T24n1457_根本說一切有部略毗奈耶雜事攝頌
大正藏第 24 冊 No. 1457 根本說一切有部略毗奈耶雜事攝頌
No. 1457
根本說一切有部略毗奈耶雜事攝頌一卷
三藏法師義凈奉 制譯
此雜事中總有八門，以大門一頌攝盡宏綱，一一門中各有別門，總攝八頌就別門中各有十頌，合九十頌，並內攝頌向有千行。若能讀誦憶持者，即可總閑其義。
大門總攝頌曰(總有八頌攝)：
磚石及牛毛， 三衣並上座； 舍利猛獸筋， 笈多尼除塔。
第一別門總攝頌曰：
磚揩剪爪缽， 鏡生支蹈衣； 水羅生豆殊， 洗足裙應結。
別門子攝頌十行：
磚揩石白土， 牛黃香益眼； 打柱等諸緣， 瓔珞即應知。 剪爪發揩光， 春時餐小果； 渴聽五種藥， 廣說大生緣。 綴缽畜資具， 刀子及針筒； 並以揁有三， 是大仙開許。 照鏡並鑒水， 不應用梳刷； 頂上留長髮， 浴室栗㚲毗。 生支當護面， 不為歌舞樂； 許作歌詠聲， 用缽有四種。 蹈衣並諸袋， 褥及於坐具； 有緣離三衣， 六種心念法。 水羅有五種， 器共一衣食； 露形啖飲食， 洗浴事應知。 豆生不凈地，
【現代漢語翻譯】 現代漢語譯本 大正藏第 24 冊 No. 1457 根本說一切有部略毗奈耶雜事攝頌 No. 1457 根本說一切有部略毗奈耶雜事攝頌一卷 三藏法師義凈奉 制譯 此《雜事》中總共有八個大門類，用一個總頌概括其宏大綱要，每一個大門類中又各有小的分支門類，總共用八個總頌來概括，每個分支門類中各有十個頌，總共九十個頌，加上內部的概括頌，大約有一千行。如果能夠讀誦並記住這些內容，就可以全面瞭解其中的含義。 大門總攝頌說（總共有八個頌來概括）： 磚石及牛毛，三衣並上座；舍利猛獸筋，笈多尼除塔。 第一別門總攝頌說： 磚揩剪爪缽，鏡生支蹈衣；水羅生豆殊，洗足裙應結。 別門子攝頌十行： 磚揩石白土，牛黃香益眼；打柱等諸緣，瓔珞即應知。 剪爪發揩光，春時餐小果；渴聽五種藥，廣說大生緣。 綴缽畜資具，刀子及針筒；並以揁有三，是大仙開許。 照鏡並鑒水，不應用梳刷；頂上留長髮，浴室栗㚲毗（浴室名稱）。 生支當護面，不為歌舞樂；許作歌詠聲，用缽有四種。 蹈衣並諸袋，褥及於坐具；有緣離三衣，六種心念法。 水羅有五種，器共一衣食；露形啖飲食，洗浴事應知。 豆生不凈地，
【English Translation】 English version Taisho Tripitaka Volume 24, No. 1457: Mūlasarvāstivāda-vinaya-kṣudrakavastu-saṃgraha-gāthā No. 1457 Mūlasarvāstivāda-vinaya-kṣudrakavastu-saṃgraha-gāthā, one fascicle Translated by the Tripiṭaka Master Yijing under imperial decree In this 'Miscellaneous Matters' (Kṣudrakavastu), there are a total of eight main sections (dvāra), which are summarized by one verse (śloka) that encompasses the grand outline. Within each main section, there are separate sub-sections (bheda-dvāra). These are summarized by a total of eight verses. Within each sub-section, there are ten verses, totaling ninety verses. Together with the internal summary verses, there are approximately one thousand lines. If one can read, recite, and memorize these, one can fully understand their meaning. The general summary verse for the main sections says (summarized by a total of eight verses): 'Bricks, stones, and cow hair, the three robes and the elder's seat; relics, fierce beasts' tendons, Guptani (name of a person), except for stupas.' The general summary verse for the first separate section says: 'Bricks for rubbing, nail clippers, bowls, mirrors, the origin of limbs, treading on clothes; water strainers, the origin of beans, special (circumstances), washing feet, skirts should be tied.' Ten lines of verses summarizing the sub-sections: 'Bricks for rubbing, stones, white earth, bezoar (cow gallstone), fragrance benefits the eyes; erecting pillars and other conditions, necklaces should be known.' 'Clipping nails, hair for rubbing light, eating small fruits in spring; when thirsty, listening to five kinds of medicine, broadly explaining the origin of great things.' 'Patching bowls, keeping belongings, knives and needle cases; and with three kinds of 'hring', this is what the great sage (Buddha) permitted.' 'Looking in mirrors and examining water, not using combs or brushes; keeping long hair on the top of the head, the bathhouse is called 'Kurundapi' (name of a bathhouse).' 'The origin of limbs should protect the face, not for singing, dancing, or music; allowing the making of singing sounds, there are four kinds of using bowls.' 'Treading on clothes and various bags, mattresses and sitting mats; having reasons to be apart from the three robes, six kinds of mindfulness practices.' 'There are five kinds of water strainers, sharing utensils, clothing, and food; eating food with the body exposed, matters of bathing should be known.' 'Beans grow in unclean ground,'
吐食指授索； 銅器不應為， 盛鹽等隨畜。 應為洗足處， 及以濯足盆； 熱時須扇風， 蚊蟲開五拂。 結下裙不高， 不持于重擔； 若病許杖絡， 服蒜等隨聽。
第二別門總攝頌曰(十行)：
牛毛並傘蓋， 披緂勝鬘緣， 出家藥湯瓶， 門扇錘斤斧。
別門子攝頌十行：
牛毛及隱處， 同牀不獨披； 若得白色衣， 染覆方應用。 傘蓋無後世， 歌聲不放火； 遊行覓依止， 毛緂不翻披。 披緂聽不聽， 惡聲不置缽； 衣開三種紐， 應知條亦三。 勝鬘惡生事， 次制諸瓔珞； 金條及彩物， 斯皆不應畜。 出家有五利， 不捉錢授學； 大眾說伽他， 煙筒漱聽許。 藥湯應洗浴， 灌鼻開銅盞； 乘輿老病聽， 須知便利事。 水瓶知凈觸， 愿世尊長壽； 因斯尼涅槃， 啖嚼俱開五。 安門扇釰孔， 皮替處中窗； 內闊網扇樞， 開店須羊甲。 鐵錘及槍子， 鐵鎐並木锨； 釜床灶五百， 斧鑿眾皆許。 許斤斧三梯， 竹木繩隨事； 下灌造寺法， 說難他因緣。
第三別門總攝頌曰：
三衣及衣架， 河邊造寺鹽，
【現代漢語翻譯】 現代漢語譯本 吐食指授索：不應以吐口水的食指傳遞繩索。 銅器不應為，盛鹽等隨畜：不應該爲了盛鹽等目的製作銅器，但可以隨身攜帶。 應為洗足處，及以濯足盆：應該設定洗腳的地方，以及洗腳盆。 熱時須扇風，蚊蟲開五拂：天氣炎熱時可以使用扇子扇風，爲了驅趕蚊蟲可以使用五拂（一種拂塵）。 結下裙不高，不持于重擔：穿著裙子時，裙襬不應過高，不應攜帶過重的負擔。 若病許杖絡，服蒜等隨聽：如果生病，允許使用手杖或纏繞物支撐身體，允許服用大蒜等藥物。
第二別門總攝頌曰(十行)：
牛毛並傘蓋，披緂勝鬘緣，出家藥湯瓶，門扇錘斤斧：牛毛製品、傘蓋、披肩、勝鬘（一種裝飾品）的因緣、出家人使用的藥湯瓶、門扇、錘子、斧頭。
別門子攝頌十行：
牛毛及隱處，同牀不獨披：牛毛製品和隱蔽處，不應該在同一張床上獨自披蓋。 若得白色衣，染覆方應用：如果得到白色的衣服，染色覆蓋后才能使用。 傘蓋無後世，歌聲不放火：傘蓋與來世無關，唱歌的聲音不會引起火災。 **覓依止，毛緂不翻披：尋找依靠，毛織品不要翻過來披。 披緂聽不聽，惡聲不置缽：披肩可以聽也可以不聽，不要把惡劣的聲音放在缽中。 衣開三種紐，應知條亦三：衣服可以開三種鈕釦，應該知道戒條也是三種。 勝鬘惡生事，次制諸瓔珞：勝鬘會帶來不好的事情，所以禁止各種瓔珞（一種頸飾）。 金條及彩物，斯皆不應畜：金條和彩色物品，這些都不應該擁有。 出家有五利，不捉錢授學：出家有五種利益，不拿錢財來教授學習。 大眾說伽他，煙筒漱聽許：大眾可以誦說伽他（一種偈頌），允許使用煙筒和漱口。 藥湯應洗浴，灌鼻開銅盞：藥湯應該用來洗浴，允許使用銅盞來灌鼻。 乘輿老病聽，須知便利事：允許乘坐交通工具，為年老和生病的人提供方便，要知道便利的事情。 水瓶知凈觸，愿世尊長壽：水瓶要知道乾淨的觸感，愿世尊長壽。 因斯尼涅槃，啖嚼俱開五：因為這個原因而進入涅槃，吃東西和咀嚼都開啟了五種。 安門扇釰孔，皮替處中窗：安裝門扇和門閂孔，用皮革代替中間的窗戶。 內闊網扇樞，開店須羊甲：內部寬闊，有網狀的扇子樞紐，開店需要羊的盔甲。 鐵錘及槍子，鐵鎐並木锨：鐵錘和槍子，鐵鍬和木鍬。 釜床灶五百，斧鑿眾皆許：鍋、床、灶五百種，斧頭和鑿子大家都允許使用。 許斤斧三梯，竹木繩隨事：允許使用斧頭、三種梯子，竹子、木頭和繩子可以根據需要使用。 下灌造寺法，說難他因緣：下面灌溉建造寺廟的方法，講述難陀的因緣。
