T24n1455_根本說一切有部苾芻尼戒經
大正藏第 24 冊 No. 1455 根本說一切有部苾芻尼戒經
No. 1455
根本說一切有部苾芻尼戒經
三藏法師義凈奉 制譯
別解脫經難得聞， 經于無量俱胝劫； 讀誦受持亦如是， 如說行者更難遇。 諸佛出現於世樂， 演說微妙正法樂； 僧伽一心同見樂， 和合俱修勇進樂。 若見聖人則為樂， 並與共住亦為樂； 若不見諸愚癡人， 是則名為常受樂。 見具尸羅者為樂， 若見多聞亦名樂； 見阿羅漢是真樂， 由於後有不生故。 于河津處妙階樂， 以法降怨戰勝樂； 證得正慧果生時， 能除我慢盡為樂。 若有能為決定意， 善伏根欲具多聞； 從少至老處林中， 寂靜閑居蘭若樂。
「諸大德！春時爾許過，余有爾許在，老死既侵命根漸減，大師教法不久當滅。諸大德！應勤光顯，莫為放逸。由不放逸，必當證得如來、應、正等覺，何況所餘覺品善法！大德僧伽！先作何事？佛聲聞眾少求少事。未受近圓者出。不來諸苾芻尼說欲及清凈(其持欲者各對比坐而說)。」
合十指恭敬， 禮釋迦師子； 別解脫調伏， 我說仁善聽。 聽已當正行， 如大仙所說； 于諸
【現代漢語翻譯】 現代漢語譯本 《根本說一切有部苾芻尼戒經》
三藏法師義凈奉 制譯
別解脫經難得聞， 經于無量俱胝劫（俱胝劫：極長的時間單位）； 讀誦受持亦如是， 如說行者更難遇。 諸佛出現於世樂， 演說微妙正法樂； 僧伽（僧團）一心同見樂， 和合俱修勇進樂。 若見聖人則為樂， 並與共住亦為樂； 若不見諸愚癡人， 是則名為常受樂。 見具尸羅（戒律）者為樂， 若見多聞亦名樂； 見阿羅漢（斷絕輪迴的聖者）是真樂， 由於後有不生故。 于河津處妙階樂， 以法降怨戰勝樂； 證得正慧果生時， 能除我慢盡為樂。 若有能為決定意， 善伏根欲具多聞； 從少至老處林中， 寂靜閑居蘭若（寺院）樂。
『諸位大德！春季已經過去這麼多，剩下的也不多了，衰老和死亡正在侵蝕，生命之根逐漸減少，大師的教法不久將要滅亡。諸位大德！應該勤奮光大弘揚，不要放逸。由於不放逸，必定能夠證得如來（佛的稱號）、應（應供）、正等覺（完全覺悟），更何況其餘的覺悟品善法！大德僧伽（僧團）！先做什麼事？佛的聲聞眾少求少事。未受近圓戒（比丘尼戒）的人出去。不來的比丘尼說出自己的意願和清凈（其持戒者各自對比而坐著說）。』
合十指恭敬， 禮釋迦師子（釋迦牟尼佛）； 別解脫調伏， 我說仁善聽。 聽已當正行， 如大仙所說； 于諸
【English Translation】 English version The Fundamental Sarvāstivāda Vinaya of Bhikṣuṇīs
Translated by the Tripiṭaka Master Yijing under Imperial Decree
It is rare to hear the Prātimokṣa (code of monastic discipline), after immeasurable koṭis (a large number) of kalpas (an aeon); Reading, reciting, and upholding it are also rare, and even rarer is encountering someone who practices as taught. Joyful is the appearance of Buddhas in the world, joyful is the expounding of the subtle and true Dharma (teachings); Joyful is the Saṅgha (community) seeing with one mind, joyful is the harmonious and united practice with courageous effort. Joyful it is to see a noble person, and joyful it is to dwell together with them; If one does not see foolish people, that is called constant joy. Joyful it is to see one who possesses Śīla (moral conduct), and joyful it is to see one who is learned; Joyful indeed it is to see an Arhat (one who has attained enlightenment), because there is no rebirth in future existence. Joyful is a fine staircase at a river crossing, joyful is subduing enemies with the Dharma and winning the battle; When the fruit of Right Wisdom is attained, the ability to eliminate pride is all joy. If one can have a determined mind, well subdue the senses and desires, and possess much learning; From youth to old age, dwelling in the forest, peaceful and secluded living in a forest hermitage (monastery) is joy.
『Venerable ones! So much of spring has passed, and not much remains; old age and death are encroaching, the root of life is gradually diminishing, and the Master's teachings will soon decline. Venerable ones! You should diligently promote and illuminate them, and not be negligent. Through non-negligence, you will surely attain the Tathāgata (title of the Buddha), Arhat (worthy of offerings), Samyak-saṃbuddha (perfectly enlightened one), let alone the remaining qualities of enlightenment and virtuous Dharmas! Venerable Saṅgha (community)! What should be done first? The Buddha's Śrāvakas (disciples) should seek little and do little. Those who have not received the Upasampadā (full ordination as a Bhikṣuṇī) should leave. Those Bhikṣuṇīs who are not present should declare their consent and purity (those who uphold the precepts should sit facing each other and declare).』
Joining the ten fingers in reverence, paying homage to the Lion of the Śākyas (Śākyamuni Buddha); The Prātimokṣa (code of monastic discipline) is for taming, I speak, listen with kindness. Having listened, you should practice correctly, as the great sage has said; In all
小罪中， 勇猛亦勤護。 心馬難制止， 勇決恒相續； 別解脫如銜， 有百針極利。 若人違軌則， 聞教便能止； 大士若良馬， 當出煩惱陣。 若人無此銜， 亦不曾喜樂； 彼沒煩惱陣， 迷轉于生死。
「大德尼僧伽聽！今僧伽黑月十四日(或云：『白月十五日。』)作褒灑陀。若苾芻尼僧伽時至聽者，苾芻尼僧伽應許苾芻尼僧伽今作褒灑陀，說波羅底木叉戒經。白如是。」
「諸大德！我今作褒灑陀，說波羅底木叉戒經。仁等諦聽，善思念之，若有犯者當發露，無犯者默然。默然故，知諸大德清凈。如余問時即如實答，我今於此勝苾芻尼眾中乃至三問，亦應如實答。若苾芻尼憶知有犯不發露者，得故妄語罪。諸大德！佛說故妄語是障礙法，是故苾芻尼欲求清凈者，當發露。發露即安樂，不發露不安樂。」
「諸大德！我已說戒經序。今問諸大德！是中清凈不？」(如是三說)「諸大德！是中清凈，默然故，我今如是持。」
「諸大德！此八波羅市迦法，半月半月戒經中說。」
攝頌曰：
不凈不與取， 斷人稱上法， 觸八事覆隨， 斯皆不共住。
「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
【現代漢語翻譯】 現代漢語譯本： 小罪也要勇猛精勤地守護。 內心的野馬難以控制，要以勇猛的決心持續約束； 別解脫戒如同嚼環，上面有無數鋒利的針。 如果有人違背軌則，聽聞教誨便能停止惡行； 大修行者如同良馬，應當衝出煩惱的戰場。 如果人沒有這嚼環，也不曾享受過（戒律帶來的）喜樂； 他們會沉沒在煩惱的戰場中，迷惑地在生死輪迴中打轉。
『大德尼僧伽（bhikshuni sangha，比丘尼僧團）聽！現在僧伽在黑月十四日（或者說：『白月十五日』）舉行布薩（posadha，一種佛教儀式）。如果比丘尼僧伽認為時機已到，請允許比丘尼僧伽今天舉行布薩，宣說波羅提木叉（pratimoksa，戒經）。就這樣宣告。』
『諸位大德！我現在舉行布薩，宣說波羅提木叉戒經。你們仔細聽，好好思考，如果有人犯戒，應當坦白髮露，沒有犯戒的就保持沉默。因為沉默，我知道諸位大德是清凈的。如同其餘提問時一樣，要如實回答。我現在在這殊勝的比丘尼眾中乃至提問三次，也應當如實回答。如果比丘尼記得自己有犯戒而不坦白髮露的，就犯了故意妄語罪。諸位大德！佛說故意妄語是障礙修行的法，所以比丘尼想要獲得清凈，就應當坦白髮露。坦白髮露就安樂，不坦白髮露就不安樂。』
『諸位大德！我已經說了戒經的序言。現在問諸位大德！這裡面清凈嗎？』（這樣說三次）『諸位大德！這裡面清凈，因為沉默，我現在就這樣持守。』
『諸位大德！這八條波羅市迦（parajika，極重罪）法，在每半個月的戒經中宣說。』
攝頌說：
不凈（性行為）、不與取（偷盜），斷人命、稱自己有殊勝功德法， 觸（觸控異性）、八事（指與性有關的八件事）、覆藏（他人罪行）、隨順（被逐比丘），這些都是不共住（指會被僧團驅逐）的罪行。
『如果比丘尼，與其他比丘尼共同獲得學處（siksa-pada，戒條），不捨棄學處、示現衰弱而不自說，做了不凈（性行為）的事情，
【English Translation】 English version: Even minor offenses should be guarded with vigor and diligence. The mind, like a wild horse, is difficult to control; resolute determination must be continuous; The Pratimoksha (pratimoksa, code of monastic discipline) is like a bridle, with hundreds of extremely sharp needles. If someone violates the rules, hearing the teachings can stop their misdeeds; A great practitioner is like a fine horse, who should break through the battlefield of afflictions. If someone lacks this bridle, and has never enjoyed (the joy brought by the precepts); they will sink into the battlefield of afflictions, confused and wandering in the cycle of birth and death.
『Listen, venerable Bhikshuni Sangha (bhikshuni sangha, community of nuns)! Now the Sangha is holding the Posadha (posadha, a Buddhist ceremony) on the fourteenth day of the dark moon (or: 『fifteenth day of the white moon』). If the Bhikshuni Sangha deems it the right time, please allow the Bhikshuni Sangha to hold the Posadha today, and recite the Pratimoksha (pratimoksa, code of monastic discipline). Let it be announced thus.』
『Venerable ones! I am now holding the Posadha, and reciting the Pratimoksha. Listen carefully, contemplate well, and if anyone has transgressed, they should confess and reveal it; those who have not transgressed should remain silent. Because of your silence, I know that you are pure. As in other questions, answer truthfully. I will now ask three times in this excellent Bhikshuni assembly, and you should answer truthfully. If a Bhikshuni remembers having transgressed but does not confess, she commits the sin of intentional lying. Venerable ones! The Buddha said that intentional lying is a Dharma (dharma, teaching or principle) that obstructs practice, therefore, Bhikshunis who desire purity should confess and reveal their transgressions. Confession brings happiness, non-confession brings unhappiness.』
『Venerable ones! I have recited the introduction to the precepts. Now I ask you, venerable ones! Is there purity here?』 (Say this three times) 『Venerable ones! There is purity here, because of your silence, I will now uphold it in this way.』
『Venerable ones! These eight Parajika (parajika, most severe offenses) Dharmas (dharmas, teachings or principles) are recited in the precepts every half month.』
The summary verse says:
Impurity (sexual activity), taking what is not given (stealing), taking life, claiming to have superior qualities, Touching (a member of the opposite sex), eight matters (referring to eight matters related to sex), concealing (others' offenses), following (an expelled monk), these are all offenses that lead to non-communion (meaning being expelled from the Sangha).
『If a Bhikshuni, together with other Bhikshunis, obtains the Siksa-pada (siksa-pada, precepts), does not renounce the Siksa-pada, pretends to be weak and does not speak of it herself, and commits an impure (sexual) act,
行兩交會法，乃至共傍生，此苾芻尼亦得波羅市迦，不應共住。
「若復苾芻尼，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、若驅擯、若呵責言：『咄女子！汝是賊，癡、無所知，作如是盜。』如是盜者，此苾芻尼亦得波羅市迦，不應共住。
「若復苾芻尼，若人、若人胎，故自手斷其命、或持刀授與、或自持刀、或求持刀者、若勸死、贊死，語言：『咄女子！何用此罪累不凈惡活為？汝今寧死，死勝生。』隨自心念，以余言說勸贊令死。彼因死者，此苾芻尼亦得波羅市迦，不應共住。
「若復苾芻尼，實無知無遍知自知，不得上人法寂靜聖者殊勝證悟智見安樂住，而言我知我見。彼于異時，若問、若不問，欲自清凈故，作如是說：『諸具壽！我實不知不見，言知言見，虛誑妄語。』除增上慢，此苾芻尼亦得波羅市迦，不應共住。
「若復苾芻尼，自有染心、共染心男子，從自腋已下膝已上作受樂心，身相摩觸、若極摩觸，于如是事，此苾芻尼亦得波羅市迦，不應共住。
「若復苾芻尼，自有染心、共染心男子，掉舉戲笑，指其處所，定時現相，來去丈夫，情相許可，在可行非處縱身而臥，於是八事共相領受。若苾芻尼作如是事者，亦得
【現代漢語翻譯】 現代漢語譯本： 行兩性交合之法，乃至與畜生交合，此比丘尼（bhikshuni，女性出家人）亦犯波羅夷（parajika，斷頭罪），不應共同居住。
若有比丘尼，無論在村落還是空閑處，未經允許，以盜竊之心拿取他人的物品。當盜竊行為發生時，如果國王、大臣捉住她，或殺害、捆綁、驅逐、呵斥她說：『你這女子！你是賊，愚癡無知，竟然做出這樣的盜竊行為。』如此盜竊者，此比丘尼亦犯波羅夷，不應共同居住。
若有比丘尼，無論是對人還是對人胎，故意親手斷其性命，或者遞刀給他人，或者自己持刀，或者尋找持刀者，或者勸人去死，讚美死亡，說：『你這女子！為何還要忍受這充滿罪惡、污穢不堪的生活？你現在寧願去死，死勝過生。』隨從自己的心念，用其他言語勸說讚美，使其死亡。如果因為這些行為而導致死亡，此比丘尼亦犯波羅夷，不應共同居住。
若有比丘尼，實際上沒有智慧，沒有完全的智慧，沒有自知之明，沒有獲得超人的法，沒有寂靜聖者的殊勝證悟，沒有智慧見解的安樂住，卻說自己知道，自己看見。之後，無論別人問還是不問，爲了自我清凈的緣故，這樣說：『諸位具壽（ayusmat，對出家人的尊稱）！我實際上不知道，沒有看見，卻說知道，說看見，這是虛假的謊言。』除了增上慢（adhimana，未證言證的虛妄心），此比丘尼亦犯波羅夷，不應共同居住。
若有比丘尼，自己有染污之心，與有染污之心的男子，從自己腋下到膝蓋以上，產生享受快樂的心，身體互相摩擦接觸，或者極度地摩擦接觸，對於這樣的事情，此比丘尼亦犯波羅夷，不應共同居住。
若有比丘尼，自己有染污之心，與有染污之心的男子，嬉戲玩鬧，指點其性器官，定時顯露姿態，引誘男子前來，情意互相允許，在不適合的場所放縱身體而臥，對於這八件事互相領受。如果比丘尼做出這樣的事情，也犯波羅夷。
【English Translation】 English version: Practicing the act of sexual intercourse, even with an animal, this bhikshuni (female monastic) also commits a parajika (defeat), and should not live together.
If a bhikshuni, whether in a village or a secluded place, takes something not given with the intention of stealing. When such theft occurs, if the king, a minister, seizes her, or kills, binds, banishes, or rebukes her, saying: 'You woman! You are a thief, foolish and ignorant, committing such theft.' Such a thief, this bhikshuni also commits a parajika, and should not live together.
If a bhikshuni, whether it be a human or a human fetus, intentionally takes its life with her own hand, or gives a knife to another, or holds the knife herself, or seeks someone to hold the knife, or encourages death, praising death, saying: 'You woman! Why endure this sinful, impure, and evil life? It is better for you to die now; death is better than life.' Following her own thoughts, with other words, she encourages and praises death, causing death. If death results from these actions, this bhikshuni also commits a parajika, and should not live together.
If a bhikshuni, in reality, has no wisdom, no complete wisdom, no self-knowledge, has not attained the Dharma of a superior person, the supreme realization of a peaceful saint, the blissful dwelling of wisdom and insight, yet says, 'I know, I see.' Later, whether asked or not, for the sake of self-purification, she says: 'Venerable ones (ayusmat, term of respect for monastics)! I actually do not know, do not see, but I said I know, I see; this is a false lie.' Except for conceit (adhimana, false claim of attainment), this bhikshuni also commits a parajika, and should not live together.
If a bhikshuni, with her own defiled mind, together with a man with a defiled mind, from below her armpits to above her knees, generates a mind of enjoying pleasure, bodily touching each other, or extremely touching each other, regarding such matters, this bhikshuni also commits a parajika, and should not live together.
If a bhikshuni, with her own defiled mind, together with a man with a defiled mind, engages in frivolous play and laughter, points to his sexual organ, reveals her form at a fixed time, entices the man to come, their intentions mutually agreeable, indulges her body and lies down in an unsuitable place, mutually receiving these eight things. If a bhikshuni does such things, she also commits a parajika.
波羅市迦，不應共住。
「若復苾芻尼，先知他苾芻尼犯他勝罪，而不曾說。彼身死後，若歸俗、若出去，方作是語：『尼眾應知，我先知此苾芻尼犯他勝罪于如是事。』此苾芻尼亦得波羅市迦，不應共住。
「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！勿于僧伽處現恭敬相，希求拔濟，自於界內乞解舍置法。我為聖者供給衣缽及余資具，悉令無乏，當可安心讀誦作意。』時諸苾芻尼告此尼曰：『汝豈不知眾與此人作舍置羯磨，苾芻尼與作不禮敬法？彼苾芻起謙下心，自於界內乞解舍置法。汝便供給衣缽等物，令無乏少。汝今應舍此隨從事。』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，此苾芻尼亦得波羅市迦，不應共住。」
「諸大德！我已說八他勝法，苾芻尼於此隨犯一一事，不得與諸苾芻尼共住。如前，后亦如是，得他勝罪，不應共住。今問諸大德！是中清凈不？」(如是三說)「諸大德！是中清凈，默然故，我今如是持。」
「諸大德！是二十僧伽伐尸沙法，半月半月戒經中說。」
攝頌曰：
【現代漢語翻譯】 現代漢語譯本 波羅市迦（Parajika，斷頭罪），不應共住。
『若有比丘尼，事先知道其他比丘尼犯了他勝罪（Parajika，斷頭罪），卻沒有說出來。在她死後，或者還俗、或者離開僧團后，才說：『尼眾應該知道，我先前知道這位比丘尼在某件事上犯了他勝罪。』這位比丘尼也犯了波羅市迦（Parajika，斷頭罪），不應共住。
『若有比丘尼，知道某位比丘，僧團已經對他做了舍置羯磨（Tajjaniya-kamma，擯出羯磨），比丘尼僧團也對他做了不禮敬法（Appatissata-kamma，不禮敬法）。那位比丘在僧團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！不要在僧團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。我為聖者供給衣缽以及其他資具，全部都不會缺少，您可以安心地讀誦和作意。』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此人做了舍置羯磨，比丘尼僧團也做了不禮敬法嗎？這位比丘表現出謙卑的樣子，自己在界內請求解除舍置法。你卻供給衣缽等物，讓他沒有缺少。你現在應該放棄這種隨順的行為。』其他比丘尼這樣勸諫時，如果她放棄了就好；如果不放棄，應該再三慇勤地勸諫，按照教導責問，讓她放棄這件事。如果她放棄了就好；如果不放棄，這位比丘尼也犯了波羅市迦（Parajika，斷頭罪），不應共住。』
『諸位大德！我已經說了八條他勝法（Parajika，斷頭罪），比丘尼如果犯了其中任何一條，都不得與其他的比丘尼共住。像之前一樣，之後也是一樣，犯了他勝罪（Parajika，斷頭罪），不應共住。現在問諸位大德！這裡面清凈嗎？』（這樣說了三遍）『諸位大德！這裡面清凈，因為大家默然不語，我現在就這樣記住了。』
『諸位大德！這是二十條僧伽伐尸沙法（Sanghavasesa，僧殘罪），在半月半月的戒經中宣說。』
攝頌說：
【English Translation】 English version Parajika (defeat), one should not live together.
『If a Bhikkhuni, knowing beforehand that another Bhikkhuni has committed a Parajika (defeat) offense, does not speak of it. After her death, or if she returns to lay life, or leaves the Sangha, she then says: 『The Bhikkhuni Sangha should know, I knew beforehand that this Bhikkhuni committed a Parajika (defeat) offense in such and such a matter.』 This Bhikkhuni also incurs a Parajika (defeat) offense, and should not live together.
『If a Bhikkhuni knows that a certain Bhikkhu, the Sangha has performed a Tajjaniya-kamma (act of censure) against him, and the Bhikkhuni Sangha has also performed an Appatissata-kamma (act of non-attendance). That Bhikkhu shows a respectful demeanor towards the Sangha, hoping for deliverance, and within the boundary, he begs for the revocation of the Tajjaniya-kamma. That Bhikkhuni says to the Bhikkhu: 『Venerable Sir! Do not show a respectful demeanor towards the Sangha, hoping for deliverance, and within the boundary, beg for the revocation of the Tajjaniya-kamma. I will provide the Venerable Sir with robes, alms bowls, and other requisites, ensuring that nothing is lacking, so that you can peacefully recite and contemplate.』 Then the Bhikkhunis say to this Bhikkhuni: 『Do you not know that the Sangha has performed a Tajjaniya-kamma against this person, and the Bhikkhuni Sangha has performed an Appatissata-kamma? That Bhikkhu shows a humble demeanor, and within the boundary, begs for the revocation of the Tajjaniya-kamma. Yet you provide him with robes, alms bowls, and other things, ensuring that nothing is lacking. You should now abandon this following behavior.』 When the Bhikkhunis admonish her in this way, it is good if she abandons it; if she does not abandon it, she should be earnestly admonished again and again, questioned according to the teachings, so that she abandons this matter. It is good if she abandons it; if she does not abandon it, this Bhikkhuni also incurs a Parajika (defeat) offense, and should not live together.』
『Venerable Ones! I have spoken of the eight Parajika (defeat) offenses, any one of which, if committed by a Bhikkhuni, she may not live together with the other Bhikkhunis. As before, so also afterwards, having committed a Parajika (defeat) offense, she should not live together. Now I ask the Venerable Ones! Is there purity in this?』 (This is said three times) 『Venerable Ones! There is purity in this, because of your silence, so I now remember it thus.』
『Venerable Ones! These are the twenty Sanghavasesa (formal meeting) offenses, which are recited in the Patimokkha (monastic rules) every half-month.』
The summary verse says:
媒嫁及二謗， 二染並四獨， 夫棄契作解， 二諍雜獨住。 破僧與隨伴， 污家並惡性， 眾教有二十， 八三諫應知。
「若復苾芻尼，作媒嫁事，持男意語女、持女意語男，若為成婦及私通事，乃至須臾頃，僧伽伐尸沙。
「若復苾芻尼，懷瞋不捨故，于清凈苾芻尼以無根波羅市迦法謗，欲壞彼凈行。後於異時，若問、若不問，知此是無根謗。彼苾芻尼由瞋恚故作是語者，僧伽伐尸沙。
「若復苾芻尼，懷瞋不捨故，于清凈苾芻尼以異非分波羅市迦法謗，欲壞彼凈行。後於異時，若問、若不問，知此是異非分事，以少相似法而為譭謗。彼苾芻尼由瞋恚故作是語者，僧伽伐尸沙。
「若復苾芻尼，有染心，從染心男子共相領受，隨取何物，僧伽伐尸沙。
「若復苾芻尼，向苾芻尼作如是語：『隨汝無染心，受染心男子物，我復何過？』者，僧伽伐尸沙。
「若復苾芻尼，獨從尼寺向余處宿者，僧伽伐尸沙。
「若復苾芻尼，獨從尼寺晝向俗家者，僧伽伐尸沙。
「若復苾芻尼，獨在道行者，僧伽伐尸沙。
「若復苾芻尼，獨浮渡河者，僧伽伐尸沙。
「若復苾芻尼，知他婦女作非法事，眾人共嫌、為夫所棄並白王知，度令
【現代漢語翻譯】 現代漢語譯本 媒嫁以及兩次誹謗，兩次染污以及四種單獨行為，丈夫遺棄、解除契約，兩次爭執、雜住和獨住。 破壞僧團以及隨從，玷污家庭以及惡劣品性，僧團的教規有二十條，應當知道有八條、三條需要勸誡。
『如果比丘尼（Bhikkhuni，女性出家人）做媒嫁的事情，用男人的意思告訴女人，用女人的意思告訴男人，如果是爲了促成婚事或者私通的事情，哪怕是短暫的一瞬間，都犯僧伽伐尸沙（Sanghavasesa，僧殘罪）。』
『如果比丘尼（Bhikkhuni，女性出家人）懷著嗔恨心不肯放下，用沒有根據的波羅市迦（Parajika，斷頭罪）罪名誹謗清凈的比丘尼（Bhikkhuni，女性出家人），想要破壞她的清凈行為。之後在其他時候，無論是否有人詢問，知道這是沒有根據的誹謗。這位比丘尼（Bhikkhuni，女性出家人）因為嗔恨的緣故說了這樣的話，就犯僧伽伐尸沙（Sanghavasesa，僧殘罪）。』
『如果比丘尼（Bhikkhuni，女性出家人）懷著嗔恨心不肯放下，用不符合實際情況的波羅市迦（Parajika，斷頭罪）罪名誹謗清凈的比丘尼（Bhikkhuni，女性出家人），想要破壞她的清凈行為。之後在其他時候，無論是否有人詢問，知道這是不符合實際情況的事情，用稍微相似的事情來進行誹謗。這位比丘尼（Bhikkhuni，女性出家人）因為嗔恨的緣故說了這樣的話，就犯僧伽伐尸沙（Sanghavasesa，僧殘罪）。』
『如果比丘尼（Bhikkhuni，女性出家人）有染污的心，從有染污心的男子那裡共同接受東西，無論拿取什麼東西，都犯僧伽伐尸沙（Sanghavasesa，僧殘罪）。』
『如果比丘尼（Bhikkhuni，女性出家人）對比丘尼（Bhikkhuni，女性出家人）說這樣的話：『你沒有染污的心，接受有染污心的男子的東西，我有什麼過錯呢？』，就犯僧伽伐尸沙（Sanghavasesa，僧殘罪）。』
『如果比丘尼（Bhikkhuni，女性出家人）獨自從尼寺到其他地方過夜，就犯僧伽伐尸沙（Sanghavasesa，僧殘罪）。』
『如果比丘尼（Bhikkhuni，女性出家人）獨自從尼寺白天到俗人家裡去，就犯僧伽伐尸沙（Sanghavasesa，僧殘罪）。』
『如果比丘尼（Bhikkhuni，女性出家人）獨自在道路上行走，就犯僧伽伐尸沙（Sanghavasesa，僧殘罪）。』
『如果比丘尼（Bhikkhuni，女性出家人）獨自渡河，就犯僧伽伐尸沙（Sanghavasesa，僧殘罪）。』
『如果比丘尼（Bhikkhuni，女性出家人）知道其他婦女做了非法的事情，眾人共同嫌棄、被丈夫拋棄並且被國王知道，度她出家……』
【English Translation】 English version Mediation of marriage and two slanders, two defilements and four solitary acts, husband's abandonment, contract dissolution, two disputes, mixed dwelling and solitary dwelling. Breaking the Sangha and following, defiling the family and evil nature, the Sangha's teachings have twenty, it should be known that there are eight, three should be admonished.
