翻譯】現代漢語譯本：樹皮可以（用來染色），其餘如根、葉、花、果等，（佛）既沒有明確允許，也沒有明確禁止。現在看到有人用其他的赤皮乾陀（一種植物）等類似的東西，以及用龍花（一種花）來充當染料，現在的人也沒有什麼異議，使用它們也沒有什麼過錯，都是清凈的。（佛陀只開許了用匙，原本沒有說可以用筷子。現在使用筷子的人，是略教開許。然而在殿堂上高床加座，跏趺而坐吃飯，這些都不是略教所允許的。但因為實行很久了，所以很難說。）又如佛說：『有三種東西可以用來洗手：一是鹹鹵土；二是干牛糞；三是澡豆。』這是開許。像夜合樹、花木、串皂莢、澡豆之類的東西，都可以用來洗浴。既然沒有禁止，又沒有毒，沒有蟲子，使用它們也沒有什麼過錯。諸如此類的事情，應該仔細思考後再實行。」（《五分律》中關於食物的規定中提到了略教，以前的人不稱之為略教，也不瞭解其中的深意，然而文句與此非常接近。親自查閱《五分律》的梵文版本，與此《有部》沒有任何區別，只是因為前代的翻譯有所差異，導致文句有所不同。希望後來的學者，一定要仔細觀察教義，不要人云亦云。）

具壽鄔波離（佛陀弟子名）請問世尊說：「大德！總共有多少種方法能夠統攝毗柰耶（戒律）？」佛說：「大概來說，有三種方法。是哪三種？就是單白、白二、白四。如果詳細來說，有一百零一種羯磨（僧團議事）。」「大德！一百零一種羯磨中，單白、白二、白四，數量各有多少？」佛說：「單白羯磨有二十二種，白二羯磨有四十七種，白四羯磨有三十二種。所說的單白二十二種羯磨，具體內容是什麼？一是差屏教人白；二是問障法白；三是褒灑陀（布薩）白；四是褒灑陀時一切僧伽都有罪白；五是褒灑陀時一切僧伽對罪有疑問白；六是隨意時白；七是作

【English Translation】 English version: Tree bark (can be used for dyeing), and other things like roots, leaves, flowers, and fruits, are neither explicitly permitted nor explicitly prohibited (by the Buddha). Now, seeing people using other things like red-skinned Gandha (a type of plant) and similar items, as well as using dragon flowers (a type of flower) as dyes, people nowadays don't have any objections, and using them is not a fault, as they are all pure. (The Buddha only permitted the use of spoons, and originally did not mention chopsticks. Those who use chopsticks now are doing so under the 'slight teaching' permission. However, sitting on high beds in halls, sitting in the lotus position to eat, these are not permitted by the 'slight teaching'. But because it has been practiced for a long time, it is difficult to say.) Furthermore, as the Buddha said: 'There are three things that can be used to wash hands: one is salty alkaline soil; two is dried cow dung; three is soap beans.' This is a permission. Things like the flowers of the Nyagrodha tree, flowering trees, soap pods, and soap beans can all be used for bathing. Since they are not prohibited, and are not poisonous or infested with insects, using them is not a fault. Matters of this kind should be carefully considered before being practiced." (The Five-Part Vinaya mentions the 'slight teaching' in its regulations regarding food. People in the past did not call it the 'slight teaching' and did not understand its profound meaning. However, the wording is very close to this. Upon personally examining the Sanskrit version of the Five-Part Vinaya, there is no difference from this Sarvastivada Vinaya, but because the translations of previous generations had discrepancies, the wording is different. It is hoped that later scholars will carefully observe the teachings and not blindly follow others.)

The Venerable Upali (name of a Buddha's disciple) asked the World Honored One: "Great Virtue! In total, how many methods are there that can encompass the Vinaya (discipline)?" The Buddha said: "Generally speaking, there are three methods. What are the three? They are single announcement, announcement with one motion, and announcement with three motions. If speaking in detail, there are one hundred and one karmas (Sangha proceedings)." "Great Virtue! Among the one hundred and one karmas, how many are single announcement, announcement with one motion, and announcement with three motions respectively?" The Buddha said: "There are twenty-two single announcement karmas, forty-seven announcement with one motion karmas, and thirty-two announcement with three motions karmas. What are the specific contents of the twenty-two single announcement karmas? One is the announcement to appoint someone to teach; two is the announcement to ask about obstructive dharmas; three is the Posadha (Uposatha) announcement; four is the announcement that all the Sangha are guilty during Posadha; five is the announcement that all the Sangha have doubts about offenses during Posadha; six is the announcement for Pavarana (invitation); seven is to make