第三別門總攝頌曰：
三衣及衣架，河邊造寺鹽：三衣和衣架，在河邊建造寺廟，鹽。
【English Translation】 English version Spitting finger to give rope: One should not use a saliva-covered finger to pass a rope. Copperware should not be made, storing salt etc. is allowed: Copperware should not be made for the purpose of storing salt etc., but it can be carried. Should be a foot washing place, and a foot washing basin: There should be a place for washing feet, and a foot washing basin. When it's hot, one needs to fan, mosquitoes open five whisks: When the weather is hot, a fan can be used to fan, and five whisks (a kind of duster) can be used to drive away mosquitoes. Tying the skirt not high, not carrying heavy burdens: When wearing a skirt, the hem should not be too high, and heavy burdens should not be carried. If sick, allow cane support, taking garlic etc. is allowed: If sick, it is allowed to use a cane or wrapping to support the body, and it is allowed to take garlic and other medicines.
The second separate chapter's summary verse says (ten lines):
Cow hair and umbrella, shawl, Shengman cause, monastic medicine soup bottle, door fan hammer axe: Cow hair products, umbrellas, shawls, the cause of Shengman (a kind of ornament), medicine soup bottles used by monks, door fans, hammers, axes.
Separate chapter's sub-summary verse ten lines:
Cow hair and hidden place, same bed not alone: Cow hair products and hidden places should not be covered alone on the same bed. If you get white clothes, dye and cover before using: If you get white clothes, you can use them only after dyeing and covering them. Umbrella has no afterlife, singing does not set fire: Umbrellas have nothing to do with the afterlife, and the sound of singing will not cause a fire. **Seek refuge, hair shawl not turned over: Seek refuge, do not turn over the woolen fabric. Shawl listen or not listen, bad sound not put in bowl: The shawl can be listened to or not, do not put bad sounds in the bowl. Clothes open three kinds of buttons, should know the precepts are also three: Clothes can open three kinds of buttons, and it should be known that the precepts are also three. Shengman bad things happen, then make all kinds of necklaces: Shengman will bring bad things, so all kinds of necklaces (a kind of necklace) are prohibited. Gold bars and colored objects, these should not be kept: Gold bars and colored objects, these should not be owned. Ordination has five benefits, do not take money to teach learning: Ordination has five benefits, do not take money to teach learning. The public says Gatha, chimney gargle listen to allow: The public can recite Gatha (a kind of verse), and it is allowed to use a chimney and gargle. Medicine soup should be bathed, nasal irrigation open copper cup: Medicine soup should be used for bathing, and it is allowed to use a copper cup for nasal irrigation. Carriage old sick listen, should know convenient things: It is allowed to take transportation, provide convenience for the elderly and sick, and know convenient things. Water bottle knows clean touch, may the World Honored One live long: The water bottle should know the clean touch, and may the World Honored One live long. Because of this Nirvana, eating and chewing are all open five: Because of this reason, Nirvana is entered, and eating and chewing have opened five. Install door fan 釰 hole, leather replace middle window: Install door fans and bolt holes, and replace the middle window with leather. Inner wide net fan hub, opening a shop needs sheep armor: The interior is wide, with a net-like fan hub, and opening a shop requires sheep armor. Iron hammer and gun, iron shovel and wooden shovel: Iron hammer and gun, iron shovel and wooden shovel. Pot bed stove five hundred, axe chisel everyone allows: Pot, bed, stove five hundred kinds, axe and chisel everyone allows to use. Allow axe three ladders, bamboo wood rope as needed: It is allowed to use axes, three kinds of ladders, bamboo, wood and rope can be used as needed. Below irrigation building temple method, say Nanda cause: Below irrigation building temple method, tell the cause of Nanda.
The third separate chapter's summary verse says:
Three clothes and clothes rack, building temple salt by the river: Three clothes and clothes rack, building temples by the river, salt.