'If a Bhikkhuni (female monastic) engages in matchmaking, conveying a man's intentions to a woman or a woman's intentions to a man, whether to facilitate marriage or illicit affairs, even for a moment, it is Sanghavasesa (an offense requiring a meeting of the Sangha).'
'If a Bhikkhuni (female monastic), harboring resentment, falsely accuses a pure Bhikkhuni (female monastic) of a baseless Parajika (defeat) offense, intending to ruin her pure conduct, and later, whether asked or unasked, it is known that this is a baseless accusation, that Bhikkhuni (female monastic), having spoken thus out of anger, commits Sanghavasesa (an offense requiring a meeting of the Sangha).'
'If a Bhikkhuni (female monastic), harboring resentment, falsely accuses a pure Bhikkhuni (female monastic) of a Parajika (defeat) offense that is different and inappropriate, intending to ruin her pure conduct, and later, whether asked or unasked, it is known that this is a different and inappropriate matter, using a slight similarity to slander, that Bhikkhuni (female monastic), having spoken thus out of anger, commits Sanghavasesa (an offense requiring a meeting of the Sangha).'
'If a Bhikkhuni (female monastic), with a defiled mind, receives anything together with a man who has a defiled mind, whatever is taken, it is Sanghavasesa (an offense requiring a meeting of the Sangha).'
'If a Bhikkhuni (female monastic) says to another Bhikkhuni (female monastic): 'You have no defiled mind, receiving things from a man with a defiled mind, what fault is it of mine?', it is Sanghavasesa (an offense requiring a meeting of the Sangha).'
'If a Bhikkhuni (female monastic) stays overnight alone away from the nunnery, it is Sanghavasesa (an offense requiring a meeting of the Sangha).'
'If a Bhikkhuni (female monastic) goes alone from the nunnery to a layperson's home during the day, it is Sanghavasesa (an offense requiring a meeting of the Sangha).'
'If a Bhikkhuni (female monastic) walks alone on the road, it is Sanghavasesa (an offense requiring a meeting of the Sangha).'
'If a Bhikkhuni (female monastic) crosses a river alone, it is Sanghavasesa (an offense requiring a meeting of the Sangha).'
'If a Bhikkhuni (female monastic) knows that another woman has committed an unlawful act, is disliked by the public, abandoned by her husband, and known to the king, ordaining her...'
出家者，僧伽伐尸沙。
「若復苾芻尼，依他舊契，自為己索亡人物者，僧伽伐尸沙。
「若復苾芻尼，知苾芻尼被苾芻尼眾為作舍置羯磨，便出界外為作解法者，僧伽伐尸沙。
「若復苾芻尼，共諸苾芻尼斗諍紛擾，作如是語：『我舍佛法僧。非但此沙門釋女具戒具德、有勝善法，于余沙門，亦具戒具德、有勝善法，我當詣彼修習梵行。』時諸苾芻尼語言：『汝可舍此罪惡之見。』如是諫時，舍者善；若不捨者，應可再三慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，僧伽伐尸沙。
「若復苾芻尼，共諸苾芻尼斗諍紛擾，諸苾芻尼語是苾芻尼言：『姊妹！莫斗諍紛擾。』此苾芻尼作如是語：『汝有愛、恚、怖、癡，于斗諍人有遮不遮。』諸苾芻尼語言：『大德！他諫誨時莫作是語：「汝有愛、恚、怖、癡，于斗諍人有遮不遮。」姊妹可止此語！』諸苾芻尼如是諫時，舍者善；若不捨者，應可再三慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，僧伽伐尸沙。
「若復苾芻尼，共余苾芻尼雜亂而住，掉舉戲笑。諸苾芻尼語是苾芻尼言：『姊妹！莫雜亂住、掉舉戲笑。汝雜亂住時，令善法衰損，不得增益，應可別住。別住之時令善法增益，不復衰損。』諸苾芻尼如是諫時，舍
【現代漢語翻譯】 現代漢語譯本 出家者，僧伽伐尸沙（僧團殘罪）。
『如果比丘尼，憑藉他人過去的約定，爲了自己索取遺失的物品，僧伽伐尸沙（僧團殘罪）。』
『如果比丘尼，知道有比丘尼被比丘尼僧團處以「舍置羯磨」（放逐羯磨），就出界外為她做解除羯磨的儀式，僧伽伐尸沙（僧團殘罪）。』
『如果比丘尼，與眾比丘尼爭鬥紛擾，說這樣的話：『我捨棄佛法僧。不僅僅是這些沙門釋女持戒具德、有殊勝善法，其他的沙門，也有持戒具德、有殊勝善法，我應當去那裡修習梵行。』這時眾比丘尼勸告她說：『你應該捨棄這種罪惡的見解。』這樣勸告時，如果她捨棄了就好；如果不捨棄，應該再三慇勤地勸諫，按照教導責問，讓她捨棄這種想法。捨棄了就好；如果不捨棄，僧伽伐尸沙（僧團殘罪）。』
『如果比丘尼，與眾比丘尼爭鬥紛擾，眾比丘尼對比丘尼說：『姐妹！不要爭鬥紛擾。』這位比丘尼這樣說：『你們有愛、恚（嗔恨）、怖（恐懼）、癡（愚癡），對於爭鬥的人有袒護或不袒護。』眾比丘尼說：『大德！別人勸告你的時候不要這樣說：「你們有愛、恚、怖、癡，對於爭鬥的人有袒護或不袒護。」姐妹應該停止這種說法！』眾比丘尼這樣勸告時，如果她捨棄了就好；如果不捨棄，應該再三慇勤地勸諫，按照教導責問，讓她捨棄這種說法。捨棄了就好；如果不捨棄，僧伽伐尸沙（僧團殘罪）。』
『如果比丘尼，與其他的比丘尼雜亂地居住在一起，輕浮嬉笑。眾比丘尼對比丘尼說：『姐妹！不要雜亂居住、輕浮嬉笑。你雜亂居住時，會使善法衰損，不能增長，應該分開居住。分開居住的時候，會使善法增長，不再衰損。』眾比丘尼這樣勸告時，如果她捨棄
【English Translation】 English version The one who has left home, Sanghavasesa (Community Remainder).
『If a Bhikkhuni, relying on a previous agreement with another, seeks for herself lost property, Sanghavasesa (Community Remainder).』
『If a Bhikkhuni, knowing that a Bhikkhuni has been subjected to a 'leaving aside' (expulsion) act by the Bhikkhuni Sangha, goes outside the boundary to perform a rite of release for her, Sanghavasesa (Community Remainder).』
『If a Bhikkhuni, engaged in strife and contention with other Bhikkhunis, says thus: 『I renounce the Buddha, the Dharma, and the Sangha. Not only are these Shramana Shakya daughters virtuous, possessing good qualities, and having superior good qualities, but other Shramanas also are virtuous, possessing good qualities, and having superior good qualities; I shall go to them and practice the holy life.』 When the Bhikkhunis say to her: 『You should abandon this evil view.』 If she abandons it when thus admonished, well and good; if she does not abandon it, she should be earnestly admonished up to three times, questioned according to the teaching, so that she may abandon this matter. If she abandons it, well and good; if she does not abandon it, Sanghavasesa (Community Remainder).』
『If a Bhikkhuni, engaged in strife and contention with other Bhikkhunis, the Bhikkhunis say to that Bhikkhuni: 『Sister! Do not engage in strife and contention.』 This Bhikkhuni says thus: 『You have love, hatred, fear, and delusion; you are partial or impartial to those who engage in strife.』 The Bhikkhunis say: 『Venerable one! When others admonish you, do not say thus: 「You have love, hatred, fear, and delusion; you are partial or impartial to those who engage in strife.」 Sister, you should stop this speech!』 If she abandons it when the Bhikkhunis thus admonish her, well and good; if she does not abandon it, she should be earnestly admonished up to three times, questioned according to the teaching, so that she may abandon this matter. If she abandons it, well and good; if she does not abandon it, Sanghavasesa (Community Remainder).』
『If a Bhikkhuni, dwells in a disorderly manner with other Bhikkhunis, being frivolous and laughing. The Bhikkhunis say to that Bhikkhuni: 『Sister! Do not dwell in a disorderly manner, being frivolous and laughing. When you dwell in a disorderly manner, good qualities decline and do not increase; you should dwell separately. When you dwell separately, good qualities increase and no longer decline.』 If she abandons it when the Bhikkhunis thus admonish her, she abandons
者善；若不捨者，應可再三慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，僧伽伐尸沙。
「若復苾芻尼，知余苾芻尼樂為獨住。諸苾芻尼語是苾芻尼言：『大德！莫為獨住，汝獨住時令善法衰損，不得增益。姊妹！應可共住。令善法增益，不復衰損。』諸苾芻尼亦應告言：『大德！勿樂獨住，令善法衰損。大德！應可舍此獨住惡見。』作是諫時，舍者善；若不捨者，應可再三慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，僧伽伐尸沙。
「若復苾芻尼，興方便欲破和合僧伽，于破僧事堅執不捨。諸苾芻尼應語彼苾芻尼言：『姊妹！莫欲破和合僧伽堅執而住。姊妹！應與僧伽和合共住歡喜無諍，一心一說如水乳合，大師教法令得光顯安樂久住。具壽！汝可舍破僧事。』諸苾芻尼如是諫時，舍者善；若不捨者，應可再三慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，僧伽伐尸沙。
「若復苾芻尼，若一、若二、若多，與彼苾芻尼共為伴黨，同邪違正隨順而住。時此苾芻尼語諸苾芻尼言：『大德！莫共彼苾芻尼有所論說若好、若惡。何以故？彼苾芻尼是順法律、依法律，語言無虛妄，彼愛樂者我亦愛樂。』諸苾芻尼應語此苾芻尼言：『具壽！莫作是說：「彼苾芻尼是順法律、依法律
【現代漢語翻譯】 現代漢語譯本：如果（有）比丘尼，知道有其他比丘尼喜歡獨自居住，（其他）比丘尼對比丘尼說：『大德（對尼姑的尊稱）！不要獨自居住，你獨自居住時會使善法衰損，不能增長利益。姊妹！應該共同居住，使善法增長利益，不再衰損。』（其他）比丘尼也應該告訴（她）說：『大德！不要喜歡獨自居住，（這會）使善法衰損。大德！應該捨棄這種獨自居住的惡見。』作這樣的勸諫時，捨棄（惡見）就好；如果不捨棄，應該再三慇勤地正直勸諫，隨順教導責問，令（她）捨棄這件事。捨棄就好；如果不捨棄，（犯）僧伽伐尸沙（僧殘罪）。 如果（有）比丘尼，發起方便想要破壞和合的僧伽（僧團），對於破壞僧伽的事堅決執著不捨棄。（其他）比丘尼應該對比丘尼說：『姊妹！不要想要破壞和合的僧伽，（並且）堅執而住。姊妹！應該與僧伽和合共同居住，歡喜沒有爭執，一心一說如同水乳交融，大師（釋迦牟尼佛）的教令才能光顯，安樂長久住世。具壽（對尼姑的尊稱）！你可以捨棄破壞僧伽的事。』（其他）比丘尼這樣勸諫時，捨棄（惡見）就好；如果不捨棄，應該再三慇勤地正直勸諫，隨順教導責問，令（她）捨棄這件事。捨棄就好；如果不捨棄，（犯）僧伽伐尸沙（僧殘罪）。 如果（有）比丘尼，或者一個、或者兩個、或者多個，與那個比丘尼結成朋黨，共同邪惡違背正法，隨順（她）而住。這時這個比丘尼對比丘尼們說：『大德！不要與那個比丘尼有所談論，無論是好是壞。為什麼呢？那個比丘尼是順從法律、依靠法律的，語言沒有虛妄，她所喜愛的人我也喜愛。』（其他）比丘尼應該對比丘尼說：『具壽！不要這樣說：「那個比丘尼是順從法律、依靠法律
【English Translation】 English version: If a Bhikkhuni (female monastic), knowing that another Bhikkhuni enjoys living alone, other Bhikkhunis should say to that Bhikkhuni: 'Reverend one! Do not live alone, for when you live alone, you cause wholesome qualities to decline and not increase. Sister! You should live together, so that wholesome qualities increase and do not decline.' The Bhikkhunis should also tell her: 'Reverend one! Do not enjoy living alone, as it causes wholesome qualities to decline. Reverend one! You should abandon this evil view of living alone.' When such advice is given, it is good if she abandons it; if she does not abandon it, she should be earnestly and rightly admonished again and again, questioned according to the teachings, so that she abandons this matter. It is good if she abandons it; if she does not abandon it, (it is an offense entailing) Sanghavasesa (formal meeting of the Sangha). If a Bhikkhuni, contriving to break up the harmonious Sangha (monastic community), persists in not abandoning the matter of breaking up the Sangha, the Bhikkhunis should say to that Bhikkhuni: 'Sister! Do not desire to break up the harmonious Sangha and persist in it. Sister! You should live in harmony with the Sangha, joyful and without contention, with one mind and one speech, like milk and water mixed together, so that the Master's (Shakyamuni Buddha's) teachings may be glorious, peaceful, and long-lasting. Venerable one! You should abandon the matter of breaking up the Sangha.' When the Bhikkhunis advise her in this way, it is good if she abandons it; if she does not abandon it, she should be earnestly and rightly admonished again and again, questioned according to the teachings, so that she abandons this matter. It is good if she abandons it; if she does not abandon it, (it is an offense entailing) Sanghavasesa (formal meeting of the Sangha). If a Bhikkhuni, whether one, two, or many, forms a faction with that Bhikkhuni, living together in evil and opposition to the Dharma (teachings), following her. Then this Bhikkhuni says to the Bhikkhunis: 'Reverend ones! Do not discuss anything with that Bhikkhuni, whether good or bad. Why? That Bhikkhuni is in accordance with the law, relying on the law, her words are not false, and those whom she loves, I also love.' The Bhikkhunis should say to this Bhikkhuni: 'Venerable one! Do not say this: 'That Bhikkhuni is in accordance with the law, relying on the law
，語言無虛妄，彼愛樂者我亦愛樂。」何以故？彼苾芻尼非順法律、不依法律，語言皆虛妄，汝莫樂破僧，當樂和合僧。應與僧和合歡喜無諍，一心一說如水乳合，大師教法令得光顯安樂久住。具壽！可舍破僧惡見順邪違正勸作諍事堅執而住。』諸苾芻尼如是諫時，舍者善；若不捨者，應可再三慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，僧伽伐尸沙。
「若復眾多苾芻尼，于村落城邑住，污他家、行惡行，污他家亦眾見聞知，行惡行亦眾見聞知。諸苾芻尼應語彼苾芻尼言：『具壽！汝等污他家、行惡行，污他家亦眾見聞知，行惡行亦眾見聞知。汝等可去，不應住此。』彼苾芻尼語諸苾芻尼言：『大德有愛、恚、怖、癡，有如是同罪苾芻尼，有驅者、有不驅者。』時諸苾芻尼語彼苾芻尼言：『具壽！莫作是語：「諸大德有愛、恚、怖、癡，有如是同罪苾芻尼，有驅者、有不驅者。」何以故？諸苾芻尼無愛、恚、怖、癡。汝等污他家、行惡行，污他家亦眾見聞知，行惡行亦眾見聞知。具壽！汝等應舍愛恚等言。』諸苾芻尼如是諫時，舍者善；若不捨者，應可再三慇勤正諫，隨教應詰。令舍是事。舍者善；若不捨者，僧伽伐尸沙。
「若復苾芻尼，惡性不受人語，諸苾芻尼于佛所說戒經中，如法如律
【現代漢語翻譯】 現代漢語譯本：'語言沒有虛妄，那些喜愛和樂的人，我也喜愛和樂。'為什麼呢？因為那些比丘尼（Bhiksuni，女性出家人）不順從法律、不依據法律，她們的語言都是虛妄的。你們不要樂於破壞僧團（Samgha，佛教僧侶團體），應當樂於和合僧團。應當與僧團和合歡喜，沒有爭端，一心一意，如同水乳交融，這樣大師（佛陀）的教法令才能光顯，安樂長久住世。具壽（Ayusmat，對年長出家者的尊稱）！應當捨棄破壞僧團的邪惡見解，順從邪說，違背正法，勸人制造爭端，並且堅持不放。'當其他比丘尼這樣勸誡時，如果她捨棄了這些惡見，那是好的；如果不捨棄，應當再三慇勤地以正法勸誡，按照教導進行詰問，讓她捨棄這些事情。如果她捨棄了，那是好的；如果不捨棄，就犯了僧伽伐尸沙（Samghavasesa，僅次於波羅夷的重罪）。 如果又有許多比丘尼，居住在村落或城邑中，玷污他人家庭，做出惡劣行為，玷污他人家庭的事情也被許多人看見聽見知道，做出惡劣行為的事情也被許多人看見聽見知道。其他比丘尼應當對比丘尼們說：'具壽（Ayusmat，對年長出家者的尊稱）！你們玷污他人家庭，做出惡劣行為，玷污他人家庭的事情也被許多人看見聽見知道，做出惡劣行為的事情也被許多人看見聽見知道。你們應當離開，不應該住在這裡。'那些比丘尼對比丘尼們說：'大德（Bhante，對出家者的尊稱）們有愛、有恨、有恐懼、有愚癡，有像我們一樣犯了同樣罪行的比丘尼，有人被驅逐，有人沒有被驅逐。'這時，其他比丘尼應當對比丘尼們說：'具壽（Ayusmat，對年長出家者的尊稱）！不要說這樣的話：「諸位大德有愛、有恨、有恐懼、有愚癡，有像你們一樣犯了同樣罪行的比丘尼，有人被驅逐，有人沒有被驅逐。」為什麼呢？因為諸位比丘尼沒有愛、沒有恨、沒有恐懼、沒有愚癡。你們玷污他人家庭，做出惡劣行為，玷污他人家庭的事情也被許多人看見聽見知道，做出惡劣行為的事情也被許多人看見聽見知道。具壽（Ayusmat，對年長出家者的尊稱）！你們應當捨棄愛恨等等的言論。'當其他比丘尼這樣勸誡時，如果她捨棄了這些言論，那是好的；如果不捨棄，應當再三慇勤地以正法勸誡，按照教導進行詰問，讓她捨棄這些事情。如果她捨棄了，那是好的；如果不捨棄，就犯了僧伽伐尸沙（Samghavasesa，僅次於波羅夷的重罪）。 如果又有比丘尼（Bhiksuni，女性出家人），性情惡劣，不接受別人的勸告，其他比丘尼在佛陀所說的戒經中，如法如律
【English Translation】 English version: 'Language is without falsehood; those who love harmony, I also love harmony.' Why? Because those Bhikshunis (female monastic) do not follow the law, do not rely on the law, and their language is all false. You should not delight in breaking up the Sangha (Buddhist monastic community), but should delight in harmonizing the Sangha. You should be in harmony and joy with the Sangha, without disputes, with one heart and one voice, like milk and water blended together, so that the Master's (Buddha's) teachings may be glorious, peaceful, and long-lasting. Venerable ones (Ayusmat, an honorific for senior monastics)! You should abandon the evil view of breaking up the Sangha, follow wrong views, violate the right Dharma, encourage disputes, and stubbornly persist in them.' When other Bhikshunis admonish her in this way, it is good if she abandons these evil views; if she does not abandon them, she should be earnestly admonished again and again with the right Dharma, and questioned according to the teachings, so that she abandons these things. It is good if she abandons them; if she does not abandon them, she commits a Samghavasesa (a serious offense second only to Parajika). If there are also many Bhikshunis (female monastic), living in villages or towns, who defile other people's families and commit evil deeds, and the defilement of other people's families is seen, heard, and known by many, and the commission of evil deeds is also seen, heard, and known by many. Other Bhikshunis should say to those Bhikshunis: 'Venerable ones (Ayusmat, an honorific for senior monastics)! You defile other people's families and commit evil deeds, and the defilement of other people's families is seen, heard, and known by many, and the commission of evil deeds is also seen, heard, and known by many. You should leave and not stay here.' Those Bhikshunis say to the other Bhikshunis: 'Venerable ones (Bhante, an honorific for monastics), have love, hatred, fear, and delusion; there are Bhikshunis who have committed the same offenses as us, some are expelled, and some are not expelled.' At this time, the other Bhikshunis should say to those Bhikshunis: 'Venerable ones (Ayusmat, an honorific for senior monastics)! Do not say such things: "The Venerable ones have love, hatred, fear, and delusion; there are Bhikshunis who have committed the same offenses as you, some are expelled, and some are not expelled." Why? Because the Venerable Bhikshunis have no love, no hatred, no fear, and no delusion. You defile other people's families and commit evil deeds, and the defilement of other people's families is seen, heard, and known by many, and the commission of evil deeds is also seen, heard, and known by many. Venerable ones (Ayusmat, an honorific for senior monastics)! You should abandon the words of love, hatred, and so on.' When other Bhikshunis admonish her in this way, it is good if she abandons these words; if she does not abandon them, she should be earnestly admonished again and again with the right Dharma, and questioned according to the teachings, so that she abandons these things. It is good if she abandons them; if she does not abandon them, she commits a Samghavasesa (a serious offense second only to Parajika). If there is also a Bhikshuni (female monastic), who is of evil nature and does not accept the advice of others, and other Bhikshunis, in the Vinaya (code of monastic discipline) spoken by the Buddha, according to the Dharma and the Vinaya
勸誨之時，不受諫語，言：『諸大德！莫向我說少許若好、若惡，我亦不向諸大德說若好、若惡。諸大德止！莫勸我、莫論說我。』諸苾芻尼語是苾芻尼言：『具壽！汝莫不受諫語，諸苾芻尼于佛所說戒經中，如法如律勸誨之時應受諫語。具壽如法諫諸苾芻尼，諸苾芻尼亦如法諫具壽，如是如來應正等覺佛聲聞眾便得增長、共相諫誨。具壽！汝等應舍此事。』諸苾芻尼如是諫時，舍者善；若不捨者，應可再三慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，僧伽伐尸沙。」
「諸大德！我已說二十僧伽伐尸沙法，十二初犯、八至三諫。若苾芻尼隨一一犯故覆藏者，二部僧伽應與作半月行摩那[卑也]。行摩那[卑也]竟，余有出罪，若稱可二部僧伽意者，二部僧伽各二十眾，當於四十眾中出是苾芻尼罪。若少一人不滿四十眾，是苾芻尼罪不得除，二部僧伽得罪。此是出罪法。今問諸大德！是中清凈不？」(如是三說)「諸大德！是中清凈，默然故，我今如是持。」(尼無二不定法)
「諸大德！此三十三泥薩祇波逸底迦法，半月半月戒經中說。」
初攝頌曰：
持離畜浣衣， 取衣乞過受， 同價及別主， 遣使送衣直。
「若復苾芻尼，作衣已竟，羯恥那衣復出，得長
【現代漢語翻譯】 現代漢語譯本：勸誡她的時候，不接受勸告，說：『各位大德！不要對我講任何好或壞的事情，我也不對各位大德說任何好或壞的事情。各位大德請停止！不要勸我，不要議論我。』其他比丘尼對比丘尼說：『具壽（Ayasma，對年長比丘尼的尊稱）！你不要不接受勸告，其他比丘尼在佛陀所說的戒律中，如法如律地勸誡你的時候，你應該接受勸告。具壽如法地勸誡其他比丘尼，其他比丘尼也如法地勸誡具壽，這樣如來應正等覺佛（Tathāgata Arhat Samyak-saṃbuddha，佛陀的稱號）的聲聞眾（Śrāvaka，聽聞佛法而證悟的弟子）才能增長，互相勸誡。具壽！你們應該捨棄這件事。』其他比丘尼這樣勸誡的時候，如果她捨棄了就好；如果不捨棄，應該再三慇勤地正確勸誡，按照教導應該責問，讓她捨棄這件事。捨棄了就好；如果不捨棄，就構成僧伽伐尸沙（Saṃghāvaśeṣa，僅次於波羅夷的重罪）。
『各位大德！我已經說了二十條僧伽伐尸沙法，十二條是初犯，八條是經過三次勸誡。如果比丘尼隨犯其中任何一條而隱瞞，兩部僧伽（Saṃgha，比丘僧團和比丘尼僧團）應該判處她半個月的行摩那埵（Mānatta，一種懺悔期）。行摩那埵結束后，還有出罪儀式，如果得到兩部僧伽的認可，兩部僧伽各二十人，應當在這四十人中為這位比丘尼除罪。如果少一人不滿四十人，這位比丘尼的罪就不能被解除，兩部僧伽也會因此獲罪。這就是出罪的方法。現在問各位大德！這裡清凈嗎？』（這樣說三遍）『各位大德！這裡清凈，因為大家默然不語，我現在就這樣記住了。』（比丘尼沒有二不定法）
『各位大德！這是三十三條泥薩祇波逸提迦法（Nissaggiya Pācittiya，捨墮罪），每半個月在戒經中宣說。』
最初的攝頌說：
持離畜浣衣， 取衣乞過受， 同價及別主， 遣使送衣直。
『如果比丘尼，做衣服已經完成，羯恥那衣（Kathina，一種特殊的佈施）又被取出，可以擁有長
【English Translation】 English version: If, when being admonished, she does not accept the admonishment, saying: 『Venerable ones! Do not say to me anything good or bad, nor will I say to the venerable ones anything good or bad. Venerable ones, stop! Do not admonish me, do not discuss me.』 The other bhikkhunīs (Bhikkhunī, Buddhist nun) say to that bhikkhunī: 『Ayasma (Ayasma, term of respect for an older bhikkhunī)! Do not refuse admonishment. When the bhikkhunīs are admonishing you according to the Dhamma (Dhamma, the teachings of the Buddha) and the Vinaya (Vinaya, the monastic rules) in the Sutta Vibhanga (Sutta Vibhanga, the section of the Vinaya dealing with individual rules) spoken by the Buddha, you should accept the admonishment. Ayasma should admonish the bhikkhunīs according to the Dhamma, and the bhikkhunīs should admonish Ayasma according to the Dhamma. In this way, the Saṅgha (Saṅgha, the monastic community) of disciples of the Tathāgata Arhat Samyak-saṃbuddha (Tathāgata Arhat Samyak-saṃbuddha, epithet of the Buddha) will grow, mutually admonishing each other. Ayasma! You should abandon this matter.』 When the bhikkhunīs are admonishing her in this way, it is good if she abandons it; if she does not abandon it, she should be earnestly and correctly admonished again and again, and questioned according to the teaching, so that she abandons this matter. It is good if she abandons it; if she does not abandon it, it is a Saṃghāvaśeṣa (Saṃghāvaśeṣa, a serious offense requiring a meeting of the Saṅgha).