隨意時一切僧伽皆有罪白；　八、作隨意時一切僧伽于罪有疑白；　九、作隨意時眾中諍罪白；　十、作隨意時眾中決定罪白；　十一、僧伽夏安居日白；　十二、守持亡衣物白；　十三、守持掌亡苾芻資具人白；　十四、出羯恥那白；　十五、說他粗罪白；　十六、與具壽實力子衣白；　十七、對面輕毀白；　十八、假託輕毀白；　十九、與作學法白；　二十、于學家與作舍學法白；　二十一、覆缽白；　二十二、仰缽白。

「白二羯磨四十七者，其事云何？一、結小界壇白二；　二、結大界白二；　三、結不失衣界白二；　四、褒灑陀時不能來白二；　五、癲狂白二；　六：差作隨意人白二；　七、差分臥具人白二；　八、結凈廚白二；　九、處分衣物將作羯恥那衣白二；　十、張羯恥那衣人白二；　十一、付羯恥那衣人白二(下是總差十二種人所有白二羯磨)；　十二、差分房人白二；　十三、分飯人白二；　十四、分粥人白二；　十五、分餅果人白二；　十六、分諸有雜物人白二；　十七、藏器物人白二；十八、藏衣人白二；　十九、分衣人白二；　二十、藏雨衣人白二；　二十一、分雨衣人白二；　二十二、雜驅使人白二；　二十三、看撿房舍人白二；　二十四、簡平正人白二；　二十五、重簡人白

【現代漢語翻譯】現代漢語譯本：七、作隨意時一切僧伽皆有罪白：在進行隨意羯磨時，告知所有僧伽成員都有可能犯戒。八、作隨意時一切僧伽于罪有疑白：在進行隨意羯磨時，告知所有僧伽成員對於所犯戒條有所懷疑。九、作隨意時眾中諍罪白：在進行隨意羯磨時，告知大眾內部存在關於戒律的爭論。十、作隨意時眾中決定罪白：在進行隨意羯磨時，告知大眾內部已經確定有人犯戒。十一、僧伽夏安居日白：告知僧伽夏季安居的日期。十二、守持亡衣物白：告知關於保管去世僧人遺留衣物的事宜。十三、守持掌亡苾芻（bhiksu，比丘）資具人白：告知關於指定人員保管去世比丘的個人物品的事宜。十四、出羯恥那（kathina，功德衣）白：告知關於結束功德衣期的事宜。十五、說他粗罪白：告知關於宣說他人所犯重罪的事宜。十六、與具壽實力子衣白：告知關於給予具壽（ayushman，對僧人的尊稱）實力子（名字）衣物的事宜。十七、對面輕毀白：告知關於當面輕毀他人的事宜。十八、假託輕毀白：告知關於假借名義輕毀他人的事宜。十九、與作學法白：告知關於給予學習戒律的機會的事宜。二十、于學家與作舍學法白：告知關於允許學習者放棄學習戒律的事宜。二十一、覆缽白：告知關於覆缽羯磨（一種懲罰措施）的事宜。二十二、仰缽白：告知關於解除覆缽羯磨的事宜。