拭面拭身巾， 寺座刀應畜。
別門子攝頌十行：
三衣條葉量， 床腳拂游塵； 行處著𣰽毹， 捍石須時畜。 衣架及燈籠， 勿使蟲傷損； 熱開三面舍， 可記難陀身。 河邊制齒木， 羅怙遣出門； 合訶不合訶， 二行應與服。 造寺安檐網， 廣陳掃地緣； 求法說二童， 熱時聽造舍。 石鹽安角內， 藥器用𣰽毹； 安替誦經時， 以物承其足。 拭面巾疏薄， 唾盆並襯體； 鐵槽砌基地， 日光珠浣衣。 拭身履蛇咽， 石器生疑惑； 染衣有多種， 隨意盡伽藍。 造寺所須物， 穿床禮敬儀； 別畜剃髮衣， 花鬘掛眠處。 好座並床施， 香泥及缽籠； 油器法語行， 衣袋持三索。 須剃刀應畜， 及剪甲等物； 支床並偃枕， 香土用隨情。
第四別門總攝頌曰：
上座及墻柵， 緣破並養病， 旃荼豬蔗寺， 缽依栽樹法。
別門子攝頌十行：
上座翻次說， 或可共至終； 濾作非時漿， 處不為限齊。 墻柵尼剃具， 不著打光衣； 得少亦平分， 洗凈儀應識。 緣破須縫[打-丁+替]， 明月聞便頌； 依止知差
【現代漢語翻譯】 現代漢語譯本 擦臉和擦身體的毛巾，寺廟的座位和刀具應該備有。
別門子攝頌十行：
三衣的尺寸和形狀，床腳的拂塵； 行走的地方鋪上墊子，磨刀石需要時常備有。 衣架和燈籠，不要讓蟲子損傷； 炎熱時打開三面通風的房間，可以記起難陀（Nanda，佛陀的堂弟）的身影。 河邊限制使用齒木，羅怙（羅睺羅，佛陀的兒子）被遣送出門； 適合或不適合，兩行字應該給予（指示）。 建造寺廟安裝屋檐網，廣泛陳設掃地的用具； 爲了求法講述兩個童子的故事，炎熱時聽取建造房屋的建議。 石鹽安放在角落裡，藥器使用墊子； 誦經時放置替代物，用東西支撐它的腳。 擦臉巾要稀疏輕薄，唾盂和襯墊身體的物品； 用鐵槽砌筑地基，用日光珠清洗衣服。 擦身體的毛巾像蛇的咽喉，石器會產生疑惑； 染色衣服有很多種，隨意使用在伽藍（僧伽藍摩，僧眾居住的園林）中。 建造寺廟所需的物品，穿床和禮敬的儀式； 另外備有剃髮的衣服，花鬘懸掛在睡覺的地方。 好的座位和床鋪施捨，香泥和缽籠； 油燈和法語的修行，衣袋裡裝著三條繩索。 需要剃刀應該備有，以及剪指甲等的物品； 支床和枕頭，香土根據情況使用。
第四別門總攝頌說：
上座和墻柵，因緣破敗和供養病人， 旃荼（Canda，人名）豬、蔗糖寺廟，缽、依靠和栽樹的方法。
別門子攝頌十行：
上座輪流講述，或者可以一起到最後； 過濾製作非時漿，處所不作限制。 墻柵、尼姑的剃髮工具，不穿打光的衣服； 得到少許也要平均分配，洗凈的儀式應該知曉。 因緣破敗需要縫補，明月聽到后便歌頌； 依止要知道差別。
【English Translation】 English version Face and body wiping cloths, temple seats, and knives should be stocked.
Separate Section Summary in Ten Lines:
The size and shape of the three robes, dusters for bed legs; Place mats where you walk, whetstones should be stocked regularly. Clothes racks and lanterns, do not let insects damage them; Open the three-sided ventilated room when it's hot, remember the figure of Nanda (Buddha's cousin). Restricting the use of toothpicks by the river, Rahula (Buddha's son) was sent out; Suitable or unsuitable, two lines should be given (instructions). Build a temple to install eaves nets, widely display sweeping utensils; To seek the Dharma, tell the story of two children, listen to the advice of building houses when it is hot. Place rock salt in the corner, use mats for medicine containers; Place substitutes when chanting sutras, support its feet with objects. The face towel should be sparse and thin, spittoons and body pads; Build the foundation with iron troughs, wash clothes with sunlight beads. The body wiping towel is like a snake's throat, stone tools will cause doubts; There are many kinds of dyed clothes, use them freely in the Sangharama (monastery). Items needed to build a temple, wearing bed and rituals of reverence; Also have shaving clothes, flower garlands hanging where you sleep. Good seats and beds are given, fragrant mud and bowl baskets; Oil lamps and Dharma practice, clothing bags with three ropes. Razors should be stocked, as well as nail clippers and other items; Bed supports and pillows, fragrant soil is used as needed.
The Fourth Separate Section Summary says:
Senior monks and fences, broken conditions and caring for the sick, Canda (name) pig, sugarcane temple, bowl, reliance, and tree planting methods.
Separate Section Summary in Ten Lines:
Senior monks take turns telling stories, or can be together until the end; Filter to make non-seasonal pulp, places are not limited. Fences, nuns' shaving tools, do not wear polished clothes; Even if you get a little, you should divide it equally, and you should know the ritual of washing it clean. Broken conditions need to be sewn, Mingyue sang after hearing it; Rely on knowing the difference.
別， 三人共坐聽。 養病除性罪， 將圓不升樹； 王臣不受戒， 斬手不應為。 旃荼蘇陀夷， 大衣暫時用； 師謨婆蘇達， 取缽已物想。 阿市多護月， 賊想取白衣； 此與大律同， 故更不煩出。 豬蔗多羅果， 毛緂黑喜還； 安置刀子針， 不用琉璃器。 寺中應遍畫， 然火併洗浴； 缽水不蹈葉， 連鞋食不應。 無缽度大賊， 安居無依止； 五年同利養， 負重不應為。 四依求六物， 賊盜苾芻衣； 委寄五種殊， 須知染衣法。 須知栽樹法， 賊緂作神通； 若得上帔衣， 不應割去𦆠。
第五別門總攝頌曰：
焚屍詰三轉， 捨墮我身亡； 界苾芻不應， 不合五皮用。
別門子攝頌十行：
焚屍誦三啟， 目連因打亡； 不應廣大作， 多護諸珍寶。 詰問令憶念， 問彼容許不； 教授事不為， 長凈及隨意。 佛三轉法輪， 初度五人已； 不喚名族等， 拘尸宣略教。 捨墮物不分， 蚊幬隨意畜； 三股狀作釜， 應張羯恥那。 亡后囑授別， 委寄者身死； 他方通委寄， 若死對餘人。 界外不與欲， 將行不展轉
【現代漢語翻譯】 現代漢語譯本 別，三人一起坐著聽。 通過修養來消除性格上的罪過，將要圓寂的人不應該爬樹； 國王的臣子不應該受戒，砍手這樣的事情不應該做。 旃荼（Candala，賤民）和蘇陀夷（Sutradhara，木匠），大衣可以暫時使用； 師謨（Simha，獅子）和婆蘇達（Vasudatta，人名），取用缽時要作已擁有的想法。 阿市多（Ajita，無勝）和護月（Candrakanta，人名），要像防賊一樣看待想拿走白衣的人； 這些規定與大律相同，所以不再贅述。 豬、甘蔗、多羅果，毛緂（一種毛織物）和黑色的東西應該歸還； 安置刀子和針，不要使用琉璃器。 寺廟中應該普遍繪畫，可以生火和洗浴； 拿著缽時不要踩葉子，連著鞋子一起吃飯是不允許的。 沒有缽不能為大賊剃度，安居時沒有依靠； 五年內共同獲得供養，揹負重物是不允許的。 四依（指比丘對比丘尼的四種依止）要求六種物品，賊偷盜比丘的衣服； 委寄有五種不同的情況，要知道染衣的方法。 要知道栽樹的方法，賊用毛緂來施展神通； 如果得到上帔衣，不應該割去𦆠（yè，衣領）。
第五別門總攝頌說：
焚屍、詰問三次、捨墮、我身亡； 界、比丘不應、不合五皮用。
別門子攝頌十行：
焚屍誦三次啟白，目連（Maudgalyayana，佛陀十大弟子之一）因為被打而亡； 不應該建造廣大之物，要多多守護各種珍寶。 詰問是爲了讓他憶念，詢問他是否容許； 教授的事情不做，長凈（Upavasatha，布薩）以及隨意（Pravāraṇā，自恣）。 佛陀三次轉法輪，最初度化了五人； 不呼喚名族等，拘尸（Kushinagar，拘尸那迦）宣說簡略的教義。 捨墮的物品不應該分，蚊幬（蚊帳）可以隨意畜養； 三股狀的可以做成釜（fǔ，鍋），應該張掛羯恥那（Kathina，功德衣）。 亡后囑咐和授予不同，委寄者身死； 他方可以通委寄，如果死了就對其他人說。 界外不給予同意，將要離開時不輾轉。
【English Translation】 English version Separately, the three sit together and listen. Cultivate to eliminate sins of character, one about to pass away should not climb a tree; A king's minister should not take precepts, cutting off hands should not be done. Candala (outcaste) and Sutradhara (carpenter), the large robe can be used temporarily; Simha (lion) and Vasudatta (name of a person), when taking the bowl, think of it as already owned. Ajita (invincible) and Candrakanta (name of a person), regard those who want to take the white robe as thieves; These rules are the same as the Mahāvinaya, so they will not be repeated. Pigs, sugarcane, Tala fruit, woolen blankets and black things should be returned; Place knives and needles, do not use crystal utensils. Temples should be painted everywhere, fire can be lit and bathing allowed; Do not step on leaves when holding the bowl, eating with shoes on is not allowed. One cannot ordain a great thief without a bowl, and there is no reliance during the rainy season retreat; Sharing offerings for five years, carrying heavy loads is not allowed. The four reliances (the four supports of a Bhikkhu to a Bhikkhuni) require six items, thieves steal the robes of Bhikkhus; There are five different situations for entrusting, one must know the method of dyeing robes. One must know the method of planting trees, thieves use woolen blankets to perform supernatural powers; If one obtains an upper robe, one should not cut off the collar.