『Venerable ones! I have recited the twenty Saṃghāvaśeṣa rules, twelve for the first offense, and eight requiring three admonishments. If a bhikkhunī, having committed any one of these offenses, conceals it, the two Saṅghas (Saṅgha, the community of monks and the community of nuns) should impose upon her a half-month of Mānatta (Mānatta, a period of probation). When the period of Mānatta is completed, there is a ceremony of absolution. If it is approved by the two Saṅghas, twenty bhikkhus (Bhikkhu, Buddhist monk) from each Saṅgha, a total of forty, should absolve the bhikkhunī of her offense. If there is even one less than forty, the bhikkhunī』s offense cannot be absolved, and the two Saṅghas incur guilt. This is the method of absolution. Now I ask the venerable ones! Is it clear here?』 (This is said three times.) 『Venerable ones! It is clear here, because you are silent. I will remember it in this way.』 (There are no two undetermined rules for bhikkhunīs.)
『Venerable ones! These are the thirty-three Nissaggiya Pācittiya (Nissaggiya Pācittiya, offenses requiring forfeiture) rules, which are recited in the Pāṭimokkha (Pāṭimokkha, the code of monastic rules) every half month.』
The initial summary verse says:
Holding, separation, keeping, washing robes, Taking robes, asking, exceeding, receiving, Same value and different owner, Sending a messenger to send the price of a robe.
『If a bhikkhunī, having finished making a robe, and the Kathina (Kathina, a special offering of cloth) is taken out, may keep a long
衣齊十日不分別應畜。若過畜者，泥薩祇波逸底迦。
「若復苾芻尼，作衣已竟，羯恥那衣復出，於五衣中離一一衣界外宿，下至一夜，除得眾法，泥薩祇波逸底迦。
「若復苾芻尼，作衣已竟，羯恥那衣復出，得非時衣，欲須應受，受已當疾成衣。若有望處求令滿足，若不足者，得畜經一月。若過者，泥薩祇波逸底迦。
「若復苾芻尼，與非親苾芻浣染打故衣者，泥薩祇波逸底迦。
「若復苾芻尼，從非親苾芻取衣者，除貿易，泥薩祇波逸底迦。
「若復苾芻尼，從非親居士、居士婦乞衣，除余時，泥薩祇波逸底迦。余時者，若苾芻尼奪衣、失衣、燒衣、吹衣、漂衣，此是時。
「若復苾芻尼，奪衣、失衣、燒衣、吹衣、漂衣，從非親居士、居士婦乞衣。彼多施衣，苾芻尼若須，應受上下二衣。若過受者，泥薩祇波逸底迦。
「若復苾芻尼，有非親居士、居士婦共辦衣價，當買如是清凈衣，與某甲苾芻尼及時應用。此苾芻尼先不受請，因他告知，便詣彼家作如是語：『善哉仁者！為我所辦衣價，可買如是清凈衣及時與我，為好故。』若得衣者，泥薩祇波逸底迦。
「若復苾芻尼，有非親居士、居士婦各辦衣價，當買如是清凈衣與某甲苾芻尼。此苾芻尼先不受請，
【現代漢語翻譯】 現代漢語譯本 『比丘尼的衣缽，如果超過十天不加以分別（指定用途），就不應該儲存。如果超過期限儲存，就觸犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮）罪。』
『如果比丘尼，做衣服已經完成，解除了羯恥那衣（Kathina，功德衣）的功德，在五衣（比丘尼的五種衣服）中，將其中任何一件衣服帶離所劃定的區域之外過夜，哪怕只是一夜，除非得到僧眾的許可，就觸犯了泥薩祇波逸底迦罪。』
『如果比丘尼，做衣服已經完成，解除了羯恥那衣的功德，得到了非時之衣（不在規定時間內獲得的衣服），如果需要，應該接受，接受后應當儘快做成衣服。如果有希望得到的地方，就去請求使其滿足，如果仍然不足，可以儲存一個月。如果超過一個月，就觸犯了泥薩祇波逸底迦罪。』
『如果比丘尼，讓非親屬的比丘清洗、染色、捶打舊衣服，就觸犯了泥薩祇波逸底迦罪。』
『如果比丘尼，從非親屬的比丘那裡拿取衣服，除非是交換，就觸犯了泥薩祇波逸底迦罪。』
『如果比丘尼，向非親屬的在家男居士或女居士乞討衣服，除非是在特殊情況下，就觸犯了泥薩祇波逸底迦罪。特殊情況是指，比丘尼的衣服被奪走、丟失、燒燬、被風吹走、被水沖走，這些是特殊情況。』
『如果比丘尼，衣服被奪走、丟失、燒燬、被風吹走、被水沖走，從而向非親屬的在家男居士或女居士乞討衣服。他們大量施捨衣服，比丘尼如果需要，應該接受上下兩件衣服。如果超過這個數量接受，就觸犯了泥薩祇波逸底迦罪。』
『如果比丘尼，有非親屬的在家男居士或女居士共同準備了購買衣服的錢，打算購買乾淨的衣服，及時供給某某比丘尼使用。這位比丘尼事先沒有接受邀請，因為別人告知，就前往他們家說這樣的話：『善哉仁者！為我準備的買衣服的錢，可以購買乾淨的衣服及時給我，這樣很好。』如果得到了衣服，就觸犯了泥薩祇波逸底迦罪。』
『如果比丘尼，有非親屬的在家男居士或女居士各自準備了購買衣服的錢，打算購買乾淨的衣服供給某某比丘尼。
【English Translation】 English version 『A Bhikkhuni should not keep an extra robe for more than ten days without formally resolving its use. If she keeps it longer, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).』
『If a Bhikkhuni, having finished making a robe, and the Kathina (robe-cloth offering) having been withdrawn, stays even for one night outside the designated boundary of any one of her five robes, except with the agreement of the Sangha (community), it is a Nissaggiya Pacittiya.』
『If a Bhikkhuni, having finished making a robe, and the Kathina having been withdrawn, receives an untimely robe, she should accept it if she needs it, and having accepted it, she should quickly make it into a robe. If there is a prospect of obtaining the necessary materials, she should seek to obtain them. If they are not sufficient, she may keep it for a month. If she keeps it longer, it is a Nissaggiya Pacittiya.』
『If a Bhikkhuni has a non-relative Bhikkhu wash, dye, or beat her old robe, it is a Nissaggiya Pacittiya.』
『If a Bhikkhuni takes a robe from a non-relative Bhikkhu, except in exchange, it is a Nissaggiya Pacittiya.』
『If a Bhikkhuni asks for a robe from a non-relative layman or laywoman, except at the proper time, it is a Nissaggiya Pacittiya. The proper time is when a Bhikkhuni's robe is taken away, lost, burned, blown away, or washed away; this is the proper time.』
『If a Bhikkhuni's robe is taken away, lost, burned, blown away, or washed away, and she asks for a robe from a non-relative layman or laywoman, and they give her many robes, the Bhikkhuni, if she needs them, should accept an upper and a lower robe. If she accepts more than that, it is a Nissaggiya Pacittiya.』
『If a Bhikkhuni, there are non-relative laymen or laywomen who have jointly provided the price of a robe, intending to buy such-and-such a clean robe and give it to such-and-such a Bhikkhuni for timely use. This Bhikkhuni, not having been previously invited, learns of it from another and goes to their house and says, 'Good sirs, the price of the robe you have provided for me, you may buy such-and-such a clean robe and give it to me in a timely manner, for it is good.' If she obtains the robe, it is a Nissaggiya Pacittiya.』
『If a Bhikkhuni, there are non-relative laymen or laywomen who have each provided the price of a robe, intending to buy such-and-such a clean robe and give it to such-and-such a Bhikkhuni.
因他告知，便詣彼家作如是語：『善哉仁者！為我所辦衣價，可共買如是清凈衣及時與我，為好故。』若得衣者，泥薩祇波逸底迦。
「若復苾芻尼，若王、若大臣、婆羅門、居士等，遣使為苾芻尼送衣價。彼使持衣價至苾芻尼所，白言：『聖者！此物是某甲王、大臣、婆羅門、居士等遣我送來，聖者哀愍為受。』是苾芻尼語彼使言：『仁此衣價我不應受，若得順時凈衣應受。』彼使白言：『聖者！有執事人不？』須衣苾芻尼言：『有。若僧伽凈人、若鄔波斯伽，此是苾芻尼執事人。』彼使往執事人所，與衣價已，語言：『汝可以此衣價，買順時清凈衣，與某甲苾芻尼令其披服。』彼使善教執事人已，還至苾芻尼所白言：『聖者！所示執事人，我已與衣價，得清凈衣應受。』苾芻尼須衣，應往執事人所，若二、若三令彼憶念，告言：『我須衣。』若得者善；若不得者，乃至四、五、六返往彼默然隨處而住。若四、五、六返得衣者善；若不得衣，過是求得衣者，泥薩祇波逸底迦。若竟不得衣，是苾芻尼應隨彼送衣價處，若自往、若遣可信人往，報言：『人為某甲苾芻尼送衣價，彼苾芻尼竟不得衣。仁應知，勿令失，此是時。』」
第二攝頌曰：
捉金銀出納， 賣買缽乞線， 織師自奪衣， 回
【現代漢語翻譯】 現代漢語譯本：
因他人告知，便前往那人家中這樣說：『善哉仁者！為我準備的買衣服的錢，可以用來一起買如是清凈的衣服，及時給我，爲了（於我）好。』如果得到衣服，犯捨墮（Nissaggiya Pacittiya）。 如果又有比丘尼，國王、大臣、婆羅門（Brahmana，古印度社會中的祭司階層）、居士（居士，在家信徒）等，派遣使者為比丘尼送衣服的錢。那使者拿著買衣服的錢到比丘尼那裡，稟告說：『聖者！這東西是某甲國王、大臣、婆羅門、居士等派遣我送來的，聖者慈悲接受。』這比丘尼告訴那使者說：『仁者，這買衣服的錢我不應該接受，如果能得到合時宜的清凈衣服，我應該接受。』那使者稟告說：『聖者！有執事人嗎？』需要衣服的比丘尼說：『有。無論是僧伽（Samgha，佛教僧團）的凈人、還是鄔波斯迦（Upasika，女居士），這些人是比丘尼的執事人。』那使者前往執事人那裡，把買衣服的錢給了執事人後，說：『你可以用這買衣服的錢，買合時宜的清凈衣服，給某甲比丘尼讓她穿。』那使者好好地教導執事人後，回到比丘尼那裡稟告說：『聖者！您指示的執事人，我已經把買衣服的錢給他了，得到清凈衣服您就應該接受。』比丘尼需要衣服，應該前往執事人那裡，兩次、三次地提醒他，告訴他說：『我需要衣服。』如果得到就好；如果沒有得到，乃至四次、五次、六次前往那裡，默默地在隨處而住。如果四次、五次、六次得到衣服就好；如果沒有得到衣服，超過這個次數再去求得衣服，犯捨墮（Nissaggiya Pacittiya）。如果最終沒有得到衣服，這比丘尼應該前往送衣服錢的地方，或者自己去、或者派遣可信的人去，回報說：『有人為某甲比丘尼送衣服的錢，那比丘尼最終沒有得到衣服。您應該知道，不要讓錢丟失，現在是（告知您這件事的）時候。』 第二攝頌說： 捉持金銀出納，買賣缽和乞線，織師自己奪取衣服，迴轉（衣價）。
【English Translation】 English version:
Because someone informed her, she went to that person's house and said: 'Good sir! The price of the robe prepared for me, can be used to buy such a pure robe together and give it to me in time, for my benefit.' If she obtains the robe, it is a Nissaggiya Pacittiya. If again, a Bhikkhuni (Bhikkhuni, a female monastic), [receives robe-money sent by] a king, a minister, a Brahmana (Brahmana, a priest in ancient Indian society), a householder (Upasaka, a lay devotee), etc., who sends a messenger to send robe-money to the Bhikkhuni. That messenger, holding the robe-money, goes to the Bhikkhuni and reports: 'Venerable one! This item is sent by so-and-so king, minister, Brahmana, householder, etc., who sent me to deliver it; venerable one, please accept it with compassion.' That Bhikkhuni tells that messenger: 'Sir, I should not accept this robe-money; if I can obtain a pure robe at the proper time, I should accept it.' That messenger reports: 'Venerable one! Is there a steward?' The Bhikkhuni who needs a robe says: 'Yes. Whether it is a pure person of the Samgha (Samgha, the Buddhist monastic community), or an Upasika (Upasika, a female lay devotee), this person is the Bhikkhuni's steward.' That messenger goes to the steward, gives the robe-money, and says: 'You can use this robe-money to buy a pure robe at the proper time, and give it to so-and-so Bhikkhuni for her to wear.' That messenger, having well instructed the steward, returns to the Bhikkhuni and reports: 'Venerable one! The steward you indicated, I have already given the robe-money to him; you should accept the pure robe when you obtain it.' The Bhikkhuni who needs a robe should go to the steward, remind him two or three times, and tell him: 'I need a robe.' If she obtains it, that is good; if she does not obtain it, even four, five, or six times, she goes there and silently stays wherever she is. If she obtains the robe four, five, or six times, that is good; if she does not obtain the robe, and seeks to obtain the robe beyond this number of times, it is a Nissaggiya Pacittiya. If she ultimately does not obtain the robe, that Bhikkhuni should go to the place where the robe-money was sent, either going herself or sending a trustworthy person, and report: 'Someone sent robe-money for so-and-so Bhikkhuni, and that Bhikkhuni ultimately did not obtain the robe. You should know, do not let the money be lost, this is the time (to inform you of this matter).' The second summary verse says: Handling gold and silver for receipts and disbursements, buying and selling bowls and begging threads, the weaver himself seizes the robe, returning (the robe-money).
他病長缽。
「若復苾芻尼，自手捉金銀錢等、若教他捉者，泥薩祇波逸底迦。
「若復苾芻尼，種種出納求利者，泥薩祇波逸底迦。
「若復苾芻尼，種種賣買者，泥薩祇波逸底迦。
「若復苾芻尼，有缽減五綴，堪得受用，為好故更求余缽得者，泥薩祇波逸底迦。彼苾芻尼應于眾中舍此缽，取眾中最下缽與彼苾芻尼，報言：『此缽還汝，不應守持，不應分別，亦不施人，應自審詳徐徐受用，乃至破，應護持，此是其法。』
「若復苾芻尼，自乞縷線，使非親織師織作衣，若得衣者，泥薩祇波逸底迦。
「若復苾芻尼，有非親居士、居士婦為苾芻尼使非親織師織作衣。此苾芻尼先不受請，便生異念，詣彼織師所，作如是言：『汝今知不？此衣為我織。善哉織師！應好織凈梳治，善揀擇極堅打。我當以少缽食、或缽食類、或復食直而相濟給。』若苾芻尼以如是物與織師求得衣者，泥薩祇波逸底迦。
「若復苾芻尼，與苾芻尼衣，彼於後時惱瞋罵詈生嫌賤心，若自奪、若教他奪，報言：『還我衣來，不與汝。』若衣離彼身自受用者，泥薩祇波逸底迦。
「若復苾芻尼，知他與眾物，自回入己者，泥薩祇波逸底迦。
「如世尊說：『聽諸病苾芻尼，所有諸藥隨意
【現代漢語翻譯】 現代漢語譯本 她生病了，需要一個新缽（bō，佛教僧侶使用的食器）。
『如果比丘尼（bǐ qiū ní，佛教女性出家眾）親自拿取金銀錢財等，或者教唆他人拿取，觸犯尼薩耆波逸提迦（ní sà qí bō yì tí jiā，一種戒律名稱）。』
『如果比丘尼，以各種方式進行出納以求取利益，觸犯尼薩耆波逸提迦。』
『如果比丘尼，進行各種買賣交易，觸犯尼薩耆波逸提迦。』
『如果比丘尼，現有的缽缺少五個補綴，雖然還能使用，卻爲了追求更好的缽而另求新缽，觸犯尼薩耆波逸提迦。這位比丘尼應當在僧眾中捨棄這個缽，取僧眾中最差的缽給她，並告知：『這個缽還給你，不應該珍惜，不應該分別好壞，也不應該施捨給別人，應該自己仔細地、慢慢地使用，直到破損，都要好好保護，這是規矩。』
『如果比丘尼，自己去乞求紗線，讓非親屬的織工織布做衣服，如果得到了這件衣服，觸犯尼薩耆波逸提迦。』
『如果比丘尼，有非親屬的居士（jū shì，在家信徒）、居士婦為比丘尼請非親屬的織工織布做衣服。這位比丘尼事先沒有接受邀請，之後卻改變主意，去到織工那裡，這樣說：『你現在知道嗎？這件衣服是為我織的。好的織工啊！應該好好地織，乾淨地梳理，好好地挑選紗線，織得非常結實。我將用少量的缽飯、或者類似缽飯的東西、或者食物的價值來報答你。』如果比丘尼用這樣的東西給織工以求得衣服，觸犯尼薩耆波逸提迦。』
『如果比丘尼，把衣服給了另一位比丘尼，之後惱怒、嗔恨、謾罵，產生嫌棄輕賤之心，自己奪回或者教唆他人奪回，並說：『把我的衣服還給我，不給你了。』如果這件衣服離開了她的身體而被自己使用，觸犯尼薩耆波逸提迦。』
『如果比丘尼，明知他人要供養僧眾的物品，卻私自轉為己用，觸犯尼薩耆波逸提迦。』
『如世尊（shì zūn，對佛陀的尊稱）所說：『允許生病的比丘尼，可以隨意使用所有藥物。』
【English Translation】 English version She is sick and needs a new bowl (bō, a food vessel used by Buddhist monks and nuns).