「白二羯磨四十七者，其事云何？：什麼是需要進行一次宣告和兩次表決的四十七種羯磨？一、結小界壇白二：設立小結界，需要一次宣告和兩次表決。二、結大界白二：設立大結界，需要一次宣告和兩次表決。三、結不失衣界白二：設立不失衣結界，需要一次宣告和兩次表決。四、褒灑陀（posadha，布薩）時不能來白二：在布薩日無法前來參加，需要一次宣告和兩次表決。五、癲狂白二：處理僧人癲狂的情況，需要一次宣告和兩次表決。六、差作隨意人白二：指派進行隨意羯磨的人員，需要一次宣告和兩次表決。七、差分臥具人白二：指派分配臥具的人員，需要一次宣告和兩次表決。八、結凈廚白二：設立凈廚，需要一次宣告和兩次表決。九、處分衣物將作羯恥那衣白二：處理衣物以製作功德衣，需要一次宣告和兩次表決。十、張羯恥那衣人白二：指派張掛功德衣的人員，需要一次宣告和兩次表決。十一、付羯恥那衣人白二：指派分發功德衣的人員，需要一次宣告和兩次表決。（以下是總共指派十二種人員的所有白二羯磨）十二、差分房人白二：指派分配房間的人員，需要一次宣告和兩次表決。十三、分飯人白二：指派分配食物的人員，需要一次宣告和兩次表決。十四、分粥人白二：指派分配粥的人員，需要一次宣告和兩次表決。十五、分餅果人白二：指派分配餅和水果的人員，需要一次宣告和兩次表決。十六、分諸有雜物人白二：指派分配各種雜物的人員，需要一次宣告和兩次表決。十七、藏器物人白二：指派保管器物的人員，需要一次宣告和兩次表決。十八、藏衣人白二：指派保管衣物的人員，需要一次宣告和兩次表決。十九、分衣人白二：指派分配衣物的人員，需要一次宣告和兩次表決。二十、藏雨衣人白二：指派保管雨衣的人員，需要一次宣告和兩次表決。二十一、分雨衣人白二：指派分配雨衣的人員，需要一次宣告和兩次表決。二十二、雜驅使人白二：指派處理雜務的人員，需要一次宣告和兩次表決。二十三、看撿房舍人白二：指派看管和檢查房舍的人員，需要一次宣告和兩次表決。二十四、簡平正人白二：指派挑選公正人員的人員，需要一次宣告和兩次表決。二十五、重簡人白二：指派重新挑選人員的人員，需要一次宣告和兩次表決。

【English Translation】 English version: 7. Announcing that all Sangha (community of monks) members may have committed offenses during the Pravāraṇā (invitation) ceremony. 8. Announcing that all Sangha members have doubts about offenses during the Pravāraṇā ceremony. 9. Announcing disputes about offenses within the Sangha during the Pravāraṇā ceremony. 10. Announcing that offenses have been determined within the Sangha during the Pravāraṇā ceremony. 11. Announcing the date of the Sangha's summer retreat (Varṣa). 12. Announcing the keeping of deceased monk's belongings. 13. Announcing the person in charge of holding the deceased Bhiksu's (monk) requisites. 14. Announcing the end of the Kathina (robe-cloth offering) period. 15. Announcing the declaration of another's serious offenses. 16. Announcing the giving of robes to the venerable Ayushman (term of respect for a monk) Sthiramati (name). 17. Announcing direct disparagement. 18. Announcing disparagement under false pretenses. 19. Announcing the granting of the opportunity to learn the precepts. 20. Announcing the granting of permission for a learner to abandon the learning of precepts. 21. Announcing the Upekṣā-karma (suspension penalty). 22. Announcing the lifting of the Upekṣā-karma.

『What are the forty-seven Karmas that require one announcement and two motions?』 1. Establishing a small boundary (sīmā) with one announcement and two motions. 2. Establishing a large boundary with one announcement and two motions. 3. Establishing a boundary where robes are not lost with one announcement and two motions. 4. Being unable to attend the Poṣadha (fortnightly observance) with one announcement and two motions. 5. Dealing with a monk's insanity with one announcement and two motions. 6. Appointing a person to perform the Pravāraṇā with one announcement and two motions. 7. Appointing a person to distribute bedding with one announcement and two motions. 8. Establishing a clean kitchen with one announcement and two motions. 9. Disposing of robes to make Kathina robes with one announcement and two motions. 10. Appointing a person to spread out the Kathina robe with one announcement and two motions. 11. Appointing a person to distribute the Kathina robe with one announcement and two motions. (The following are all the Karmas with one announcement and two motions for appointing twelve types of people in total.) 12. Appointing a person to distribute rooms with one announcement and two motions. 13. Appointing a person to distribute food with one announcement and two motions. 14. Appointing a person to distribute porridge with one announcement and two motions. 15. Appointing a person to distribute cakes and fruits with one announcement and two motions. 16. Appointing a person to distribute various miscellaneous items with one announcement and two motions. 17. Appointing a person to store utensils with one announcement and two motions. 18. Appointing a person to store robes with one announcement and two motions. 19. Appointing a person to distribute robes with one announcement and two motions. 20. Appointing a person to store raincoats with one announcement and two motions. 21. Appointing a person to distribute raincoats with one announcement and two motions. 22. Appointing a person to handle miscellaneous tasks with one announcement and two motions. 23. Appointing a person to look after and inspect the dwellings with one announcement and two motions. 24. Appointing a person to select fair and just individuals with one announcement and two motions. 25. Appointing a person to re-select individuals with one announcement and two motions.