The fifth separate section's summary verse says:
Cremation, questioning three times, expiation, my body dies; Boundary, Bhikkhus should not, not suitable for using the five skins.
Separate section's sub-summary verse in ten lines:
Chanting three times when cremating a body, Maudgalyayana (one of the Buddha's ten great disciples) died from being beaten; One should not build vast things, one should protect various treasures. Questioning is to make him remember, ask him if he permits; Matters of teaching are not done, Upavasatha (observance day) and Pravāraṇā (invitation). The Buddha turned the Dharma wheel three times, initially converting five people; Do not call out names of clans, etc., Kushinagar (place of Buddha's parinirvana) proclaimed a brief teaching. Items requiring expiation should not be divided, mosquito nets can be kept at will; Three-legged objects can be made into pots, Kathina (robe of merit) should be hung. Instructions and bestowal after death are different, the entruster dies; Entrusting can be done in other places, if one dies, tell others. Not giving consent outside the boundary, not transferring when about to leave.
； 說戒隨意事， 違者並招愆。 苾芻應知數， 隨意任行籌； 不與俗同坐， 老少應隨夏。 不應居貯座， 不誘他求寂； 不為誓賭物， 亦不食虎殘。 不合自藏身， 不為言白等； 若得上價寶， 賣之應共分。 五皮不應用， 余類亦同然； 若患痔病時， 熊皮履應著。
第六門總攝頌曰：
猛獸筋不應， 燈光及勇健； 馱索度尼法， 因許喬答彌。 尼不前長者， 可與余臥具； 不合輒濽水， 是總頌應知。
別門子攝頌十行：
猛獸筋皮綖， 擁前復擁后； 兩角及尖頭， 諸靴皆不合。 四大王初誕， 光明普皆照； 父母因斯事， 各為立其名。 腹中天守護， 生已蹈蓮花； 舉手獨稱尊， 灌洗花衣落。 阿私多睹相， 那剌陀勸師； 五百瑞現前， 父王立三字。 付母養太子， 令觀大人相； 阿私多遠至， 親睹牟尼形。 燈光得為王， 有五珠勝物； 因敘奇異事， 廣說健陀羅。 鵂鹠鶴飲乳， 芒草尾身齊； 斑駁與毛同， 沙盆水不溢。 鹽麨水差別， 衣瓦變成塵； 是謂健陀羅， 世間思十事。 猛光親問母，
【現代漢語翻譯】 現代漢語譯本：
說戒律中隨意的規定，違背這些規定也會招致過失。 比丘（bhiksu，佛教出家男眾）應該知道計數的方法，可以隨意使用籌碼來計數； 不應與世俗之人同坐，年長的和年少的應該按照受戒的年限來排序。 不應該佔據儲藏物品的座位，不引誘他人放棄世俗生活而出家； 不參與以發誓為條件的賭博，也不食用被老虎咬剩下的食物。 不應該自己藏匿身體，不為（他人）說情或辯白等； 如果得到高價的寶物，賣掉后應該共同分配。 五種皮革不應該使用，其餘類似的物品也一樣； 如果患有痔瘡疾病時，應該穿熊皮做的鞋子。
第六門總攝頌說：
猛獸的筋不應該使用，燈光（的故事）以及勇健（的故事）； 馱索（的故事），度尼法（的故事），因為喬答彌（Gotami，佛陀的姨母）的允許。 尼（bhiksuni，佛教出家女眾）不應走在長者前面，可以與（他人）共用臥具； 不應該隨意濺水，這些是總攝頌應該知道的內容。
別門子攝頌十行：
猛獸的筋、皮、線，（穿在腳上）前面包裹著，後面也包裹著； 兩角以及尖頭的，各種靴子都不應該穿。 四大天王（catuharajas，佛教的護法神）初生時，光明普遍照耀； 父母因為這件事，各自為他取了名字。 腹中有天神守護，出生后就踩在蓮花上； 舉起手獨自稱尊，灌頂沐浴后花衣落下。 阿私多（Asita，古代印度的一位隱士）來觀察相貌，那剌陀（Narada，印度教和佛教中的一位聖人）勸說（國王）拜師； 五百種瑞相顯現，父王為他取了三個字的名字。 （國王）把太子交給母親撫養，讓她觀察大人的相貌； 阿私多從遠方趕來，親自看到牟尼（Muni，聖人）的形貌。 燈光（菩薩）得以成為國王，擁有五種珍貴的物品； 因為敘述奇異的事情，廣泛地講述健陀羅（Gandhara，古代印度的一個地區）。 鵂鹠（貓頭鷹）和鶴一起喝奶，芒草的尾巴和身體一樣長； （牛的）斑紋和毛色相同，沙盆裡的水不會溢出。 鹽和炒麥粉的水有差別，衣服和瓦片變成灰塵； 這就是所謂的健陀羅，世間思考的十件事情。 猛光親自問母親，
【English Translation】 English version:
Concerning the minor rules of discipline, violating them also invites transgression.
A bhiksu (Buddhist monk) should know the method of counting, and can freely use counters to enumerate;
One should not sit with laypeople, and seniority should be determined by the years of ordination.
One should not occupy a seat used for storing items, nor entice others to renounce the world and become monks;
Do not participate in gambling that involves vows, nor eat food that has been left over by tigers.
One should not hide oneself, nor speak on behalf of (others) or defend them;
If one obtains valuable treasures, they should be sold and the proceeds distributed equally.
The five types of leather should not be used, and the same applies to other similar items;
If one suffers from hemorrhoids, one should wear shoes made of bear skin.
The sixth chapter's summary verse says:
The sinews of fierce beasts should not be used, (nor should the stories of) Lamplight and Valour;
(Nor the stories of) Dhasa, the Law of Ordaining Nuns, because of Gotami's (Buddha's aunt) permission.
A bhiksuni (Buddhist nun) should not walk in front of elders, and can share bedding with (others);
One should not splash water carelessly; these are the contents that should be known from the summary verse.