『If a Bhikshuni (bǐ qiū ní, a fully ordained female Buddhist monastic) personally takes gold, silver, money, etc., or instructs others to take them, it is a Nissaggiya Pacittiya (ní sà qí bō yì tí jiā, a type of monastic offense).』
『If a Bhikshuni engages in various forms of lending and borrowing for profit, it is a Nissaggiya Pacittiya.』
『If a Bhikshuni engages in various kinds of buying and selling, it is a Nissaggiya Pacittiya.』
『If a Bhikshuni has a bowl with fewer than five patches, which is still usable, but seeks another bowl for the sake of having a better one, it is a Nissaggiya Pacittiya. That Bhikshuni should relinquish this bowl to the Sangha (sēng qié, the monastic community), and take the worst bowl from the Sangha, and tell her: 『This bowl is returned to you; you should not cherish it, you should not discriminate between good and bad, nor should you give it away to others; you should carefully and slowly use it, and even if it breaks, you should protect it; this is the rule.』
『If a Bhikshuni personally begs for thread and has a non-relative weaver make clothes, if she obtains the clothes, it is a Nissaggiya Pacittiya.』
『If a Bhikshuni has a non-relative layman (jū shì, a lay Buddhist devotee) or laywoman have a non-relative weaver make clothes for the Bhikshuni, and this Bhikshuni, without having accepted the invitation beforehand, then changes her mind and goes to the weaver, saying: 『Do you know now? These clothes are being woven for me. Good weaver! You should weave well, comb and clean the threads well, carefully select them, and weave them very firmly. I will repay you with a small amount of alms food, or something similar to alms food, or the value of the food.』 If the Bhikshuni gives such things to the weaver to obtain the clothes, it is a Nissaggiya Pacittiya.』
『If a Bhikshuni gives clothes to another Bhikshuni, and later becomes annoyed, angry, scolds, and develops feelings of dislike and contempt, and either takes them back herself or instructs others to take them back, saying: 『Return my clothes to me, I won't give them to you.』 If the clothes are separated from her body and used by herself, it is a Nissaggiya Pacittiya.』
『If a Bhikshuni knows that something is intended to be given to the Sangha, but secretly diverts it for her own use, it is a Nissaggiya Pacittiya.』
『As the World Honored One (shì zūn, a respectful title for the Buddha) said: 『Sick Bhikshunis are allowed to use all medicines as they please.』
服食，謂酥、油、糖蜜，於七日中應自守持觸宿而服。』若苾芻尼過七日服者，泥薩祇波逸底迦。
「若復苾芻尼，畜長缽得經一宿，若過畜者，泥薩祇波逸底迦。」
第三攝頌曰：
不著舍不捨， 乞金銀染衣， 得利有五殊， 買藥衣二價。
「若復苾芻尼，於半月內不著五衣者，泥薩祇波逸底迦。
「若復苾芻尼，非時舍羯恥那衣者，泥薩祇波逸底迦。
「若復苾芻尼，依時不捨羯恥那衣者，泥薩祇波逸底迦。
「若復苾芻尼，乞求金銀者，泥薩祇波逸底迦。
「若復苾芻尼，以衣利直將充食用者，泥薩祇波逸底迦。
「若復苾芻尼，得別衣利，充食用者，泥薩祇波逸底迦。
「若復苾芻尼，得臥具利，將充食用者，泥薩祇波逸底迦。
「若復苾芻尼，得夏安居利，充食用者，泥薩祇波逸底迦。
「若復苾芻尼，得多人利，回入己者，泥薩祇波逸底迦。
「若復苾芻尼，得僧祇利物，回入己者，泥薩祇波逸底迦。
「若復苾芻尼，買諸藥物，系竟復解、解而復系者，泥薩祇波逸底迦。
「若復苾芻尼，持貴價重衣者，泥薩祇波逸底迦。
「若復苾芻尼，持貴價輕衣者，泥薩祇波逸底迦。」
「
【現代漢語翻譯】 現代漢語譯本： 『關於服食，指的是酥油（酥油：澄清的奶油）、食用油、糖蜜，在七天之內應該自我約束，避免接觸過夜的食物而服用。』如果比丘尼（苾芻尼：佛教女性出家人）超過七天服用，就犯了泥薩祇波逸底迦（泥薩祇波逸底迦：一種戒律名稱，指捨墮）。
『如果比丘尼，擁有缽（缽：僧侶使用的食器）超過一夜，如果繼續持有，就犯了泥薩祇波逸底迦。』
第三攝頌說： 不穿 捨棄不捨棄， 乞討金銀染色衣， 獲得利益有五種特殊情況， 買藥和衣物兩種價格。
『如果比丘尼，在半個月內不穿五衣（五衣：比丘尼所穿的五種僧衣）的，就犯了泥薩祇波逸底迦。』
『如果比丘尼，在非羯恥那衣（羯恥那衣：一種在特定時期製作和贈送的僧衣）時期捨棄羯恥那衣的，就犯了泥薩祇波逸底迦。』
『如果比丘尼，在羯恥那衣時期不捨棄羯恥那衣的，就犯了泥薩祇波逸底迦。』
『如果比丘尼，乞求金銀的，就犯了泥薩祇波逸底迦。』
『如果比丘尼，用衣物換取的利益來充當食用的，就犯了泥薩祇波逸底迦。』
『如果比丘尼，獲得額外的衣物利益，充當食用的，就犯了泥薩祇波逸底迦。』
『如果比丘尼，獲得臥具利益，充當食用的，就犯了泥薩祇波逸底迦。』
『如果比丘尼，獲得夏安居（夏安居：雨季期間僧侶的集中修行）利益，充當食用的，就犯了泥薩祇波逸底迦。』
『如果比丘尼，獲得多人供養的利益，轉為自己使用的，就犯了泥薩祇波逸底迦。』
『如果比丘尼，獲得僧團的利益，轉為自己使用的，就犯了泥薩祇波逸底迦。』
『如果比丘尼，購買各種藥物，繫上又解開、解開又繫上的，就犯了泥薩祇波逸底迦。』
『如果比丘尼，持有貴重厚重的衣物的，就犯了泥薩祇波逸底迦。』
『如果比丘尼，持有貴重輕薄的衣物的，就犯了泥薩祇波逸底迦。』
【English Translation】 English version: 'Regarding taking nourishment, this refers to ghee (酥油: clarified butter), oil, and molasses, which should be consumed within seven days while refraining from touching food left overnight.' If a Bhikshuni (苾芻尼: Buddhist nun) consumes it after seven days, it is a Nissaggiya Pacittiya (泥薩祇波逸底迦: an offense requiring expiation with forfeiture).
'If a Bhikshuni keeps a bowl (缽: a monk's or nun's eating bowl) overnight, if she keeps it longer, it is a Nissaggiya Pacittiya.'
The third summary verse says: Not wearing, abandoning, not abandoning, begging for gold and silver, dyed cloth, Gaining benefits in five special cases, buying medicine and clothing at two prices.
'If a Bhikshuni does not wear the five robes (五衣: the five robes worn by a Bhikshuni) within half a month, it is a Nissaggiya Pacittiya.'
'If a Bhikshuni gives up the Kathina robe (羯恥那衣: a robe made and given during a specific period) outside of the Kathina season, it is a Nissaggiya Pacittiya.'
'If a Bhikshuni does not give up the Kathina robe during the Kathina season, it is a Nissaggiya Pacittiya.'
'If a Bhikshuni begs for gold and silver, it is a Nissaggiya Pacittiya.'
'If a Bhikshuni uses the profit from robes to provide for her sustenance, it is a Nissaggiya Pacittiya.'
'If a Bhikshuni obtains extra profit from robes and uses it for sustenance, it is a Nissaggiya Pacittiya.'
'If a Bhikshuni obtains profit from bedding and uses it for sustenance, it is a Nissaggiya Pacittiya.'
'If a Bhikshuni obtains profit from the Vassa (夏安居: the rainy season retreat) and uses it for sustenance, it is a Nissaggiya Pacittiya.'
'If a Bhikshuni obtains profit intended for many and diverts it for her own use, it is a Nissaggiya Pacittiya.'
'If a Bhikshuni obtains property intended for the Sangha (僧祇: the monastic community) and diverts it for her own use, it is a Nissaggiya Pacittiya.'
'If a Bhikshuni buys various medicines, ties them up and unties them, unties them and ties them up again, it is a Nissaggiya Pacittiya.'
'If a Bhikshuni possesses expensive, heavy robes, it is a Nissaggiya Pacittiya.'
'If a Bhikshuni possesses expensive, light robes, it is a Nissaggiya Pacittiya.'
諸大德！我已說三十三泥薩祇波逸底迦法。今問諸大德！是中清凈不？」(如是三說)「諸大德！是中清凈，默然故，我今如是持。」
「諸大德！此一百八十波逸底迦法，半月半月戒經中說。」
第一攝頌曰：
妄毀及離間， 發舉說同聲， 說罪得上人， 隨親輒輕毀。
「若復苾芻尼，故妄語者，波逸底迦。
「若復苾芻尼，毀訾語故，波逸底迦。
「若復苾芻尼，離間語故，波逸底迦。
「若復苾芻尼，知和合僧伽如法斷諍，事已除滅，後於羯磨處更發舉者，波逸底迦。
「若復苾芻尼，為男子說法，過五六語，除有智女人，波逸底迦。
「若復苾芻尼，與未近圓人同句讀誦，及教授法者，波逸底迦。
「若復苾芻尼，知他苾芻尼有粗惡罪，向未近圓人說，除眾羯磨，波逸底迦。
「若復苾芻尼，實得上人法，向未近圓人說者，波逸底迦。
「若復苾芻尼，先同心許，後作是說：『諸具壽！以僧利物隨親厚處回與別人。』者，波逸底迦。
「若復苾芻尼，半月半月說戒經時，作如是語：『諸具壽！何用說此小隨小學處，為說是戒時，令諸苾芻尼心生惡作惱悔懷憂。』若作如是輕呵戒者，波逸底迦。」
第二攝頌
【現代漢語翻譯】 現代漢語譯本：
『諸位大德！我已經說了三十三種泥薩祇波逸底迦法（Nissaggiya Pacittiya Dhamma，需要捨棄的罪過）。現在問諸位大德！在這之中是否清凈？』（像這樣說了三次）『諸位大德！在這之中是清凈的，因為大家默然不語，所以我現在就這樣持守。』 『諸位大德！這一百八十種波逸底迦法（Pacittiya Dhamma，應懺悔的罪過），在每半個月誦一次的戒經中宣說。』 第一攝頌說： 妄語、譭謗以及離間，發起舊事、異口同聲，宣說比丘的罪過，因為親近就輕視譭謗。 『如果比丘尼（Bhikkhuni，女性出家人）故意說謊，犯波逸底迦罪。』 『如果比丘尼用譭謗的言語，犯波逸底迦罪。』 『如果比丘尼用離間的言語，犯波逸底迦罪。』 『如果比丘尼明知僧團（Sangha，佛教僧團）已經如法地裁決了爭端，事情已經平息，之後又在羯磨（Kamma，僧團的儀式）舉行之處重新提起，犯波逸底迦罪。』 『如果比丘尼為男子說法，超過五六句話，除非是有智慧的女人在場，犯波逸底迦罪。』 『如果比丘尼與未受具足戒的人一起誦讀，以及教授佛法，犯波逸底迦罪。』 『如果比丘尼知道其他比丘尼有粗惡的罪行，向未受具足戒的人說，除非是爲了僧團的羯磨，犯波逸底迦罪。』 『如果比丘尼將自己確實證得的殊勝功德，向未受具足戒的人宣說，犯波逸底迦罪。』 『如果比丘尼先前已經同意，之後又說：『諸位具壽（Ayasma，對出家人的尊稱）！僧團的利益應該隨著親疏厚薄給予他人。』犯波逸底迦罪。』 『如果比丘尼在每半個月誦戒經時，說這樣的話：『諸位具壽！何必說這些微不足道的學處，因為在宣說這些戒律時，會讓比丘尼們心中產生後悔和憂愁。』如果這樣輕視戒律，犯波逸底迦罪。』 第二攝頌
【English Translation】 English version:
'Venerable Elders! I have recited the thirty-three Nissaggiya Pacittiya Dhammas (offenses entailing forfeiture). Now I ask the Venerable Elders! Are you clear about them?' (Thus he asks three times.) 'Venerable Elders! You are clear about them, because you are silent. Thus I understand it.' 'Venerable Elders! These one hundred and eighty Pacittiya Dhammas (offenses requiring confession) are recited in the Patimokkha (monastic code) every half-month.' The first summary verse says: False speech, slander, and divisive talk, raising old issues, speaking in unison, declaring a Bhikkhu's (monk's) offense, lightly disparaging due to favoritism. 'If a Bhikkhuni (nun) knowingly speaks a lie, it is a Pacittiya.' 'If a Bhikkhuni speaks with slanderous words, it is a Pacittiya.' 'If a Bhikkhuni speaks with divisive words, it is a Pacittiya.' 'If a Bhikkhuni, knowing that the Sangha (monastic community) has lawfully settled a dispute and the matter has been resolved, later raises it again at the place of the Kamma (formal act of the Sangha), it is a Pacittiya.' 'If a Bhikkhuni teaches Dhamma (Buddhist teachings) to a man for more than five or six sentences, except in the presence of a wise woman, it is a Pacittiya.' 'If a Bhikkhuni recites together with or teaches Dhamma to one who is not fully ordained, it is a Pacittiya.' 'If a Bhikkhuni, knowing that another Bhikkhuni has a serious offense, tells it to one who is not fully ordained, except for the sake of a Sangha's Kamma, it is a Pacittiya.' 'If a Bhikkhuni declares her own attainment of superior qualities to one who is not fully ordained, it is a Pacittiya.' 'If a Bhikkhuni, having previously agreed, later says: 'Venerable Ones (Ayasma, term of respect for monastics)! The Sangha's property should be given to others according to personal favoritism,' it is a Pacittiya.' 'If a Bhikkhuni, while the Patimokkha is being recited every half-month, says: 'Venerable Ones! What is the use of reciting these minor rules, because when these precepts are recited, they cause regret and sorrow in the Bhikkhunis' minds?' If she thus disparages the precepts, it is a Pacittiya.' The second summary verse
曰：
種子輕惱教， 安床草葉敷， 強住脫床蟲， 過三外道處。
「若復苾芻尼，自壞種子有情村，及令他壞者，波逸底迦。
「若復苾芻尼，嫌毀輕賤苾芻尼者，波逸底迦。
「若復苾芻尼，違惱言教者，波逸底迦。
「若復苾芻尼，于露地處安僧敷具及諸床座，去時不自舉、不教人舉，若有苾芻尼不囑授者，除余緣故，波逸底迦。
「若復苾芻尼，于僧房內，若草、若葉，自敷、教人敷，去時不自舉、不教人舉，若有苾芻尼不囑授，除余緣故，波逸底迦。
「若復苾芻尼，于僧住處，知諸苾芻尼先此處住，後來于中故相惱觸，于彼臥具若坐、若臥，作如是念：『彼若生苦者，自當避我去。』波逸底迦。
「若復苾芻尼，于僧住處，知重房棚上脫腳床及余坐物，放身坐臥者，波逸底迦。
「若復苾芻尼，知水有蟲，自澆草土、若和牛糞，及教人澆者，波逸底迦。
「若復苾芻尼，作大住處，于門梐邊應安橫扂，及諸窗牖並安水竇。若起墻時是濕泥者，應二、三重齊橫扂處。若過者，波逸底迦。
「若復苾芻尼，于外道住處得經一宿一食，除病因緣，若過者，波逸底迦。」
第三攝頌曰：
過三不餘食， 勸足並別眾，
【現代漢語翻譯】 現代漢語譯本： 佛陀說： 『種子輕惱教，安床草葉敷，強住脫床蟲，過三外道處。』 『如果比丘尼（Bhikkhuni，女性出家人）親自毀壞有種子的植物村落，或者教唆他人毀壞，犯波逸提迦（Payattika，一種罪名）。』 『如果比丘尼嫌棄、誹謗、輕視其他比丘尼，犯波逸提迦。』 『如果比丘尼違背教導，使他人惱怒，犯波逸提迦。』 『如果比丘尼在露天的地方安置僧眾的敷具以及床座，離開的時候不自己收起來，也不教別人收起來，如果沒有委託其他比丘尼，除非有其他原因，犯波逸提迦。』 『如果比丘尼在僧房內，無論是草還是樹葉，自己鋪設或者教別人鋪設，離開的時候不自己收起來，也不教別人收起來，如果沒有委託其他比丘尼，除非有其他原因，犯波逸提迦。』 『如果比丘尼在僧眾居住的地方，知道有其他比丘尼先住在那裡，後來故意去打擾，在她們的臥具上或坐或臥，並且這樣想：『她們如果覺得難受，自然會避開我離開。』犯波逸提迦。』 『如果比丘尼在僧眾居住的地方，知道高房的架子上脫落了腳的床以及其他的坐具，還放縱身體坐臥，犯波逸提迦。』 『如果比丘尼知道水中有蟲，還親自澆灌草地或泥土，或者和牛糞，以及教別人澆灌，犯波逸提迦。』 『如果比丘尼建造大的住所，在門檻旁邊應該安裝橫木，以及所有的窗戶都應該安裝水槽。如果砌墻的時候是濕泥，應該在橫木處砌兩三層。如果超過這個數量，犯波逸提迦。』 『如果比丘尼在外道（非佛教修行者）的住所得到超過一宿或一食的供養，除非是因為生病的原因，如果超過這個限制，犯波逸提迦。』 第三攝頌說： 『過三不餘食，勸足並別眾，』
【English Translation】 English version: The Buddha said: 『Seeds, slight annoyance teaching, setting up beds, spreading grass and leaves, forcibly staying, removing bed bugs, exceeding three, places of non-Buddhist.』 『If a Bhikkhuni (female monastic) personally destroys a village of sentient beings with seeds, or instructs others to destroy it, she commits a Payattika (an offense).』 『If a Bhikkhuni despises, slanders, or belittles other Bhikkhunis, she commits a Payattika.』 『If a Bhikkhuni disobeys teachings, causing annoyance to others, she commits a Payattika.』 『If a Bhikkhuni places monastic spreadings and seats in an open area, and when leaving, does not put them away herself or instruct others to do so, without entrusting them to another Bhikkhuni, unless there is another reason, she commits a Payattika.』 『If a Bhikkhuni in a monastery, whether it be grass or leaves, spreads them herself or instructs others to spread them, and when leaving, does not put them away herself or instruct others to do so, without entrusting them to another Bhikkhuni, unless there is another reason, she commits a Payattika.』 『If a Bhikkhuni in a monastic dwelling, knowing that other Bhikkhunis are already dwelling there, intentionally disturbs them, sitting or lying on their bedding, thinking, 『If they feel discomfort, they will naturally avoid me and leave,』 she commits a Payattika.』 『If a Bhikkhuni in a monastic dwelling, knowing that the legs of a bed or other seating are detached on the upper floor of a high building, still indulges in sitting or lying down, she commits a Payattika.』 『If a Bhikkhuni knows that there are insects in the water, and personally waters grass or soil, or mixes cow dung, or instructs others to water, she commits a Payattika.』 『If a Bhikkhuni constructs a large dwelling, a crossbar should be installed beside the door threshold, and all windows should have water drains. If the wall is built with wet mud, two or three layers should be built at the crossbar. If it exceeds this number, she commits a Payattika.』 『If a Bhikkhuni receives more than one night's lodging or one meal at the dwelling of non-Buddhists (those who practice religions other than Buddhism), unless due to illness, if she exceeds this limit, she commits a Payattika.』 The third summary verse says: 『Exceeding three, not remaining food, encouraging sufficiency, and separate assemblies.』
非時觸不受， 蟲外道觀裝。
「若復眾多苾芻尼，往俗家中，有凈信婆羅門居士慇勤勸請與餅麨飯，苾芻尼須者應兩三缽受。若過受者，波逸底迦。既受得已還至住處，若有苾芻尼應共分食，此是時。
「若復苾芻尼，足食竟，不作餘食法更食者，波逸底迦。
「若復苾芻尼，知他苾芻尼足食竟，不作餘食法，勸令更食，告言：『具壽！當啖此食。』以此因緣欲使他犯生憂惱者，波逸底迦。
「若復苾芻尼，別眾食者，除余時，波逸底迦。余時者，病時、作時、道行時、船行時、大眾食時、沙門施食時，此是時。
「若復苾芻尼，非時食者，波逸底迦。
「若復苾芻尼，食曾經觸食者，波逸底迦。
「若復苾芻尼，不受食，舉著口中而啖咽者，除水及齒木，波逸底迦。
「若復苾芻尼，知水有蟲受用者，波逸底迦。
「若復苾芻尼，自手授與無衣外道及餘外道男女食者，波逸底迦。
「若復苾芻尼，往觀整裝軍者，波逸底迦。」
第四攝頌曰：
觀軍二打擬， 覆罪詣俗家， 然火與欲過， 說欲非障法。
「若復苾芻尼，有因緣往軍中，應齊二夜。若過宿者，波逸底迦。
「若復苾芻尼，在軍中宿經二夜，觀整
【現代漢語翻譯】 現代漢語譯本 不應在不適當的時間進食，不應觸控食物后食用，不應穿著外道（Tirthika，指佛教以外的其他宗教）的服飾。
『如果有很多比丘尼（Bhikkhuni，女性出家人）去在家信徒家中，有虔誠的婆羅門（Brahmin，古印度祭司階層）居士懇切邀請給予餅、炒麵或米飯，比丘尼需要的話應該接受兩三個缽的量。如果接受過多，就犯了波逸提迦（Payattika，一種輕罪）。接受后回到住處，如果有其他比丘尼，應該一起分享食物，這是允許的時間。』
『如果比丘尼已經吃飽，不按照剩餘食物的處理方法，繼續食用，就犯了波逸提迦。』
『如果比丘尼明知其他比丘尼已經吃飽，不按照剩餘食物的處理方法，還勸說她繼續食用，並說：『具壽（Ayushman，對出家人的尊稱）！請吃這些食物。』因為這個原因想要使他人犯戒，產生憂愁煩惱，就犯了波逸提迦。』
『如果比丘尼單獨進食，除了特殊情況，就犯了波逸提迦。特殊情況包括：生病時、工作時、在路上行走時、乘船時、大眾一起進食時、沙門（Sramana，指修行者）佈施食物時，這些是允許的時間。』
『如果比丘尼在非規定的時間進食，就犯了波逸提迦。』
『如果比丘尼食用曾經被觸控過的食物，就犯了波逸提迦。』
『如果比丘尼沒有接受食物，直接放入口中咀嚼吞嚥，除了飲水和使用牙籤，就犯了波逸提迦。』
『如果比丘尼明知水中含有蟲子還飲用，就犯了波逸提迦。』
『如果比丘尼親手將食物給予沒有穿衣服的外道（Tirthika）或者其他外道的男女，就犯了波逸提迦。』
『如果比丘尼前去觀看軍隊的部署和裝備，就犯了波逸提迦。』
第四部分的總結說：
觀看軍隊，兩次毆打和假裝，隱瞞罪行，去在家信徒家，點火，給予過多，說淫慾之事，說非障礙之法。
『如果比丘尼因為某種原因前往軍隊中，應該最多停留兩個晚上。如果超過這個時間，就犯了波逸提迦。』
『如果比丘尼在軍隊中停留了兩個晚上，觀看軍隊的部署
【English Translation】 English version One should not eat at inappropriate times, nor consume food after touching it, nor wear the attire of non-Buddhist ascetics (Tirthika).
'If many Bhikkhunis (female monastic) go to the homes of lay followers, and devout Brahmin (ancient Indian priestly class) householders earnestly invite them to accept cakes, fried flour, or rice, the Bhikkhunis should accept two or three bowls if they need it. If they accept more than that, they commit a Payattika (a minor offense). After receiving it, they should return to their dwelling, and if there are other Bhikkhunis, they should share the food together; this is an appropriate time.'
'If a Bhikkhuni has eaten her fill and, without following the proper procedure for leftover food, eats again, she commits a Payattika.'
'If a Bhikkhuni knows that another Bhikkhuni has eaten her fill and, without following the proper procedure for leftover food, encourages her to eat again, saying, 'Venerable one (Ayushman, a term of respect for monastics)! Please eat this food,' and by this cause wishes to make her commit an offense and cause her sorrow and distress, she commits a Payattika.'
'If a Bhikkhuni eats separately from the community, except at certain times, she commits a Payattika. The exceptions are: when sick, when working, when traveling on the road, when traveling by boat, when eating with a large group, and when a Sramana (ascetic) offers food; these are the appropriate times.'
'If a Bhikkhuni eats at an inappropriate time, she commits a Payattika.'
'If a Bhikkhuni eats food that has been touched, she commits a Payattika.'
'If a Bhikkhuni does not receive food but puts it directly into her mouth and chews and swallows it, except for water and toothpicks, she commits a Payattika.'
'If a Bhikkhuni knowingly uses water that contains insects, she commits a Payattika.'