二；　二十六、傳付諍人白二；　二十七、行法籌白二；　二十八、觀造小房地白二；　二十九、觀造大寺地白二；　三十、令苾芻詰事白二；　三十一、不離僧伽胝衣白二；　三十二、與營作苾芻臥具白二；　三十三、行有犯缽白二；　三十四、告諸俗舍白二；　三十五、苾芻尼作不禮白二；　三十六、教授苾芻尼白二；　三十七、觀行險林白二；　三十八、畜門徒白二；　三十九、畜無限門徒白二；　四十、畜杖白二；　四十一、網路白二；　四十二、於五年中同利養別長凈白二；　四十三、與式叉摩拏二年學六法隨法白二；　四十四、作凈行本白二；　四十五、與笈多共兒同室宿白二；　四十六、許苾芻尼與俗親往還白二；　四十七、受日出界外白二。

「白四羯磨有三十二者，其事云何？一、受近圓白四；　二、與外道四月共住白四；　三、解大小界白四；　四、僧伽先破今和合白四；　五、僧伽和合長凈白四；　六、諫破僧伽白四；　七、諫助破僧伽白四；　八、諫欲瞋癡怖人白四；　九、諫粗惡語白四；　十、作令怖白四；　十一、折伏白四；　十二、驅擯白四；　十三、求謝白四；　十四、遮不見罪白四；　十五、不誨罪舍置白四；　十六、不捨惡見舍置白四；　十七、與遍住白四；　十八、復

本遍住白四；　十九、重收復本遍住白四；　二十、意喜白四；　二十一、出罪白四；　二十二、與憶念調伏白四；　二十三、與不癡調伏白四；　二十四、與求罪性白四；　二十五、驅擯求寂白四；　二十六、收攝白四；　二十七、諫隨遮苾芻尼白四；　二十八、諫與苾芻尼雜住白四；　二十九、諫遮別住白四；　三十、犯波羅市迦人授其學法白四；　三十一、違惱眾教白四；　三十二、默惱眾教白四。」

複次鄔波離請世尊曰：「大德！且如百一羯磨中幾有欲？幾無慾？」佛言：「鄔波離！咸皆有欲，唯除結界。」

「大德！百一羯磨中幾是四眾所作？幾是五眾所作？幾是十眾所作？幾是二十眾所作？」世尊告曰：「限四十眾為苾芻尼作，出違八敬法。二十眾，謂是苾芻出罪。十眾者，謂受近圓。五眾者，謂邊方近圓及隨意事。四眾者，謂作所餘事。」

「大德！所言羯磨者，其義何也？」佛言：「所由之事，謂即是因為彼作法，名為羯磨。」「大德！仍於此言未了其義。」佛言：「如為其事而作羯磨，此是因具以言秉白為羯磨。」

「大德！言令怖羯磨者，其義何也？」佛言：「此是羯磨準事立名，然此苾芻好為斗諍，與作令怖羯磨者，意欲令彼怖懼更不造惡，故此名為令怖羯磨，于

【現代漢語翻譯】現代漢語譯本：本遍住白四；十九、重收復本遍住白四；二十、意喜白四；二十一、出罪白四；二十二、與憶念調伏白四；二十三、與不癡調伏白四；二十四、與求罪性白四；二十五、驅擯求寂白四；二十六、收攝白四；二十七、諫隨遮苾芻尼（bhikshuni，比丘尼）白四；二十八、諫與苾芻尼雜住白四；二十九、諫遮別住白四；三十、犯波羅市迦（Parajika，斷頭罪）人授其學法白四；三十一、違惱眾教白四；三十二、默惱眾教白四。

複次，鄔波離（Upali，佛陀十大弟子之一，持戒第一）請問世尊說：『大德！比如在百一種羯磨（karma，業）中，有多少是有『欲』（chanda，意願）的？有多少是沒有『欲』的？』佛說：『鄔波離！全部都有『欲』，只有結界（sima bandha，劃定僧團活動範圍）除外。』

『大德！百一種羯磨中，有多少是四眾（比丘、比丘尼、沙彌、沙彌尼）所作的？有多少是五眾（比丘）所作的？有多少是十眾（比丘）所作的？有多少是二十眾（比丘）所作的？』世尊告訴他說：『限定四十眾為比丘尼作，出於違背八敬法（asta gurudharma）的情況。二十眾，是指比丘出罪。十眾，是指受近圓（upasampada，受具足戒）。五眾，是指邊遠地方受近圓以及隨意事。四眾，是指作其餘的事情。』