Separate Chapter's Summary Verse in ten lines:
The sinews, skin, and thread of fierce beasts, (when worn on the feet) cover the front and also cover the back;
Two-horned and pointed, all kinds of boots are not suitable.
When the Four Great Kings (catuharajas, guardian deities in Buddhism) were first born, their light shone universally;
Because of this event, their parents each gave them a name.
A deity protected them in the womb, and after birth, they stepped on lotus flowers;
Raising their hands, they alone were honored, and after the ablution, their flower garments fell.
Asita (an ancient Indian hermit) came to observe their features, and Narada (a sage in Hinduism and Buddhism) advised (the king) to seek a teacher;
Five hundred auspicious signs appeared, and the father king gave him a three-character name.
(The king) entrusted the prince to his mother to raise, allowing her to observe the features of a great man;
Asita came from afar, personally witnessing the form of Muni (sage).
Lamplight (Bodhisattva) was able to become king, possessing five precious objects;
Because of narrating strange events, he extensively spoke of Gandhara (an ancient region in India).
Owls and cranes drink milk together, the tail of the芒grass is as long as its body;
(The cow's) spots are the same as its fur, and the water in the sand basin does not overflow.
There is a difference between water with salt and roasted barley flour, and clothes and tiles turn into dust;
This is what is called Gandhara, the ten things that the world contemplates.
Mengguang (Fierce Light) personally asked his mother,
知從蝎所生； 與彼五百金， 驅之令出國。 猛光侍縛迦， 金光醫羅缽； 那剌陀得果， 妙發缽持油。 樓上逢增長， 淫女夜觀星； 因作馬鳴聲， 商人抱枯骨。 牛護獵師死， 放宮天授歸； 猛光向得叉， 殺人聲以夢。 猛光一切施， 影勝舍餅初； 臥具謂給孤， 善賢造僧寺。 文鳩死赤體， 三種難不應； 觀無厭不眠， 總收其七頌。 林內文鳩死， 樹下獼猴亡； 此世他世中， 四盲闇應識。 赤體空無用， 杵臼唯應一； 患害起疑心， 輕賤事須漸。 三種愚癡人， 離間有三別； 下品應車裂， 奸詐事應知。 難得為他事， 孤獨事多虛； 相違合重打， 失去行無益。 不應事不觀， 不善合驅卻； 驚怖不歡舍， 渴憶難思憂。 無厭可愛事， 不共戲奪財； 不共爭噁心， 無依伴不信。 不睡及不欲， 九惱無悲心； 十惡十相違， 十力天人現。 勇健與寶器， 妙光蘭若中； 因能活開醫， 不度損眾者。 馱索等三同， 忘由緒並問； 大神通大藥， 刀子下天宮。 度尼八敬法， 尼欲依次坐； 二部事各殊， 還俗尼
【現代漢語翻譯】 現代漢語譯本 得知（某事）源於蝎子； 給予他五百金，驅逐他出國。 猛光（姓名）侍奉縛迦（姓名），金光（姓名）醫治羅缽（姓名）； 那剌陀（Narada，姓名）證得果位，妙發（姓名）用缽持油。 在樓上遇到增長（姓名），夜晚觀看星星； 因此發出馬鳴的聲音，商人抱著枯骨。 牛護（姓名）獵師死亡，放回宮中天授（Devadatta，提婆達多）迴歸； 猛光（姓名）向得叉（姓名），殺人（的）聲音以夢（的形式出現）。 猛光（姓名）施捨一切，影勝（姓名）最初捨棄餅； 臥具指的是給孤（Anathapindika，給孤獨長者），善賢（姓名）建造僧寺。 文鳩（鳥名）死亡赤裸身體，三種困難不應（發生）； 觀看（事物）沒有厭倦不睡眠，總共收集了這七頌。 林內文鳩死亡，樹下獼猴死亡； 此世他世中，四種盲暗應該知曉。 赤裸身體空無用處，杵臼只應有一個； 患害（產生）引起疑心，輕賤的事情需要逐漸（進行）。 三種愚癡的人，離間有三種區別； 下品應該車裂，奸詐的事情應該知曉。 難得（的機會）爲了他人做事，孤獨的事情大多虛假； （行為）相違（就應該）合併（起來）重打，失去（后）行動沒有益處。 不應（該做的）事情不觀看，不善（的人）合併（起來）驅逐； 驚慌恐怖不歡喜捨棄，口渴回憶難以思念憂愁。 沒有厭倦可愛的事情，不共同遊戲奪取錢財； 不共同爭鬥（產生）噁心，沒有依靠伴侶不信任。 不睡覺以及沒有慾望，九種惱怒沒有悲憫心； 十惡（與）十（種）相違背（的行為），十力（佛的十種力量）天人顯現。 勇健（的人）與寶器，妙光（姓名）在蘭若（Aranya，寂靜處）中； 因為能夠活（命）開（導）醫（治），不度（化）損害大眾的人。 馱索（姓名）等三種相同，忘記（事情）由於頭緒並且詢問； 大神通（與）大藥，刀子（從）下天宮。 度（出家）尼（比丘尼）八敬法，尼（比丘尼）想要依次坐； 二部（比丘與比丘尼）的事情各自不同，還俗（的）尼（比丘尼）
【English Translation】 English version Knowing (something) originated from a scorpion; Giving him five hundred gold, driving him out of the country. Mengguang (name) serves Fojia (name), Jinguang (name) heals Luoba (name); Narada (Narada, name) attains the fruit, Miaofa (name) holds oil in a bowl. Meeting Zengzhang (name) upstairs, watching the stars at night; Therefore, making the sound of a horse neighing, the merchant holds a dry bone. Niu Hu (name) the hunter dies, returning to the palace, Tianshou (Devadatta, Devadatta) returns; Mengguang (name) towards Dexia (name), the sound of killing people appears in a dream. Mengguang (name) gives away everything, Yingsheng (name) initially gives up the cake; Bedding refers to Anathapindika (Anathapindika, Anathapindika), Shanxian (name) builds a monastery. Wenjiu (bird name) dies naked, three kinds of difficulties should not (happen); Watching (things) without getting tired and not sleeping, a total of these seven verses are collected. Wenjiu dies in the forest, monkeys die under the tree; In this life and the next, four kinds of blindness should be known. Naked body is useless, there should only be one pestle and mortar; Suffering (arises) causing suspicion, contemptuous things need to be done gradually. Three kinds of foolish people, there are three kinds of differences in alienation; Inferior products should be torn apart by chariots, cunning things should be known. Rare (opportunities) to do things for others, lonely things are mostly false; Conflicting (behaviors) should be combined and beaten heavily, there is no benefit in acting after losing. Things that should not (be done) are not watched, bad (people) are combined and driven away; Panic and fear, not happy to give up, thirst and memories are difficult to think about and worry about. Things that are not tired of and are lovely, not playing together to seize wealth; Not fighting together (produces) evil intentions, no reliance on companions and no trust. Not sleeping and having no desires, nine kinds of annoyance and no compassion; Ten evils (and) ten (kinds of) conflicting (behaviors), ten powers (Buddha's ten powers) gods appear. Brave (people) and treasures, Miaoguang (name) is in Aranya (Aranya, quiet place); Because of being able to live (life), open (guidance) and heal (treatment), not saving (transforming) those who harm the public. Tuosuo (name) and other three are the same, forgetting (things) due to clues and asking; Great supernatural power (and) great medicine, a knife (from) the lower heavenly palace. Du (ordain) Ni (Bhikkhuni) eight respectful dharmas, Ni (Bhikkhuni) wants to sit in order; The affairs of the two parts (Bhikkhus and Bhikkhunis) are different, a Ni (Bhikkhuni) who returns to secular life
不度。 近圓從苾芻， 半月請教授； 依苾芻坐夏， 見過不應言。 不嗔訶禮少， 意喜而眾中； 隨意對苾芻， 斯名八尊法。 因度喬答彌， 出家有五利； 可於五眾內， 訶責事應知。 尼不在前行， 見僧應起敬； 白僧半加坐， 歸俗詰無緣。 長者與殘食， 殘觸不相避； 不問隱屑事， 近圓坐應知。 苾芻余臥具， 應與苾芻尼； 尼不踏橋板， 不著裝身物。 不濽水污衣， 不持死胎子； 不吞于不凈， 觸已子非他。
第七別門總攝頌曰：
笈多尼不住， 僧腳崎二形， 道小羯磨沽， 轉根寺外石。
別門子攝頌十行：
笈多共兒宿， 王舍藥叉神； 施兒衣系項， 稱名與祭食。 尼不住蘭若， 不居城外寺； 不許門前望， 亦不現窗中。 許著僧腳崎， 有男不池浴； 交衢不應越， 宜在一邊行。 若是二形女， 或是合道類； 或常血流出， 及時無血人。 道小著內衣， 近苾芻不唾； 僧尼不對說， 當於自眾邊。 苾芻作羯磨， 尼可用心聽； 敷座令人坐， 尼座應分別。 酤酒淫女舍， 途中不觸女； 隨時開內
【現代漢語翻譯】 現代漢語譯本 不應度化。 新受具足戒的比丘尼，每半個月應請求比丘教誡； 依止比丘安居，見到過失不應說。 不應嗔怒訶責，應恭敬禮拜，內心歡喜，在大眾中； 可以隨意對比丘提出問題，這稱為八尊重法。 因為度化喬答彌（Gotami，佛陀的姨母），出家有五種利益； 可以在五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）內，知道訶責的事情。 比丘尼不應在比丘前行走，見到僧眾應起立尊敬； 應在僧眾中半跏趺坐，還俗時不得無故刁難。 長者給予殘食，殘餘的觸碰不應迴避； 不應詢問隱秘瑣碎的事情，新受具足戒的比丘尼應知曉這些。 比丘多餘的臥具，應給予比丘尼； 比丘尼不應踩踏橋板，不應佩戴裝飾品。 不應穿著浸濕污濁的衣服，不應持有死胎； 不應吞食不凈之物，觸控過的孩子不是別人的。
第七別門總攝頌說：
笈多尼不住，僧腳崎二形， 道小羯磨沽，轉根寺外石。
別門子攝頌十行：
笈多（Gupta，比丘尼的名字）與孩子同宿，在王舍城（Rajagrha）有藥叉神（Yaksa，一種神祇）； 施捨給孩子衣服並繫在脖子上，稱念名字並給予祭祀食物。 比丘尼不住在蘭若（Aranya，寂靜處），不居住在城外的寺廟； 不允許在門前張望，也不允許在窗戶中出現。 允許穿著僧腳崎（Samghati，僧伽梨，一種袈裟），有男子時不在池塘中沐浴； 不應跨越交通要道，應該在路邊行走。 如果是二形女（ उभयव्यञ्जन，同時具有男女兩性特徵的人），或是合道類（指性行為不端者）； 或經常流血，或沒有月經的人。 道小（指不應做的事情）穿著內衣，靠近比丘時不應吐唾沫； 比丘尼不應與比丘面對面說話，應當在自己的僧團旁邊。 比丘作羯磨（Karma，業，指僧團的事務），比丘尼可以用心聽； 鋪設座位讓人坐，比丘尼的座位應該區分開來。 酤酒（賣酒）**舍（此處原文有誤，應為「聚落」），途中不觸控女子； 隨時打開內
【English Translation】 English version Should not ordain. A newly ordained Bhikshuni (bhikkhuni, a fully ordained female monastic) should request instruction from Bhikshus (bhikkhu, a fully ordained male monastic) every half month; Relying on Bhikshus for the rainy season retreat, one should not speak of faults when seen. One should not be angry and scold, but should respectfully bow, be joyful in mind, and in the assembly; One can freely ask questions to Bhikshus; this is called the Eight Important Dharmas. Because of ordaining Gotami (Gotami, Buddha's aunt), there are five benefits of leaving home; Within the five assemblies (Bhikshus, Bhikshunis, Shramaneras (novice monks), Shramanerikas (novice nuns), Shikshamanas (probationary nuns)), one can know the matters of rebuke. Bhikshunis should not walk in front of Bhikshus, and should rise and respect when seeing the Sangha (community); One should sit in the half-lotus position in the Sangha, and should not make unreasonable difficulties when returning to lay life. When elders give leftover food, one should not avoid the remaining touch; One should not ask about secret and trivial matters; newly ordained Bhikshunis should know these. Extra bedding of Bhikshus should be given to Bhikshunis; Bhikshunis should not step on bridge planks, and should not wear ornaments. One should not wear wet and dirty clothes, and should not hold a dead fetus; One should not swallow impure things, and the touched child is not someone else's.
The seventh separate section's summary verse says:
'Gupta (Gupta, a Bhikshuni's name) does not stay, Sangha's foot cliff two forms,' 'Small path Karma (Karma, action) selling, turning roots outside the temple stone.'