'If a Bhikkhuni personally gives food to naked non-Buddhists (Tirthika) or other non-Buddhist men and women, she commits a Payattika.'
'If a Bhikkhuni goes to watch the arrangement and equipment of an army, she commits a Payattika.'
The fourth section is summarized as follows:
Watching the army, twice striking and pretending, concealing offenses, going to laypeople's homes, lighting a fire, giving too much, speaking of lust, speaking of non-obstructive things.
'If a Bhikkhuni goes to an army for some reason, she should stay for a maximum of two nights. If she stays longer than that, she commits a Payattika.'
'If a Bhikkhuni stays in an army for two nights, watching the arrangement
裝軍，見先旗兵及看佈陣散兵者，波逸底迦。
「若復苾芻尼，瞋恚故不喜，打苾芻尼者，波逸底迦。
「若復苾芻尼，瞋恚故不喜，擬手向苾芻尼者，波逸底迦。
「若復苾芻尼，知他苾芻尼有粗惡罪，覆藏者，波逸底迦。
「若復苾芻尼，語余苾芻尼，作如是語：『具壽！共汝詣俗家，當與汝美好飲食令得飽滿。』彼苾芻尼至俗家，竟不與食，語言：『具壽汝去！我與汝共坐共語不樂，我獨坐獨語樂。』作是語時，欲令生惱者，波逸底迦。
「若復苾芻尼，無病為身，若自然火、若教他然者，波逸底迦。
「若復苾芻尼，與他欲已，后便悔言：『還我欲來，不與汝。』者，波逸底迦。
「若復苾芻尼，與未近圓人同室宿，過二夜者，波逸底迦。
「若復苾芻尼，作如是語：『我知佛所說法「欲是障礙」者，習行之時非是障礙。』諸苾芻尼應語彼苾芻尼言：『具壽！汝莫作是語：「我知佛所說『欲是障礙法』者，習行之時非是障礙。」汝莫謗世尊，謗世尊者不善。世尊不作是語，世尊以無量門于諸欲法說為障礙。汝可棄捨如是惡見。』諸苾芻尼如是諫時，舍者善；若不捨者，乃至二三隨正應諫，隨正應教，令舍是事。舍者善；若不捨者，波逸底迦。」
第
【現代漢語翻譯】 現代漢語譯本 裝軍，看見先頭部隊的旗兵以及觀察佈陣的散兵的人，犯波逸底迦（Pācittiya，一種輕罪）。 『如果又有比丘尼（Bhikkhunī，佛教女出家人），因為嗔恚而不高興，毆打其他比丘尼，犯波逸底迦。』 『如果又有比丘尼，因為嗔恚而不高興，用手比劃要打其他比丘尼，犯波逸底迦。』 『如果又有比丘尼，知道其他比丘尼有粗惡的罪行，卻加以隱瞞，犯波逸底迦。』 『如果又有比丘尼，對比丘尼說這樣的話：『具壽（Ayya，對年長比丘尼的尊稱）！我帶你到俗家去，會給你美好的飲食讓你吃飽。』那比丘尼到了俗家，最終卻不給她食物，說：『具壽你走吧！我和你一起坐著說話不快樂，我獨自坐著獨自說話才快樂。』說這樣的話時，想要使對方惱怒，犯波逸底迦。 『如果又有比丘尼，沒有生病卻爲了自身，或者自己點火，或者教別人點火，犯波逸底迦。』 『如果又有比丘尼，給了別人性同意之後，後來又後悔說：『還我性同意來，我不給你了。』犯波逸底迦。 『如果又有比丘尼，與尚未受具足戒的人同住一室，超過兩個晚上，犯波逸底迦。』 『如果又有比丘尼，說這樣的話：『我知道佛陀所說的「慾望是障礙」的說法，但在實際修行的時候，慾望並不是障礙。』眾比丘尼應該對比丘尼說：『具壽！你不要說這樣的話：「我知道佛陀所說『慾望是障礙法』的說法，但在實際修行的時候，慾望並不是障礙。」你不要誹謗世尊（Buddha，佛陀），誹謗世尊是不好的。世尊不是這樣說的，世尊用無數種方式說明各種慾望是修行的障礙。你應該拋棄這種錯誤的見解。』眾比丘尼這樣勸諫時，如果她能捨棄這種見解就好；如果不捨棄，就應該再三勸諫，按照正法教導她，讓她捨棄這種見解。如果她捨棄了就好；如果不捨棄，犯波逸底迦。』 第
【English Translation】 English version A Bhikkhunī (Buddhist nun) who equips an army, sees the flag-bearers of the vanguard, and those scattering troops to observe the array, commits a Pācittiya (a minor offense). 『If a Bhikkhunī, out of anger and displeasure, strikes another Bhikkhunī, she commits a Pācittiya.』 『If a Bhikkhunī, out of anger and displeasure, gestures with her hand towards another Bhikkhunī, she commits a Pācittiya.』 『If a Bhikkhunī, knowing that another Bhikkhunī has a serious offense, conceals it, she commits a Pācittiya.』 『If a Bhikkhunī says to another Bhikkhunī, making such a statement: 『Ayya (term of respect for a senior Bhikkhunī)! I will take you to a layperson』s house, and I will give you fine food to eat your fill.』 That Bhikkhunī goes to the layperson』s house, but ultimately does not give her food, saying: 『Ayya, go away! I am not happy sitting and talking with you; I am happy sitting and talking alone.』 When making such a statement, intending to cause annoyance, she commits a Pācittiya.』 『If a Bhikkhunī, without being ill, for her own body, either kindles a fire herself or instructs another to kindle it, she commits a Pācittiya.』 『If a Bhikkhunī, having given consent for sexual activity, later regrets it and says: 『Give me back my consent; I will not give it to you,』 she commits a Pācittiya.』 『If a Bhikkhunī sleeps in the same room with someone who has not yet received full ordination for more than two nights, she commits a Pācittiya.』 『If a Bhikkhunī makes such a statement: 『I understand that what the Buddha (Buddha, the enlightened one) taught, 「desire is an obstacle,」 is not an obstacle when practicing.』 The Bhikkhunīs should say to that Bhikkhunī: 『Ayya! Do not make such a statement: 「I understand that what the Buddha taught, 『desire is an obstacle,』 is not an obstacle when practicing.」 Do not slander the Blessed One; slandering the Blessed One is not good. The Blessed One did not say this; the Blessed One, in countless ways, described various desires as obstacles. You should abandon such a wrong view.』 When the Bhikkhunīs admonish her in this way, it is good if she abandons that view; if she does not abandon it, they should admonish her up to two or three times, teaching her according to the Dhamma (the teachings), so that she abandons this matter. It is good if she abandons it; if she does not abandon it, she commits a Pācittiya.』 The
五攝頌曰：
與惡見同宿， 求寂壞色衣， 捉寶洗傍生， 惱指水同宿。◎
「◎若復苾芻尼，知如是語人，未為隨法、不捨惡見，共為言說、共住受用、同室而宿者，波逸底迦。
「若復苾芻尼，見有求寂女，作如是語：『我知佛所說法「欲是障礙」者，習行之時非是障礙。』諸苾芻尼應語彼求寂女言：『汝莫作是語：「我知佛所說『欲是障礙法』者，習行之時非是障礙。」汝莫謗世尊，謗世尊者不善。世尊不作是語，世尊以無量門于諸欲法說為障礙。汝可棄捨如是惡見。』諸苾芻尼語彼求寂女時，舍此事者善；若不捨者，乃至二、三隨正應諫，隨正應教，令舍是事。舍者善；若不捨者，諸苾芻尼應語彼求寂女言：『汝從今已去不應說言：「如來、應、正等覺是我大師。」若有尊宿及同梵行者，不應隨行。如余求寂女，得與苾芻尼二夜同宿。汝今無是事，汝愚癡人！可速滅去。』若苾芻尼知是被擯求寂女而攝受饒益、同室宿者，波逸底迦。
「若復苾芻尼，得新衣，當作三種染壞色：若青、若泥、若赤，隨一而壞。若不作三種壞色而受用者，波逸底迦。
「若復苾芻尼，寶及寶類，若自捉、若教人捉，除在寺內及白衣舍，波逸底迦。若在寺內及白衣舍，見寶及寶類，應作是念
【現代漢語翻譯】 現代漢語譯本 五攝頌曰：
與惡見同宿， 求寂壞色衣， 捉寶洗傍生， 惱指水同宿。◎
「◎若復苾芻尼（bhikshuni，比丘尼），知如是語人，未為隨法、不捨惡見，共為言說、共住受用、同室而宿者，波逸底迦（payattika，一種罪名）。
「若復苾芻尼（bhikshuni，比丘尼），見有求寂女（seeking nun），作如是語：『我知佛所說法「欲是障礙」者，習行之時非是障礙。』諸苾芻尼（bhikshuni，比丘尼）應語彼求寂女（seeking nun）言：『汝莫作是語：「我知佛所說『欲是障礙法』者，習行之時非是障礙。」汝莫謗世尊（Bhagavan，佛陀的尊稱），謗世尊（Bhagavan，佛陀的尊稱）者不善。世尊（Bhagavan，佛陀的尊稱）不作是語，世尊（Bhagavan，佛陀的尊稱）以無量門于諸欲法說為障礙。汝可棄捨如是惡見。』諸苾芻尼（bhikshuni，比丘尼）語彼求寂女（seeking nun）時，舍此事者善；若不捨者，乃至二、三隨正應諫，隨正應教，令舍是事。舍者善；若不捨者，諸苾芻尼（bhikshuni，比丘尼）應語彼求寂女（seeking nun）言：『汝從今已去不應說言：「如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢）、正等覺（Samyaksambuddha，正等覺者）是我大師。」若有尊宿及同梵行者，不應隨行。如余求寂女（seeking nun），得與苾芻尼（bhikshuni，比丘尼）二夜同宿。汝今無是事，汝愚癡人！可速滅去。』若苾芻尼（bhikshuni，比丘尼）知是被擯求寂女（seeking nun）而攝受饒益、同室宿者，波逸底迦（payattika，一種罪名）。
「若復苾芻尼（bhikshuni，比丘尼），得新衣，當作三種染壞色：若青、若泥、若赤，隨一而壞。若不作三種壞色而受用者，波逸底迦（payattika，一種罪名）。
「若復苾芻尼（bhikshuni，比丘尼），寶及寶類，若自捉、若教人捉，除在寺內及白衣舍，波逸底迦（payattika，一種罪名）。若在寺內及白衣舍，見寶及寶類，應作是念
【English Translation】 English version The Five Recitations say:
Dwelling with wrong views, seeking solitude with defiled robes, Touching treasures, washing animals, annoying fingers, dwelling with water.◎
◎If a bhikshuni (bhikshuni, a female monastic) knows that someone speaks in this way, not following the Dharma, not abandoning wrong views, speaking and dwelling together, sharing and lodging in the same room, it is a payattika (payattika, a type of offense).
If a bhikshuni (bhikshuni, a female monastic) sees a seeking nun (seeking nun) speaking thus: 'I know that what the Buddha taught, 'desire is an obstacle,' is not an obstacle when practiced.' The bhikshunis (bhikshuni, a female monastic) should say to that seeking nun (seeking nun): 'Do not say, 'I know that what the Buddha taught, 'desire is an obstacle,' is not an obstacle when practiced.' Do not slander the Bhagavan (Bhagavan, an honorific title for the Buddha), for slandering the Bhagavan (Bhagavan, an honorific title for the Buddha) is not good. The Bhagavan (Bhagavan, an honorific title for the Buddha) did not say this; the Bhagavan (Bhagavan, an honorific title for the Buddha) has said in countless ways that desires are obstacles. You should abandon such wrong views.' When the bhikshunis (bhikshuni, a female monastic) speak to that seeking nun (seeking nun), it is good if she abandons this matter; if she does not abandon it, then up to two or three times, she should be admonished and instructed as is proper, so that she abandons this matter. It is good if she abandons it; if she does not abandon it, the bhikshunis (bhikshuni, a female monastic) should say to that seeking nun (seeking nun): 'From now on, you should not say, 'The Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, a liberated being), Samyaksambuddha (Samyaksambuddha, a fully enlightened one) is my teacher.' You should not follow any senior or fellow practitioners. Like other seeking nuns (seeking nun), you are allowed to stay with a bhikshuni (bhikshuni, a female monastic) for two nights. You do not have this privilege now, you foolish person! You should quickly disappear.' If a bhikshuni (bhikshuni, a female monastic) knows that she is a rejected seeking nun (seeking nun) and receives her with benefit, lodging in the same room, it is a payattika (payattika, a type of offense).
If a bhikshuni (bhikshuni, a female monastic) obtains new robes, she should make three kinds of discolored dyes: blue, mud, or red, defiling it with one of them. If she uses it without making three kinds of discolored dyes, it is a payattika (payattika, a type of offense).
If a bhikshuni (bhikshuni, a female monastic) touches or causes others to touch treasures or things of value, except within the monastery or in the house of a layperson, it is a payattika (payattika, a type of offense). If she sees treasures or things of value within the monastery or in the house of a layperson, she should think thus
然後當取：『若有認者，我當與之。』此是時。
「若復苾芻尼，半月應洗浴，故違而浴者，除余時，波逸底迦。余時者，熱時、病時、作時、行時、風時、雨時、風雨時，此是時。
「若復苾芻尼，故斷傍生命者，波逸底迦。
「若復苾芻尼，故惱他苾芻尼，乃至少時不樂，以此為緣者，波逸底迦。
「若復苾芻尼，以指擊攊他者，波逸底迦。
「若復苾芻尼，水中戲者，波逸底迦。
「若復苾芻尼，共男子同室宿者，波逸底迦。」
第六攝頌曰：
怖藏瞋二道， 掘地四月請， 拒教竊聽言， 默然從座起。
「若復苾芻尼，若自恐怖、若教人恐怖他苾芻尼，下至戲笑者，波逸底迦。
「若復苾芻尼，自藏苾芻、苾芻尼、若正學女、求寂、求寂女衣缽及余資具，若教人藏者，除余緣故，波逸底迦。
「若復苾芻尼，瞋恚故，知彼苾芻尼清凈無犯，以無根僧伽伐尸沙法謗者，波逸底迦。
「若復苾芻尼，共男子同道行，更無女人，乃至一村間者，波逸底迦。
「若復苾芻尼，與賊商旅共同道行，乃至一村間者，波逸底迦。
「若復苾芻尼，自手掘地、若教人掘者，波逸底迦。
「若復苾芻尼，有四月請，須時應
【現代漢語翻譯】 現代漢語譯本：然後當（rán hòu dāng）：然後應該，取（qǔ）：拿取，『若有認者，我當與之（ruò yǒu rèn zhě, wǒ dāng yǔ zhī）。』：『如果有人承認，我應當給他。』此是時（cǐ shì shí）：這是允許的情況。
『若復苾芻尼（ruò fù bǐ qiū ní）：如果又有比丘尼，半月應洗浴（bàn yuè yīng xǐ yù）：每半個月應該洗浴，故違而浴者（gù wéi ér yù zhě）：故意違反而洗浴的，除余時（chú yú shí）：除了特殊情況，波逸底迦（bō yì dǐ jiā）。余時者（yú shí zhě）：特殊情況是指，熱時（rè shí）：天氣炎熱的時候、病時（bìng shí）：生病的時候、作時（zuò shí）：勞動的時候、行時（xíng shí）：趕路的時候、風時（fēng shí）：颳風的時候、雨時（yǔ shí）：下雨的時候、風雨時（fēng yǔ shí）：颳風下雨的時候，此是時（cǐ shì shí）：這些是允許的情況。
『若復苾芻尼（ruò fù bǐ qiū ní）：如果又有比丘尼，故斷傍生命者（gù duàn bàng shēng mìng zhě）：故意殺死動物的，波逸底迦（bō yì dǐ jiā）。』
『若復苾芻尼（ruò fù bǐ qiū ní）：如果又有比丘尼，故惱他苾芻尼（gù nǎo tā bǐ qiū ní）：故意惱怒其他的比丘尼，乃至少時不樂（nǎi zhì shǎo shí bù lè）：乃至讓對方稍微不高興，以此為緣者（yǐ cǐ wéi yuán zhě）：因為這個原因，波逸底迦（bō yì dǐ jiā）。』
『若復苾芻尼（ruò fù bǐ qiū ní）：如果又有比丘尼，以指擊攊他者（yǐ zhǐ jī lì tā zhě）：用手指彈擊他人的，波逸底迦（bō yì dǐ jiā）。』
『若復苾芻尼（ruò fù bǐ qiū ní）：如果又有比丘尼，水中戲者（shuǐ zhōng xì zhě）：在水中嬉戲的，波逸底迦（bō yì dǐ jiā）。』
『若復苾芻尼（ruò fù bǐ qiū ní）：如果又有比丘尼，共男子同室宿者（gòng nán zǐ tóng shì sù zhě）：與男子在同一個房間里過夜的，波逸底迦（bō yì dǐ jiā）。』
第六攝頌曰（dì liù shè sòng yuē）：第六個總結的偈頌說：
怖藏瞋二道（bù cáng chēn èr dào），掘地四月請（jué dì sì yuè qǐng），拒教竊聽言（jù jiào qiè tīng yán），默然從座起（mò rán cóng zuò qǐ）。
『若復苾芻尼（ruò fù bǐ qiū ní）：如果又有比丘尼，若自恐怖（ruò zì kǒng bù）：自己恐嚇，若教人恐怖他苾芻尼（ruò jiào rén kǒng bù tā bǐ qiū ní）：或者教唆別人恐嚇其他比丘尼，下至戲笑者（xià zhì xì xiào zhě）：乃至只是開玩笑，波逸底迦（bō yì dǐ jiā）。』
『若復苾芻尼（ruò fù bǐ qiū ní）：如果又有比丘尼，自藏苾芻（zì cáng bǐ qiū）：自己藏匿比丘、苾芻尼（bǐ qiū ní）：比丘尼、若正學女（ruò zhèng xué nǚ）：沙彌尼、求寂（qiú jì）：沙彌、求寂女衣缽（qiú jì nǚ yī bō）：沙彌尼的衣缽及余資具（jí yú zī jù）：以及其他的物品，若教人藏者（ruò jiào rén cáng zhě）：或者教唆別人藏匿，除余緣故（chú yú yuán gù）：除非有特殊原因，波逸底迦（bō yì dǐ jiā）。』
『若復苾芻尼（ruò fù bǐ qiū ní）：如果又有比丘尼，瞋恚故（chēn huì gù）：因為嗔恨的緣故，知彼苾芻尼清凈無犯（zhī bǐ bǐ qiū ní qīng jìng wú fàn）：明知那位比丘尼清白沒有犯戒，以無根僧伽伐尸沙法謗者（yǐ wú gēn sēng qié fá shī shā fǎ bàng zhě）：用沒有根據的僧伽伐尸沙罪來誹謗她，波逸底迦（bō yì dǐ jiā）。』
『若復苾芻尼（ruò fù bǐ qiū ní）：如果又有比丘尼，共男子同道行（gòng nán zǐ tóng dào xíng）：與男子一同趕路，更無女人（gèng wú nǚ rén）：沒有其他女人，乃至一村間者（nǎi zhì yī cūn jiān zhě）：哪怕只是一個村子的距離，波逸底迦（bō yì dǐ jiā）。』
『若復苾芻尼（ruò fù bǐ qiū ní）：如果又有比丘尼，與賊商旅共同道行（yǔ zéi shāng lǚ gòng tóng dào xíng）：與盜賊或商隊一同趕路，乃至一村間者（nǎi zhì yī cūn jiān zhě）：哪怕只是一個村子的距離，波逸底迦（bō yì dǐ jiā）。』
『若復苾芻尼（ruò fù bǐ qiū ní）：如果又有比丘尼，自手掘地（zì shǒu jué dì）：親手挖地，若教人掘者（ruò jiào rén jué zhě）：或者教唆別人挖地，波逸底迦（bō yì dǐ jiā）。』
『若復苾芻尼（ruò fù bǐ qiū ní）：如果又有比丘尼，有四月請（yǒu sì yuè qǐng）：接受了四個月的邀請，須時應（xū shí yīng）：需要按時……』
【English Translation】 English version: Then it should be taken: 'If there is someone who acknowledges it, I will give it to him.' This is the appropriate time.
'If again a Bhikshuni (bǐ qiū ní, a female monastic), should bathe every half month, but deliberately violates this and bathes, except for certain times, it is a Payattika (bō yì dǐ jiā, an offense requiring confession). The certain times are: hot weather, sickness, working, traveling, wind, rain, windy and rainy weather. These are the appropriate times.'
'If again a Bhikshuni (bǐ qiū ní, a female monastic), deliberately kills an animal, it is a Payattika (bō yì dǐ jiā, an offense requiring confession).'
'If again a Bhikshuni (bǐ qiū ní, a female monastic), deliberately annoys another Bhikshuni (bǐ qiū ní, a female monastic), even to the point of causing slight displeasure, for this reason, it is a Payattika (bō yì dǐ jiā, an offense requiring confession).'
'If again a Bhikshuni (bǐ qiū ní, a female monastic), flicks another with her finger, it is a Payattika (bō yì dǐ jiā, an offense requiring confession).'
'If again a Bhikshuni (bǐ qiū ní, a female monastic), plays in the water, it is a Payattika (bō yì dǐ jiā, an offense requiring confession).'
'If again a Bhikshuni (bǐ qiū ní, a female monastic), sleeps in the same room with a man, it is a Payattika (bō yì dǐ jiā, an offense requiring confession).'
The sixth summary verse says:
Fear, hiding, anger, two roads, digging, four-month invitation, rejecting teachings, eavesdropping, silently rising from the seat.
'If again a Bhikshuni (bǐ qiū ní, a female monastic), either frightens herself, or causes another Bhikshuni (bǐ qiū ní, a female monastic) to be frightened, even in jest, it is a Payattika (bō yì dǐ jiā, an offense requiring confession).'
'If again a Bhikshuni (bǐ qiū ní, a female monastic), hides the robes and bowls and other belongings of a Bhikshu (bǐ qiū, a male monastic), Bhikshuni (bǐ qiū ní, a female monastic), a female novice (ruò zhèng xué nǚ), a novice monk (qiú jì), or a female novice (qiú jì nǚ), or instructs others to hide them, except for a valid reason, it is a Payattika (bō yì dǐ jiā, an offense requiring confession).'
'If again a Bhikshuni (bǐ qiū ní, a female monastic), out of anger, knowing that another Bhikshuni (bǐ qiū ní, a female monastic) is pure and without fault, accuses her of a Sanghavasesa (sēng qié fá shī shā) offense without basis, it is a Payattika (bō yì dǐ jiā, an offense requiring confession).'
'If again a Bhikshuni (bǐ qiū ní, a female monastic), travels on the same road with a man, without another woman present, even for the distance of one village, it is a Payattika (bō yì dǐ jiā, an offense requiring confession).'
'If again a Bhikshuni (bǐ qiū ní, a female monastic), travels on the same road with thieves or merchants, even for the distance of one village, it is a Payattika (bō yì dǐ jiā, an offense requiring confession).'
'If again a Bhikshuni (bǐ qiū ní, a female monastic), digs the ground herself, or instructs others to dig, it is a Payattika (bō yì dǐ jiā, an offense requiring confession).'
'If again a Bhikshuni (bǐ qiū ní, a female monastic), has accepted a four-month invitation, she should at the required time...'