『大德！所說的羯磨，它的意義是什麼呢？』佛說：『所由來的事情，就是因為那個作法，名為羯磨。』『大德！我仍然對此話不瞭解它的意義。』佛說：『如爲了那件事而作羯磨，這是因具以言秉白為羯磨。』

『大德！所說『令怖羯磨』，它的意義是什麼呢？』佛說：『這是羯磨按照事情來立名，然而這個比丘喜歡爭鬥，為他作『令怖羯磨』，意思是想讓他怖畏恐懼，不再作惡，所以這名為『令怖羯磨』。』

【English Translation】 English version: These are the 'Ben Bian Zhu Bai Si'; 19. Repeatedly collecting the 'Ben Bian Zhu Bai Si'; 20. 'Yi Xi Bai Si'; 21. 'Chu Zui Bai Si'; 22. Giving 'Yi Nian Tiao Fu Bai Si'; 23. Giving 'Bu Chi Tiao Fu Bai Si'; 24. Giving 'Qiu Zui Xing Bai Si'; 25. Expelling the 'Qiu Ji Bai Si'; 26. Collecting and Gathering 'Bai Si'; 27. Admonishing and Restraining Bhikshunis (bhikshuni, Buddhist nun) with 'Bai Si'; 28. Admonishing against living together with Bhikshunis with 'Bai Si'; 29. Admonishing against separate dwelling with 'Bai Si'; 30. Teaching the precepts to those who have committed Parajika (Parajika, defeat) with 'Bai Si'; 31. Opposing and disturbing the Sangha's teachings with 'Bai Si'; 32. Silently disturbing the Sangha's teachings with 'Bai Si'.

Furthermore, Upali (Upali, one of the ten great disciples of the Buddha, foremost in discipline) asked the World Honored One: 'Venerable Sir, in the one hundred and one karmas (karma, action), how many have 'desire' (chanda, intention)? How many are without 'desire'?' The Buddha said: 'Upali, all have 'desire', except for establishing boundaries (sima bandha, demarcation of the monastic community's territory).'

'Venerable Sir, among the one hundred and one karmas, how many are performed by the four assemblies (bhikshus, bhikshunis, sramaneras, sramanerikas)? How many are performed by the five assemblies (bhikshus)? How many are performed by the ten assemblies (bhikshus)? How many are performed by the twenty assemblies (bhikshus)?' The World Honored One said: 'Forty assemblies are limited to be performed for bhikshunis, arising from violating the eight heavy rules (asta gurudharma). Twenty assemblies refer to the expiation of offenses by bhikshus. Ten assemblies refer to receiving full ordination (upasampada, higher ordination). Five assemblies refer to receiving full ordination in border areas and matters of discretion. Four assemblies refer to performing other matters.'

'Venerable Sir, what is the meaning of the term 'karma'?' The Buddha said: 'The matter from which it arises, that is, because of that action, it is called karma.' 'Venerable Sir, I still do not understand the meaning of this statement.' The Buddha said: 'If a karma is performed for that matter, this is the cause, and the declaration is made with words, which is karma.'

'Venerable Sir, what is the meaning of the 'karma that causes fear'?' The Buddha said: 'This karma is named according to the matter. However, this bhikshu likes to quarrel, and the 'karma that causes fear' is performed for him, intending to make him fearful and not commit evil again, so this is called the 'karma that causes fear'.'

諸羯磨準此應知。」

「大德！言毗柰耶者，以何為體？云何為所緣？云何為依處？云何為因具？云何為生起？云何為自性？云何為果報？如是七要愿為宣說。」佛告鄔波離：「文字經卷以之為體，如說修行為所緣事，身語意業以為所依，所秉羯磨以為因具，說悔罪犯名為生起，所有諸罪以為自性，生天解脫以為果報。」

佛告鄔波離：「是為百一羯磨，若秉法住世，即知佛法未滅世間。」

爾時鄔波離及諸大眾，聞佛說已，歡喜奉行。

攝頌曰：

屏問對眾問，　　長凈識罪疑，　隨意識罪疑，　　諍罪及決定。　安居持死衣，　　持立出羯恥，　謗他罪與衣，　　及二輕毀事。　仰缽亦單白，　　授學法及舍，　覆缽為單白，　　二十二應知。　右是單白攝頌了。