Separate section's sub-summary verse ten lines:
'Gupta sleeps with a child, in Rajagrha (Rajagrha, a city in ancient India) there is a Yaksha (Yaksa, a type of deity);' 'Giving clothes to the child and tying them around the neck, reciting the name and giving sacrificial food.' Bhikshunis do not live in Aranya (Aranya, a quiet place), and do not live in temples outside the city; It is not allowed to look out in front of the door, nor is it allowed to appear in the window. It is allowed to wear Samghati (Samghati, a type of robe), and not to bathe in the pond when there are men; One should not cross the crossroads, and should walk on the side of the road. If it is a hermaphrodite ( उभयव्यञ्जन, someone with both male and female characteristics), or someone who engages in improper sexual conduct; Or someone who bleeds constantly, or someone who has no menstruation. Small path (referring to things that should not be done) wearing underwear, one should not spit near Bhikshus; Bhikshunis should not speak face to face with Bhikshus, but should be next to their own Sangha. When Bhikshus perform Karma (Karma, action, referring to the affairs of the Sangha), Bhikshunis can listen attentively; Laying out seats for people to sit, the seats of Bhikshunis should be distinguished. Selling wine **village (the original text is incorrect here, it should be 'settlement'), do not touch women on the way; Open the inner [door] at any time
衣， 歌舞不應作。 僧尼根若轉， 至三皆擯出； 廣說法與緣， 蓮花色為使。 寺外不為懺， 獨不令剃髮； 不賃尼寺屋， 磚等不揩身。 不以骨及石， 若木或拳揩； 唯用手摩身， 余物皆不合。
第八門總攝頌曰：
除塔懺門前， 被差不應畜， 不共女由婦， 瀉藥三衣蛇。
別門子攝頌十行：
除塔損波離， 僧制不應越； 尼無難聽入， 教誡等相隨。 尼懺不應輕， 隨意不長凈； 更互當收謝， 尼眾坐應知。 門前不長凈， 當須差二尼； 若至長凈時， 差人待尼白。 被差不避去， 當問教師名； 著帽為缽囊， 結鬘尼不合。 不應畜銅器， 變酒合平復； 賃房與俗旅， 誑惑作醫巫。 不共女人浴， 亦不逆流洗； 缽底應安替， 不畜琉璃杯。 由婦制錫杖， 起舞時招罪； 濕餅受請食， 說法伴白知。 瀉藥齒有毒， 刮舌錍應洗； 由其罪業盡， 證得阿羅漢。 三衣隨事著， 蘭若法應知； 浴守門妙花， 不應住非處。 由蛇觀臥具， 一衣不為禮； 初至寺中時， 老年應禮四。 世尊為高勝， 廣說弟子行；
【現代漢語翻譯】 現代漢語譯本 衣著和歌舞是不允許的。 如果僧尼屢次違犯戒律，達到三次，都應被驅逐出去； 廣泛地宣講佛法，結下善緣，蓮花色（Utpalavarna）比丘尼可以作為使者。 不要在寺院外面做懺悔，尤其不要允許（外道）剃度出家； 不要租賃尼姑庵的房屋，也不要用磚頭等物擦拭身體。 不要用骨頭和石頭，或者木頭或拳頭來擦拭身體； 只能用手摩擦身體，其他東西都不合適。
第八門總攝頌說：
除了佛塔和懺悔門前，被指派的人不應該私自擁有（財物）， 不要和女人同住，因為女人，瀉藥，三衣（Tricivara），蛇（這五件事會帶來麻煩）。
別門子攝頌十行：
除了佛塔，損波離（Sunaparanta），僧團的規定不應該違越； 尼姑在沒有困難的情況下可以進入，教誡等應該遵循。 尼姑的懺悔不應該輕視，隨意不進行長凈（Uposatha）； 應該互相收斂感謝，尼眾的座位應該知道。 門前不進行長凈，應該指派兩位尼姑； 如果到了長凈的時候，指派人等待尼姑稟告。 被指派的人不應該回避離開，應該詢問教師的名字； 戴帽子是爲了裝缽囊，尼姑不應該佩戴花鬘。 不應該擁有銅器，改變酒的性質應該恢復原狀； 把房子租給世俗的旅客，用欺騙的手段做醫生或巫師。 不要和女人一起洗澡，也不要逆流而洗； 缽底（Patra）應該安放好，不要擁有琉璃杯。 因為女人制定了錫杖（Khakkhara），跳舞的時候會招致罪過； 接受濕餅的供養，宣講佛法的時候要告知同伴。 瀉藥和牙齒有毒，刮舌器（jihvalekhana）應該清洗； 因為罪業已經消除，證得了阿羅漢（Arhat）。 三衣（Tricivara）應該根據情況穿著，蘭若（Aranya）的法則應該知道； 洗澡的時候要守護門，美妙的花朵，不應該住在不合適的地方。 因為蛇的緣故觀察臥具，一件衣服不能作為禮物； 初次到達寺廟中的時候，應該向年長的比丘禮拜四次。 世尊（Buddha）是最高勝的，廣泛地宣說了弟子的行為；
【English Translation】 English version Clothing and dancing should not be done. If monks or nuns repeatedly violate the precepts, up to three times, they should all be expelled; Extensively preach the Dharma and form good connections; the Bhikkhuni Utpalavarna (Lotus-Colored) can be used as a messenger. Do not perform repentance outside the monastery, and especially do not allow (heretics) to be ordained; Do not rent out the houses of nunneries, nor use bricks or other objects to scrub the body. Do not use bones or stones, or wood or fists to scrub the body; Only use your hands to rub the body; other things are not suitable.
The eighth chapter's summary verse says:
Except for stupas and in front of the repentance gate, those who are assigned should not possess (property) privately, Do not live with women, because of women, laxatives, the three robes (Tricivara), and snakes (these five things bring trouble).
The separate chapter's summary verse has ten lines:
Except for stupas, Sunaparanta, the rules of the Sangha should not be violated; Nuns can enter without difficulty, and instructions should be followed. Nuns' repentance should not be taken lightly, and the Uposatha (long purification) should not be performed casually; They should restrain and thank each other, and the seating of the nuns should be known. The Uposatha should not be performed in front of the gate, and two nuns should be assigned; If it is time for the Uposatha, assign someone to wait for the nuns to report. Those who are assigned should not avoid leaving, and should ask the teacher's name; Wearing a hat is for carrying the alms bowl, and nuns should not wear garlands. They should not possess copper utensils, and the nature of altered wine should be restored; Rent out houses to secular travelers, and use deception to act as doctors or shamans. Do not bathe with women, nor wash against the current; The Patra (bowl) should be placed properly, and do not possess crystal cups. Because of women, the Khakkhara (staff) was established, and dancing will incur sin; Accept offerings of wet cakes, and inform companions when preaching the Dharma. Laxatives and teeth are poisonous, and the jihvalekhana (tongue scraper) should be washed; Because the karmic debts have been eliminated, Arhat (one who is worthy) is attained. The Tricivara (three robes) should be worn according to the situation, and the rules of the Aranya (forest monastery) should be known; Guard the door when bathing, beautiful flowers, and should not live in inappropriate places. Observe the bedding because of snakes, and one robe cannot be used as a gift; When first arriving at the monastery, one should bow four times to the elder monks. The Buddha (World Honored One) is the most supreme, and extensively preached the conduct of disciples;
行雨問大師， 為說七六法。 眾集敬大師， 聞法生正信； 自述年衰老， 說行雨因緣。 行雨竹林內， 修理波吒邑； 渡河詣小樹， 漸向涅槃等。
第三十七卷記四黑白，次明涅槃事。
第三十八說善賢外道得果事，次說諸國爭舍利事。
第三十九說婆羅門與諸國分舍利，及牛主結集事等。
第四十說五百及七百結集事。
根本說一切有部略毗奈耶雜事攝頌一卷
大唐景龍四年歲次庚戌四月辛巳朔十五日景申，三藏法師大德義凈宣釋梵本並綴文正字
翻經沙門吐火羅大德達摩秫磨證梵義
翻經沙門中天竺國大德拔努證梵義
翻經沙門罽賓國大德達摩難陀證梵文
翻經沙門淄州大云寺大德慧沼證義
翻經沙門洛州崇先寺大德律師道琳證義
翻經沙門福壽寺寺主大德利明證義
翻經沙門洛州太平寺大德律師道恪證義
翻經沙門大薦福寺大德勝莊證義
翻經沙門相州禪河寺大德玄傘證義筆受
翻經沙門大薦福寺大德律師智積證義正字。
翻經沙門德州大云寺寺主慧傘證義
翻經沙門西涼州伯塔寺大德慧積讀梵本
翻經婆羅門東天竺國左屯衛翊府中郎將員外接同正