受。若過受者，除余時，波逸底迦。余時者，謂別請、更請、慇勤請、常請，此是時。
「若復苾芻尼，聞諸苾芻尼作如是語：『具壽！仁今當習如是學處。』彼作是語：『我實不能用汝愚癡不分明不善解者所說之言受行學處。我若見余善閑三藏，當隨彼言而受行。』者，波逸底迦。若苾芻尼實欲求解彼者，當問三藏，此是時。
「若復苾芻尼，知余苾芻尼評論事生求過紛擾諍競而住，默然往彼聽其所說，作如是念：『我欲聽已，當令斗亂。』以此為緣者，波逸底迦。
「若復苾芻尼，知眾如法評論事時，默然從座起去，有苾芻尼不囑授者，除余緣，故波逸底迦。」
第七攝頌曰：
不恭敬飲酒， 入聚往余家， 明相攝耳筒， 床足綿敷具。
「若復苾芻尼，不恭敬者，波逸底迦。
「若復苾芻尼，飲諸酒者，波逸底迦。
「若復苾芻尼，非時入聚落，不囑余苾芻尼，除余緣故，波逸底迦。
「若復苾芻尼，受食家請，食前、食後行詣余家，不囑授者，波逸底迦。
「若復苾芻尼，明相未出，剎帝利灌頂王未藏寶及寶類，若入過宮門閫者，除余緣故，波逸底迦。
「若復苾芻尼，半月半月說戒經時，作如是語：『具壽！我今始知是法戒經
【現代漢語翻譯】 現代漢語譯本 受。如果接受超過限度，除了特定情況，犯波逸底迦（Pāyantika，一種輕罪）。特定情況是指：個別邀請、再次邀請、慇勤邀請、長期邀請，這些是允許的情況。
『如果又有比丘尼，聽到其他比丘尼這樣說：『具壽（Ayya，對年長比丘尼的尊稱）！您現在應當學習這樣的學處（Sikkhāpada，戒條）。』她卻這樣說：『我實在不能接受你們這些愚癡、不明白、不善解的人所說的話來奉行學處。如果我見到其他精通三藏（Tipitaka，佛教經典）的人，我將聽從他們的話來接受和奉行。』犯波逸底迦。如果比丘尼確實想要尋求解答，她應當請教三藏，這是允許的情況。
『如果又有比丘尼，知道其他比丘尼因為評論事情而產生過失、紛擾、諍競，默不作聲地前去聽她們所說，並且這樣想：『我想聽了之後，讓她們更加爭鬥。』因為這個原因，犯波逸底迦。
『如果又有比丘尼，知道僧團如法地評論事情時，默不作聲地從座位上起身離去，沒有告知其他比丘尼，除了其他原因，犯波逸底迦。』
第七攝頌說：
不恭敬飲酒，進入村落去其他家， 明相攝耳筒，床足綿敷具。
『如果又有比丘尼，不恭敬，犯波逸底迦。
『如果又有比丘尼，飲用各種酒，犯波逸底迦。
『如果又有比丘尼，在非時進入村落，沒有告知其他比丘尼，除了其他原因，犯波逸底迦。
『如果又有比丘尼，接受施食家的邀請，在用餐前、用餐后前往其他家，沒有告知其他比丘尼，犯波逸底迦。
『如果又有比丘尼，在黎明未出現，剎帝利（Kshatriya，印度種姓制度中的武士階層）灌頂王（Abhisheka，一種加冕儀式）尚未收藏寶物及寶物種類時，如果進入或超過宮殿的門檻，除了其他原因，犯波逸底迦。
『如果又有比丘尼，在每半個月誦戒經（Patimokkha，戒律）時，這樣說：『具壽！我現在才知道這是法戒經（Dharma-Patimokkha，佛法戒律）。』
【English Translation】 English version Receiving. If one receives in excess, except for certain times, it is a Pāyantika (a minor offense). The exceptions are: separate invitation, repeated invitation, earnest invitation, and permanent invitation; these are the permitted times.
『Furthermore, if a Bhikkhuni (Buddhist nun) hears other Bhikkhunis saying: 『Venerable one (Ayya, term of respect for senior Bhikkhunis)! You should now learn such and such a Sikkhāpada (precept).』 And she says: 『I really cannot accept and practice the Sikkhāpada based on the words of you foolish, unclear, and unskilled ones. If I see another who is well-versed in the Tipitaka (the Buddhist scriptures), I will follow their words and accept and practice.』, it is a Pāyantika. If the Bhikkhuni truly wishes to seek clarification, she should ask the Tipitaka; this is the permitted time.
『Furthermore, if a Bhikkhuni knows that other Bhikkhunis are dwelling in criticism, fault-finding, disturbance, and contention, and silently goes to listen to what they are saying, thinking: 『I want to listen and then cause them to quarrel even more.』, because of this reason, it is a Pāyantika.
『Furthermore, if a Bhikkhuni knows that the Sangha (Buddhist monastic community) is lawfully discussing a matter, and silently gets up from her seat and leaves without informing another Bhikkhuni, except for other reasons, it is a Pāyantika.』
The seventh summary verse says:
Disrespectful drinking, entering a village to another's house, Dawn's light covering the ear-tube, bed-leg cotton spread.
『Furthermore, if a Bhikkhuni is disrespectful, it is a Pāyantika.
『Furthermore, if a Bhikkhuni drinks various kinds of alcohol, it is a Pāyantika.
『Furthermore, if a Bhikkhuni enters a village at an improper time without informing another Bhikkhuni, except for other reasons, it is a Pāyantika.
『Furthermore, if a Bhikkhuni, having accepted an invitation from a donor's family, goes to other houses before or after the meal without informing another Bhikkhuni, it is a Pāyantika.
『Furthermore, if a Bhikkhuni, before dawn has broken, and before a Kshatriya (warrior caste in the Indian caste system) anointed king (Abhisheka, a coronation ceremony) has secured his treasures and kinds of treasures, enters or crosses the threshold of the palace, except for other reasons, it is a Pāyantika.
『Furthermore, if a Bhikkhuni, when the Patimokkha (code of monastic discipline) is recited every half-month, says: 『Venerable ones! I have only now come to know that this is the Dharma-Patimokkha (the Buddhist code of discipline).』
中說。』諸苾芻尼知是苾芻尼，若二、若三同作長凈，況復過此，應語彼言：『具壽！非不知故得免其罪，汝所犯罪應如法說悔。』當勸喻言：『具壽！此法希奇難可逢遇，汝說戒時，不恭敬、不住心、不殷重、不作意、不一想、不攝耳、不策念而聽法。』者，波逸底迦。
「若復苾芻尼，用骨牙角作針筒成者，應打碎，波逸底迦。
「若復苾芻尼，作大木床足應高佛八指，除入梐木。若過者，應截去，波逸底迦。
「若復苾芻尼，以草木綿貯僧床座者，應撤去，波逸底迦。
「若復苾芻尼，作尼師但那，當應量作。是中量者，長佛二張手、廣一張手半。長廣中，更增一張手。若過作者，應截去，波逸底迦。」
第八攝頌曰：
覆瘡佛衣量， 蒜剃洗手拍， 自煮食水灑， 生草棄墻外。
「若復苾芻尼，作覆瘡衣，當應量作。是中量者，長佛四張手、廣二張手。若過作者，應截去，波逸底迦。
「若復苾芻尼，同佛衣量作衣，或復過者，波逸底迦。是中佛衣量者，長佛十張手、廣六張手，此是佛衣量。
「若復苾芻尼，啖蒜者，波逸底迦。
「若復苾芻尼，剃隱處毛者，波逸底迦。
「若復苾芻尼，若洗凈時，應齊二指節，若過者，波逸
【現代漢語翻譯】 現代漢語譯本： 經中說：『如果眾比丘尼知道那是比丘尼，如果兩三個比丘尼一起做長凈（Upavasatha，布薩），更何況超過這個數量，應該對她說：『具壽（Ayasmati，對年長比丘尼的尊稱）！不是因為不知道就可以免除罪過，你所犯的罪應該如法說出並懺悔。』應當勸導她說：『具壽！這種法非常稀有難得遇到，你受戒的時候，不恭敬、不住心、不殷重、不作意、不一心專注、不攝耳、不策勵念頭而聽法。』，犯波逸提迦（Payantika，一種罪名）。』
『如果眾比丘尼，用骨、牙、角製作針筒，做成后，應該打碎，犯波逸提迦。』
『如果眾比丘尼，製作大木床，床腳應該高佛八指（Sugata vidatthi，佛指），除去插入梐（Peya，床腳的榫頭）木的部分。如果超過這個高度，應該截去，犯波逸提迦。』
『如果眾比丘尼，用草木綿填充僧眾的床座，應該撤去，犯波逸提迦。』
『如果眾比丘尼，製作尼師但那（nisidana，坐具），應當按照規定的尺寸製作。其中規定的尺寸是：長為佛的兩張手、寬為一張手半。長度和寬度中，可以再增加一張手。如果超過這個尺寸製作，應該截去，犯波逸提迦。』
第八攝頌說： 覆瘡佛衣量， 蒜剃洗手拍， 自煮食水灑， 生草棄墻外。
『如果眾比丘尼，製作覆瘡衣，應當按照規定的尺寸製作。其中規定的尺寸是：長為佛的四張手、寬為兩張手。如果超過這個尺寸製作，應該截去，犯波逸提迦。』
『如果眾比丘尼，按照佛的衣服的尺寸製作衣服，或者超過這個尺寸，犯波逸提迦。其中佛的衣服的尺寸是：長為佛的十張手、寬為六張手，這是佛的衣服的尺寸。』
『如果眾比丘尼，吃蒜，犯波逸提迦。』
『如果眾比丘尼，剃隱秘處的毛髮，犯波逸提迦。』
『如果眾比丘尼，洗凈時，應該齊二指節，如果超過這個長度，犯波逸
【English Translation】 English version: It is said: 'If the Bhikkhunis (Bhikshuni, female monastic) know that she is a Bhikkhuni, if two or three together perform the Upavasatha (Upavasatha, observance day), how much more so if there are more than that, they should say to her: 'Ayasmati (Ayasmati, venerable one)! It is not because of ignorance that you are exempt from the offense. The offense you have committed should be confessed according to the Dharma.' They should exhort her, saying: 'Ayasmati! This Dharma is rare and difficult to encounter. When you receive the precepts, you are not respectful, not mindful, not earnest, not attentive, not single-minded, not collecting your ears, not focusing your thoughts when listening to the Dharma.', it is a Payantika (Payantika, an offense).'
'If a Bhikkhuni makes a needle case from bone, tooth, or horn, it should be broken, it is a Payantika.'
'If a Bhikkhuni makes a large wooden bed, the legs should be eight Sugata vidatthi (Sugata vidatthi, Buddha's span) high, excluding the part inserted into the Peya (Peya, tenon) wood. If it exceeds this height, it should be cut off, it is a Payantika.'
'If a Bhikkhuni fills a monastic bed or seat with grass or cotton, it should be removed, it is a Payantika.'
'If a Bhikkhuni makes a nisidana (nisidana, sitting cloth), it should be made according to the prescribed measurement. The prescribed measurement is: two Buddha's spans long and one and a half spans wide. The length and width can be increased by one span. If it is made larger than this, it should be cut off, it is a Payantika.'
The eighth summary says: Covering sore, Buddha's robe size, garlic, shaving, washing hands, clapping, Cooking oneself, sprinkling food and water, raw grass discarded outside the wall.
'If a Bhikkhuni makes a covering sore cloth, it should be made according to the prescribed measurement. The prescribed measurement is: four Buddha's spans long and two spans wide. If it is made larger than this, it should be cut off, it is a Payantika.'
'If a Bhikkhuni makes a robe according to the size of the Buddha's robe, or larger than that, it is a Payantika. The size of the Buddha's robe is: ten Buddha's spans long and six spans wide, this is the size of the Buddha's robe.'
'If a Bhikkhuni eats garlic, it is a Payantika.'
'If a Bhikkhuni shaves the hair of the hidden places, it is a Payantika.'
'If a Bhikkhuni, when washing, should be up to two finger joints, if it exceeds this length, it is a Payantika.'
底迦。
「若復苾芻尼，以手拍隱處者，波逸底迦。
「若復苾芻尼，自手煮生食者，波逸底迦。
「若復苾芻尼，以水灑上眾者，波逸底迦。
「若復苾芻尼，在生草上大小便洟唾者，波逸底迦。
「若復苾芻尼，不善觀察，以不凈棄墻外者，波逸底迦。」
第九攝頌曰：
為獨有五種， 由耳語有四， 若懷瞋恚心， 椎胸皆不合。
「若復苾芻尼，獨與男子在屏處立者，波逸底迦。
「若復苾芻尼，獨與苾芻在屏處立者，波逸底迦。
「若復苾芻尼，獨與男子在露處立者，波逸底迦。
「若復苾芻尼，獨與苾芻在露處立者，波逸底迦。
「若復苾芻尼，獨住一房者，波逸底迦。
「若復苾芻尼，共男子耳語者，波逸底迦。
「若復苾芻尼，受男子耳語者，波逸底迦。
「若復苾芻尼，共苾芻耳語者，波逸底迦。
「若復苾芻尼，受苾芻耳語者，波逸底迦。
「若復苾芻尼，瞋恚故，便自椎胸生苦痛者，波逸底迦。」
第十攝頌曰：
咒誓不觀事， 坐床以樹膠， 在四白衣家， 看病不同臥。
「若復苾芻尼，以自梵行而為咒誓者，波逸底迦。
「若復苾芻尼，
【現代漢語翻譯】 現代漢語譯本 底迦。
『如果比丘尼（Bhiksuni，女性出家人）用手拍打隱秘之處，犯波逸提迦（Payantika，一種罪名）。』
『如果比丘尼親手煮生食，犯波逸提迦。』
『如果比丘尼用水灑向大眾，犯波逸提迦。』
『如果比丘尼在生草上大小便或吐痰涕，犯波逸提迦。』
『如果比丘尼不仔細觀察，把不凈之物丟棄在墻外，犯波逸提迦。』
第九攝頌說：
為獨有五種， 由耳語有四， 若懷瞋恚心， 椎胸皆不合。
『如果比丘尼單獨與男子在隱蔽處站立，犯波逸提迦。』
『如果比丘尼單獨與比丘（Bhikkhu，男性出家人）在隱蔽處站立，犯波逸提迦。』
『如果比丘尼單獨與男子在露天處站立，犯波逸提迦。』
『如果比丘尼單獨與比丘在露天處站立，犯波逸提迦。』
『如果比丘尼獨自住在一個房間里，犯波逸提迦。』
『如果比丘尼與男子耳語，犯波逸提迦。』
『如果比丘尼接受男子耳語，犯波逸提迦。』
『如果比丘尼與比丘耳語，犯波逸提迦。』
『如果比丘尼接受比丘耳語，犯波逸提迦。』
『如果比丘尼因為嗔恨的緣故，便自己捶打胸部，產生苦痛，犯波逸提迦。』
第十攝頌說：
咒誓不觀事， 坐床以樹膠， 在四白衣家， 看病不同臥。
『如果比丘尼以自己的梵行（Brahmacarya，清凈行）作為咒語或誓言，犯波逸提迦。』
『如果比丘尼，
【English Translation】 English version Dika.
'If a Bhikkhuni (female monastic) strikes her private parts with her hand, it is a Payantika (an offense).'
'If a Bhikkhuni cooks raw food herself, it is a Payantika.'
'If a Bhikkhuni sprinkles water on the assembly, it is a Payantika.'
'If a Bhikkhuni urinates, defecates, spits, or blows her nose on living grass, it is a Payantika.'
'If a Bhikkhuni does not observe carefully and throws unclean things outside the wall, it is a Payantika.'
The ninth summary verse says:
Five for being alone, four for whispering, if harboring anger, striking the chest is all not in accordance.
'If a Bhikkhuni stands alone with a man in a secluded place, it is a Payantika.'
'If a Bhikkhuni stands alone with a Bhikkhu (male monastic) in a secluded place, it is a Payantika.'
'If a Bhikkhuni stands alone with a man in an open place, it is a Payantika.'
'If a Bhikkhuni stands alone with a Bhikkhu in an open place, it is a Payantika.'
'If a Bhikkhuni lives alone in a room, it is a Payantika.'
'If a Bhikkhuni whispers with a man, it is a Payantika.'
'If a Bhikkhuni receives a whisper from a man, it is a Payantika.'
'If a Bhikkhuni whispers with a Bhikkhu, it is a Payantika.'
'If a Bhikkhuni receives a whisper from a Bhikkhu, it is a Payantika.'
'If a Bhikkhuni, out of anger, strikes her own chest, causing pain, it is a Payantika.'
The tenth summary verse says:
Swearing an oath, not observing things, sitting on a bed with tree gum, in four laymen's houses, attending to the sick without sleeping together.
'If a Bhikkhuni uses her own Brahmacarya (holy life) as an oath, it is a Payantika.'
'If a Bhikkhuni,'
不善觀事而詰他者，波逸底迦。
「若復苾芻尼，于屏闇處，不觀床座而坐臥者，波逸底迦。
「若復苾芻尼，以樹膠作生支者，波逸底迦。
「若復苾芻尼，在白衣家說法，去時不囑授家主收攝臥具者，波逸底迦。
「若復苾芻尼，在白衣家，主人未許，于床座上輒坐者，波逸底迦。
「若復苾芻尼，在白衣家，不問主人輒坐者，波逸底迦。
「若復苾芻尼，知苾芻尼先在白衣家，後來令他去者，波逸底迦。
「若復苾芻尼，于親弟子及依止弟子，見有病患不瞻侍者，波逸底迦。
「若復苾芻尼，二尼同一床臥者，波逸底迦。」
第十一攝頌曰：
二安居二怖， 天祠未滿年， 畜眾二嫁人， 僧未與無限。
「若復苾芻尼，夏安居未為，隨意人間遊行者，波逸底迦。
「若復苾芻尼，夏安居滿，不離舊處人間遊行者，波逸底迦。
「若復苾芻尼，知王國中有賊怖處而遊行者，波逸底迦。
「若復苾芻尼，知彼處所有虎狼師子怖而遊行者，波逸底迦。
「若復苾芻尼，往天祠中作論議者，波逸底迦。
「若復苾芻尼，未滿十二歲，與他出家受近圓者，波逸底迦。
「若復苾芻尼，僧伽未與畜眾法，
【現代漢語翻譯】 現代漢語譯本
不善於觀察情況而指責他人，犯波逸底迦（Pāyantika，一種罪名）。 如果比丘尼（Bhikṣuṇī，女性出家人）在隱蔽黑暗的地方，不觀察床鋪和座位就坐下或躺下，犯波逸底迦。 如果比丘尼用樹膠製作人造生殖器官，犯波逸底迦。 如果比丘尼在在家信徒（白衣）家說法，離開時沒有囑咐家主收拾臥具，犯波逸底迦。 如果比丘尼在在家信徒家，主人沒有允許，就擅自在床座上坐下，犯波逸底迦。 如果比丘尼在在家信徒家，不詢問主人就擅自坐下，犯波逸底迦。 如果比丘尼知道有其他比丘尼先在在家信徒家，後來卻讓她離開，犯波逸底迦。 如果比丘尼對於自己的親近弟子或依止弟子，見到她們生病卻不照顧，犯波逸底迦。 如果兩個比丘尼同睡一張床，犯波逸底迦。 第十一攝頌說： 兩次安居兩次怖，天祠未滿年，畜眾兩次嫁人，僧未與無限。 如果比丘尼沒有進行夏季安居（Varṣa，雨季的閉關修行），就隨意在人間遊走，犯波逸底迦。 如果比丘尼夏季安居結束，不離開原來的地方就在人間遊走，犯波逸底迦。 如果比丘尼知道王國中有盜賊出沒的恐怖地方卻前往遊走，犯波逸底迦。 如果比丘尼知道那個地方有虎狼獅子等恐怖野獸卻前往遊走，犯波逸底迦。 如果比丘尼前往天祠（供奉天神的場所）中進行辯論，犯波逸底迦。 如果比丘尼未滿十二歲就為他人剃度出家並授予近圓戒（Upasampadā，比丘或比丘尼的正式受戒），犯波逸底迦。 如果比丘尼，僧團沒有授予她畜眾法，
【English Translation】 English version
To rebuke others without properly observing the situation is a Pāyantika (an offense). If a Bhikṣuṇī (female monastic) sits or lies down in a hidden, dark place without observing the bed and seat, it is a Pāyantika. If a Bhikṣuṇī makes an artificial genital organ with tree sap, it is a Pāyantika. If a Bhikṣuṇī preaches Dharma in a layperson's (white-clothed) house and leaves without instructing the householder to put away the bedding, it is a Pāyantika. If a Bhikṣuṇī is in a layperson's house and sits on a bed or seat without the host's permission, it is a Pāyantika. If a Bhikṣuṇī is in a layperson's house and sits down without asking the host, it is a Pāyantika. If a Bhikṣuṇī knows that another Bhikṣuṇī was in a layperson's house first, but later makes her leave, it is a Pāyantika. If a Bhikṣuṇī sees that her close disciple or dependent disciple is sick and does not take care of her, it is a Pāyantika. If two Bhikṣuṇīs sleep in the same bed, it is a Pāyantika. The eleventh summary verse says: Two retreats, two fears, a temple not full year, raising disciples, two married women, the Sangha not given, unlimited. If a Bhikṣuṇī has not observed the summer retreat (Varṣa, rainy season retreat) and wanders around among people at will, it is a Pāyantika. If a Bhikṣuṇī has completed the summer retreat and wanders around among people without leaving the original place, it is a Pāyantika. If a Bhikṣuṇī knows that there are dangerous places with thieves in the kingdom and goes there to wander, it is a Pāyantika. If a Bhikṣuṇī knows that there are tigers, wolves, lions, and other terrifying beasts in that place and goes there to wander, it is a Pāyantika. If a Bhikṣuṇī goes to a temple (a place where gods are worshiped) to engage in debates, it is a Pāyantika. If a Bhikṣuṇī ordains someone who is not yet twelve years old and gives them the full ordination (Upasampadā, full ordination for monks or nuns), it is a Pāyantika. If a Bhikṣuṇī, the Sangha has not given her the right to raise disciples,
輒畜弟子者，波逸底迦。
「若復苾芻尼，知曾嫁女人年未滿十二，與出家者，波逸底迦。
「若復苾芻尼，知曾嫁女人年滿十二，不與正學法而受近圓者，波逸底迦。
「若復苾芻尼，僧伽未與無限畜眾法，輒多畜者，波逸底迦。」
第十二攝頌曰：
度娠不教誡， 不護不隨身， 二童女惡人， 多憂二六法。
「若復苾芻尼，度有娠女人出家者，波逸底迦。
「若復苾芻尼，與他出家並受近圓，不教誡者，波逸底迦。
「若復苾芻尼，與他出家並受近圓，不攝受衛護者，波逸底迦。
「若復苾芻尼，與他出家，不將隨身去者，波逸底迦。
「若復苾芻尼，知童女年未滿二十，與受近圓者，波逸底迦。
「若復苾芻尼，知童女年滿二十，不與二歲學六法六隨法，即受近圓者，波逸底迦。
「若復苾芻尼，知惡性女人好為斗諍，與出家者，波逸底迦。
「若復苾芻尼，知多憂惱女人，度出家者，波逸底迦。
「若復苾芻尼，知女人未滿二歲學六法六隨法，與受近圓者，波逸底迦。
「若復苾芻尼，知女人二歲學六法及六隨法了，不與受近圓者，波逸底迦。」
第十三攝頌曰：
未放與我衣， 收斂
【現代漢語翻譯】 現代漢語譯本 『如果比丘尼私自蓄養弟子，犯波逸提迦。』（波逸提迦：一種輕罪）
『如果比丘尼明知是曾經嫁過人，且年齡未滿十二歲的女子，還讓她出家，犯波逸提迦。』
『如果比丘尼明知是曾經嫁過人，且年齡已滿十二歲的女子，不給予正學法就讓她受近圓戒，犯波逸提迦。』
『如果比丘尼僧團沒有給予無限畜眾法，就私自多蓄養弟子，犯波逸提迦。』
第十二攝頌說：
度妊娠不教誡， 不護不隨身， 二童女惡人， 多憂二六法。
『如果比丘尼度懷孕的女人出家，犯波逸提迦。』
『如果比丘尼為他人出家並受近圓戒，卻不給予教誡，犯波逸提迦。』
『如果比丘尼為他人出家並受近圓戒，卻不攝受衛護，犯波逸提迦。』
『如果比丘尼為他人出家，卻不帶在身邊，犯波逸提迦。』
『如果比丘尼明知童女年齡未滿二十歲，就讓她受近圓戒，犯波逸提迦。』
『如果比丘尼明知童女年齡已滿二十歲，不給予二年學習六法六隨法，就讓她受近圓戒，犯波逸提迦。』
『如果比丘尼明知是惡性女人，喜歡爭鬥，還讓她出家，犯波逸提迦。』
『如果比丘尼明知是多憂惱的女人，度她出家，犯波逸提迦。』
『如果比丘尼明知女人未滿二年學習六法六隨法，就讓她受近圓戒，犯波逸提迦。』
『如果比丘尼明知女人二年學習六法及六隨法完畢，卻不讓她受近圓戒，犯波逸提迦。』
第十三攝頌說：
未放與我衣， 收斂
【English Translation】 English version 『If a Bhikkhuni keeps a disciple without permission, it is a Pacittiya.』 (Pacittiya: a minor offense)
『If a Bhikkhuni, knowing that a woman has been married and is under the age of twelve, ordains her, it is a Pacittiya.』
『If a Bhikkhuni, knowing that a woman has been married and is twelve years of age or older, does not give her the training rules before conferring full ordination, it is a Pacittiya.』
『If a Bhikkhuni, without being granted the unlimited accumulation of followers by the Sangha, accumulates many followers on her own, it is a Pacittiya.』
The twelfth summary verse says:
Ordaining a pregnant woman without instruction, Not protecting, not accompanying, Two young girls, a wicked person, Much sorrow, two six dharmas.