結壇場大界，　　不失衣長凈，　隨意分臥具，　　五種結凈廚，　處分羯恥那，　　差張衣付衣，　下有十二人，　　皆是分物者。　房飯粥餅果，　　雜物藏器衣，　藏雨衣分衣，　　雜使看房舍，　簡重簡傳付，　　行籌觀小房，　大事詰事人，　　不離與敷具。　行缽告諸俗，　　尼不禮教授，　觀險畜門徒，　　無限畜杖絡。　五年同利養，　　與式叉本法，　開許笈

【現代漢語翻譯】現代漢語譯本：『所有羯磨（Karma）都應依此準則來理解。』

『大德！說到毗奈耶（Vinaya，戒律），以什麼為體？以什麼為所緣？以什麼為依處？以什麼為因具？以什麼為生起？以什麼為自性？以什麼為果報？希望您能為我們宣說這七個要點。』佛陀告訴鄔波離（Upali，佛陀十大弟子之一，持戒第一）: 『文字經卷是它的體，如所說的修行是所緣之事，身語意業是它的所依，所秉持的羯磨是它的因具，說悔罪犯是它的生起，所有諸罪是它的自性，生天解脫是它的果報。』

佛陀告訴鄔波離：『這就是百一羯磨，如果秉持正法住世，就可知佛法未在世間滅絕。』

當時，鄔波離及所有大眾，聽聞佛陀所說后，歡喜奉行。

攝頌說：屏問對眾問，長凈識罪疑，隨意識罪疑，諍罪及決定。安居持死衣，持立出羯恥，謗他罪與衣，及二輕毀事。仰缽亦單白，授學法及舍，覆缽為單白，二十二應知。右是單白攝頌了。

結壇場大界，不失衣長凈，隨意分臥具，五種結凈廚，處分羯恥那，差張衣付衣，下有十二人，皆是分物者。房飯粥餅果，雜物藏器衣，藏雨衣分衣，雜使看房舍，簡重簡傳付，行籌觀小房，大事詰事人，不離與敷具。行缽告諸俗，尼不禮教授，觀險畜門徒，無限畜杖絡。五年同利養，與式叉本法，開許笈

【English Translation】 English version: 『All Karmas (actions) should be understood according to this principle.』

『Venerable One! Regarding Vinaya (discipline), what is its substance? What is its object? What is its basis? What is its instrumental cause? What is its arising? What is its nature? What is its result? I wish you would explain these seven essentials.』 The Buddha told Upali (one of the ten major disciples of the Buddha, foremost in upholding the precepts): 『The written scriptures are its substance, the practice as spoken of is its object, the actions of body, speech, and mind are its basis, the Karmas upheld are its instrumental cause, the confession of offenses is its arising, all offenses are its nature, and rebirth in heavens and liberation are its result.』

The Buddha told Upali: 『These are the hundred and one Karmas. If the upholding of the Dharma abides in the world, then it is known that the Buddha-dharma has not become extinct in the world.』

At that time, Upali and all the assembly, having heard what the Buddha said, rejoiced and practiced accordingly.

The summary verse says: Secret question and public question, purification, recognizing offenses and doubts, Following awareness of offenses and doubts, disputes, offenses, and decisions. Rain Retreat, holding the death robe, holding, standing, expelling Ka-chi, Slandering others, offenses related to robes, and two minor acts of destruction. Upturned bowl, also single announcement, giving the learning precepts and renouncing, Overturning the bowl as a single announcement, twenty-two should be known. The right side is the summary verse of single announcements.

Establishing the altar ground and great boundary, not losing the robe, purification, Distributing bedding at will, five kinds of purified kitchens, Apportioning Ka-chi-na, assigning, spreading, and entrusting robes, Below are twelve people, all of whom are distributors of things. Rooms, food, porridge, cakes, fruits, miscellaneous items, storage containers, robes, Storing rain robes, distributing robes, miscellaneous tasks, watching over rooms, Selecting heavy, selecting transmission and entrustment, walking with tallies, observing small rooms, Major affairs, questioning people, not separated from furnishings. Walking with the bowl, announcing to the laity, nuns not bowing to instructors, Observing dangerous places, raising disciples, unlimited raising of staffs and nets. Five years of shared benefits, giving the Shiksha fundamental Dharma, Allowing the box