【現代漢語翻譯】 現代漢語譯本： 行雨（Xing Yu，人名）問大師，為他說七六法。 眾人聚集尊敬大師，聽聞佛法生起真正的信心； （大師）親自講述自己年老體衰，述說行雨（Xing Yu，人名）的因緣。 行雨（Xing Yu，人名）在竹林內，修理波吒邑（Pata Yi，地名）； 渡過河流前往小樹林，逐漸趨向涅槃等等。 第三十七卷記錄四黑白業，其次闡明涅槃之事。 第三十八卷講述善賢（Shan Xian，人名）外道獲得果位之事，其次講述各國爭奪舍利之事。 第三十九卷講述婆羅門與各國分舍利，以及牛主（Niu Zhu，人名）結集佛法之事等。 第四十卷講述五百羅漢和七百羅漢結集佛法之事。 《根本說一切有部略毗奈耶雜事攝頌》一卷 大唐景龍四年，歲次庚戌四月辛巳朔十五日景申，三藏法師大德義凈（Yi Jing，人名）宣釋梵本並綴文正字。 翻經沙門吐火羅（Tuhuo Luo，地名）大德達摩秫磨（Damo Shumo，人名）證梵義 翻經沙門中天竺國（Zhong Tianzhu Guo，地名）大德拔努（Ba Nu，人名）證梵義 翻經沙門罽賓國（Jibin Guo，地名）大德達摩難陀（Damo Nanda，人名）證梵文 翻經沙門淄州（Zizhou，地名）大云寺（Dayun Si，寺名）大德慧沼（Hui Zhao，人名）證義 翻經沙門洛州（Luozhou，地名）崇先寺（Chongxian Si，寺名）大德律師道琳（Dao Lin，人名）證義 翻經沙門福壽寺（Fushou Si，寺名）寺主大德利明（Li Ming，人名）證義 翻經沙門洛州（Luozhou，地名）太平寺（Taiping Si，寺名）大德律師道恪（Dao Ke，人名）證義 翻經沙門大薦福寺（Dajianfu Si，寺名）大德勝莊（Sheng Zhuang，人名）證義 翻經沙門相州（Xiangzhou，地名）禪河寺（Chanhe Si，寺名）大德玄傘（Xuan San，人名）證義筆受 翻經沙門大薦福寺（Dajianfu Si，寺名）大德律師智積（Zhi Ji，人名）證義正字。 翻經沙門德州（Dezhou，地名）大云寺（Dayun Si，寺名）寺主慧傘（Hui San，人名）證義 翻經沙門西涼州（Xiliangzhou，地名）伯塔寺（Bota Si，寺名）大德慧積（Hui Ji，人名）讀梵本 翻經婆羅門東天竺國（Dong Tianzhu Guo，地名）左屯衛翊府中郎將員外接同正
【English Translation】 English version: Xing Yu (name of a person) asked the master, to explain the seven-six Dharma to him. The assembly gathered, respecting the master, hearing the Dharma and generating true faith; (The master) personally recounted his old age and frailty, narrating the circumstances of Xing Yu (name of a person). Xing Yu (name of a person) was within the bamboo grove, repairing Pata Yi (name of a place); Crossing the river to the small grove, gradually approaching Nirvana, and so on. Volume 37 records the four black and white karmas, and then elucidates the matter of Nirvana. Volume 38 narrates the story of Shan Xian (name of a person), a heretic, attaining fruition, and then narrates the story of various countries contending for relics. Volume 39 narrates the story of the Brahmin dividing the relics with various countries, and the gathering of the Dharma by Niu Zhu (name of a person), and so on. Volume 40 narrates the gathering of the Dharma by five hundred Arhats and seven hundred Arhats. 《Fundamental Sarvāstivāda Vinaya Miscellaneous Matters Collection Verse》, one volume. In the fourth year of Jinglong of the Great Tang Dynasty, on the fifteenth day of the fourth month of the year Gengxu, Xin Si, the Tripitaka Master, the virtuous Yi Jing (name of a person), explained the Sanskrit text and punctuated the text with correct characters. The translator monk, the virtuous Damo Shumo (name of a person) from Tuhuo Luo (name of a place), certified the meaning of the Sanskrit. The translator monk, the virtuous Ba Nu (name of a person) from Zhong Tianzhu Guo (name of a place), certified the meaning of the Sanskrit. The translator monk, the virtuous Damo Nanda (name of a person) from Jibin Guo (name of a place), certified the Sanskrit text. The translator monk, the virtuous Hui Zhao (name of a person) from Dayun Si (name of a temple) in Zizhou (name of a place), certified the meaning. The translator monk, the virtuous Dao Lin (name of a person), a Vinaya master from Chongxian Si (name of a temple) in Luozhou (name of a place), certified the meaning. The translator monk, the virtuous Li Ming (name of a person), the abbot of Fushou Si (name of a temple), certified the meaning. The translator monk, the virtuous Dao Ke (name of a person), a Vinaya master from Taiping Si (name of a temple) in Luozhou (name of a place), certified the meaning. The translator monk, the virtuous Sheng Zhuang (name of a person) from Dajianfu Si (name of a temple), certified the meaning. The translator monk, the virtuous Xuan San (name of a person) from Chanhe Si (name of a temple) in Xiangzhou (name of a place), received and recorded the meaning. The translator monk, the virtuous Zhi Ji (name of a person), a Vinaya master from Dajianfu Si (name of a temple), certified the meaning and corrected the characters. The translator monk, the virtuous Hui San (name of a person), the abbot of Dayun Si (name of a temple) in Dezhou (name of a place), certified the meaning. The translator monk, the virtuous Hui Ji (name of a person) from Bota Si (name of a temple) in Xiliangzhou (name of a place), read the Sanskrit text. The translator Brahmin, the Left Guard Yifu Zhonglang General Extra Appointment Tongzheng from Dong Tianzhu Guo (name of a place).
員臣瞿金剛證譯
翻經婆羅門東天竺國大首領臣伊舍羅證梵本
翻經婆羅門左領軍衛中郎將迦濕彌羅國王子臣阿順證譯
翻經婆羅門東天竺國左執戟直中書省臣度頗具讀梵本
翻經婆羅門龍播國大達官準五品臣李輸羅證譯
金紫光祿大夫守尚書左僕射同中書門下三品上柱國史舒國公臣韋洰源等，及修文館學士三十三人同監
判官朝散大夫行著作佐郎臣劉令植，使金紫光祿大夫秘書監檢校殿中兼知內外閑廄隴右三使上柱國嗣號臣王邕
【現代漢語翻譯】 現代漢語譯本： 員臣瞿金剛證譯 翻經婆羅門東天竺國大首領臣伊舍羅證梵本 翻經婆羅門左領軍衛中郎將迦濕彌羅國王子臣阿順證譯 翻經婆羅門東天竺國左執戟直中書省臣度頗具讀梵本 翻經婆羅門龍播國大達官準五品臣李輸羅證譯 金紫光祿大夫守尚書左僕射同中書門下三品上柱國史舒國公臣韋洰源等，及修文館學士三十三人同監 判官朝散大夫行著作佐郎臣劉令植，使金紫光祿大夫秘書監檢校殿中兼知內外閑廄隴右三使上柱國嗣號臣王邕
【English Translation】 English version: Yuanchen Qugang (員臣瞿金剛) certified the translation. The Brahmana translator from East India, Chief Minister Ishvara (伊舍羅), certified the Sanskrit text. The Brahmana translator, Vice-General of the Left Imperial Guard and Prince of Kashmir, Ashun (阿順), certified the translation. The Brahmana translator from East India, Left Halberdier directly under the Central Secretariat, Dupa Ju (度頗具), read the Sanskrit text. The Brahmana translator, a high-ranking official from Longbo Kingdom equivalent to the fifth rank, Li Shura (李輸羅), certified the translation. Grand Master of Gold and Purple, Acting Left Vice Director of the Department of State Affairs, holding concurrent posts as a Minister of the Department of Chancellery, Pillar of the State, and Duke of Shi Shu Kingdom, Wei Juyuan (韋洰源), along with thirty-three scholars from the Institute for the Advancement of Literature, jointly supervised. The Judge, Grand Master of Merit and Order, Acting Compiler and Editor, Liu Lingzhi (劉令植), and the Envoy, Grand Master of Gold and Purple, Secretary General of the Directorate of Palace Affairs, concurrently supervising the Palace Attendants and overseeing the three offices of the Imperial Stables and Longyou, Pillar of the State, and Successor, Wang Yong (王邕).