『If a Bhikkhuni ordains a pregnant woman, it is a Pacittiya.』
『If a Bhikkhuni ordains another and confers full ordination without giving instruction, it is a Pacittiya.』
『If a Bhikkhuni ordains another and confers full ordination without protecting and guarding her, it is a Pacittiya.』
『If a Bhikkhuni ordains another and does not take her along, it is a Pacittiya.』
『If a Bhikkhuni, knowing that a girl is under the age of twenty, confers full ordination on her, it is a Pacittiya.』
『If a Bhikkhuni, knowing that a girl is twenty years of age or older, does not give her two years of training in the six rules and six similar rules before conferring full ordination, it is a Pacittiya.』
『If a Bhikkhuni, knowing that a woman is of a wicked nature and likes to quarrel, ordains her, it is a Pacittiya.』
『If a Bhikkhuni, knowing that a woman is full of sorrow and distress, ordains her, it is a Pacittiya.』
『If a Bhikkhuni, knowing that a woman has not completed two years of training in the six rules and six similar rules, confers full ordination on her, it is a Pacittiya.』
『If a Bhikkhuni, knowing that a woman has completed two years of training in the six rules and six similar rules, does not confer full ordination on her, it is a Pacittiya.』
The thirteenth summary verse says:
Not releasing, giving me robes, Collecting
年年受， 欲半月無僧， 安居隨意責。
「若復苾芻尼，知他婦女夫主未放，度出家者，波逸底迦。
「若復苾芻尼，知彼女人希受近圓，告云：『汝與我衣，當授汝近圓。』者，波逸底迦。
「若復苾芻尼，報俗女云：『汝應收斂家業，我當與汝出家。』如教作訖，不度出家者，波逸底迦。
「若復苾芻尼，于每年中，與他出家及受近圓者，波逸底迦。
「若復苾芻尼，經宿與欲者，波逸底迦。
「若復苾芻尼，半月半月應求教授。若不求者，波逸底迦。
「若復苾芻尼，無苾芻處作長凈者，波逸底迦。
「若復苾芻尼，無苾芻處作安居者，波逸底迦。
「若復苾芻尼，安居了，不於二部眾中以三事作隨意者，波逸底迦。
「若復苾芻尼，訶責眾者，波逸底迦。」
第十四攝頌曰：
罵眾五種慳， 贊家寺食法， 更食給孩子， 洗裙令浣衣。
「若復苾芻尼，罵眾者，波逸底迦。
「若復苾芻尼，見讚歎他起慳嫉心者，波逸底迦。
「若復苾芻尼，於家慳者，波逸底迦。
「若復苾芻尼，于寺慳者，波逸底迦。
「若復苾芻尼，于利養飲食慳者，波逸底迦。
「若復苾芻尼，慳法者
【現代漢語翻譯】 現代漢語譯本 年年接受供養，如果半個月沒有比丘（Bhiksu，男性出家人），可以隨意責備安居之事。
『如果比丘尼（Bhiksuni，女性出家人）明知其他婦女的丈夫沒有允許，就度她出家，犯波逸提迦（Payantika，一種罪名）。』
『如果比丘尼明知那個女人希望接受近圓戒（Upasampada，出家受具足戒），就告訴她說：「你給我衣服，我就給你授近圓戒。」犯波逸提迦。』
『如果比丘尼告訴在家女子說：「你應該收拾家業，我將度你出家。」如她所教做完后，卻不度她出家，犯波逸提迦。』
『如果比丘尼在每年之中，為他人進行出家和授近圓戒，犯波逸提迦。』
『如果比丘尼經過一夜才給予（性）欲，犯波逸提迦。』
『如果比丘尼每半個月應該請求教授。如果不請求，犯波逸提迦。』
『如果比丘尼在沒有比丘的地方作長凈（Posadha，布薩）儀式，犯波逸提迦。』
『如果比丘尼在沒有比丘的地方作安居（Varsa，雨季安居），犯波逸提迦。』
『如果比丘尼安居結束后，不在二部僧眾（比丘僧團和比丘尼僧團）中以三事作隨意（Pravāraṇā，自恣），犯波逸提迦。』
『如果比丘尼呵責僧眾，犯波逸提迦。』
第十四攝頌說：
罵僧眾五種慳吝，讚歎在家、寺廟飲食之法， 再吃東西給孩子，洗裙子讓別人洗。
『如果比丘尼謾罵僧眾，犯波逸提迦。』
『如果比丘尼見到別人受到讚歎而生起慳吝嫉妒之心，犯波逸提迦。』
『如果比丘尼對在家眾慳吝，犯波逸提迦。』
『如果比丘尼對寺廟慳吝，犯波逸提迦。』
『如果比丘尼對利養飲食慳吝，犯波逸提迦。』
『如果比丘尼對佛法慳吝，犯波逸提迦。
【English Translation】 English version Year after year receiving offerings, if for half a month there are no Bhiksus (male monastic), one may freely reproach regarding the Varsa (retreat).
'If a Bhiksuni (female monastic), knowing that another woman's husband has not given permission, ordains her, it is a Payantika (expiation).'
'If a Bhiksuni, knowing that a woman desires to receive Upasampada (higher ordination), says, 'Give me your robe, and I will grant you Upasampada,' it is a Payantika.'
'If a Bhiksuni tells a laywoman, 'You should gather your household affairs, and I will ordain you.' After she has done as instructed, but the Bhiksuni does not ordain her, it is a Payantika.'
'If a Bhiksuni, within each year, performs ordination and grants Upasampada to others, it is a Payantika.'
'If a Bhiksuni spends the night giving (sexual) desire, it is a Payantika.'
'If a Bhiksuni should request instruction every half month. If she does not request, it is a Payantika.'
'If a Bhiksuni performs Posadha (confession) in a place where there are no Bhiksus, it is a Payantika.'
'If a Bhiksuni observes Varsa (rain retreat) in a place where there are no Bhiksus, it is a Payantika.'
'If a Bhiksuni, after completing Varsa, does not perform Pravāraṇā (invitation) with three matters in the two assemblies (Bhikkhu and Bhikkhuni Sangha), it is a Payantika.'
'If a Bhiksuni scolds the Sangha, it is a Payantika.'
The fourteenth summary says:
Scolding the Sangha, five kinds of stinginess, praising the Dharma of householders, monasteries, and food, Eating again to give to children, washing skirts to have them laundered.
'If a Bhiksuni insults the Sangha, it is a Payantika.'
'If a Bhiksuni, seeing others praised, gives rise to stinginess and jealousy, it is a Payantika.'
'If a Bhiksuni is stingy towards householders, it is a Payantika.'
'If a Bhiksuni is stingy towards monasteries, it is a Payantika.'
'If a Bhiksuni is stingy towards gains, offerings, and food, it is a Payantika.'
'If a Bhiksuni is stingy towards the Dharma.'
，波逸底迦。
「若復苾芻尼，食竟更食者，波逸底迦。
「若復苾芻尼，給養他孩兒者，波逸底迦。
「若復苾芻尼，不畜洗裙者，波逸底迦。
「若復苾芻尼，令浣衣人洗衣者，波逸底迦。」
第十五攝頌曰：
上眾沙門衣， 二病衣從乞， 不共出不分， 斗不囑學咒。
「若復苾芻尼，共上眾換衣者，波逸底迦。
「若復苾芻尼，輒將沙門法衣與俗人者，波逸底迦。
「若復苾芻尼，不畜病衣者，波逸底迦。
「若復苾芻尼，大眾病衣將私用者，波逸底迦。
「若復苾芻尼，知是貧人，從乞羯恥那衣者，波逸底迦。
「若復苾芻尼，不共出羯恥那衣者，波逸底迦。
「若復苾芻尼，不共他分衣者，波逸底迦。
「若復苾芻尼，自知有力，見他尼斗不勸止息者，波逸底迦。
「若復苾芻尼，棄住處不囑授者，波逸底迦。
「若復苾芻尼，從俗人受學咒法者，波逸底迦。」
第十六攝頌曰：
教咒法賣麨， 營理使他尼， 捻縷織蓋行， 鞋瘡度淫女。
「若復苾芻尼，教俗人咒法者，波逸底迦。
「若復苾芻尼，賣麨食者，波逸底迦。
「若復苾芻尼，營理俗人
【現代漢語翻譯】 現代漢語譯本 ，波逸底迦（一種輕罪）。
『如果比丘尼，吃完飯後又吃東西，波逸底迦。』
『如果比丘尼，給別人餵養孩子，波逸底迦。』
『如果比丘尼，不持有洗過的裙子，波逸底迦。』
『如果比丘尼，讓洗衣人洗衣服，波逸底迦。』
第十五攝頌說： 上等僧衣沙門衣，兩種病衣乞求來， 不共同取出不分，爭鬥不勸告學咒。
『如果比丘尼，和上等僧人交換衣服，波逸底迦。』
『如果比丘尼，擅自將沙門的法衣給予俗人，波逸底迦。』
『如果比丘尼，不持有病衣，波逸底迦。』
『如果比丘尼，將大眾的病衣私自使用，波逸底迦。』
『如果比丘尼，明知是貧窮的人，還向其乞求羯恥那衣（一種特殊的布），波逸底迦。』
『如果比丘尼，不共同取出羯恥那衣，波逸底迦。』
『如果比丘尼，不與他人分衣，波逸底迦。』
『如果比丘尼，明知自己有能力，見到其他比丘尼爭鬥而不勸阻，波逸底迦。』
『如果比丘尼，捨棄住處而不囑託交代，波逸底迦。』
『如果比丘尼，向俗人學習咒法，波逸底迦。』
第十六攝頌說： 教咒法賣炒麵，經營管理使喚尼， 捻線織蓋出行走，鞋瘡過度（此處原文不完整）。
『如果比丘尼，教俗人咒法，波逸底迦。』
『如果比丘尼，賣炒麵食物，波逸底迦。』
『如果比丘尼，經營管理俗人
【English Translation】 English version , Payattika (a minor offense).
'If a Bhikkhuni, after having eaten, eats again, Payattika.'
'If a Bhikkhuni, nurses another's child, Payattika.'
'If a Bhikkhuni, does not keep a washed skirt, Payattika.'
'If a Bhikkhuni, makes a washerman wash clothes, Payattika.'
The fifteenth summary verse says: Superior Sangha robe, Shramana robe, two sick robes begged for, Not jointly taken out, not divided, fighting not advised, learning mantras.
'If a Bhikkhuni, exchanges robes with a superior Sangha member, Payattika.'
'If a Bhikkhuni, presumptuously gives a Shramana's (ascetic) Dharma robe to a layperson, Payattika.'
'If a Bhikkhuni, does not keep a sick robe, Payattika.'
'If a Bhikkhuni, uses a sick robe belonging to the Sangha for personal use, Payattika.'
'If a Bhikkhuni, knowing that someone is poor, begs for a Kathina (a special cloth) robe from them, Payattika.'
'If a Bhikkhuni, does not jointly take out the Kathina robe, Payattika.'
'If a Bhikkhuni, does not share robes with others, Payattika.'
'If a Bhikkhuni, knowing she has the ability, sees other Bhikkhunis fighting and does not advise them to stop, Payattika.'
'If a Bhikkhuni, abandons her dwelling without entrusting it to someone, Payattika.'
'If a Bhikkhuni, learns mantra practices from a layperson, Payattika.'
The sixteenth summary verse says: Teaching mantras, selling parched grain, managing and employing other nuns, Twisting thread, weaving covers, walking, shoe sores, excessive (original text incomplete here).
'If a Bhikkhuni, teaches mantra practices to a layperson, Payattika.'
'If a Bhikkhuni, sells parched grain food, Payattika.'
'If a Bhikkhuni, manages laypeople
家務者，波逸底迦。
「若復苾芻尼，令他諸尼移轉坐床勞倦者，波逸底迦。
「若復苾芻尼，自手捻縷者，波逸底迦。
「若復苾芻尼，自織絡者，波逸底迦。
「若復苾芻尼，持傘蓋行者，波逸底迦。
「若復苾芻尼，著彩色鞋履者，波逸底迦。
「若復苾芻尼，臂上有瘡，令他數解數系者，波逸底迦。
「若復苾芻尼，度淫女出家者，波逸底迦。」
第十七攝頌曰：
尼不許揩身， 約人有五別， 香及胡麻水， 輒問俗莊嚴。
「若復苾芻尼，使苾芻尼令揩身者，波逸底迦。
「若復苾芻尼，令式叉摩拏女揩身者，波逸底迦。
「若復苾芻尼，使求寂女揩身者，波逸底迦。
「若復苾芻尼，使俗女揩身者，波逸底迦。
「若復苾芻尼，使外道女揩身者，波逸底迦。
「若復苾芻尼，以香涂身者，波逸底迦。
「若復苾芻尼，以胡麻滓揩身者，波逸底迦。
「若復苾芻尼，使他以水揩身者，波逸底迦。
「若復苾芻尼，不求容許輒請問者，波逸底迦。
「若復苾芻尼，著俗莊嚴具者，波逸底迦。」
第十八攝頌曰：
相牽舞歌樂， 獨出大小行， 刷篦梳三假，
【現代漢語翻譯】 現代漢語譯本 家務事等，犯波逸提迦（Pāyantika，一種罪名）。
『如果比丘尼（Bhikkhuni，女性出家人）讓其他尼姑移動床鋪，使她們勞累，犯波逸提迦。』
『如果比丘尼親手搓捻線，犯波逸提迦。』
『如果比丘尼自己編織絡子，犯波逸提迦。』
『如果比丘尼拿著傘蓋行走，犯波逸提迦。』
『如果比丘尼穿著彩色鞋子，犯波逸提迦。』
『如果比丘尼手臂上有瘡，讓別人多次解開又繫上，犯波逸提迦。』
『如果比丘尼讓**（此處原文有省略）出家，犯波逸提迦。』
第十七攝頌說： 尼姑不許擦身，關於人有五種區別，香和胡麻水，隨便詢問世俗的裝飾。
『如果比丘尼讓比丘尼給她擦身，犯波逸提迦。』
『如果比丘尼讓式叉摩拏女（Siksamana，準比丘尼）給她擦身，犯波逸提迦。』
『如果比丘尼讓求寂女（Sramanera，沙彌尼）給她擦身，犯波逸提迦。』
『如果比丘尼讓俗女給她擦身，犯波逸提迦。』
『如果比丘尼讓外道女給她擦身，犯波逸提迦。』
『如果比丘尼用香涂身，犯波逸提迦。』
『如果比丘尼用胡麻渣擦身，犯波逸提迦。』
『如果比丘尼讓別人用水給她擦身，犯波逸提迦。』
『如果比丘尼不請求允許就隨便詢問，犯波逸提迦。』
『如果比丘尼穿著世俗的裝飾品，犯波逸提迦。』
第十八攝頌說： 互相牽引跳舞唱歌，獨自外出大小便，刷子篦子梳子三種假飾。
【English Translation】 English version Household matters, etc., are Pāyantika (a type of offense).
『If a Bhikkhuni (female monastic) causes other nuns to move their beds, making them tired, it is a Pāyantika.』
『If a Bhikkhuni twists thread with her own hands, it is a Pāyantika.』
『If a Bhikkhuni weaves a net herself, it is a Pāyantika.』
『If a Bhikkhuni walks carrying an umbrella, it is a Pāyantika.』
『If a Bhikkhuni wears colored shoes, it is a Pāyantika.』
『If a Bhikkhuni has a sore on her arm and has someone repeatedly untie and tie it, it is a Pāyantika.』
『If a Bhikkhuni ordains a ** (text omitted in the original) , it is a Pāyantika.』
The seventeenth summary says: Nuns are not allowed to rub their bodies, there are five distinctions regarding people, fragrance and sesame water, casually asking about secular adornments.
『If a Bhikkhuni causes a Bhikkhuni to rub her body, it is a Pāyantika.』
『If a Bhikkhuni causes a Siksamana (a female novice undergoing training) to rub her body, it is a Pāyantika.』
『If a Bhikkhuni causes a Sramanera (a female novice) to rub her body, it is a Pāyantika.』
『If a Bhikkhuni causes a laywoman to rub her body, it is a Pāyantika.』
『If a Bhikkhuni causes a female follower of another religion to rub her body, it is a Pāyantika.』
『If a Bhikkhuni applies fragrance to her body, it is a Pāyantika.』
『If a Bhikkhuni rubs her body with sesame residue, it is a Pāyantika.』
『If a Bhikkhuni causes another to rub her body with water, it is a Pāyantika.』
『If a Bhikkhuni asks questions without seeking permission, it is a Pāyantika.』
『If a Bhikkhuni wears secular adornments, it is a Pāyantika.』
The eighteenth summary says: Pulling each other to dance and sing, going out alone for major and minor needs, brush, comb, and three kinds of false adornments.
墮罪百八十。
「若復苾芻尼，以手相牽河中洗浴者，波逸底迦。
「若復苾芻尼，自作舞、教他作舞者，波逸底迦。
「若復苾芻尼，唱歌者，波逸底迦。
「若復苾芻尼，作樂者，波逸底迦。
「若復苾芻尼，獨出寺外，于空宅內大小行者，波逸底迦。
「若復苾芻尼，畜香草根刷者，波逸底迦。
「若復苾芻尼，畜細篦者，波逸底迦。
「若復苾芻尼，畜粗梳者，波逸底迦。
「若復苾芻尼，用前三事者，波逸底迦。
「若復苾芻尼，畜假髻莊具者，波逸底迦。」
「諸大德！我已說一百八十波逸底迦法。今問諸大德！是中清凈不？」(如是三說)「諸大德！是中清凈，默然故，我今如是持。」
「諸大德！此十一波羅底提舍尼法，半月半月戒經中說。」
攝頌曰：
乳酪及生酥， 熟酥油糖蜜， 魚肉並干脯， 得法學人家。
「若復苾芻尼，無病為己詣白衣家乞乳、若使人乞而飲用者，是苾芻尼應還村外住處，詣諸苾芻尼所，各別告言：『大德！我犯對說惡法，是不應為，今對說悔。』是名對說法。如是酥等乃至干脯十事，乞皆有犯，如上廣說。
「若復苾芻尼，知是學家僧伽與作學家羯磨，
【現代漢語翻譯】 現代漢語譯本 墮罪一百八十條。
『如果比丘尼，用手互相牽著在河中洗澡，犯波逸底迦（一種輕罪）。』
『如果比丘尼，自己跳舞、教他人跳舞，犯波逸底迦（一種輕罪）。』
『如果比丘尼，唱歌，犯波逸底迦（一種輕罪）。』
『如果比丘尼，演奏樂器，犯波逸底迦（一種輕罪）。』
『如果比丘尼，獨自離開寺院，在空房子里大小便，犯波逸底迦（一種輕罪）。』
『如果比丘尼，擁有香草根做的牙刷，犯波逸底迦（一種輕罪）。』
『如果比丘尼，擁有細密的篦子，犯波逸底迦（一種輕罪）。』
『如果比丘尼，擁有粗糙的梳子，犯波逸底迦（一種輕罪）。』
『如果比丘尼，使用以上三種東西，犯波逸底迦（一種輕罪）。』
『如果比丘尼，擁有假髮和裝飾品，犯波逸底迦（一種輕罪）。』
『諸位大德！我已經說了180條波逸底迦法（一種輕罪）。現在問諸位大德！在這之中是否清凈？』（這樣說三遍）『諸位大德！在這之中是清凈的，因為大家默然不語，我現在就這樣接受。』
『諸位大德！這十一條波羅底提舍尼法（一種懺悔法），在每半個月誦戒經時宣說。』
攝頌說：
乳酪和生酥， 熟酥油糖蜜， 魚肉和乾肉， 在得法學人家。
『如果比丘尼，沒有生病爲了自己去白衣（在家信徒）家乞討牛奶，或者讓人去乞討來飲用，這位比丘尼應該回到村外的住處，到各位比丘尼那裡，分別告知說：『大德！我犯了應當對人說的惡法，這是不應該做的，現在我對此懺悔。』這叫做對說之法。像酥油等乃至乾肉這十種東西，乞討都有罪，如上面廣泛所說。』
『如果比丘尼，知道這家是僧團已經依法停止往來的俗家，
【English Translation】 English version One hundred and eighty offenses entailing expiation.
『If a Bhikkhuni (Buddhist nun), holds hands and bathes in a river, it is a Pacittiya (an offense entailing expiation).』
『If a Bhikkhuni (Buddhist nun), dances herself or instructs others to dance, it is a Pacittiya (an offense entailing expiation).』
『If a Bhikkhuni (Buddhist nun), sings, it is a Pacittiya (an offense entailing expiation).』
『If a Bhikkhuni (Buddhist nun), plays musical instruments, it is a Pacittiya (an offense entailing expiation).』
『If a Bhikkhuni (Buddhist nun), goes alone outside the monastery and defecates or urinates in an empty house, it is a Pacittiya (an offense entailing expiation).』
『If a Bhikkhuni (Buddhist nun), keeps a toothbrush made of fragrant grass roots, it is a Pacittiya (an offense entailing expiation).』
『If a Bhikkhuni (Buddhist nun), keeps a fine-toothed comb, it is a Pacittiya (an offense entailing expiation).』
『If a Bhikkhuni (Buddhist nun), keeps a coarse comb, it is a Pacittiya (an offense entailing expiation).』
『If a Bhikkhuni (Buddhist nun), uses the above three items, it is a Pacittiya (an offense entailing expiation).』
『If a Bhikkhuni (Buddhist nun), keeps a false hairpiece and ornaments, it is a Pacittiya (an offense entailing expiation).』
『Venerable ones! I have recited the one hundred and eighty Pacittiya Dharmas (offenses entailing expiation). Now I ask the venerable ones! Are you pure in these matters?』 (Say this three times) 『Venerable ones! You are pure in these matters, because you are silent. Thus, I will remember it.』
『Venerable ones! These eleven Patidesaniya Dharmas (offenses to be confessed) are recited in the Pratimoksha (code of monastic rules) every half month.』
The summary verse says:
Milk curds and fresh ghee, Cooked ghee, oil, sugar, honey, Fish, meat, and dried meat, From a family learned in the Dharma.