多尼，　　共兒同室宿。　尼得往俗家，　　受日出界外，　白二四十七，　　皆準白可知。　右是白二攝頌了。

受近圓共住，　　解界先破和，　長凈諫破僧，　　並諫助伴類，　諫欲瞋癡人，　　粗惡語令怖，　折伏擯求謝，　　不見悔舍遮。　遍住複本重，　　意喜並出罪，　與憶念不癡，　　求罪擯求寂，　收攝諫隨遮，　　雜住並別住，　授學兼違教，　　默惱三十二。　右是白四攝頌了。

右此羯磨言百一者，蓋是舉其大數，于大律中撿，有多少不同，乃是以類相收，無違妨也。又復聖許為單白成，為白二、白四成，據理相應通融可足。比由羯磨本中與大律二百餘卷相勘，為此尋撿極費功夫，後人勿致遲疑也。

根本說一切有部百一羯磨卷第十

【現代漢語翻譯】現代漢語譯本多尼（Doni），一起和沙彌同屋居住。如果比丘尼（Ni）回到俗家，在日出界限之外接受供養，用白二羯磨（一種僧團儀式，需要一次陳述和一次表決）處理四十七種情況，這些都可以通過白二羯磨來決定。以上是白二羯磨的總結。

接受近圓戒（Upasampadā，比丘戒）后共同居住，解除結界，首先破壞僧團的和合，長凈（Posadha，每半月舉行的布薩儀式），勸諫破僧者，以及勸諫幫助破僧者的人，勸諫有貪慾、嗔恚、愚癡的人，用粗暴惡劣的語言使人恐懼，折伏（調伏）后驅擯，求懺謝，不見其悔改，捨棄遮止。普遍居住，恢復原來的罪行，內心歡喜並且出罪，給予憶念，不愚癡，求罪，驅擯，求寂靜，收攝，勸諫，隨順遮止，雜住，以及別住，授予學處，兼違反教規，默然惱怒，總共三十二種情況。以上是白四羯磨的總結。

以上這些羯磨的言辭總共有一百零一種，這大概是舉其大概的數目，在大律中檢查，有多少不同，乃是以類別來收攝，沒有違背妨礙的地方。而且聖者允許用單白羯磨（一種僧團儀式，只需要一次陳述）成就，用白二羯磨、白四羯磨（一種僧團儀式，需要一次陳述和三次表決）成就，根據道理相應融通就足夠了。如果將羯磨的原本與大律二百多卷相互對照勘驗，為此尋找檢查非常費功夫，後人不要遲疑。

根本說一切有部百一羯磨卷第十

【English Translation】 English version Doni, living in the same room with a novice (śrāmaṇera). If a Bhikkhuni (Ni) returns to lay life, receiving offerings outside the boundary at sunrise, Use a Bai-er Karma (a Sangha ritual requiring one statement and one vote) to handle forty-seven cases, all of which can be decided by Bai-er Karma. The above is a summary of Bai-er Karma.

After receiving Upasampadā (full ordination), living together, dissolving the boundary, first breaking the harmony of the Sangha, The fortnightly ceremony (Posadha), admonishing those who break the Sangha, and those who help those who break the Sangha, Admonishing those with greed, hatred, and delusion, using harsh and evil language to frighten people, Subduing and then expelling, seeking repentance, not seeing repentance, abandoning prohibitions. Living universally, restoring the original offenses, being happy in the heart and being absolved of sins, Giving mindfulness, not being foolish, seeking offenses, expelling, seeking tranquility, Gathering, admonishing, following prohibitions, living mixed, and living separately, Granting precepts, and violating the teachings, silently annoyed, a total of thirty-two cases. The above is a summary of Bai-si Karma (a Sangha ritual requiring one statement and three votes).

The above words of Karma total one hundred and one, which is probably an approximate number. Checking in the Great Vinaya, there are some differences, but they are collected by category, without any violation or hindrance. Moreover, the saints allow the use of Danbai Karma (a Sangha ritual requiring only one statement) to be accomplished, and Bai-er Karma and Bai-si Karma to be accomplished. According to the principle, corresponding and integrating is sufficient. If the original Karma is compared with more than two hundred volumes of the Great Vinaya, it takes a lot of effort to find and check it, so later generations should not hesitate.

Mūlasarvāstivāda Vinaya, Hundred and One Karmas, Volume Ten