『If a Bhikkhuni (Buddhist nun), without being ill, goes to a layperson's house to beg for milk for herself, or has someone beg for it and drinks it, that Bhikkhuni should return to her dwelling outside the village and go to the other Bhikkhunis, and individually announce: 『Venerable ones! I have committed an evil act that should be confessed. This should not have been done. Now I confess it.』 This is called the Dharma of confession. Likewise, begging for ghee and the other items up to dried meat, all are offenses, as explained above in detail.』
『If a Bhikkhuni (Buddhist nun), knows that a certain family has been subjected to a Sangha (Buddhist monastic community) action of being excluded from association,
苾芻尼先不受請，便詣彼家自手受食食。是苾芻尼應還村外住處，詣諸苾芻尼所，各別告言：『大德！我犯對說惡法，是不應為，今對說悔。』是名對說法。
「諸大德！我已說十一波羅底提舍尼法。今問諸大德！是中清凈不？」(如是三說)「諸大德！是中清凈，默然故，我今如是持。」
「諸大德！此眾學法，半月半月戒經中說。」
總攝頌曰：
衣食形齊整， 俗舍善容儀， 護缽除病人， 洟唾過人樹。
「齊整著裙，應當學。
「不太高、不大下、不像鼻、不蛇頭、不多羅葉、不豆團形著裙，應當學。
「齊整著五衣，應當學。
「不太高、不太下，好正披、好正覆，少語言、不高視，入白衣舍，應當學。
「若月期將至，不應往白衣舍，應當學。
「不覆頭、不偏抄衣、不雙抄衣、不叉腰、不拊肩，入白衣舍，應當學。
「不蹲行、不足指行，不跳行，不仄足行，不努身行，入白衣舍，應當學。
「不搖身、不掉臂、不搖頭、不肩排、不連手，入白衣舍，應當學。
「在白衣舍，未請坐不應坐，應當學。
「在白衣舍，不善觀察不應坐，應當學。
「在白衣舍，不放身坐，應當學。
「在白衣
【現代漢語翻譯】 現代漢語譯本 如果一位比丘尼（Bhikshuni，女性出家人）沒有受到邀請，就前往信徒家中親自接受食物。這位比丘尼應該回到村外的住所，去到其他比丘尼那裡，分別告知她們：『大德！我犯了對說惡法，這是不應該做的，現在我對你們坦白懺悔。』這稱為對說悔罪法。
『諸位大德！我已經說了十一種波羅底提舍尼法（Patidesaniya，應懺悔的戒條）。現在問各位大德！在這之中是否清凈無染？』（這樣說三次）『諸位大德！這裡清凈無染，因為大家默然不語，我現在就這樣接受。』
『諸位大德！這些眾學法，在半月半月的戒經中宣說。』
總攝頌說：
衣食形齊整， 俗舍善容儀， 護缽除病人， 洟唾過人樹。
『整齊地穿著裙子，應當學習。』
『不要太高、不要太低、不要像象鼻、不要像蛇頭、不要像多羅葉（Tala leaf，棕櫚葉）、不要像豆團形狀地穿著裙子，應當學習。』
『整齊地穿著五衣（五條袈裟），應當學習。』
『不要太高、不要太低，好好地端正披著、好好地端正覆蓋著，少說話、不抬頭張望，進入在家居士的住所，應當學習。』
『如果月經期將要來臨，不應該前往在家居士的住所，應當學習。』
『不蒙著頭、不隨意地抄起衣服、不兩邊都抄起衣服、不叉著腰、不拍打肩膀，進入在家居士的住所，應當學習。』
『不蹲著走、不用腳趾行走、不跳著走、不歪著腳走、不挺著肚子走，進入在家居士的住所，應當學習。』
『不搖動身體、不擺動手臂、不搖頭、不用肩膀推搡、不拉著手，進入在家居士的住所，應當學習。』
『在在家居士的住所，沒有被邀請坐下不應該坐下，應當學習。』
『在在家居士的住所，沒有仔細觀察不應該坐下，應當學習。』
『在在家居士的住所，不要放鬆身體坐著，應當學習。』
『在白衣
【English Translation】 English version If a Bhikshuni (female monastic) , without being invited, goes to a layperson's home and personally receives food, that Bhikshuni should return to her dwelling outside the village and go to the other Bhikshunis, individually informing them: 'Venerable ones! I have committed an offense requiring confession, which is not proper. Now I confess it to you.' This is called the Patidesaniya (offense requiring confession) practice.
'Venerable ones! I have now recited the eleven Patidesaniya rules. Now I ask you, venerable ones! Are you clear of any defilement in this matter?' (This is said three times.) 'Venerable ones! It is clear of defilement, because you are silent. I now accept it as such.'
'Venerable ones! These Sekhiya (training rules) are recited in the Patimokkha (code of monastic discipline) every half-month.'
The summary verse says:
Clothing, food, and form are neat, In lay houses, good manners are essential, Protect the bowl, except for the sick, Spitting and snot over the height of a person or tree.
'To wear the skirt neatly, one should train.'
'Not too high, not too low, not like an elephant's trunk, not like a snake's head, not like a Tala leaf (palm leaf), not like a bean-shaped mass when wearing the skirt, one should train.'
'To wear the five-piece robe neatly, one should train.'
'Not too high, not too low, well-arranged, well-covered, speaking little, not looking around, when entering a layperson's home, one should train.'
'If the menstrual period is approaching, one should not go to a layperson's home, one should train.'
'Not covering the head, not casually gathering the robe, not gathering the robe on both sides, not placing hands on the hips, not patting the shoulders, when entering a layperson's home, one should train.'
'Not walking in a squatting manner, not walking on the toes, not walking by jumping, not walking with feet turned sideways, not walking with the belly protruding, when entering a layperson's home, one should train.'
'Not shaking the body, not swinging the arms, not shaking the head, not pushing with the shoulders, not holding hands, when entering a layperson's home, one should train.'
'In a layperson's home, one should not sit down without being invited, one should train.'
'In a layperson's home, one should not sit down without careful observation, one should train.'
'In a layperson's home, one should not sit with a relaxed posture, one should train.'
'In a layperson's
舍、不壘足、不重內踝、不重外踝、不急斂足、不長舒足、不露身，應當學。
「恭敬受食，應當學。
「不得滿缽受飯，更安羹菜，令食流溢於缽緣邊，應留屈指用意受食，應當學。
「行食未至，不豫申缽，應當學。
「不安缽在食上，應當學。
「恭敬而食，應當學。
「不極小團、不極大團，圓整而食，應當學。
「若食未至，不張口待，應當學。
「不含食語，應當學。
「不得以飯覆羹菜、不將羹菜覆飯更望得，應當學。
「不彈舌食、不[口*((甫-、)/寸)]㗱食、不呵氣食、不吹氣食、不散手食、不毀呰食、不填頰食、不嚙半食、不舒舌食、不作窣睹波形食，應當學。
「不舐手、不舐缽、不振手、不振缽，常看缽食，應當學。
「不輕慢心觀比坐缽中食，應當學。
「不以污手捉凈水瓶，應當學。
「在白衣舍，不棄洗缽水，除問主人，應當學。
「不得以殘食置缽水中，應當學。
「地上無替，不應安缽，應當學。
「不立洗缽，應當學。
「不于危險岸處置缽，亦不逆流酌水，應當學。
「人坐己立不為說法，除病，應當學。
「人臥己坐不為說法，除
【現代漢語翻譯】 現代漢語譯本： 應學習：行走時，不要拖著腳，不要抬起過高的腳，不要將內踝傾斜，不要將外踝傾斜，不要急速地收腳，不要過分地伸腳，不要暴露身體。 應學習：恭敬地接受食物。 應學習：不要將缽盛滿飯，再放羹菜，以致食物從缽的邊緣溢出，應留出彎曲手指的空間，用心接受食物。 應學習：在食物尚未送到時，不要預先伸出缽。 應學習：不要將缽放在食物上面。 應學習：恭敬地食用食物。 應學習：不要取極小的飯糰，也不要取極大的飯糰，要圓整地食用。 應學習：如果食物尚未送到，不要張開嘴等待。 應學習：不要含著食物說話。 應學習：不要用飯蓋住羹菜，也不要將羹菜蓋在飯上，希望得到更多的食物。 應學習：不要彈舌頭發出聲音地吃，不要發出[口*((甫-、)/寸)]㗱的聲音吃，不要呵氣到食物上吃，不要吹氣到食物上吃，不要甩手吃，不要毀損食物地吃，不要塞滿臉頰地吃，不要咬一半留一半地吃，不要伸出舌頭吃，不要做成窣堵波(Stupa)形狀地吃。 應學習：不要舔手，不要舔缽，不要甩手，不要甩缽，經常看著缽中的食物。 應學習：不要輕慢地觀察其他比丘(Bhiksu)座位上的缽中食物。 應學習：不要用臟手拿乾淨的水瓶。 應學習：在在家居士(White Robe)的住所，不要倒掉洗缽水，除非詢問過主人。 應學習：不要將殘餘的食物放在洗缽的水中。 應學習：地上沒有東西墊著，不應該放置缽。 應學習：不要站著洗缽。 應學習：不要在危險的岸邊放置缽，也不要逆流取水。 應學習：別人坐著，自己站著，不為他人說法，除非是生病的情況。 應學習：別人躺著，自己坐著，不為他人說法，除非...
【English Translation】 English version: One should learn: Not dragging the feet, not raising the feet too high, not inclining the inner ankles, not inclining the outer ankles, not quickly retracting the feet, not stretching the feet too far, not exposing the body when walking. One should learn: Receiving food with respect. One should learn: Not filling the bowl with rice and then adding soup and vegetables, causing the food to overflow the edge of the bowl; one should leave room for a bent finger and receive food mindfully. One should learn: Not extending the bowl in anticipation before the food arrives. One should learn: Not placing the bowl on top of the food. One should learn: Eating with respect. One should learn: Not taking extremely small morsels, nor extremely large morsels, but eating in a rounded and orderly manner. One should learn: If the food has not yet arrived, not opening the mouth to wait. One should learn: Not speaking with food in the mouth. One should learn: Not covering the soup and vegetables with rice, nor covering the rice with soup and vegetables in the hope of getting more. One should learn: Not eating with a clicking of the tongue, not eating with a [口*((甫-、)/寸)]㗱 sound, not breathing on the food, not blowing on the food, not scattering the hands while eating, not eating in a way that disparages the food, not eating with cheeks stuffed full, not biting off half and leaving the other half, not sticking out the tongue while eating, not shaping the food into the form of a Stupa (Stupa). One should learn: Not licking the hand, not licking the bowl, not shaking the hand, not shaking the bowl, but constantly looking at the food in the bowl. One should learn: Not looking with a disrespectful mind at the food in the bowls of other Bhiksus (Bhiksu) sitting nearby. One should learn: Not touching a clean water bottle with a dirty hand. One should learn: In the dwelling of a layperson (White Robe), not discarding the water used for washing the bowl without asking the host. One should learn: Not placing leftover food in the water used for washing the bowl. One should learn: One should not place the bowl on the ground without something underneath it. One should learn: Not washing the bowl while standing. One should learn: Not placing the bowl on a dangerous bank, nor drawing water against the current. One should learn: Not expounding the Dharma to someone who is sitting while oneself is standing, except when ill. One should learn: Not expounding the Dharma to someone who is lying down while oneself is sitting, except...
病，應當學。
「人在高座己在下座，不為說法，除病，應當學。
「人在前行己在後行，不為說法，除病，應當學。
「人在道己在非道，不為說法，除病，應當學。
「不為覆頭者、不為偏抄衣、不為雙抄衣、不為叉腰者、不為拊肩者說法，除病，應當學。
「不為乘象馬車輿者說法，除病，應當學。
「不爲著屐靴鞋及履屨者說法，除病，應當學。
「不為戴帽著冠及作佛頂髻者、不為纏頭、不為冠花者說法，除病，應當學。
「不為持蓋者說法，除病，應當學。
「不立大小便，除病，應當學。
「不得水中大小便洟唾，除病，應當學。
「不得上過人樹，除有難緣，應當學。」
「諸大德！我已說眾多學法。今問諸大德！是中清凈不？」(如是三說)
「諸大德！是中清凈，默然故，我今如是持。」
「諸大德！此七滅諍法，半月半月戒經中說。」
攝頌曰：
現前並憶念， 不癡與求罪， 多人語自言， 草掩除眾諍。
「應與現前毗奈耶， 當與現前毗奈耶。 應與憶念毗奈耶， 當與憶念毗奈耶。 應與不癡毗奈耶， 當與不癡毗奈耶。 應與求罪自性毗奈耶， 當
與求罪自性毗奈耶。 應與多人語毗奈耶， 當與多人語毗奈耶。 應與自言毗奈耶， 當與自言毗奈耶。 應與草掩毗奈耶， 當與草掩毗奈耶。
若有諍事起，當以七法順大師教，如法如律而除滅之。
「諸大德！我已說七滅諍法。今問諸大德！是中清凈不？」(如是三說)
「諸大德！是中清凈，默然故，我今如是持。」
「諸大德！我已說戒經序、已說八波羅市迦法、二十僧伽伐尸沙法、三十三泥薩祇波逸底迦法、一百八十波逸底迦法、十一波羅底提舍尼法、眾學法、七滅諍法，此是如來、應、正等覺戒經中所說所攝。若更有餘法之隨法，與此相應者，皆當修學。仁等共集，歡喜無諍，一心一說如水乳合，慇勤光顯大師聖教，令安樂住，勿為放逸，應當修學。」
忍是勤中上， 能得涅槃處； 出家惱他人， 不名為沙門。
此是毗缽尸如來、應、正等覺說是戒經。
明眼避險途， 能至安隱處； 智者于生界， 能遠離諸惡。
此是尸棄如來、應、正等覺說是戒經。
不毀亦不害， 善護于戒經； 飲食知止足， 受用下臥具； 勤修增上定， 此是諸佛教。
此是毗舍浮如來、應、正等覺說是戒經。
【現代漢語翻譯】 現代漢語譯本 與求罪自性毗奈耶（Vinaya，戒律）。 應與多人語毗奈耶（Vinaya，戒律）， 當與多人語毗奈耶（Vinaya，戒律）。 應與自言毗奈耶（Vinaya，戒律）， 當與自言毗奈耶（Vinaya，戒律）。 應與草掩毗奈耶（Vinaya，戒律）， 當與草掩毗奈耶（Vinaya，戒律）。 若有諍事發生，應當用七種方法順從大師的教導，如法如律地消除平息這些爭端。 『諸位大德！我已經說了七種平息爭端的方法。現在問各位大德！這裡面清凈嗎？』（這樣說了三次） 『諸位大德！這裡面是清凈的，因為大家默然不語，所以我現在就這樣理解了。』 『諸位大德！我已經說了戒經的序言、八條波羅夷法（Parajika，極重罪）、二十條僧伽伐尸沙法（Sanghavasesa，僧殘罪）、三十三條泥薩祇波逸提迦法（Nissaggiya Pacittiya，捨墮罪）、一百八十條波逸提迦法（Pacittiya，單墮罪）、十一條波羅底提舍尼法（Patidesaniya，悔過罪）、眾學法、七種平息爭端的方法，這些都是如來、應供、正等覺所說的戒經中所包含的內容。如果還有其他與這些戒律相應的法，都應當學習。希望各位聚集在一起，歡喜和合，沒有爭端，一心一意，如同水乳交融，慇勤地弘揚大師的聖教，使之能夠安穩地住世，不要放逸，應當努力修學。』 忍辱是所有勤奮中最上的，能夠達到涅槃的境界；出家人如果惱亂他人，就不能稱為沙門（Sramana，修行者）。 這是毗缽尸（Vipassi）如來、應供、正等覺所說的戒經。 明眼人避開危險的道路，能夠到達安穩的地方；智者在生死輪迴的世界裡，能夠遠離各種罪惡。 這是尸棄（Sikhi）如來、應供、正等覺所說的戒經。 不譭謗也不加害，好好守護戒經；飲食知道節制，受用簡陋的臥具；勤奮修習增上定力，這就是諸佛的教導。 這是毗舍浮（Vessabhu）如來、應供、正等覺所說的戒經。
【English Translation】 English version Vinaya (discipline) concerning seeking the nature of offenses. Vinaya (discipline) to be discussed with many, Vinaya (discipline) that should be discussed with many. Vinaya (discipline) to be discussed alone, Vinaya (discipline) that should be discussed alone. Vinaya (discipline) to be concealed with grass, Vinaya (discipline) that should be concealed with grass. If disputes arise, they should be resolved according to the Master's teachings, lawfully and according to the rules, using seven methods. 'Venerable ones! I have spoken of the seven methods for settling disputes. Now I ask you, venerable ones! Is there purity in this?' (This is said three times) 'Venerable ones! There is purity in this, because of your silence, I now understand it as such.' 'Venerable ones! I have spoken of the introduction to the code of discipline, the eight Parajika (defeat) rules, the twenty Sanghavasesa (formal meeting) rules, the thirty-three Nissaggiya Pacittiya (forfeiture and expiation) rules, the one hundred and eighty Pacittiya (expiation) rules, the eleven Patidesaniya (confession) rules, the training rules, and the seven methods for settling disputes. These are all contained within the code of discipline spoken by the Tathagata (the thus-gone one), Arhat (worthy one), Sammasambuddha (rightly self-awakened one). If there are any other rules that are in accordance with these, you should all study them. May you gather together, be joyful and harmonious, without disputes, with one mind and one voice, like milk and water mixed together, diligently promote the Master's holy teachings, so that they may abide in peace, and do not be negligent, you should all strive to learn.' Patience is the highest of all diligence, it can lead to the state of Nirvana; a renunciate who troubles others is not called a Sramana (ascetic). This is the code of discipline spoken by Vipassi (Vipashyin) Tathagata, Arhat, Sammasambuddha. A clear-eyed person avoids dangerous paths, and can reach a place of safety; a wise person in the realm of birth and death can stay away from all evils. This is the code of discipline spoken by Sikhi (Shikhi) Tathagata, Arhat, Sammasambuddha. Not to slander, nor to harm, to protect well the code of discipline; to know moderation in eating, to use simple bedding; to diligently cultivate higher concentration, this is the teaching of all the Buddhas. This is the code of discipline spoken by Vessabhu (Vishvabhu) Tathagata, Arhat, Sammasambuddha.
譬如蜂採花， 不壞色與香， 但取其味去； 苾芻入聚然， 不違逆他人， 不觀作不作， 但自觀身行， 若正若不正。
此是俱留孫如來、應、正等覺說是戒經。
勿著于定心， 勤修寂靜處； 能救護無憂， 常令念不失。 若人能惠施， 福增怨自息； 修善除眾惡， 惑盡至涅槃。
此是羯諾迦牟尼如來、應、正等覺說是戒經。
一切惡莫作， 一切善應修； 遍調于自心， 是則諸佛教。
此是迦攝波如來、應、正等覺說是戒經。
護身為善哉！ 能護語亦善； 護意為善哉！ 盡護最為善。 苾芻護一切， 能解脫眾苦； 善護于口言， 亦善護于意。 身不作諸惡， 常凈三種業； 是則能隨順， 大仙所行道。
此是釋迦如來、應、正等覺說是戒經。
毗缽尸式棄、 毗舍俱留孫、 羯諾迦牟尼、 迦攝釋迦尊， 如是天中天， 無上調御者。 七佛皆雄猛， 能救護世間， 具足大名稱， 咸說此戒法。 諸佛及弟子， 咸共尊敬戒， 恭敬戒經故， 獲得無上果。 汝當求出離， 于佛教勤修， 降伏生死軍， 如象摧草舍。 於此法律中，
【現代漢語翻譯】 現代漢語譯本 譬如蜜蜂採花，不損害花的顏色和香味，只是取走它的蜜。比丘進入村落也是這樣，不違揹他人，不觀察他人的行為，只是觀察自己的身行，是正直還是不正。這是俱留孫如來（Krakucchanda Buddha，過去七佛之一）、應供、正等覺所說的戒經。 不要執著于固定的心念，勤奮地修習寂靜之處，能夠救護自己遠離憂愁，常常保持正念不失。如果有人能夠行佈施，福德增長，怨恨自然平息。修習善行，去除各種惡行，煩惱斷盡，就能達到涅槃（Nirvana，解脫）。這是羯諾迦牟尼如來（Kanakamuni Buddha，過去七佛之一）、應供、正等覺所說的戒經。 一切惡事都不要做，一切善事都應當修習，普遍調伏自己的心，這就是諸佛的教導。這是迦攝波如來（Kasyapa Buddha，過去七佛之一）、應供、正等覺所說的戒經。 守護自身是善，能夠守護語言也是善，守護意念是善，完全守護最為善。比丘守護一切，能夠解脫各種痛苦。善於守護口中的言語，也善於守護心中的意念。身體不做各種惡事，常常清凈身、口、意三種行為，這樣就能隨順大仙（佛）所行的道路。這是釋迦如來（Sakyamuni Buddha，現在佛）、應供、正等覺所說的戒經。 毗缽尸（Vipassi Buddha，過去七佛之一）、式棄（Sikhi Buddha，過去七佛之一），毗舍浮（Visvabhu Buddha，過去七佛之一）、俱留孫（Krakucchanda Buddha，過去七佛之一），羯諾迦牟尼（Kanakamuni Buddha，過去七佛之一）、迦攝波（Kasyapa Buddha，過去七佛之一）、釋迦尊（Sakyamuni Buddha，現在佛），這些天中之天，無上的調御者。七佛都雄猛有力，能夠救護世間，具備廣大的名聲，都宣說了這戒法。諸佛以及弟子，都共同尊敬戒律，因為恭敬戒經的緣故，獲得無上的果報。你們應當尋求出離，在佛教中勤奮修習，降伏生死之軍，如象摧毀草舍。在這法律之中，
【English Translation】 English version Like a bee collecting nectar from a flower, without harming its color or fragrance, taking only the essence; so too, a Bhikshu (Buddhist monk) enters a village, not opposing others, not observing what they do or do not do, but observing his own actions, whether they are right or wrong. This is the code of discipline spoken by Krakucchanda Buddha (one of the past seven Buddhas), the worthy one, the rightly enlightened one. Do not be attached to a fixed mind, diligently cultivate a place of quietude; it can protect you from sorrow, and constantly keep mindfulness from being lost. If a person can practice generosity, blessings will increase and resentment will naturally cease; cultivate goodness and eliminate all evils, and when delusion is exhausted, you will reach Nirvana (liberation). This is the code of discipline spoken by Kanakamuni Buddha (one of the past seven Buddhas), the worthy one, the rightly enlightened one. Do no evil, cultivate all good; universally subdue your own mind; this is the teaching of all the Buddhas. This is the code of discipline spoken by Kasyapa Buddha (one of the past seven Buddhas), the worthy one, the rightly enlightened one. Guarding the body is good! Being able to guard speech is also good; guarding the mind is good! Guarding completely is the best. A Bhikshu (Buddhist monk) who guards everything can be liberated from all suffering; skillfully guard the words of the mouth, and also skillfully guard the thoughts of the mind. The body does not commit any evils, and always purify the three karmas (actions of body, speech, and mind); this is to follow the path walked by the great sage (Buddha). This is the code of discipline spoken by Sakyamuni Buddha (the present Buddha), the worthy one, the rightly enlightened one. Vipassi (one of the past seven Buddhas), Sikhi (one of the past seven Buddhas), Visvabhu (one of the past seven Buddhas), Krakucchanda (one of the past seven Buddhas), Kanakamuni (one of the past seven Buddhas), Kasyapa (one of the past seven Buddhas), Sakyamuni (the present Buddha), these lords of gods, the unsurpassed trainers. The seven Buddhas are all heroic and mighty, able to save and protect the world, possessing great renown, all proclaiming this code of discipline. All the Buddhas and their disciples, together respect the precepts, and because of respecting the precepts, they obtain the unsurpassed fruit. You should seek liberation, diligently cultivate in the Buddha's teachings, subdue the army of birth and death, like an elephant destroying a grass hut. In this Dharma,
常為不放逸， 能竭煩惱海， 當盡苦邊際。 所為說戒經， 和合作長凈， 當共尊敬戒， 如𤛆牛愛尾。 我已說戒經， 眾僧長凈竟， 福利諸有情， 皆共成佛道。
根本說一切有部苾芻尼戒經
【現代漢語翻譯】 現代漢語譯本 常保持不放逸（apramāda，謹慎）， 能竭盡煩惱之海，應當窮盡痛苦的邊際。 所宣說的戒經，是爲了和合共同增益清凈， 應當共同尊敬戒律，如同牦牛愛惜自己的尾巴一樣。 我已經宣說了戒經，眾僧增益清凈完畢， 愿以此福利一切有情眾生，都共同成就佛道。
《根本說一切有部苾芻尼戒經》
【English Translation】 English version Always be diligent (apramāda, heedfulness), Able to exhaust the sea of afflictions, one should reach the end of suffering. The recited Prātimokṣa-sūtra (戒經) is for harmony and collective purification (uposatha, 長凈). One should respect the precepts together, like a yak cherishes its tail. I have already recited the Prātimokṣa-sūtra, and the Sangha's purification is complete. May this benefit all sentient beings, and may all together accomplish the path to Buddhahood.
The Bhikṣuṇī Prātimokṣa-sūtra of the Mūlasarvāstivāda school